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Journal articles on the topic 'Religions – Malawi'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Matemba, Yonah, and Richardson Addai-Mununkum. "‘These religions are no good – they’re nothing but idol worship’: mis/representation of religion in Religious Education at school in Malawi and Ghana." British Journal of Religious Education 41, no. 2 (May 25, 2017): 155–73. http://dx.doi.org/10.1080/01416200.2017.1329706.

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2

Haron, Muhammed. "Islam, Democracy, and Public Life in South Africa and in France." American Journal of Islam and Society 25, no. 1 (January 1, 2008): 151–54. http://dx.doi.org/10.35632/ajis.v25i1.1507.

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During 3-5 September 2007, scholars associated with University of Witwatersrand’sDepartment of Anthropology and key members of the Johannesburg-based Institute of French Studies in South Africa explored ways toengage South African and French scholars in forms of cooperation. Toaddress this event’s focus, “Muslim Cultures in South Africa and France,”the organizers brought along the School of Social Sciences and Humanities(University of the Witwatersrand, Johannesburg) and the Institut d’Etudesde l’Islam et des Societes du Monde Musulman (Ecole des Hautes enSciences Sociales [EHESS]) to partner with them.The theme, “Islam, Democracy, and Public Life in South Africa and inFrance,” identified three basic objectives: to re-imagine Islam as an objectof academic enquiry, explore the epistemological dimensions of the study ofIslam, and foster scientific networks. The organizers highlighted a key question:“How do Muslims employ their religion to explain and clarify theirposition and role in public life in South Africa and France?” and identifiedthree focus areas: The Status ofMinority Religions: The Case of Islam; ReligiousIdentity - Political Identity; and Trans-nationalism/regionalism.The “Southern Africa” panel, chaired by Aurelia Wa Kabwe-Segatti(French Institute of South Africa [IFAS]), consisted of Alan Thorold’s (Universityof Melbourne) “Malawi and the Revival of Sufism,” SamadiaSadouni’s (Wits Institute for Social and Economic Research [WISER])“Muslim Communities in South Africa,” Liazzat Bonate’s (Eduardo MondlaneUniversity) “Leadership of Islam in Mozambique,” and Eric Germain’s(EHESS) “Inter-ethnic Muslim Dialogue in South Africa.” Sadouni examinedsuch crucial concepts as religious minorities and extracted examplesfrom both countries. Thorold, who analyzed Sufism’s revival in Malawi,relied on the work of ErnestGellner. Some participants, however, argued thathis ideas have been surpassed by more informed theoretical scholarship.Bonate reflected upon the differences that played out within northernMozambique’s Muslim communities vis-à-vis the government. Germain,who explored early Cape Muslim social history, provocatively argued thatmuch could be learned from this community’s make-up and attitude. Asexpected, he was criticized for sketching a romantic picture.The “Media and Power” panel, chaired by Eric Worby, featured GabebaBaderoon’s (post-doctoral fellow, Penn StateUniversity’sAfricana ResearchCenter) “Islam and the Media in South Africa.” She traced how Islam ...

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3

Owen Mhango, Mtendeweka. "The Constitutional Protection of Minority Religious Rights in Malawi: The Case of Rastafari Students." Journal of African Law 52, no. 2 (September 18, 2008): 218–44. http://dx.doi.org/10.1017/s0021855308000107.

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AbstractIn Malawi, Rastafari students are prevented from attending public schools on account of their dreadlocks. This article seeks to analyse a framework for assessing whether Rastafari qualifies as a religion under section 33 of the Constitution of Malawi. The article argues that Rastafari is a recognized religion and that its sincere adherents should have full protection under the Constitution of Malawi, as do members of other religious groups. The article discusses potential problems for Rastafari litigants in Malawi and proposes some solutions. It introduces a three prong balancing test, which has been applied in particular cases in Zimbabwe and South Africa, and makes recommendations about future interpretation of the Constitution of Malawi using this test. It examines the current interpretation of the freedom of religion in Malawi and concludes with an argument for Malawi to follow the approach taken in Zimbabwe and South Africa.

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4

van Binsbergen, Wim M. J. "Matthew Schoffeleers (1928-2011)." Journal of Religion in Africa 41, no. 4 (2011): 455–63. http://dx.doi.org/10.1163/157006611x608225.

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Abstract An obituary of Matthew Schoffeleers, a leading Dutch anthropologist of Malawi and of African religion, presenting his life, his work (under the headings of: religious anthropology; historicising anthropology; African religion and the state; religion and development; African religion and Christian theology), and a provisional appraisal.

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5

Njagi, Catherine Wambugu. "Combating Civil Wars in Africa." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (May 10, 2021): 1–13. http://dx.doi.org/10.35544/jjeoshs.v4i1.34.

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The Twentieth and twenty first centuries have been described as the age of anxiety. This is largely due to the many civil wars and conflicts that have been prevalent in our contemporary world, and especially with special reference to Africa which is the worst hit. In particular, armed conflicts been witnessed in Angola, Ethiopia Mozambique, Rwanda, Somalia and Sudan among others. Equally, civil wars have been witnessed in Angola, Liberia, Sierra Leone, Somalia and Sudan. Sadly, some of these States are at the verge of collapse due to the effect of these unfortunate civil wars and conflicts. Other countries that were affected by civil or ethnic conflicts, albeit at lower levels include: Burundi, Cameroon, Kenya, Nigeria, Togo, Democratic Republic of Congo (DRC), Chad, Djibouti, Ethiopia, Malawi, Senegal, and South Africa. The latter has witnessed xenophobic attacks, especially in May 2008. Terrorism activities have also Increased, as it continues to create tensions among nations, religions, tribes and so on. To this end, this article seeks to explore the causes of civil wars and conflicts in Africa, that bleeds poverty on a mass scale. How can the church participate in curbing these wars and conflicts, and eventually usher-in sanity in these troubled waters? In its methodology, this article strives to redefine war and discusses the characteristics of modern warfare. Through an extensive review of relevant literature, the article has also attempted to explore the place of individual persons, the nation-states and the international network systems in combating civil wars; and lastly, it has endeavored to show the contribution of the church in wrestling out all forms of conflicts in the Sub-Saharan Africa.

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6

Tengatenga, James, Susan M. Tengatenga Duley, and Cecil J. Tengatenga. "Zimitsani Moto: Understanding the Malawi COVID-19 Response." Laws 10, no. 2 (March 26, 2021): 20. http://dx.doi.org/10.3390/laws10020020.

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The coronavirus disease 2019 (COVID-19) pandemic has unsettled societies and economies of people and countries all over the world. Malawi is no exception. As such, the COVID-19 pandemic is more than just a health crisis. Countries have responded by instituting lockdowns and other restrictive measures among the populace. These have, in turn, elicited negative responses and legal challenges; most of which are rights-based. The main challenge has been that of the restriction of individual and religious freedoms. It is, thus, no surprise that reactions against government decrees restricting religious gatherings in the wake of the pandemic have been challenged in the courts. We will explore the Malawian traditional religious concept of healing and wholeness, give a chronological outline of government decrees and the responses to the pandemic, and conclude with an analysis using some reflections on Ferdinand Tönnies concepts of Gemeinschaft and Gesellschaft and recollection of traditional religion and critique of the new evangelicalism leading to an understanding of the Malawian response to the pandemic.

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7

Mulwafu, Wapulumuka. "The Interface of Christianity and Conservation in Colonial Malawi, C. 1850-1930." Journal of Religion in Africa 34, no. 3 (2004): 298–319. http://dx.doi.org/10.1163/1570066041725420.

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AbstractThe study of the relationship between religion and the environment in Malawi has only recently begun to be appreciated. Christian missionaries in general did not actively promote the campaign for conservation of resources but some early missionaries frequently evoked biblical images and ideas that had a strong bearing on the perception and management of the environment. Later, certain religious groups were vocal in their support for or opposition to state-sponsored conservation schemes in the colonial period. This paper demonstrates that African religious beliefs and customs equally played a critical role in creating a set of ideas about conservation and the environment. The study is part of an effort to recover some early voices promoting conservation of natural resources in the country. It thus addresses the issues of religion and conservation as critical in the initial encounter between Europeans and Africans.

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8

adams, jimi, and Jenny Trinitapoli. "The Malawi Religion Project:." Demographic Research 21 (September 4, 2009): 255–88. http://dx.doi.org/10.4054/demres.2009.21.10.

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9

Matemba, Yonah H. "Religious identity, social space, and discourses of religious education reform in Scotland and Malawi: a Bourdieusian analysis." Journal of Religious Education 69, no. 2 (May 31, 2021): 219–38. http://dx.doi.org/10.1007/s40839-021-00139-5.

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AbstractThis article analyses the complexities of religious identity and stakeholder discourse concerning religious education (RE) reform in Scotland and Malawi. Drawing on Bourdieu’s concept of ‘social space’, it explicates the extent to which religious identity and conflicts over symbolic power in the social space of RE reform engender polarised debates imbricated by entrenched ideological positions because agents’ discourse in the social space draw on elements of their particular culture, tradition, spiritualties, and theologies. A comparative analysis of qualitative data from Scotland and Malawi reveals stakeholders’ reflections, frustrations, and insights on the conflicting nature of religious identity in the discourse of RE reform in a social space where symbolic struggles are inimical to the production of common sense. Despite the data arising from two countries with different socio-cultural contexts—one African and religiously conservative (Malawi), the other European and secular-liberal (Scotland)—the findings reveal similar challenges regarding how agents engage with RE reform in the social space, and the complications that religious identity engenders in that dynamic.

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10

Englund, Harri, J. C. Chakanza, Kenneth Ross, and Kenneth Ross. "Religion in Malawi: An Annotated Bibliography." Journal of Religion in Africa 31, no. 1 (February 2001): 122. http://dx.doi.org/10.2307/1581818.

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11

Kendall, Jacob. "Religion and Health in Rural Malawi." Journal of Religion and Health 58, no. 6 (April 5, 2019): 2001–18. http://dx.doi.org/10.1007/s10943-019-00804-y.

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12

Chunga, Joseph J., and Arne Tostensen. "Clergy in Politics: The Opportunistic Engagement of Faith-Based Organisations in Malawi’s Politics." Journal of Religion in Africa 49, no. 1 (December 22, 2020): 1–33. http://dx.doi.org/10.1163/15700666-12340156.

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Abstract Malawi is a profoundly religious society and faith-based organisations (FBO s) play a significant role in politics, addressing social concerns and governance. This article investigates their role in Malawi’s political realm when engaging with the state and argues that the FBO s are opportunistic in their engagement. They seize upon opportunities for exerting influence when political and social issues dictate that action be taken in accordance with religious tenets of social responsibility, in tandem with fluctuating levels of political tension. Typical high points of tension are elections, but other controversial issues may also feature prominently. FBO s consider suitable entry points and tools of advocacy at their disposal within existing opportunity structures. As organised religion, we find that faith communities have engaged and continue to engage with the political establishment through various means, predominantly by issuing pastoral letters and statements.

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13

Kendall, Jacob, and Philip Anglewicz. "Characteristics Associated With Migration Among Older Women and Men in Rural Malawi." Illness, Crisis & Loss 25, no. 4 (August 4, 2017): 283–308. http://dx.doi.org/10.1177/1054137317723102.

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The older population in sub-Saharan Africa is growing rapidly, but little is known about the migration patterns of older individuals in this setting. In this article, we identify the determinants of migration for older individuals in a rural African setting. To do so, we use rare longitudinal data with information for older individuals both before and after migration. We first identify premigration factors associated with moving in the future and then identify differences in characteristics between migrants and nonmigrants after migration. In addition to basic sociodemographic information, we examine differences between migrants and nonmigrants in land ownership, number of lifetime marriages, number of living offspring, previous migration experience, household size, social and religious participation, and religious affiliation. Results show that (a) migration in older age is related to marriage, health and HIV status, household size, and religion; (b) older women who are HIV-positive are more likely to move, and older men with better physical health are more likely to move; (c) older female migrants have worse postmigration physical health; and (d) the relationship between health and migration for older men disappears after migration.

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14

ter Avest, Ina. "‘&I/&you’ An Innovative Research Instrument for Youngsters to Explore Their Life Orientation." Religions 12, no. 2 (January 29, 2021): 88. http://dx.doi.org/10.3390/rel12020088.

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In this contribution, we explore youngsters’ positionality regarding religion and present an example to facilitate them to ‘research’ their own beliefs and their affective commitments to their faith. We start with a short general introduction in Fowler’s theory of faith development. This is followed by findings from research in England, Estonia, Ghana, the Netherlands, and Malawi. From these findings, we conclude that youngsters need to be guided in their exploration of religious and secular worldview traditions. For this, we developed an instrument in particular for Muslim youngsters ‘at risk’ for radicalization: ‘&I/&you’. It is along the lines of religious tradition(s), citizenship, discrimination, and environmental concerns that students explore their convictions, broaden their horizons, and further develop their own (religious or secular) life orientation. Our innovative and explorative instrument (‘&I/&you’)—part of the PIREd (PIREd: Playful Islamic Religious Education) module of seven lessons—is described in detail. Preliminary results of pilot studies are promising. Students see this instrument as a ‘space’ for dialogue and love to share their ideas and sharpen their mind ‘in the presence of the other’.

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15

Witoszek, Nina. "Religion and Ecomodernity." Nature and Culture 8, no. 3 (December 1, 2013): 237–48. http://dx.doi.org/10.3167/nc.2013.080301.

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Religion has long stood at the center of debates on the environmental crisis of late modernity. Some have portrayed it as a malade imaginaire, providing divine legitimation for human domination and predatory exploitation of natural resources; others have looked up to it as an inspirational force that is the essential condition of planetary revival. There is an ongoing battle of the books on the salience of religion in the modern world. Some trendy volumes declare that God Is Back (Micklethwait and Wooldridge 2009). Others advert to The End of Faith (Harris 2004, harp the theme of The God Delusion (Dawkins 2006), or claim that God Is Not Great (Hitchens 2007). Both sides provide ample evidence to support their adversarial claims. In much of Canada and Western Europe, where religious establishments have courted or colluded with the state, religion has come to be viewed as the enemy of liberty and modernity. Not so in the United States, where the Jeffersonian separation of religion from politics forced religious leaders to compete for the souls of the faithful—and thus to make Christianity more reconcilable with the agenda of modernity,individualism and capitalist enterprise.

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16

Forster, P. G. "Religion and the State in Tanzania and Malawi." Journal of Asian and African Studies 32, no. 3-4 (January 1, 1997): 163–84. http://dx.doi.org/10.1177/002190969703200301.

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17

Gunde, Anthony M. "Online News Media, Religious Identity and Their Influence on Gendered Politics: Observations from Malawi’s 2014 Elections." Journal of Religion, Media and Digital Culture 4, no. 1 (May 14, 2015): 39–66. http://dx.doi.org/10.1163/21659214-90000100.

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The rise of the internet has offered the opportunity for the news media to communicate with audiences in many significant ways that may have profound consequences in the shaping of public opinion and transforming lives in the global sphere. Through a Critical Discourse Analysis (CDA), this article examines ways in which online news media could be used to reinforce gender stereotypes by promoting patriarchal religious beliefs and how this may have huge implications on women’s empowerment with regard to political leadership roles in developing democracies. The analysis is drawn from the 2014 Malawi elections, in which a major opposition party used a campaign slogan peppered with sexist religious and cultural connotations to ridicule and vote out of office southern Africa’s first ever female President – Joyce Banda and her People Party (PP). In May 2014, Malawi held national elections and the main contestants were former President Banda representing the PP, Peter Mutharika of the Democratic Progressive Party (DPP), Lazarus Chakwera of the Malawi Congress Party (MCP) and Atupele Muluzi of the United Democratic Front (UDF). Mutharika and the DPP won the elections to wrestle away the presidency from Banda and her People’s Party. This article discusses the campaign slogan – Sesa Joyce Sesa – created by the DPP to attack former President Banda in which Malawi’s significant online news media sites played a critical role in the diffusion of the gendered campaign mantra to resonate with the religious identity of majority the electorate. The article reflects on the potential of new media to consolidate deep-rooted religious and cultural beliefs that marginalise women for leadership positions and the effect this may have on bridging gender inequalities, particularly in political representation in developing democracies.

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18

Trinitapoli, J. "The AIDS-related activities of religious leaders in Malawi." Global Public Health 6, no. 1 (January 2011): 41–55. http://dx.doi.org/10.1080/17441692.2010.486764.

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19

RANKIN, SALLY H., TERI LINDGREN, WILLIAM W. RANKIN, and JOYCE NG'OMA. "Donkey Work: Women, Religion, and HIV/AIDS in Malawi." Health Care for Women International 26, no. 1 (January 2005): 4–16. http://dx.doi.org/10.1080/07399330590885803.

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20

An, Danming, Natalie D. Eggum-Wilkens, Sophia Chae, Sarah R. Hayford, Scott T. Yabiku, Jennifer E. Glick, and Linlin Zhang. "Adults’ Conceptualisations of Children’s Social Competence in Nepal and Malawi." Psychology and Developing Societies 30, no. 1 (January 29, 2018): 81–104. http://dx.doi.org/10.1177/0971333617747345.

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Adults in Nepal ( N = 14) and Malawi ( N = 12) were interviewed about their views regarding social competence of 5- to 17-year-old children in their societies. Both Nepali and Malawian adults discussed themes consistent with those expected in collectivistic societies with economic challenges (e.g., respect and obedience, family responsibilities, and social relationships). There were also unique themes emphasised in each country, which may correspond with country-specific religious beliefs or social problems (e.g., rules and self-control, and sexual restraint). Results provide novel information regarding adults’ perceptions of children’s social competence in Nepal and Malawi, and may help guide the development of measures of social competence.

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21

BRODISH, PAUL HENRY. "AN ASSOCIATION BETWEEN ETHNIC DIVERSITY AND HIV PREVALENCE IN SUB-SAHARAN AFRICA." Journal of Biosocial Science 45, no. 6 (January 10, 2013): 853–62. http://dx.doi.org/10.1017/s002193201200082x.

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SummaryThis paper investigates whether ethnic diversity at the Demographic and Health Surveys (DHS) cluster level predicts HIV serostatus in three sub-Saharan African countries (Kenya, Malawi and Zambia), using DHS household survey and HIV biomarker data for men and women aged 15–59 collected since 2006. The analysis relates a binary dependent variable (HIV positive serostatus) and a weighted aggregate predictor variable representing the number of different ethnic groups within a DHS Statistical Enumeration Area (SEA) or cluster, which roughly corresponds to a neighbourhood. Multilevel logistic regression is used to predict HIV prevalence within each SEA, controlling for known demographic, social and behavioural predictors of HIV serostatus. The key finding was that the cluster-level ethnic diversity measure was a significant predictor of HIV serostatus in Malawi and Zambia but not in Kenya. Additional results reflected the heterogeneity of the epidemics: male gender, marriage (Kenya), number of extramarital partners in the past year (Kenya and Malawi, but probably confounded with younger age) and Muslim religion (Zambia) were associated with lower odds of positive HIV serostatus. Condom use at last intercourse (a spurious result probably reflecting endogeneity), STD in the past year, number of lifetime sexual partners, age (Malawi and Zambia), education (Zambia), urban residence (Malawi and Zambia) and employment (Kenya and Malawi) were associated with higher odds of positive serostatus. Future studies might continue to employ multilevel models and incorporate additional, more robust, controls for individual behavioural risk factors and for higher-level social and economic factors, in order to verify and further clarify the association between neighbourhood ethnic diversity and HIV serostatus.

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22

Manda, Levi Zeleza. "Exploring COVID-19 infodemic in rural Africa: A case study of Chintheche, Malawi." Journal of African Media Studies 13, no. 2 (June 1, 2021): 253–67. http://dx.doi.org/10.1386/jams_00047_1.

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While the severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2) which causes COVID-19) has triggered a worldwide frenzied race to find a vaccine or cure, another battle is raging against technological, medicinal, religious, geopolitical and other infodemics. A two-legged qualitative study in Chintheche, a small rural town in Malawi, Africa, was conducted to explore how the residents there perceived and navigated COVID-19 amidst all the infodemic. The first leg of the study concluded that the interviewees were aware and knowledgeable about COVID-19, and the health impact it posed, but nearly half of them doubted its presence in Malawi. The second leg found that participants no longer doubted COVID-19’s presence in Malawi as some prominent people they knew in their locality had either died or been hospitalized with the disease. The study concludes that only evidence of pandemics getting closer to home may change people’s dismissive attitudes and moderate their behaviours.

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23

Hetherwick Kumwenda, Colby. "Ignoring the North: Redressing a Serious Flaw in Liberation Theology from the Context of Malawi." Feminist Theology 27, no. 1 (September 2018): 93–102. http://dx.doi.org/10.1177/0966735018794486.

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Narratives of discrimination due to gender differentiations, educational background, cultural systems and/or political alignments are not new phenomena in human history. The concepts themselves are as old as the applications within the systems. In order to grasp the cruciality of the tendency, this article discusses the realities of discrimination among the people of northern Malawi using the Dalit experiences in India. Its emphasis is on how the Northerners of Malawi are politically and socio-economically sidelined in the entire system of governance. The article draws the conclusion that theology can in some ways help to minimize the situation when tolerance and accommodation in God’s design can be put into practice in order to promote harmony and togetherness. If this can be enhanced, the ignored North can feel part of Malawi and by doing so, they can reconstruct their lost humanity and dignity.

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Wrigley, Christopher. "The River-God and the Historians: Myth in the Shire Valley and Elsewhere." Journal of African History 29, no. 3 (November 1988): 367–83. http://dx.doi.org/10.1017/s002185370003053x.

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Debates over the ‘Zimba’ period of Zambesian history prompt a new consideration of the mythical element in oral traditions. The work of Matthew Schoffeleers on Mbona, presiding spirit of a famous rain-shrine in southern Malawi, is exploited in order to cast doubt on his reconstruction of sixteenth/seventeenth-century political history. It is suggested that Mbona was the serpentine power immanent in the Zambesi; that reports of his ‘martyrdom’ at the hands of a secular ruler are versions of an ancient and widespread myth of the lightning and the rainbow, whose opposition establishes the due alternation of the seasons and the generations; that his journey to, and subsequent flight from, Kaphiri-ntiwa, scene of the Maravi Creation myth, is a variant of the visit made to the sky by Kintu, the ‘First Man’ of Ganda tradition, who introduced sex and death to middle-earth. It is not very likely that such stories attest the rise of a great military statec. 1600 and the ensuing suppression of religious institutions.Comparative mythology (which does not have to be technically ‘structuralist’) has positive as well as negative uses for the historian. The peoples of southern Uganda, Zaire, Zambia and Malawi appear to share a common heritage of religious thought and practice and there must be a historical basis for this cultural affinity. At the same time, differences between the myths reflect recent political divergence: whereas successful states such as those of the Ganda and Luba became more secular, the Mbona cult alone survived the disasters that overwhelmed southern Malawi in the nineteenth century.

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Phiri, Isabel Apawo. "THE FUTURE OF MISSIONS IN MALAWI." International Review of Mission 76, no. 301 (January 1987): 64–67. http://dx.doi.org/10.1111/j.1758-6631.1987.tb01512.x.

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26

Wamba, Nathalis. "Headteacher Preparation in Mzuzu, Malawi, Africa." Journal of Education and Learning 4, no. 4 (November 8, 2015): 119. http://dx.doi.org/10.5539/jel.v4n4p119.

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<p>The purpose of this researcher was to examine the in-service experiences of seven headteachers in Luwinga ward in Mzuzu, Malawi, and the challenges they encountered in their first year on the job. A modified version of the questionnaire and interview guide developed by the members of the International Study of the Preparation of Principals at the University of Calgary, Canada was used to conduct this study. The collected data were clustered, coded, analyzed and interpreted. The findings suggest that opportunities for pre-service and in-service headteacher training in Mzuzu are almost nonexistent. Training is ad hoc, idiosyncratic and does not seem to follow a specific pattern. Criteria for the selection of headteachers include a successful record of teaching, prior record of leadership in school or outside, religious affiliation, a university certificate or degree and last but not least political influence. In the last section, the author offers recommendations.</p>

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27

McKinney, Ogbochi, Naomi N. Modeste, Jerry W. Lee, Peter C. Gleason, and Gisele Maynard-Tucker. "Determinants of Antiretroviral Therapy Adherence among Women in Southern Malawi: Healthcare Providers’ Perspectives." AIDS Research and Treatment 2014 (2014): 1–9. http://dx.doi.org/10.1155/2014/489370.

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Background. The purpose of this study was to explore healthcare providers’ perspectives on antiretroviral (ART) adherence in two ART clinics in southern Malawi. Nonadherence to ART is a significant hindrance to the success of HIV/AIDS treatment.Methods. A one-on-one semistructured interview was conducted with eight healthcare providers in two ART clinics in rural and urban southern Malawi. The interviews were focused on factors facilitating or hindering ART adherence and strategies to improve adherence. Interviews were audio-recorded, transcribed, and content-analyzed with the use of the constant comparison approach.Results. Of the eight participants, 63% were between the ages of 20 and 30 years and 37% were HIV counselors. Factors facilitating adherence include patients’ belief and knowledge, HIV/AIDS education, and a supportive network. Barriers to adherence include discrimination, nondisclosure of HIV status, food insecurity, medication side effects, religion, misinformation, and staff and drug shortages. Strategies to improve adherence were identified by participants to include nutritional/food supplementation for malnourished or undernourished patients and patient counseling.Conclusions. There is a need for collaborative efforts between healthcare providers, patients, and faith-based organizations to identify and address hindrances and facilitators to patients’ adherence. Further research is needed to develop strategies addressing religion, staff, and drug shortages.

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Ross, Kenneth R. "Current Christological Trends in Northern Malawi." Journal of Religion in Africa 27, no. 2 (May 1997): 160. http://dx.doi.org/10.2307/1581684.

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29

Ross, Kenneth R. "Current Christological Trends in Northern Malawi." Journal of Religion in Africa 27, no. 1-4 (1997): 160–76. http://dx.doi.org/10.1163/157006697x00108.

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30

Ross, Kenneth R. "Current Ecclesiological Trends in Northern Malawi." Journal of Religion in Africa 29, no. 4 (1999): 465–85. http://dx.doi.org/10.1163/157006699x00043.

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31

Chanika, Emmie, John L. Lwanda, and Adamson S. Muula. "Gender, Gays and Gain: The Sexualised Politics of Donor Aid in Malawi." Africa Spectrum 48, no. 1 (April 2013): 89–105. http://dx.doi.org/10.1177/000203971304800105.

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Many Malawian politicians have exploited religious and cultural discourses, encouraging the discourse of the “God-fearing Malawi nation” while also acknowledging the country as a secular state. This discourse -which most recently underwent further development in the early 1980s when Christians and Muslims, funded by donor money, accelerated their evangelical drives in the context of a one-party Malawi – resonates with a patriarchal, conservative political dispensation. This paper traces the evolution of the “God-fearing nation” discourse in Malawian politics. It posits that the government used the “gay rights issue” as a strategy to disorient human rights activists and donors. Gay rights were de-linked from other civil rights, forcing a binary approach toward gay rights, which were seen by government supporters as “anti-Christian”, “anti-Malawian” concepts. The debate with donors enabled the government to claim “sovereign autonomy” and galvanise the population into an anti-aid mentality (better no aid than aid that supports homosexuality).

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Thompson, Jack. "Review Article Under the Kachere Tree: Some Recent Religious Publications in Malawi." Journal of Southern African Studies 26, no. 1 (March 2000): 163–71. http://dx.doi.org/10.1080/030570700108432.

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Trinitapoli, Jenny. "Religious teachings and influences on the ABCs of HIV prevention in Malawi." Social Science & Medicine 69, no. 2 (July 2009): 199–209. http://dx.doi.org/10.1016/j.socscimed.2009.04.018.

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Goldmann, A. "L’approche de la maladie grave dans les religions." Revue Francophone de Psycho-Oncologie 4, no. 4 (December 2005): 308–11. http://dx.doi.org/10.1007/s10332-005-0105-z.

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Yeatman, Sara, and Jenny Trinitapoli. "Beyond denomination: The relationship between religion and family planning in rural Malawi." Demographic Research 19 (October 24, 2008): 1851–82. http://dx.doi.org/10.4054/demres.2008.19.55.

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Gottschalk, Linda S. "Johannes Rebmann: A Servant of God in Africa Before the Rise of Western Colonialism (second edn)." European Journal of Theology 28, no. 2 (December 1, 2020): 194–96. http://dx.doi.org/10.5117/ejt2019.2.019.gott.

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SummaryJohannes Rebmann, the first European to set eyes on Mount Kilimanjaro, served as a pioneer missionary in East Africa in the mid-nineteenth century, commissioned by the Anglican Church Missionary Society. Lexicography was his main occupation, but he faced several serious challenges: theological and methodological differences with his closest colleague, colonialism and slavery, and personal health problems. The author of this book has himself served in Malawi and participated in the recent English-Chichewa dictionary. Paas uses an impressive number of primary sources, letters and archival materials to paint the picture of Rebmann, his life and work.RÉSUMÉJohannes Rebmann, le premier européen à avoir contemplé le Kilimandjaro, a été un missionnaire pionnier en Afrique de l’Est au milieu du dix-neuvième siècle, envoyé par la société missionnaire de l’Église anglicane. Il s’est principalement consacré à un travail lexicographique, mais il a dû faire face à diverses difficultés sérieuses : des différences d’ordre théologique et méthodologique avec ses plus proches collègues, le colonialisme et l’esclavage, ainsi que des problèmes de santé. L’auteur de cet ouvrage a lui-même servi au Malawi et a participé à l’élaboration du récent dictionnaire Anglais-Chichewa. Paas a consulté un nombre impressionnant de sources de première main, de lettres et d’archives pour dresser le portrait de Rebmann et présenter sa vie et son oeuvre.ZusammenfassungJohannes Rebmann, der erste Europäer der jemals den Kilimandscharo erblickt hatte, diente in der Mitte des 19. Jahrhunderts als Pioniermissionar in Ostafrika; er war ausgesandt von der Missionsgesellschaft der anglikanischen Kirche. Seine Hauptbeschäftigung war die Lexikographie, aber darüber hinaus wurde er mit diversen ernstlichen Herausforderungen konfrontiert: Es gab Unstimmigkeiten zwischen ihm und seinem engsten Mitarbeiter über theologische Ansätze und die Methodik ihrer Arbeit, er befand sich in einem Umfeld von Kolonialismus und Sklaverei, und er geriet persönlich in gesundheitliche Schwierigkeiten. Der Autor dieses Buches hat selbst in Malawi Dienst getan und an dem unlängst erschienenen Wörterbuch auf Englisch-Chichewa mitgearbeitet. Paas verwendet eine bemerkenswerte Zahl an Primärquellen, Briefen und Archivmaterial, um ein Bild von Rebmann, seinem Leben und Werk zu zeichnen.

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Mbaya, Henry. "Resistance to Anglican Missionary (umca) Activities in Southern Malawi in 1861." Exchange 46, no. 3 (September 1, 2017): 264–84. http://dx.doi.org/10.1163/1572543x-12341447.

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Abstract This paper recounts the encounter that occurred between the Anglican missionaries of the Universities Mission to Central Africa (umca) and the local Mang’anja people at Magomero, in Southern Malawi in 1861. It situates the encounter in the context of slave trade and local conflicts, and war between the Mang’anja and the Yao people in which the missionaries themselves were embroiled. The paper argues that, centred on the differences in perceptions, interpretations of issues that related to land, culture and religious worldviews, the encounter entailed some acts of resistance by the local Mang’anja people.

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Dijk, Richard A. van. "Young puritan preachers in post-independence Malawi." Africa 62, no. 2 (April 1992): 159–81. http://dx.doi.org/10.2307/1160453.

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AbstractIn Blantyre, Malawi's main urban centre with a population of over 400,000, there are some thirty to forty young preachers who between them run fifteen or so organisations that constitute the Born Again movement. The organisations include ‘ministries’ and ‘fellowships’ as well as ‘churches’. The movement started c.1974. What is significant is that all the leaders were then teenagers; even today the second ‘generation’ of preachers are teenagers or in their early twenties. One theme dominates their message: vehement opposition to involvement in practices of a largely secretive or malevolent nature, witchcraft and ‘politics’ in particular. The young preachers assume these forces to be the basis of the power that elders wield in the villages or in urban townships. Yet in Blantyre, where political surveillance over everyday life is very marked, they have to be wary of challenging this older, powerful generation if they are to preserve the ‘intellectual space’ that religion offers them. The article ends by arguing that the theories which are used to explain urban Zionist Churches elsewhere in southern Africa are not relevant to the analysis of a Born Again movement run by successful young urbanites.

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Wild, Emma. "Ross, Andrew C. 1996. Blantyre Mission and the Making of Modern Malawi. Kachere Series. Blantyre, Malawi: CLAIM, pp. 216." Studies in World Christianity 3, no. 1 (April 1997): 100–102. http://dx.doi.org/10.3366/swc.1997.3.1.100.

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Wild, Emma. "Ross, Andrew C. 1996.Blantyre Mission and the Making of Modern Malawi. Kachere Series. Blantyre, Malawi: CLAIM, pp. 216." Studies in World Christianity 3, Part_1 (January 1997): 100–102. http://dx.doi.org/10.3366/swc.1997.3.part_1.100.

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Marriage, Sophia. "Ross, Kenneth R. 1998. Here Comes Your King! Christ, Church and Nation in Malawi. Zomba, Malawi: A Kachere Book." Studies in World Christianity 6, no. 1 (April 2000): 125–27. http://dx.doi.org/10.3366/swc.2000.6.1.125.

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Marriage, Sophia. "Ross, Kenneth R. 1998.Here Comes Your King! Christ, Church and Nation in Malawi. Zomba, Malawi: A Kachere Book." Studies in World Christianity 6, Part_1 (January 2000): 125–27. http://dx.doi.org/10.3366/swc.2000.6.part_1.125.

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Muula, Adamson, James Thomas, Audrey Pettifor, Ronald Strauss, Chirayath Suchindran, and Steve Meshnick. "Religion, Condom Use Acceptability and Use within Marriage among Rural Women in Malawi." World Health & Population 12, no. 4 (March 1, 2011): 35–47. http://dx.doi.org/10.12927/whp.2011.22346.

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Hinks, Tim, and Simon Davies. "Life satisfaction in Malawi and the importance of relative consumption, polygamy and religion." Journal of International Development 20, no. 7 (October 2008): 888–904. http://dx.doi.org/10.1002/jid.1470.

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Muula, Adamson S. "Marriage, not Religion, is Associated with HIV Infection Among Women in Rural Malawi." AIDS and Behavior 14, no. 1 (October 16, 2009): 125–31. http://dx.doi.org/10.1007/s10461-009-9624-0.

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Thompson, Jack. "Book Review: The Legacy of Scottish Missionaries in Malawi." International Bulletin of Missionary Research 18, no. 2 (April 1994): 84–85. http://dx.doi.org/10.1177/239693939401800211.

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Thompson, T. Jack. "Xhosa Missionaries to Malawi: Black Europeans or African Christians?" International Bulletin of Missionary Research 24, no. 4 (October 2000): 168–70. http://dx.doi.org/10.1177/239693930002400405.

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Ross, Andrew C., Hubert Reijnaerts, Ann Neilsen, Matthew Schoffeleers, Matthew Schoffeleers, and Isabel Apawo Phiri. "Montfortians in Malawi: Their Spirituality and Pastoral Approach." Journal of Religion in Africa 30, no. 4 (November 2000): 503. http://dx.doi.org/10.2307/1581592.

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Wella, Kondwani, Sheila Webber, and Philippa Levy. "Myths about HIV and AIDS among serodiscordant couples in Malawi." Aslib Journal of Information Management 69, no. 3 (May 15, 2017): 278–93. http://dx.doi.org/10.1108/ajim-12-2016-0202.

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Purpose The purpose of this paper is to report on research that uncovered myths about HIV and AIDS held by serodiscordant couples in Malawi, and the sources of these myths. The paper reflects on how the myths affect serodiscordant couples’ engagement with HIV and AIDS information. Design/methodology/approach Van Manen’s (1997) approach to analysis of phenomenological data was used to analyse data from in-depth interviews conducted in Malawi with 21 serodiscordant couples and three individuals who had separated from their partners because of serodiscordance. Findings Serodiscordant couples in Malawi believe and hold on to some inaccurate HIV and AIDS information that can be seen as “myths”. Some of these myths are perpetuated by official HIV and AIDS information when it is translated into the local languages. Other myths derive from social norms of the societies where the couples live. Practical implications The findings of this paper have practical implications for how HIV and AIDS information providers should engage with target audiences to understand the origins of the myths they hold. The findings also imply that some myths have technical, religious, moral and cultural bases which need to be addressed before challenging the myth itself. Originality/value Using real-life descriptions of experiences of HIV and AIDS information provided by serodiscordant couples, the authors reveal how myths can affect engagement with the information. The authors make recommendations on how to address myths in ways that contribute to a positive experience of HIV and AIDS information by serodiscordant couples.

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BOURRICAUD, François. "La critique de l’individualisme utilitaire et la déontologie médicale." Sociologie et sociétés 21, no. 1 (September 30, 2002): 25–38. http://dx.doi.org/10.7202/001093ar.

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Résumé Talcott Parsons a consacré beaucoup de soin à examiner le statut des valeurs morales et la place qu'elles occupent parmi les mécanismes du contrôle social. C'est ce qui a amené Parsons à entreprendre une critique très élaborée de l'individualisme utilitaire, fondé sur le principe de la poursuite de la maximisation des avantages particuliers. L'originalité du point de vue défendu dans The Structure of Social Action, c'est l'effort apporté à expliquer le fonctionnement des sociétés par leur système des valeurs. La recherche sur la profession médicale et l'interaction entre le médecin et le patient, dont les résultats sont consignés dans le chapitre X de Social System, a permis à Parsons de montrer que la maladie impose au malade, au médecin, à la famille, un ensemble d'obligations morales qui débouchent même sur le plan métaphysique et religieux. Dans ses derniers écrits sur ce thème, qui datent de la fin des années 1960, Parsons a exploré les rapports entre le sacré et la santé, entre la religion et la déontologie, entre la crise religieuse et la crise des déontologies.

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