Relevant bibliographies by topics / Shona (African people) Salvation

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Academic literature on the topic 'Shona (African people) Salvation'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Shona (African people) Salvation"

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Ahortor, Godson. "Salvation and Morality: the Interconnections in African Thought." European Scientific Journal, ESJ 12, no. 26 (2016): 220. http://dx.doi.org/10.19044/esj.2016.v12n26p220.

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A careful study and analysis of the religio-cultural practices of most tribal groups in Africa reveal that there is usually interconnectedness between the notions of salvation, morality and the conceptualisation of evil. It is thus believed that the ethical values and moral practices of such societies are sustained mainly by this interconnectedness of the concepts of the afterlife, morality and evil. As such, salvation among Africans in general can be said to have been greatly influenced by the ethical value systems of indigenous African societies from the perspective of their conceptualisation of evil. An investigation into the worldviews of the Tongu Mafi people reveals that this interconnectedness is firmly grounded in the beliefs and practices of the people. I contend in this paper therefore that the core indigenous beliefs, worldviews and practices of Africans are resilient and capable of sustaining their soteriological and moral practices. This paper is based on a phenomenological study of the Tongu Mafi people of Ghana mainly through interviews and observation of their religio-cultural practices. It concludes that the intersections of notions of salvation, morality and evil are couched in two moral principles: living a good life and avoiding evil. These two moral principles must be observed simultaneously in life for they constitute the foundations of the soteriological concerns and moral praxis of the Tongu Mafi people.
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Chekero, Tamuka, and Shannon Morreira. "Mutualism Despite Ostensible Difference: HuShamwari, Kuhanyisana, and Conviviality Between Shona Zimbabweans and Tsonga South Africans in Giyani, South Africa." Africa Spectrum 55, no. 1 (2020): 33–49. http://dx.doi.org/10.1177/0002039720914311.

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This ethnographic study explores forms of mutuality and conviviality between Shona migrants from Zimbabwe and Tsonga-speaking South Africans living in Giyani, South Africa. To analyse these forms of mutuality, we draw on Southern African concepts rather than more conventional development or migration theory. We explore ways in which the Shona concept of hushamwari (translated as “friendship”) and the commensurate xiTsonga category of kuhanyisana (“to help each other to live”) allow for conviviality. Employing the concept of hushamwari enables us to move beyond binaries of kinship versus friendship relations and examine the ways in which people create reciprocal friendships that are a little “like kin.” We argue that the cross-cutting forms of collective personhood that underlie both Shona and Tsonga ways of being make it possible to form social bonds across national lines, such that mutuality can be made between people even where the wider social context remains antagonistic to “foreigners.”
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Samanga, T., and V. M. Matiza. "Depiction of Shona marriage institution in Zimbabwe local television drama, Wenera Diamonds." Southern Africa Journal of Education, Science and Technology 5, no. 1 (2020): 53–74. http://dx.doi.org/10.4314/sajest.v5i1.39824/sajest.2020.001.

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Marriage is a highly celebrated phenomenon among the African people. It is one of the important institutions among the Shona and Ndebele people in Zimbabwe as expressed in the saying ‘musha mukadzi’ and ‘umuzingumama’ (home is made by a woman) respectively. However with the coming of colonialism in Zimbabwe, marriage was not given the appropriate respect it deserves. This has given impetus to this paper where the researchers in the study through drama want to bring out the depiction of marriage institution in a post -independence television drama, Wenera Diamonds (2017). This paper therefore, aims to show the impact of neo-colonialism on Shona marriage institution. The neo colonial period is characterised with the perpetuation of Western imperial interests through protocols of diplomatic relations, treaties and existing bilateral agreements which marked a new phase of relationships with former colonisers. The aim of this article therefore is to depict marriage institution in neo colonial Zimbabwe in Wenera Diamonds (2017), a Zimbabwean television drama. Using qualitative research methodology, the research employs content analysis to elucidate the depiction in the said performance. Guided by the Africana womanist perspective, the article argues that the indigenous knowledge needed for African social development is rendered irrelevant by a dysfunctional set of values of the western hegemony. Against that, the paper establishes that the depiction of marriage institution in Wenera diamonds is a reflection of imperialist colonial forces on the black person hence the need to go back to basics and resuscitate their culture.
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Darko, Daniel K. "What Does It Mean to Be Saved? An African Reading of Ephesians 2." Journal of Pentecostal Theology 24, no. 1 (2015): 44–56. http://dx.doi.org/10.1163/17455251-02401007.

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Scholars have examined the vocabulary, theology, and social framework of Ephesians 2 in great detail. This article re-examines the import of its salvific message with two foci: (1) From what are people saved and (2) to what end? It examines the Greek text from an African perspective to show how certain parallel concepts, worldview, and customs in African cultures may aid our understanding of a text produced in the collectivist Greco-Roman context of the early Christians. The portrait of the pre-Christian past, the radical intervention by God, and the purpose of the salvific work of Christ becomes clear but contrary to how it was previously understood. It argues that salvation, as expressed in our text of inquiry, has both horizontal and vertical dimensions: that sin has personal, social, and spiritual dimensions, and salvation is meant to restore a broken relationship with God as well as relationships with fellow members in the multi-ethnic household of God simultaneously. Thus the division of 2.1–10 and 2.11–22 in English translations misconstrue the import of the text and engenders a view of salvation informed by the individualistic cultures of the post-enlightenment West, a view foreign to the Early Christians.
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Kretzschmar, Louise. "Evangelical Spirituality: a South African Perspective." Religion and Theology 5, no. 2 (1998): 154–75. http://dx.doi.org/10.1163/157430198x00039.

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AbstractThis article begins by providing definitions of spirituality and evangelicalism. It then introduces the multifaceted reality of South African evangelicalism. This is necessary because of the historical complexity of the origins of evangelicalism in South Africa and because of the variety of people, churches and missionary societies which propagated an evangelical approach. It explains the differences between evangelicals and ecumenicals and goes on to distinguish between conservative, moderate and radical evangelicalism It outlines the background to the establishment of the Evangelical Alliance of South Africa (TEASA) and argues that radical evangelicalism, because of its understanding of conversion, salvation and mission, and the actions that issue from these convictions, can make a significant contribution of the transformation of church and society in South Africa today.
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Makaudze, Godwin. "TEACHER, BOOK AND COMPANION: THE ENVIRONMENT IN SHONA CHILDREN’S LITERATURE." Commonwealth Youth and Development 13, no. 2 (2016): 100–109. http://dx.doi.org/10.25159/1727-7140/1150.

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Contemporary society has had running battles with citizens, trying to force them to be aware and appreciative of the importance of relating well with, and also safeguarding the environment. Modern ways of child socialisation seem in mentoring youngsters about the being, nature and significance of the environment (both natural and social) in life. Today, society it has largely become the duty of non-governmental organisations and law enforcement agents to educate and safeguard against the abuse of the social environment and the degradation, pollution and extinction of crucial facets of the natural environment. Using the Afrocentricity theory, the article explicates the position of the environment in Shona children’s oral literature (folktales, songs, riddles and taboos), showing that it was presented, viewed and taken as a teacher, book and close companion whose welfare was to be guarded jealously. The article advocates the adoption and adaptation of African ways of child socialisation, which subtly but effectively build a positive and healthy relationship between people and their environment.
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Nhemachena, Artwell. "Hakuna Mhou Inokumira Mhuru Isiri Yayo: Examining the Interface between the African Body and 21st Century Emergent Disruptive Technologies." Journal of Black Studies 52, no. 8 (2021): 864–83. http://dx.doi.org/10.1177/00219347211026012.

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Colonially depicted as a region distinctive for fables and fabrications, Africa has ever since not been allowed to reclaim anything original. Dispossessed of their original wealth, Africans have been forced to live in fabled and fabricated houses, eating fabled, and fabricated food—closer to animals. Similarly, dispossessed of their original human identities, Africans have been forced to adopt fabricated identities. With the 21st century not promising any return to original African human identities, Africans are set to be further nanotechnologically (using tiny nanoparticles) fabricated into cyborgs that speak to ongoing posthumanist and transhumanist experiments with emergent disruptive technologies. Inhabiting not only fabricated houses but also increasingly inhabiting nanotechnologically fabled and fabricated bodies, Africans should learn to, in terms of the Shona (a people of Zimbabwe) proverb, hakuna mhou inokumira mhuru isiri yayo (no cow lows for a calf that is not its own), repossess original mastery over their own lives.
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Matiza, Vimbai Moreblessing, and Limukani T. Dube. "The Cultural and Historical Significance of Kalanga Place Names in Midlands Province of Zimbabwe." Journal of Law and Social Sciences 4, no. 2 (2020): 21–28. http://dx.doi.org/10.53974/unza.jlss.4.2.470.

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The discipline of onomastics is still at its infancy yet it constitutes a very important aspect of the day to day survival of a people in the society. Naming is part of oral tradition in African societies, people were never used to write and record things but rather their names. This means that names are a historical record that would carry some aspects of a people's way of life which include their history, beliefs and customs among others. On the same note, Midlands Province constitute of people from different backgrounds mainly Shona and Ndebele. Of interest to this research is the presence of the Kalanga people through some toponyms that are found in the area. In light of this view, this study therefore seeks to identify and unlock the culture and history embedded in these names by looking at the significance of Kalanga place names in Midlands Province. The study argues that place names or toponyms of any people carry with them a history, meaning and significance to particular people that name the places, thus studying the place names in this community can be a valuable tool of unpacking the history surrounding the Kalanga people in Midlands Province in Zimbabwe. Guided by the Afrocentric paradigm, specifically nommoic creativity tenant, the study seeks to explore the cultural and historical significance of Kalanga toponyms in Midlands Province.
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Mbachi, Valentine Chukwujekwu. "Paul’s Teachings on All-Sufficiency of Jesus Christ for Salvation in Colossians 2:8-3:5 in Relation to Christianity in Africa." Journal of Religion and Human Relations 13, no. 1 (2021): 331–49. http://dx.doi.org/10.4314/jrhr.v13i1.15.

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This article examines Pauls teaching on all-sufficiency of Jesus Christ for salvation in relation to Christianity in Africa. The approach has been analytical or qualitative. The historical-critical method and contextual tools are used in the interpretation of the biblical text. The study reveals that the Colossian situation to a large extent depicts the life of the Church in Africa today. Christ must be proclaimed not just as the Saviour of the soul, but as the Lord of lords, the king of kings, Victor, Redeemer, Deliverer, Healer, Provider, Unique and All- Sufficient God lest like Colossian and African syncretists, many people may turn to other answers such as magic, charms, amulets, rituals and other occult practices for protection against the enslaving and binding spirits.
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Langlois, Tony. "The local and global in North African popular music." Popular Music 15, no. 3 (1996): 259–73. http://dx.doi.org/10.1017/s0261143000008266.

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On 29 September 1994, Cheb Hasni, the most renowned Rai singer living in Algeria, was gunned down outside his family's house in Gambetta, a quarter of the city of Waharan (Oran). He was one of many public figures (and some 50,000 others) who have been killed since the main opposition political party, the FIS (Islamic Salvation Front) was prevented from assuming power by the annulment of elections that they would have won in 1991. Like the most notable of Algeria's victims of violence, which include journalists, lawyers, doctors, television presenters and top policemen, Hasni represented a version of Algerian identity that some people clearly could not tolerate. Responsibility for his assassination has not been claimed, but the manner of his death was identical to others carried out by the armed faction of the fundamentalist Islamic movement, the GIA (Armed Islamic Group). His death has possibly marked the demise of a genre of North African popular music known as Rai as it was produced in Algeria. Rai has been a particularly problematic idiom for Islamists and secularists alike. Both groups nurture distinct views of the place of Algeria, and Algerians in the world, and the role of Islam and liberal secularism in Algeria. Rai music constructs its own distinct trajectories linking local and global, ‘East’ and ‘West’, and, in this way, constitutes a distinct problem for Algerians, and indeed other North Africans today.
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Dissertations / Theses on the topic "Shona (African people) Salvation"

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Mutate, Joe Kennedy. "A critique of the Shona people of Zimbabwe's concept of salvation." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Latham, C. J. K. "Mwari and the divine heroes: guardians of the Shona." Thesis, Rhodes University, 1987. http://hdl.handle.net/10962/d1004666.

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Maraire, Dumisani. "The position of music in Shona mudzimu (ancestral spirit) possession /." Thesis, Connect to this title online; UW restricted, 1990. http://hdl.handle.net/1773/11274.

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Cox, Monte B. "The missiological implications of the Kalenjin concepts of deity, sin and salvation." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Maxwell, David James. "A social and conceptual history of North-East Zimbabwe, 1890-1990." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670267.

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Goodwin, David Pell, and n/a. "Belonging knows no boundaries : persisting land tenure custom for Shona, Ndebele and Ngai Tahu." University of Otago. Department of Surveying, 2008. http://adt.otago.ac.nz./public/adt-NZDU20080807.151921.

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Aspects of customary land tenure may survive even where formal rules in a society supersede custom. This thesis is about persisting custom for Maori Freehold land (MFL) in New Zealand, and the Communal Areas (CAs) of Zimbabwe. Three questions are addressed: what unwritten land tenure custom still persists for Ngai Tahu, Shona and Ndebele, what key historical processes and events in New Zealand and Zimbabwe shaped the relationship between people and land into the form it displays today, and how do we explain differences between surviving customary tenure practices in the two countries? The research was based on in-depth interviews. A key difference between the two countries was found to lie in the type and degree of security available over the years to Maori and Shona/Ndebele. Roots of security were found in the substance of the founding treaties and concessions, and thereafter in a variety of other factors including the help (or lack of it) offered by the law in redressing grievances, the level of intermarriage between settler and autochthon, the differing security of land rights offered in urban centres in the respective countries, demographic factors and the availability of state benefits. This research finds that greater security was offered to Maori than to Shona and Ndebele, and that this has reduced the centrality of customary practices with regard to land. The research found that, in Zimbabwe, tenure security in the CAs is still underwritten by communities and that significant investment is still made in both living and dead members of those communities. Another finding is that land custom has adapted dynamically to meet new challenges, such as urban land and CA land sales. In New Zealand, investment in groups that jointly hold rights in MFL has, to some extent been eclipsed by the payment of rates and the availability of services (e.g. state-maintained boundary records and law enforcement mechanisms) and of benefits (e.g. superannuation, disability and unemployment). Land and community are not as closely linked to survival as they were in the past and, for many, they have come to hold largely symbolic value and less practical significance. Overall, it is the pursuit of security and �belonging� that have been the greatest influences on customary land tenure practices in the long term.
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Fort, L. Gregg. "Training churches in the Hurungwe district of Zimbabwe to deal with demonized persons through a contextualized Biblical approach." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Nguluwe, Johane A. "The "puny David" of Shona and Ndebele cultures a force to reckon with in the confrontation of the "Goliath" of violence /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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Rutsate, Jerry. "Performance of Mhande song-dance: a contextualized and comparative analysis." Thesis, Rhodes University, 2008. http://hdl.handle.net/10962/d1002321.

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This thesis is an investigation of the significance of Mhande song-dance in two performance contexts: the Mutoro ritual of the Karanga and the Chibuku Neshamwari Traditional Dance Competition. In addition, I undertake comparative analysis of the structure of Mhande music in relation to the structure of selected genres of Shona indigenous music. The position of Mhande in the larger context of Shona music is determined through analysis of transcriptions of the rhythmic, melodic and harmonic elements of chizambi mouth bow, karimba mbira, ngororombe panpipes, ngano story songs, game, hunting, war, and love songs. Mhande is an indigenous song-dance performed for the mutoro ceremony, the annual rain ritual of the Karanga. The Mhande repertoire consists of distinctive songs and rhythms used for communicating with the majukwa rain spirits. The rain spirits in turn communicate with God (Mwari) the provider of rain, on behalf of the Karanga. Mhande song-dance is performed exactly the same way in the annual Chibuku Neshamwari Traditional Dance Competitions as in the ritual context of the mutoro ceremony. However, in the context of the Competition, it is used for the expression of joy and as a form of cultural identity. The Competition is a forum in which Karanga songdance traditions such as Mhande, compete with other Shona song-dance traditions such as mbakumba, shangara and chinyambera. I contextualize and analyse Mhande song-dance by using the ‘Matonjeni Model’, which in terms of Karanga epistemology, is culture specific. This Model is grounded in description, interpretation and analysis; the primary methods in my research process.
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Chipendo, Claudio. "Towards a changing context and performance practice of mbira dzavadzimu music in Zimbabwe." Thesis, University of Fort Hare, 2015. http://hdl.handle.net/10353/6357.

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Mbira dzavadzimu music and performance practice has been in existence since the pre-colonial era. It played a crucial role in ritual and non-ritual activities of the Shona people of Zimbabwe. However, political, social and global influences as well as technological advancement have resulted in change of context and performance practice. Unfortunately, these have not been recorded for future generations. The major aim of the study is therefore to examine the change of context and performance practice of mbira dzavadzimu in Zimbabwe. This was achieved by reviewing mbira dzavadzimu music and performance practice within the modern setting of dandaro. I looked at change from a theoretical lens of the theory of diffusion, syncretism and mediatisation. The study was in the qualitative form superimposed on some case studies. Unstructured interviews, participant and non-participant observations were the main instruments used to collect data from both traditional and modern mbira performances. Data was also collected from museums, archives, radio and television stations. The study established that the changes in context and performance practice of mbira dzavadzimu in Zimbabwe were to a larger extent due to foreign influences such as colonialism, the coming of missionaries, modernisation, urbanisation, commercialisation, mediatisation, the use of modern technology and institutionalisation. Due to the aforementioned influences, the environmental settings, the change of context from sacred to secular, the relationship with ancestral spirits, musical practices, performance situations and quality of sound, have been modified and adjusted in response to the influences of the globalised world’s ever changing audience and performance space. In short, this has resulted in a shift of mbira performances from its traditional to modern settings, from the village to the city and onto the international scene with a new performer-audience setting. Various innovations were carried out on the instrument and its music as a result of the advent of modern technology. The use of microphones, modern amplification systems, recording studios, radio and television broadcast, audio and video cassettes, CDs, DVD, teaching of the instrument using audio and video instructional models and the use of internet sites in learning how to play mbira dzavadzimu and other instruments have become a reality. It has been evident from the study that urban and rural areas take up change in different ways and that in the former change is more pronounced than in the latter. Urban area communities are more “developed” than their rural counterparts because the former are more exposed to technological influences and the commercialisation of music. The study has also established that Zimbabwean mbira music is a good example of modern transculturality. The instrument and its music have played a major role in breaking down cultural boundaries and bringing the people of the world together for purposes of performing on the instrument. From the findings of this study, I attribute most of the changes to technologisation, for most of the changes that have taken place on mbira dzavadzimu were a result of the highly technologised way of life Zimbabweans now lead.
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Books on the topic "Shona (African people) Salvation"

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Clee, Garnet. The undaunted Ambuya of Zimbabwe: The biography of Lieut-Colonel Ruth Wilkins (R). Salvation Army, 1990.

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Johnson, Robert, Jr., J.D., ed. Shona. Rosen Pub. Group, 1997.

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The Shona and their neighbours. Blackwell, 1994.

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Beach, D. N. Shona oral traditions. University of Zimbabwe, History Dept., 1990.

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Mungoshi, Charles. Stories from a Shona childhood. Baobab Books, 1989.

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Gombe, J. M. The Shona idiom. Mercury Press, 1995.

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Bourdillon, M. F. C. The Shona peoples: An ethnography of the contemporary Shona, with special reference to their religion. 3rd ed. Mambo Press, 1987.

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Waarden, Catrien Van. The oral history of the Bakalanga of Botswana. Botswana Society, 1988.

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Traditional healers and childhood in Zimbabwe. Ohio University Press, 1996.

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Beach, D. N. A Zimbabwean past: Shona dynastic histories and oral traditions. Mambo Press, 1994.

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Book chapters on the topic "Shona (African people) Salvation"

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Verhoef, Grietjie. "Growing opportunity on African soil." In The Power of Your Life. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198817758.003.0001.

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White South Africans were equally divided amongst themselves as the people of colour were divided amongst themselves at the beginning of the twentieth century. After the devastation of the South African War (1899–1902) Afrikaners devised different strategies to address their marginalization. From within, Afrikaner empowerment manifested on different levels, as described in this chapter. This context explains the decision to establish an insurance company. This chapter explains the crucial establishment years of the self-driven salvation strategy which included the formation of Santam and Sanlam. Afrikaners had no experience, nor expertise, in insurance, but relied on intra-Afrikaner social capital and supportive networks of non-Afrikaners to establish Sanlam.
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