Relevant bibliographies by topics / Sukuma (African people) – Religion

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Sukuma (African people) – Religion'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 February 2022

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Journal articles on the topic "Sukuma (African people) – Religion"

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Ochiai, Takehiko. "Ryo Ogawa Stategraphy: People and Religion in a Modern African State." Journal of African Studies 1998, no. 53 (1998): 41–44. http://dx.doi.org/10.11619/africa1964.1998.53_41.

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Byerman. "Talking Back: Phillis Wheatley, Race and Religion." Religions 10, no. 6 (2019): 401. http://dx.doi.org/10.3390/rel10060401.

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This essay examines the means by which African American poet Phillis Wheatley uses her evangelical Christianity to engage issues of race in revolutionary America. In her poetry and other writings, she addresses and even instructs white men of privilege on the spiritual equality of people of African descent.
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Barasa Simiyu, Japheth, Ruth Imbuye, Susan Wandukusi, et al. "THE EFFECTS OF WESTERN CHRISTIANITY AND AFRICAN TRADITIONAL RELIGION ON CULTURAL AND MORAL DEVELOPMENT IN TRANS NZOIA COUNTY, KENYA." International Journal of Advanced Research 8, no. 11 (2020): 1169–76. http://dx.doi.org/10.21474/ijar01/12114.

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The purpose of this study was to establish effects of Western Christianity and African Traditional Religion on moral and cultural development of the people of Trans Nzoia County. Morals and core values play a very important role in the upbringing of the youth in any given community in any given Geographical part on this planet. The study will be guided by the following objectives: Establish effects of Christianity on moral development, Determine effects of African Traditional Religion on moral development, Compare and contrast effects of moral development of Western Christianity and African Tr
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Beyers, Jaco, and Lize Kriel. "John Muafangejo’s How God Loves His People All Over the World as Material Religion." Religion and the Arts 24, no. 4 (2020): 379–98. http://dx.doi.org/10.1163/15685292-02404002.

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Abstract The artworks produced at the Evangelical Lutheran Church Art and Craft Centre at Rorke’s Drift, KwaZulu-Natal, have been highly appraised and appreciated in South African art-historical circles, not in the least so as African expressions of postcolonial and anti-apartheid resistance. The work of Namibian artist John Muafangejo (1943–1987) is prominent amongst these. In this article, while borrowing generously from the methods of art historical research, our interest is primarily in works of art as objects of material religion. Erwin Panofsky introduced iconology as a way of determinin
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Prickett, Pamela. "Complexity Beyond Intersections: Race, Class, and Neighborhood Disadvantage among African American Muslims." Social Inclusion 6, no. 2 (2018): 98–106. http://dx.doi.org/10.17645/si.v6i2.1416.

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This study uses the case of African American Muslims to examine the intersection of religious inequality with other forms of disadvantage. It draws on more than six years of ethnographic and historical research in an African American Muslim community in a poor neighborhood in Los Angeles, comparing the experiences of community members with existing research on first- and second-generation Muslim immigrants. It addresses the three most prominent axes of difference between African American and immigrant Muslims—race/ethnicity, class, and neighborhood disadvantage—to explicate the ways in which r
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Smith, Katherine. "African Religions and Art in the Americas." Nova Religio 16, no. 1 (2012): 5–12. http://dx.doi.org/10.1525/nr.2012.16.1.5.

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This print symposium of Nova Religio is devoted to African religions and arts in the Americas, focusing specifically on devotional arts inspired by the Yoruba people of West Africa. The authors presented here privilege an emic approach to the study of art and religion, basing their work on extensive interviews with artists, religious practitioners, and consumers. These articles contribute an understanding of devotional arts that shows Africa, or the idea of Africa, remains a powerful political and aesthetic force in the religious imagination of the Americas.
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Akitoye, Hakeem A. "Islam and Traditional Titles in Contemporary Lagos Society: A Historical Analysis." International Letters of Social and Humanistic Sciences 25 (March 2014): 42–49. http://dx.doi.org/10.18052/www.scipress.com/ilshs.25.42.

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Lagos, an area basically inhabited by the Yoruba speaking people of South Western Nigeria and by extension some other parts of West Africa where Islam, Christianity and the African Traditional Religion are still being practised side by side till date with the Africans still being converted to the new faiths without dropping their traditional religion or cultural affiliations. This ideology is very common to the average African who still believes in his culture which has always tainted his way of life or as far as his religion is concerned should not interfere with his culture as the religion a
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Jeffries, Bayyinah S. "Black Religion and Black Power: The Nation of Islam’s Internationalism." Genealogy 3, no. 3 (2019): 34. http://dx.doi.org/10.3390/genealogy3030034.

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The Nation of Islam’s influence has extended beyond the United States. This Black American Muslim movement has used the intersection of race and religion to construct a blueprint of liberation that has bonded people of African descent throughout the Diaspora. Their transnational dimensions and ideas of freedom, justice and equality have worked to challenge global white imperialism and white supremacy throughout the 20th century and beyond.
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Otiso, Richard Ondicho. "RELIGION AND THE SOCIAL INTEGRATION OF EAST AFRICAN PROTESTANT CHRISTIAN IMMIGRANTS IN FINLAND." European Journal of Sociology 3, no. 1 (2020): 1–10. http://dx.doi.org/10.47672/ejs.493.

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Religion has been highlighted majorly in many scholarly works of sociologists as a key component of social integration. As people migrate from their countries of origin to different countries, they are often faced with difficulties of adapting into the new host society. As much as a lot of emphasis has been put on religion to be a positive influence in the process of social integration, it is not always the case. This article sought to point out the role of religion in social integration of protestant Christian immigrants in Finland as both a facilitator for social integration and a hindrance
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Segell, Glen. "Neo-colonialism in Africa and the Cases of Turkey and Iran." Insight on Africa 11, no. 2 (2019): 184–99. http://dx.doi.org/10.1177/0975087819845197.

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Africa is suffering from neo-colonialism for the same reasons that it suffered from colonialism. Neo-colonialism is the regressive impact of unregulated forms of aid, trade and foreign direct investment; and the collaboration of African leaders with foreign leaders to ensure that the interests of both are met with little concern for the development, sustainability and poverty reduction and wellbeing in African countries. The relationship is asymmetrical or at the cost of African states and their people, who are dependent rather that inter-dependent and do not profit through development or sust
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Dissertations / Theses on the topic "Sukuma (African people) – Religion"

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Nissen, Andrew Christoffel. "An investigation into the supposed loss of the Khoikhoi traditional religious heritage amongst its descendants, namely the Coloured people with specific references to the question of religiosity of the Khoikhoi and their disintegration." Master's thesis, University of Cape Town, 1990. http://hdl.handle.net/11427/21841.

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Bibliography: pages 94-97.<br>This study is about the Khoikhoi, known as the "Hottentots" who are today no longer to be found in their original state in South Africa. It deals with their religion nnd disintegration, especially the land issue. The author upholds that there are remnants of Khoikhoi religion and cultural elements present among the descendants of the Khoikhoi, nnmely the Coloured people, especially those in the Cape. These Khoikhoi religious and cultural elements give the Coloured people a dignified continuation with their forebearers. The author also demonstrates that the Khoikho
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Ngugi, Michael Wainana. "Impact of Christianity among the Kikuyu people : a study of Kikuyu people religion and belief /." Berlin Viademica-Verl.***90496, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2905079&prov=M&dok_var=1&dok_ext=htm.

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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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Badenberg, G. Robert. "The body, soul and spirit concept of the Bemba in Zambia : fundamental characteristics of being human of an African ethnic group /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Bernard, Penelope Susan. "Messages from the deep : water divinities, dreams and diviners in Southern Africa." Thesis, Rhodes University, 2010. http://hdl.handle.net/10962/d1007644.

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This thesis is a comparative regional study of a complex of beliefs and practices regarding the water divinities in southern Africa. These snake and mermaid-like divinities, which are said to work in conjunction with one's ancestors, are believed to be responsible for the calling and training of certain diviner-healers by taking them underwater for periods of time. In addition to granting healing knowledge, these divinities are associated with fertility, water and rain, and the origins of humanity. The research combines comparative ethnography with the anthropology of extraordinary experience
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Rakotsoane, Francis Lobiane Clement. "Religion of the ancient Basotho with special reference to "water snake"." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/17493.

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Bibliography: pages 93-108.<br>It still remains the case that there has been very little attention given to African Traditional Religion in Southern Africa by both Western and African authors. It is not an easy area to research for it no longer exists in its undisturbed coherent form, but only as preserved in fragmented bits of culture. This thesis attempts some reconstruction of Basotho religion just prior to their settlement in Lesotho and the arrival of the Christian traditions. It makes use of whatever sources are available both written and oral including interviews in the field. It also e
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Ofosuhene, Godwin Kwame. "The concept of God in the traditional religion of the Akan and Ewe ethnic groups compared the Bible /." Berlin : Viademica, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841159&prov=M&dok_var=1&dok_ext=htm.

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Smith, Leevahn. "Struggling against oppression in the African-American Church by lesbian, gay, bi-sexual, transgendered and questioning people seeking justice." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2008. http://digitalcommons.auctr.edu/dissertations/328.

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The purpose of this project was to discover how lesbian, gay, bisexual. transgendered and questioning persons struggled against oppression in the African-American church. They experienced oppression in the African-American church and wanted justice. The project included 6 members, friends, or persons who frequently attended Truth Center Metropolitan Community Church (Truth Center MCC). for a consciousness-raising group. Members of the group were selected from a questionnaire. The effectiveness of the group was monitored through the use of a before and after survey. Group sessions were held ove
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Jespers, Philippe. "Essai sur la religion minyanka." Doctoral thesis, Universite Libre de Bruxelles, 1992. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212955.

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Babalola, S. A. "Theological analysis of culturalized worship ceremonies among Yoruba Christians in selected U.S. cities indigenization versus syncretization /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Books on the topic "Sukuma (African people) – Religion"

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Wijsen, Frans Jozef Servaas. Seeking a good life: Religion and society in Usukuma, Tanzania, 1945-1995. Paulines Publications Africa, 2000.

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Religion at work in globalised traditions: Rainmaking, witchcraft and Christianity in Tanzania. Cambridge Scholars Publishing, 2014.

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Mark, Bessire, ed. Sukuma. Rosen Pub. Group, 1997.

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Brandström, Per. Boundless universe: The culture of expansion among the Sukuma-Nyamwezi of Tanzania. Dept. of Cultural Anthropology, Uppsala University, 1990.

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Kindschaftsrecht in Tansania: Unter besonderer Berücksichtigung des Rechts der Sukuma. K. Renner, 1986.

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Enforcement of customary law decisions: The case of Sukuma tribe elders' courts. Karljamer Print Technology, 2014.

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Wijsen, Frans. I am just a Sukuma: Globalization and identity construction in northwest Tanzania. Rodopi, 2001.

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Wijsen, Frans Jozef Servaas. "I am just a Sukuma": Globalization and identity construction in northwest Tanzania. Rodopi, 2002.

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Jack, Goody, ed. Religion, morality and the person: Essays on Tallensi religion. Cambridge University Press, 1987.

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Onunwa, Udobata. Studies in Igbo traditional religion. Pacific Publishers a division of Pacific Correspondence College and Press, 1990.

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Book chapters on the topic "Sukuma (African people) – Religion"

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Moses, Wilson Jeremiah. "Introduction: Alexander Crummell and the Destined Superiority of African People." In The African Diaspora and the Study of Religion. Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230609938_1.

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Seekings, Jeremy. "The Social Question in Pre-apartheid South Africa: Race, Religion and the State." In One Hundred Years of Social Protection. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54959-6_6.

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AbstractIn the first half of the twentieth century, “social” issues in South Africa were framed by both rapid social and economic change (especially industrialisation and urbanisation) and racial division. The social question in South Africa was as much a racialised version of a “national question” as a social one, revolving around the social and economic inclusion (through state intervention) of “poor white” people and white workers and the reinforcement of a clear racial hierarchy. From the 1930s, political elites slowly moved towards the very partial inclusion of the African majority. Political and religious ideas, primarily from Europe, informed understandings of the social question among both supporters and opponents of public provision.
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Fulford, Bill. "Linking Science with People: An Introduction to Part IV, Science." In International Perspectives in Values-Based Mental Health Practice. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47852-0_24.

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AbstractThis chapter outlines how the contributions to this Part illustrate the role of a culturally enriched model of values-based practice in linking science with people. Chapters 25, “A Cross-Cultural Values-Based Approach to the Diagnosis and Treatment of Dissociative (Conversion) Disorders,” 26, “Treatment of Social Anxiety Disorder or Neuroenhancement of Socially Accepted Modesty? The Case of Ms. Suzuki,” 27, “Nontraditional Religion, Hyper-religiosity, and Psychopathology: The Story of Ivan from Bulgaria,” and 28, “Journey into Genes: Cultural Values and the (Near) Future of Genetic Counselling in Mental Health” explore the three principles of values-based practice defining its relationship with evidence-based practice. Chapters 29, “Policy-Making Indabas to Prevent “Not Listening”: An Added Recommendation from the Life Esidimeni Tragedy,” 30, “Covert Treatment in a Cross-Cultural Setting,” and 31, “Discouragement Towards Seeking Health Care of Older People in Rural China: The Influence of Culture and Structural Constraints” then give examples of the rich resources of the wider values tool kit for linking science with people (the African indaba, transcultural ethics, and anthropology). The concluding chapter, the autobiographical chapter 32, “Discovering Myself, a Journey of Rediscovery,” illustrates the role of cultural values (particularly of the positive StAR values) in recovery. A cross-cutting theme of the contributions to this Part is the importance of the cultural and other values impacting on psychiatric diagnostic assessment in supporting best practice in person-centered mental health care.
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Ayedze, Kossi A. "Poverty among African People and the Ambiguous Role of Christian Thought." In Religion and Poverty. Duke University Press, 2009. http://dx.doi.org/10.1215/9780822392309-010.

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"POVERTY AMONG AFRICAN PEOPLE AND THE AMBIGUOUS ROLE OF CHRISTIAN THOUGHT." In Religion and Poverty. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822392309-012.

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Ayedze, Kossi A. "POVERTY AMONG AFRICAN PEOPLE AND THE AMBIGUOUS ROLE OF CHRISTIAN THOUGHT." In Religion and Poverty. Duke University Press, 2009. http://dx.doi.org/10.2307/j.ctv11hppnm.14.

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Glaude, Eddie S. "2. Conjure and African American religion." In African American Religion: A Very Short Introduction. Oxford University Press, 2014. http://dx.doi.org/10.1093/actrade/9780195182897.003.0002.

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‘Conjure and African American Religion’ draws our attention to the continuity and discontinuity with African religious practices as well as a particular instance of a religious imagination, which differentiates itself from those who enslaved and discriminated against others. It shows how the debates in the field of religious studies about the difference between magic and religion fall apart when an oppressed people take up secret religious knowledge to make sense of their lives. Conjure is a religious practice that connects with a distant past, shadows Christian practice, and animates everyday life in ways that offer some semblance of control over circumstances that seem, at first glance, uncontrollable.
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Chidester, David. "Apartheid." In Religion. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297654.003.0011.

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Apartheid was established in South Africa between 1948 and 1994 as a force of exclusion and incorporation, excluding people from citizenship and exploiting people as labor. This chapter suggests that the term apartheid, meaning “separation,” was formative for certain ways of thinking about religion. One of the architects of apartheid, the anthropologist W. M. Eiselen, was a leading expert on indigenous religions in South Africa. Eiselen’s writings on African religion illustrate three overlapping types of comparative religion—a frontier comparative religion based on denial and containment; an imperial comparative religion assuming evolutionary progress from savagery to civilization; and an apartheid comparative religion creating and reinforcing boundaries to keep people apart. Although apartheid was formally established as a racist policy of separation in South Africa, the making and maintaining of boundaries has been a recurring feature of religious formations.
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Garrard, Virginia. "Dissenting Religion." In The Oxford History of Protestant Dissenting Traditions, Volume IV. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199684045.003.0017.

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This chapter traces the trajectory of two major dissenting movements in Latin America and the Caribbean in the nineteenth, twentieth, and twenty-first centuries. The first is the transition of the Anglican Church in the Caribbean from a colonial church closely linked to England to a denomination that is now mainly attended by African-descendant people; this section also explores Anglicanism’s breakaway churches that promote African and black identity and empowerment. The second half of the article examines the rise of Pentecostalism in Latin America, with particular attention to dynamic and dissenting characteristics, most notably its plastic theology, organic approach to church planting and leadership, and its obverse relationships with Catholic Liberation Theology.
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Glaude, Eddie S. "Conclusion." In African American Religion: A Very Short Introduction. Oxford University Press, 2014. http://dx.doi.org/10.1093/actrade/9780195182897.003.0008.

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African Americans are generally more religious than other groups in the United States. But African American religion is much more than a description of how deeply religious African Americans are. The phrase helps to differentiate a particular set of religious practices from others that are invested in whiteness; it invokes a particular cultural inheritance that marks the unique journey of African Americans in the United States. African American religion is rooted in the sociopolitical realities that shape the experiences of black people in America, but this is not static or fixed. The ‘Conclusion’ suggests that African American religious life remains a powerful site for creative imaginings in a world still organized by race.
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Conference papers on the topic "Sukuma (African people) – Religion"

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Geçimli, Meryem, and Mehmet Nuhoğlu. "CULTURE – HOUSE RELATIONS IN THE CONTEXT OF CULTURAL SUSTAINABILITY: EVALUATION ON EXAMPLES." In GEOLINKS International Conference. SAIMA Consult Ltd, 2020. http://dx.doi.org/10.32008/geolinks2020/b2/v2/29.

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There are close relationships between the cultural structures of societies and residential areas. The place where the society chooses to live and the ways it is organized is an expression of the cultural structure. Traditional houses are accepted as the most obvious indicator of this situation. One of the ways of preserving cultural sustainability today is to read the design principles of these houses correctly. Culture is about what kind of environment people live in and how they live. Human behaviors are based on cultural references. Religion, view of life and perceptions of the environment
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