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Mujuzi, Jamil Ddamulira. "Comment The Right to Freedom to Practice One’s Religion in the Constitution of Uganda." Religion & Human Rights 6, no. 1 (2011): 1–11. http://dx.doi.org/10.1163/187103211x543617.
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AbstractThe right to freedom to practice one’s religion is protected under the Ugandan constitution and in the international human rights instruments to which Uganda is party. There are also different pieces of legislation governing the marriages and divorces of different religious groups in Uganda. The Supreme Court of Uganda in the judgement of Dimanche Sharon and Others v. Makerere University has dealt with the constitutional limitations on the right to freedom of religion. This article discusses the constitutional history leading to the inclusion of the right to freedom of religion in the Constitution of Uganda and the Supreme Court decision interpreting the limitations on the right to freedom of religion.
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Josephine, Bweyale, and Tugume Lubowa Hassan. "Teaching Religion OR about Religion: The Paradox of Religious Education in Secondary Schools in Uganda." East African Journal of Traditions, Culture and Religion 3, no. 2 (August 3, 2021): 30–42. http://dx.doi.org/10.37284/eajtcr.3.2.374.
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The article reviews the teaching of Religious Education in schools in Uganda. Uganda is a religiously pluralistic country with Christianity and Islam the most popular. Ugandans are theists, their worldview is religious and they are passionate about their faiths. Therefore, Religious Education is a fundamental subject since the early years of education as it marked the beginning of formal education in Uganda. However, whilst Uganda has a diversity of religions such as Christianity with its different sects, Islam and its sects, Hinduism, Buddhism, and Sikhism, the education system considers only Islam and Christianity. Therefore, the article discusses whether the teaching of Religious Education where only Christianity and Islam are considered is justified to be referred to as Religious Education. The article concludes that there is a mismatch between the NCDC (2008) stated goals, objectives and content of Religious Education. The objectives and goals portray a false image that RE is intended to expose learners and to achieve educational purposes. Yet, the content, approaches and teaching methods are quite contradictory. The implementation of RE in Uganda is purely confessional; it does not aim at educational goals but at deepening learners' faith distinctively. Instead of teaching about religion, learners are taught religion. The article is based on documentary analysis of the Religious Education curriculum, syllabi and teachers' and learners' handbook documents. In addition, the article analysed literature about the teaching of Religious Education including the aims and goals of Religious Education, the pedagogical approaches, methods and techniques in Religious Education in modern pluralistic communities. In identifying the appropriate literature, suitable databases were identified and used Boolean operators and proper search terms, phrases and conjunctions were used. To further ensure the credibility of the reviewed publications for analysis, only peer-reviewed journal articles with ISBN numbers and Digital Object Identifiers (DOI) were used
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Nsibambi, Fredrick. "Documenting and Presenting Contentious Narratives and Objects—Experiences from Museums in Uganda." Heritage 2, no. 1 (December 21, 2018): 27–33. http://dx.doi.org/10.3390/heritage2010002.
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Uganda is currently witnessing a new era, in as far as the safeguarding of cultural heritage is concerned. The preservation and presentation of cultural heritage objects is no longer a preserve of the state. National and community museums, totaling about 25, and spread across the country, are now preserving and presenting important aspects of Uganda’s diverse and multi-layered history as well as cultural heritage. Former leaders and political personalities are rarely documented. Even when documented by non-museum workers, their narratives are insufficiently presented in museums. Certain aspects of Uganda’s cultural heritage and history are silently being contested through museum spaces. The silent contestations are generally influenced by ethnicity, politics, and religion. Through this article, I intend to present the predicament of documenting contested histories and cultural heritage by Ugandan museums and provide examples of museum objects or aspects of Uganda’s cultural heritage, such as the narrative of “Walumbe” (death), that are subject to contestations.
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Bruner, Jason. "Religion, Medicine, and Global Health in Uganda." Fieldwork in Religion 12, no. 1 (September 26, 2017): 27–49. http://dx.doi.org/10.1558/firn.34199.
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In this article, I use three scenes from an afternoon of ethnographic fieldwork at Mulago Hospital in Kampala, Uganda as the occasion to consider the various ways in which religion, medicine and global health are imagined, reified and dissolved as contemporary categories. I use historical and contemporary literature to illuminate how these interactions are contextualized products of broader historical processes. I conclude by arguing that research on global health needs to take “religion” seriously as a venue in which people create and enact modes of life that they find meaningful and life sustaining, particularly those creations and practices that are unable to be quantified in global health metrics and research.
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Hassan, Hamdy A. "Religion as a Security Threat." Journal of Religion in Africa 51, no. 3-4 (March 24, 2022): 426–51. http://dx.doi.org/10.1163/15700666-12340216.
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Abstract Religious extremism presents an ideological perspective found in most major religions and is currently associated with various forms of religiously motivated acts of violence. A conceptual framework is adopted to study the warning features of religious extremism and apply it to case studies of Nigeria, Uganda, and the Central African Republic (CAR). The application of a religious jihadism model to Christianity provides a comparative basis for assessing Islamic radical jihadism, helping to understand religion as a security threat, with particular reference to Christian contexts and examples. Using extremist rhetoric and the mobilization of Christian rituals, members of religious groups attempt to renegotiate their position in the public space within a society from which they are excluded due to political, social, and economic dynamics based on their exclusion. This study finds no significant difference between Islamic jihad and Christian jihad, as each seeks to politically exploit religion for political ends.
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Bruner, Jason. "Religion and Politics in the East African Revival." International Bulletin of Mission Research 43, no. 4 (March 21, 2019): 311–19. http://dx.doi.org/10.1177/2396939319837479.
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This article briefly describes what was at stake for European missionaries, British colonial officials, and African converts in maintaining a distinction between religion and politics with respect to the East African Revival in Uganda. Focusing upon the years 1935–70, it problematizes clear distinctions between religion and politics by using Derek Peterson’s work on the revival as an expression of dissenting politics. The article argues that “religion” and “politics” were both emic categories with contextualized referents, as well as analytic categories with comparative implications.
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Jackson, Paul. "‘Negotiating with Ghosts’: Religion, Conflict and Peace in Northern Uganda." Round Table 98, no. 402 (June 2009): 319–31. http://dx.doi.org/10.1080/00358530902895402.
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Lauterbach, Karen. "Religion and Displacement in Africa." Religion & Theology 21, no. 3-4 (2014): 290–308. http://dx.doi.org/10.1163/15743012-02103004.
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This article is about the role of religion in contexts of displacement. The article looks at the role churches and church leaders play in the lives of refugees and more particularly the assistance that these actors provide. The analytical approach is to take into consideration both religious ideas and experiences as well as the everyday practices of people and the socio-economic structures within which they live. The empirical focus is on Congolese Christian congregations in Kampala, Uganda that for the most are founded and attended by refugees. I analyse the forms of assistance that are provided to refugees, how this is conceptualised as well as the practices in a perspective that includes the intersection between religious ideas (compassion and sacrifice) and ideas around social relationships, gift-giving and reciprocity.
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김장생. "Research on Relationship between Religion and Social Capital in Uganda - In the case of Kakiri, Central Uganda." THEOLOGICAL THOUGHT ll, no. 175 (December 2016): 169–204. http://dx.doi.org/10.35858/sinhak.2016..175.005.
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Sadgrove, Jo. "'Keeping Up Appearances': Sex and Religion amongst University Students in Uganda." Journal of Religion in Africa 37, no. 1 (2007): 116–44. http://dx.doi.org/10.1163/157006607x166618.
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AbstractStudents of Uganda's Makerere University currently find themselves in the middle of an emerging clash of sexual ideologies, perpetuated by different peer groups. Transactional sex is one of the most evident social dynamics around the campus. For most women, particularly those from poorer backgrounds, having sex with often older, wealthier men is the quickest and easiest way to secure the material goods and lifestyles exemplified by their wealthier peers. This dynamic, known as 'detoothing', whereby a woman will analogously extract a man's teeth one by one until he is left with nothing, appears the most salient determinant of sexual behaviour amongst university students. This paper aims to examine how the increasingly popular theologies and social structures of Pentecostalism are creating new 'born-again' peer groups with their own standards for social and sexual behaviour. The promotion of sexual abstinence and an anti-materialist rhetoric challenge the central tenets of the prevailing sexual patterns amongst students. However the impact of the born-again discourse on actual sexual behaviour is complicated by broader socio-economic dynamics that influence the ways in which theologies are received and acted upon by church members.
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Ambani, John Osogo. "Africa and the Decolonisation of State-Religion Policies." Brill Research Perspectives in Comparative Discrimination Law 4, no. 2 (March 1, 2021): 1–76. http://dx.doi.org/10.1163/24522031-12340009.
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Abstract This volume in the Brill Research Perspectives in Comparative Discrimination Law addresses religion, the State and discrimination. The long history of state-religion interaction has yielded four main interface models: the religious state; the state with an established religion; the antireligious state; and the secular state. African states have drawn from these four models when struggling to manage state-religion relations. This volume argues that the African countries studied here, Kenya, Nigeria and Uganda, apply the concept of state-secularism without having their triple heritage, which encompasses African religion, Islam and Christianity, in contemplation. This volume proposes that the best way to realise the full flowering of the triple heritage is to erect the three pillars of Charles Taylor’s definition of state-secularism, which in this case should entail i) the freedom to have and to manifest religious beliefs, ii) equal treatment of religion, and iii) and efforts toward an all-inclusive state identity.
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Alava, Henni, and Alessandro Gusman. "Purity rules in Pentecostal Uganda." Suomen Antropologi: Journal of the Finnish Anthropological Society 46, no. 3 (November 21, 2022): 52–70. http://dx.doi.org/10.30676/jfas.115525.
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Rules concerning romantic relationships and sex—what we term ‘purity rules’—are central to Pentecostalism in Uganda. In public church arenas, the born-again variant of the rules laid down during Uganda’s ‘ABC’ response to HIV/AIDS — ‘abstain till marriage and be faithful once you marry’—are presented as clear and non-negotiable. Yet in church members’ lives, and in their conversations with each other or in small church groups, space is often created for interpretation and deliberation about the officially strict rules. In this article, we use ethnographic material from fieldwork in urban Pentecostal churches in Uganda to describe how rules work on people, and people work on rules. We describe this process of relational ‘rulework’ as taking place at the nexus of an individual’s relationship to the church, to small groups at the church, and to God. The dynamics of rulework become particularly evident at occasions where rules are transgressed, or where the nature of the rules—and thus of possible transgression—is questioned. Three central axes of rulework can be identified: first, the (claimed) transgressor’s position in church hierarchy; second, the level of publicity at which their transgression is made known to others; and third, their relationship to God. Approaching rules as objects of anthropological analysis foregrounds how what Morgan Clarke (2015) has called the ‘ruliness’ of religious traditions, and what we describe as the messiness of religious adherents’ lives, exist in parallel with each other. Where ‘ruliness’ and ‘messiness’ interact is where rulework takes place and where it can most productively be ethnographically observed. Keywords: Morality, ethics, religion, sex, transgression
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Bondarenko, Dmitri M. "In Search of the True Faith: the Appearance of Orthodox Old Believers in Uganda and Spiritual Anti-globalism in Contemporary Africa." Exchange 48, no. 2 (May 2, 2019): 127–55. http://dx.doi.org/10.1163/1572543x-12341518.
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Abstract The present article, based on field evidence collected in 2017, deals with a very recent phenomenon — the Orthodox Old Believers in Uganda. This faith originated in Russia, however in Uganda all its adherents belong to African ethnic groups. We describe the short by now history and current state of the Old-Believer communities in Uganda and then concentrate on their members’ motivation for converting to Old Believers vs. knowledge of this religion. We show that what brings them to Old Believers is the search for the true faith associated with the original and hence correct way of performing Christian rites. In this we see an intricate interplay of the features typical for authentic African cultures and acquired by them in the course of interaction with the wider world. Basing on our case study, we discuss how globalist and anti-globalist trends manifest themselves in the religious context in contemporary Africa.
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Bukuluki, Paul, and Christine Mbabazi Mpyangu. "The African Conception of Sacrifice and its Relationship with Child Sacrifice." International Letters of Social and Humanistic Sciences 41 (September 2014): 12–24. http://dx.doi.org/10.18052/www.scipress.com/ilshs.41.12.
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Although the practice of human sacrifice is not new in the mythology around sacrifice in Africa, the practice of child mutilation and sacrifice at least in Uganda was just spoken about as fairytale. However events that have unraveled since the late 1990s have shocked the country with real cases of children being mutilated and killed in the context of what is commonly referred to as child sacrifice in Uganda. This paper presents the “African” meaning of the concept sacrifice and how demonstrates how the in African religious theology disassociates itself from murder and mutilation of children‟s body parts as part of the rituals for healing, dealing misfortunes or even prevention of unfortunate events. There was consensus from our study participants that although historically, there has been human and child sacrifice in the African and Uganda cultural mythology, the actual practice of these vices is a new phenomenon, not recognized and accepted in indigenous/traditional religious theology and practice of African religion and culture.
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Alexander, Paul Isiko. "State regulation of religion in Uganda: Fears and dilemmas of born-again churches." Journal of African Studies and Development 11, no. 6 (October 31, 2019): 99–117. http://dx.doi.org/10.5897/jasd2019.0551.
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Haynes, Jeffrey. "Religion, ethnicity and civil war in Africa: The cases of Uganda and Sudan." Round Table 96, no. 390 (June 2007): 305–17. http://dx.doi.org/10.1080/00358530701463865.
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Leusenkamp, Alexander MJ. "Religion, authority and their interplay in the shaping of antiretroviraltreatment in western Uganda." African Journal of AIDS Research 9, no. 4 (December 2010): 419–27. http://dx.doi.org/10.2989/16085906.2010.545655.
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Záhořík, Jan. "Religion and Health Care in East Africa: Lessons from Uganda, Mozambique and Ethiopia." Journal of the Middle East and Africa 11, no. 3 (July 2, 2020): 315–17. http://dx.doi.org/10.1080/21520844.2020.1811582.
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J Vrana-Diaz, Caroline, Jeffrey E Korte, Mulugeta Gebregziabher, Lauren Richey, Anbesaw Selassie, Michael Sweat, Harriet Chemusto, and Rhoda Wanyenze. "Socio-demographic predictors of gender inequality among heterosexual couples expecting a child in south-central Uganda." African Health Sciences 20, no. 3 (October 7, 2020): 1196–205. http://dx.doi.org/10.4314/ahs.v20i3.23.
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Background: Gender inequality is a pervasive problem in sub-Saharan Africa, and has negative effects on health and de- velopment.
Objective: Here, we sought to identify socioeconomic predictors of gender inequality (measured by low decision-making power and high acceptance of intimate partner violence) within heterosexual couples expecting a child in south-central Uganda.
Method: We used data from a two-arm cluster randomized controlled HIV self-testing intervention trial conducted in three antenatal clinics in south-central Uganda among 1,618 enrolled women and 1,198 male partners. Analysis included Cochran Mantel-Haenzel, proportional odds models, logistic regression, and generalized linear mixed model framework to account for site-level clustering.
Results: Overall, we found that 31.1% of men had high acceptance of IPV, and 15.9% of women had low decision-making power. We found religion, education, HIV status, age, and marital status to significantly predict gender equality. Specifically, we observed lower gender equality among Catholics, those with lower education, those who were married, HIV positive women, and older women.
Conclusion: By better understanding the prevalence and predictors of gender inequality, this knowledge will allow us to better target interventions (increasing education, reducing HIV prevalence in women, targeting interventions different reli- gions and married couples) to decrease inequalities and improve health care delivery to underserved populations in Uganda.
Keywords: Gender inequality; Pregnancy; HIV/AIDS; Prenatal Care; Uganda.
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Wild-Wood, Emma. "Modern African Missionaries. A Reassessment of Their Impact in Uganda 1890s–1920s." Exchange 50, no. 3-4 (December 14, 2021): 270–88. http://dx.doi.org/10.1163/1572543x-12341602.
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Abstract Using examples from Anglican missions in the Great Lakes region of Africa this article explores the roles of African Protestant missionaries in the modern era. It argues that many committed African Christians understood themselves to be missionaries and examines the nature of their missionary activity. Those who called themselves missionaries evangelised outside their own ethnic group. They were engaged in regional and transnational developments. The article attends to local and regional historical processes to show how African missionary activities were infused with transnational notions of belonging to a world religion.
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Kanyandago, Peter. "Religion, Development and Insecurity: Looking for Root Causes in An Ambiguous Relationship." Exchange 40, no. 3 (2011): 235–56. http://dx.doi.org/10.1163/157254311x579622.
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AbstractThe general attitude and appreciation in regard to religion and development, and matters related to God is a positive one. It is also true that religion in its different forms has contributed towards human development. However, it is also true that religion has either directly promoted violence or has indirectly given rise to it. The article sets out to explain what could be the root causes of this situation by using a theoretical approach based on Fukuyama. It is argued that the dominant religious and developmental systems which are products of the current Western worldview generally do not give value to what is different from them. This is applied to the violence found in The Movement of the Restoration of the Ten Commandments of God which had its base at Kanungu in Uganda. Negation of cultural and religious can be seen as one of the root causes of some violence and insecurity in the world without forgetting that each society has its own form of violence. The article suggests that if religion and development are to promote security they must respect and promote differences and diversity in cultures and nature.
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Green, M. Christian. "LAW, RELIGION, AND SAME-SEX RELATIONS IN AFRICA." Journal of Law and Religion 36, no. 1 (April 2021): 67–71. http://dx.doi.org/10.1017/jlr.2021.4.
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Some years back, around 2013, I was asked to write an article on the uses of the Bible in African law. Researching references to the Bible and biblical law across the African continent, I soon learned that, besides support for arguments by a few states in favor of declaring themselves “Christian nations,” the main use was in emerging debates over homosexuality and same-sex relationships—almost exclusively to condemn those relationships. In January 2013, the newly formed African Consortium for Law and Religion Studies (ACLARS) held its first international conference at the University of Ghana Legon. There, African sexuality debates emerged forcefully in consideration of a paper by Sylvia Tamale, then dean of the Makarere University School of Law in Uganda, who argued pointedly, “[P]olitical Christianity and Islam, especially, have constructed a discourse that suggests that sexuality is the key moral issue on the continent today, diverting attention from the real critical moral issues for the majority of Africans . . . . Employing religion, culture and the law to flag sexuality asthebiggest moral issue of our times and dislocating therealissue is a political act and must be recognised as such.”
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Kasibante, Amos. "The Ugandan Diaspora in Britain and Their Quest for Cultural Expression within the Church of England." Journal of Anglican Studies 7, no. 1 (May 2009): 79–86. http://dx.doi.org/10.1017/s1740355309000163.
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AbstractThe article examines the Anglican identity of two Ugandan immigrant communities in Britain and the congregations they have formed in order to foster their social, culture, and spiritual well-being. The two communities are the Acholi, who hail from the northern part of Uganda, and the Baganda from the central region. The former have formed the Acholi London Christian Fellowship while the latter have formed two distinct, yet similar, congregations in two separate London parishes. These are Okusinza mu Luganda (Worship in Luganda) and Ekkanisa y’Oluganda (the Luganda Church). The second is an offshoot of the first one. This article illustrates that religion and ethnicity are often inextricably intertwined, and that for the immigrants, Anglicanism does not merely displace or replace their native culture, but gives it a new sense of direction as they also shape it in the light of their aspirations. In this sense, we can speak of religious ethnicity, which refers to cases where an ethnic group is linked to a religious tradition shared by other ethnic groups.
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Doyle, Shane. "The Cwezi-Kubandwa Debate: Gender, Hegemony and Pre-Colonial Religion in Bunyoro, Western Uganda." Africa 77, no. 4 (November 2007): 559–81. http://dx.doi.org/10.3366/afr.2007.77.4.559.
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AbstractThe Cwezi-kubandwa cult was the most prominent form of religious belief in the interlacustrine region of East Africa during the pre-colonial period. It has long been regarded as providing ideological support to monarchical regimes across the region. Recently, though, scholars have contrasted the hegemonic ambitions of the state with evidence that Cwezi-kubandwa also provided opponents of pre-colonial authority structures with both ideological and organizational resources. In particular historians of the cult have hypothesized that Cwezi-kubandwa offered women a refuge from patriarchal political and domestic institutions, and that Cwezi-kubandwa was dominated by women in terms of its leadership, membership and idioms. This article challenges the new orthodoxy by suggesting that both traditional religion's hegemonic and counter-hegemonic roles may have been over-estimated. A re-examination of the Nyoro sources indicates instead that Cwezi-kubandwa was far from homogeneous and dominant, that kubandwa was not obviously oppositional to other, supposedly male-dominated, religious beliefs, and that Cwezi-kubandwa brought female exploitation as well as empowerment. These findings require either a re-evaluation of the nature of Cwezi-kubandwa across the region, or recognition that the cult was much more geographically diverse than has hitherto been believed.
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Tugume, Hassan Lubowa. "The Prospects of Integrating Traditional Religion and Orthodox Psychiatric Healing Methods Among the Baganda of Uganda." East African Journal of Traditions, Culture and Religion 3, no. 1 (June 15, 2021): 35–45. http://dx.doi.org/10.37284/eajtcr.3.1.345.
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The main objective of this study is to analyse the possibility of integrating traditional psychiatric healing methods among the Baganda into Orthodox healing practices. The debate was influenced by the resistance of some ailments to the orthodox medication and the proven efficacy of traditional healing processes in the treatment of some complications. This paper has singled out psychiatric complications. In Uganda, the ambience of psychiatric victims on the streets of Kampala and towns has raised concern about the efficiency of the psychiatric hospital at Butabika in Kampala. The primary data were obtained through interviews and questionnaires through a survey in five counties of Buganda kingdom. On the other hand, secondary data were obtained through a review and synthesis of relevant literature on Buganda, psychiatric healing, religion and African culture. The empirical analysis was done through descriptive analysis using analytical and critical tools. This paper established that the need for alternative approaches to psychiatric cases led to new interest in traditional healing which has shown some positive responses. Consequently, traditional practitioners under their association of native healers have availed themselves the opportunity of this debate to call for recognition as partners in the provision of effective and affordable health care. This paper explored the traditional psychiatric healing process in Buganda, Uganda by analysing the various concepts, perspectives and dimensions and argued for the integration of traditional methods with modern ones.
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Thomas, Caroline. "Challenges of Nation-Building: Uganda—A Case Study." India Quarterly: A Journal of International Affairs 41, no. 3-4 (July 1985): 320–49. http://dx.doi.org/10.1177/097492848504100302.
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The success or failure of nation-building in the new states has far-reaching implications for domestic, regional and international stability and security. This is aptly illustrated in South Asia today, where differences of language, culture and religion forge great obstacles to the creation of single nation states in both India and Sri Lanka. However, of all the regions of the developing world, it is sub-Saharan Africa that perhaps presents the greatest challenge to the idea of a nation-state. Colonial boundaries cut through ethnic groups and led to the creation of post-colonial states that were in no sense nations. These states contained several nations (or tribes) or part of nations within them. Unity that had been forged to rid colonies of foreign rule collapsed when independence was won and tribal loyalties resurfaced. Some states, such as Tanzania, have fared better than others since then in their efforts to create domestic unity, harmony and a nation-state. Others, such as Uganda, have sunk into anarchy. This paper looks at the example of Uganda in some detail. Particular attention is paid to the decade of the 1970's when Idi Amin was in power, and Uganda hit the international headlines on account of his reign of terror. Trends and events, both before and after Amin, are examined in an effort to establish whether the 1970's were an aberration or part of a continuing tradition of represssion in the name of state security. The Tanzanian action of intervening in Uganda, whatever the motive, had the effect of ridding Uganda of Amin. This action is analyzed in terms of its legitimacy and its consequences. The idea that nation-building is something which has to be generated from within, and cannot be imposed from without, is raised.
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Khamalwa, Wotsuna. "Violated by Rebels, Violated by Family: Returnee Girls of the Lord’s Resistance Army (LRA) in Northern Uganda." East African Journal of Traditions, Culture and Religion 5, no. 2 (June 28, 2022): 84–94. http://dx.doi.org/10.37284/eajtcr.5.2.727.
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In the prologue to his book Frontiers of Violence in North-East Africa, Richard Reid recounts how in the first few years of the third millennium, the region of North-East Africa has been enmeshed in conflict. This region which includes Somalia, Ethiopia, Eritrea, and Southern Sudan has experienced intermittent violent conflicts and destruction by wars based on reasons and excuses ranging from ethnicity and religion, to political disagreements caused by thirst for power. This region also includes Northern Uganda, particularly Acholi-land, which was caught up in the throes of violent conflict since the mid- eighties, between the Lord’s Resistance Army (LRA) and the government of Uganda. For more than three decades, Acholi-land was engulfed in untold suffering, unleashed upon its population by foes from without and, tragically, attackers from within! An historical occupation of being exceptionally good soldiers that had stood them in good stead in colonial and post-colonial times turned out to be a curse they would always true!
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Isiko, Alexander P. "Covid-19 and its Impact on Religiosity: Reflections on Religious Life and Practice in Uganda." Journal for the Study of Religion 35, no. 1 (July 27, 2022): 1–32. http://dx.doi.org/10.17159/2413-3027/2021/v35n1a2.
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The Coronavirus Disease of 2019 (Covid-19) has been a trending academic research topic since 2020. Globally, numerous treatises on the relation between religion and Covid-19 exist with scholars inclined on religious explanatory models of the disease and its impact on religious practices. This has been counterfactual for Uganda, with immense scholarly attention devoted to analyzing the impact of the pandemic on socio-economic variables. Uganda, being a highly religious nation, provides an ideal case study as classical theoretical postulations stand firm on a positive sustained correlation between religiosity and natural disasters. Using the postmodernist innovative qualitative approach and unconventional 'remote' research methods of data collection due to the bitingly restrictive Covid-19 measures, the study established that this virus variably impacted religiosity. Those hitherto religious became stauncher and more stalwart. The former religiously unenthusiastically forsook religious routines. The pandemic containment measures revolutionized the long-standing religious practices and traditions, which necessitated the adoption of and adapting to fresh forms of religious expression.
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Isiko, Alexander P. "Covid-19 and its Impact on Religiosity: Reflections on Religious Life and Practice in Uganda." Journal for the Study of Religion 35, no. 1 (July 27, 2022): 1–32. http://dx.doi.org/10.17159/2413-3027/2022/v35n1a2.
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The Coronavirus Disease of 2019 (Covid-19) has been a trending academic research topic since 2020. Globally, numerous treatises on the relation between religion and Covid-19 exist with scholars inclined on religious explanatory models of the disease and its impact on religious practices. This has been counterfactual for Uganda, with immense scholarly attention devoted to analyzing the impact of the pandemic on socio-economic variables. Uganda, being a highly religious nation, provides an ideal case study as classical theoretical postulations stand firm on a positive sustained correlation between religiosity and natural disasters. Using the postmodernist innovative qualitative approach and unconventional 'remote' research methods of data collection due to the bitingly restrictive Covid-19 measures, the study established that this virus variably impacted religiosity. Those hitherto religious became stauncher and more stalwart. The former religiously unenthusiastically forsook religious routines. The pandemic containment measures revolutionized the long-standing religious practices and traditions, which necessitated the adoption of and adapting to fresh forms of religious expression.
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Philip, Keir EJ, Lucy L. Cartwright, Debra Westlake, Grace Nyakoojo, Ivan Kimuli, Bruce Kirenga, Evelyn A. Brakema, et al. "Music and dance in respiratory disease management in Uganda: a qualitative study of patient and healthcare professional perspectives." BMJ Open 11, no. 9 (September 2021): e053189. http://dx.doi.org/10.1136/bmjopen-2021-053189.
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IntroductionMusic and dance are increasingly used as adjunctive arts-in-health interventions in high-income settings, with a growing body of research suggesting biopsychosocial benefits. Such low-cost, low-resource interventions may have application in low-resource settings such as Uganda. However, research on perceptions of patients and healthcare professionals regarding such approaches is lacking.MethodsWe delivered sample sessions of music and dance for chronic respiratory disease (CRD) to patients and healthcare professionals. Seven participants took part in one singing and dance sample session. One patient completed only the dance session. We then conducted an exploratory qualitative study using thematic analysis of semistructured interviews with healthcare professionals and patients regarding (1) the role of music and dance in Ugandan life and (2) the perceived acceptability and feasibility of using music and dance in CRD management in Uganda.ResultsWe interviewed 19 participants, made up of 11 patients with long-term respiratory conditions and 8 healthcare professionals, who were selected by purposeful convenience sampling. Four key themes were identified from interview analysis: music and dance (1) were central components of daily life; (2) had an established role supporting health and well-being; and (3) had strong therapeutic potential in respiratory disease management. The fourth theme was (4) the importance of modulating demographic considerations of culture, religion and age.ConclusionMusic and dance are central to life in Uganda, with established roles supporting health and well-being. These roles could be built on in the development of music and dance interventions as adjuncts to established components of CRD disease management like pulmonary rehabilitation. Through consideration of key contextual factors and codevelopment and adaptation of interventions, such approaches are likely to be well received.
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Muhoza, Dieudonné Ndaruhuye, Annelet Broekhuis, and Pieter Hooimeijer. "Variations in Desired Family Size and Excess Fertility in East Africa." International Journal of Population Research 2014 (May 27, 2014): 1–11. http://dx.doi.org/10.1155/2014/486079.
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This contribution studies the variation in desired family size and excess fertility in four East African countries by analyzing the combined impact of wealth, education, religious affiliation, and place of residence. The findings show an enormous heterogeneity in Kenya. Wealthy and higher educated people have fertility desires close to replacement level, regardless of religion, while poor, uneducated people, particularly those in Muslim communities, have virtually uncontrolled fertility. Rwanda is at the other extreme: poor, uneducated people have the same desired fertility as their wealthy, educated compatriots, regardless of their religion—a case of “poverty Malthusianism.”. The potential for family planning is high in both countries as more than 50% of the women having 5 children or more would have preferred to stop at 4 or less. Tanzania and Uganda have an intermediate position in desired family size and a lower potential for family planning. Generally, the main factor that sustains higher fertility is poverty exacerbated by religious norms among the poor only.
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Kobusingye, Loyce Kiiza, Bulayi Makungu, and Lydia Namatende-Sakwa. "The Effect of Selected Demographic Parameters on Intimacy, HIV risk perception and Self-efficacy among Ugandan and Tanzanian University Pre-Service Teachers." Advances in Social Sciences Research Journal 7, no. 10 (November 3, 2020): 413–23. http://dx.doi.org/10.14738/assrj.710.9236.
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The study was conducted among university pre-service teachers pursuing Bachelor of Arts/Bachelor of Science with Education degree programmes, with the major aim of analysing the effect selected demographic attributes or parameters of gender, age and religion on intimacy, HIV risk perception and self-efficacy. A total of 557 respondents selected using systematic random sampling from both Makerere University School of Education (Uganda) and Dar es Salaam University College of Education (Tanzania) were studied and findings revealed that the variation intimacy among the two genders was not significant while the variation in HIV risk perception between the male and female pre-service teachers was significant. It was also observed that the variation in self-efficacy between the two genders was not significant. On the other hand, the, the variation in intimacy between the age cohorts under study was significant while that in HIV risk perception and self-efficacy for the different age groups was not significant. The variations in intimacy, HIV risk perception and self-efficacy between the several religions was found to be non-significant across all religions. The findings therefore point to the need for effective university policies that should incorporate life skills education, HIV workshops, behaviour change programmes, peer education and exemplary leadership.
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Isa Koire, Ibrahim, Ayla Acikgoz, and Turkan Gunay. "Determinants of prelacteal feeding practice in Uganda; a population based cross-sectional study using Uganda demographic and health survey data." Malawi Medical Journal 33, no. 4 (December 22, 2021): 269–75. http://dx.doi.org/10.4314/mmj.v33i4.7.
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BackgroundBreastfeeding has well-established short-term and long-term health benefits for both the mother and infant. Initiating breastfeeding immediately after birth stimulates breast milk production. Prelacteal feeding (PLF) may result in late initiation of breastfeeding, and thus insufficient production of breast milk. This study aimed to identify the determinants of PLF among children under five years in Uganda. MethodsThis cross-sectional study was conducted using the data from the database of Uganda Demographic and Health Survey 2011. The data of 4,774 children/mothers were evaluated in this study.ResultsThe prevalence of PLF was 40.3%. The rate of PLF practice was found to be 2.15 times higher in women with moderate economic status and 2.02 times higher in women with high economic status compared to those who have low economic status. The rate of PLF practice was found to be 1.73 times higher in newborns delivered by an unskilled birth attendant and 4.35 times higher in newborns delivered with no birth attendant compared to those infants delivered by a skilled birth attendant. The ratio of PLF practice was found to be 2.49 times higher in multiple births. Mothers who initiated breastfeeding in the first 24 hours after birth had higher odds of PLF. No relationship was found between PLF practice with somesociodemographic characteristics of mother’s (age, marital status, educational status, religion, residential location), maternal factors (number of children, antenatal and postnatal care attendance, place of delivery), and characteristics of the newborn infants (sex, type of delivery, birth order number) in the multivariate logistic regression analysis.ConclusionsAll mothers should be informed about the importance of initiation of breastfeeding immediately after delivery, the risks associated with PLF, the optimal practices for breastfeeding, and the presence of a skilled birth attendant at delivery.
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Allen, Tim. "Vigilantes, Witches and Vampires: How Moral Populism Shapes Social Accountability in Northern Uganda." International Journal on Minority and Group Rights 22, no. 3 (July 17, 2015): 360–86. http://dx.doi.org/10.1163/15718115-02203004.
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Strange murders have occurred in northern Uganda. Blood is said to have been removed from the victims, and there are tales about child sacrifice and terrifying witchcraft. An ‘election’ was organised to select the culprit, known as ‘Mr Red’, and vigilante mobs have destroyed his property. This article places these events in context, and shows how understandings of the spirit world, religion, and wealth accumulation relate to local notions about egregious acts. No conventional evidence has been found to show that the man accused is responsible for any crimes, but he has been imprisoned, and has had threats on his life. The case illustrates widespread phenomena, which are too often ignored, and draws attention to the ways in which local elites draw on strategies of moral populism to establish and maintain their public authority.
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Mujuzi, Jamil Ddamulira. "Discrimination on the Ground of Age in Uganda: Analysing Madrama Izama v. Attorney General (Constitutional Appeal No.01 of 2016) [2019] UGSC 1 (14 February 2019)." African Journal of International and Comparative Law 29, no. 4 (November 2021): 654–64. http://dx.doi.org/10.3366/ajicl.2021.0388.
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Article 21(2) of the Ugandan constitution provides that ‘a person shall not be discriminated against on the ground of sex, race, colour, ethnic origin, tribe, birth, creed or religion, social or economic standing, political opinion or disability’. Article 21(3) defines discrimination to mean ‘to give different treatment to different persons attributable only or mainly to their respective descriptions by sex, race, colour, ethnic origin, tribe, birth, creed or religion, social or economic standing, political opinion or disability’. Age is not one of the grounds mentioned in Article 21 against which a person may not be discriminated against. In Madrama Izama v. Attorney General the Ugandan Supreme Court dealt with the issue of whether, notwithstanding the fact that age is not mentioned under Article 21, a person could argue that he has a right not to be discriminated against on the basis of age. The majority judgment answered that question in the negative whereas the minority judgments came to the opposite conclusion. In this article, the author highlights the strengths and weaknesses of the majority and minority judgments.
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Sanni, Tajudeen Adebayo. "Determinants of Level of household income utilization and decision making among the educated working married employees in Mbarara Municipality, Mbarara, Uganda." Advances in Social Sciences Research Journal 8, no. 4 (April 16, 2021): 98–120. http://dx.doi.org/10.14738/assrj.84.9878.
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The study determines the level of household income utilization and decision-making among educated working married employees in the Mbarara Municipality, Mbarara, Uganda. The study was guided by Sen’s Cooperative Conflict Theory. The study employed a mixed design of quantitative and qualitative approach. It targeted working educated married employees from MMC with a study sample of 113 respondents consisting of 92 married, educated working employees. Purposive sampling was used to select key informants (21) like the LCs 1,(6) 2(6) and 3(6) mayor,(1) probation officer(1) and legal officers (1) that is in the 6 division in the municipality was interviewed. Qualitative data were analyzed using themes and quantitative data using the Statistical Package for Social Sciences (SPSS) software.
The study findings established that age, marital status, religion, educational qualification, years of marriage, monthly income influence the level of income utilization and decision-making among working educated married employees. In addition, patriarchal ideologies, community perceptions of decision making, gender roles, and religion also impacted their income utilization. The findings of this study also show that the level of household income utilization among the educated working married employees in Mbarara Municipality also varies based on the amounts earned by married employees and the difference between the husband and wife’s salaries.
The study concluded that household income utilization in general significantly influences the decision making process and affect the level of income utilization among educated working married employees. This is because the household is a huge contributor to the decision making process in the majority of employees’ homes in Mbarara Municipality. Based on the findings, the study recommends that the government should intensify effort by providing jobs for men and women to meet the financial obligation in their household.
Keywords: Gender Relations, Educated, Working Married Employees, Mbarara, Uganda
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Ssenyonjo, M. "Limits on the freedom to manifest one's religion in educational institutions in Uganda and the United Kingdom." International Journal of Constitutional Law 7, no. 2 (March 16, 2009): 275–305. http://dx.doi.org/10.1093/icon/mop003.
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Ward, Kevin. "'The Armies of the Lord': Christianity, Rebels and the State in Northern Uganda, 1986-1999." Journal of Religion in Africa 31, no. 2 (2001): 187–221. http://dx.doi.org/10.1163/157006601x00121.
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AbstractThe accession to power of the National Resistance Movement in Uganda in 1986 was intended to inaugurate a new beginning for Uganda, an end to the political, ethnic and religious divisions that had characterised the country's violent history since the 1960s. Although peace, stability and the strengthening of democratic structures have brought substantial progress to many parts of the country, the Acholi of Northern Uganda have felt largely excluded from these benefits. Violence and insecurity have characterised the districts of Gulu and Kitgum since 1986. It is not simply the failure of development that has been so distressing for the inhabitants, but the collapse of the moral framework and the institutions that gave society coherence. Religion has played a considerable part in articulating the sense of loss and anger at this state of affairs. Traditional Acholi and Christian religious sentiments have helped to shape and sustain rebel movements against the central government, and to inform Acholi responses to the violence inflicted by rebels and government. The article, based on field work conducted in 1999, examines ways in which the main Churches, Catholic and Protestant (Anglican), have historically been bound up with the political divisions of Acholi. It examines the painful adjustments which loss of access to power has necessitated, particularly for the Anglican Church. Since 1986 the Churches have had a vital role in conflict resolution and in envisioning new futures for Acholi. The majority of the population, required to live in 'protected villages', have few material and spiritual resources. The importance of Christian faith and practice for Acholi living in such situations of prolonged conflict, with few signs of speedy resolution, is assessed.
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Achen, Dorcus, Viola N. Nyakato, Cecilia Akatukwasa, Elizabeth Kemigisha, Wendo Mlahagwa, Ruth Kaziga, Gad Ndaruhutse Ruzaaza, et al. "Gendered Experiences of Parent–Child Communication on Sexual and Reproductive Health Issues: A Qualitative Study Employing Community-Based Participatory Methods among Primary Caregivers and Community Stakeholders in Rural South-Western Uganda." International Journal of Environmental Research and Public Health 19, no. 9 (April 21, 2022): 5052. http://dx.doi.org/10.3390/ijerph19095052.
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Open and positive parent–child communication about sexual and reproductive health (SRH) is known to reduce negative SRH outcomes for young people. However, socio-cultural influences can inhibit meaningful SRH communication. Restrictive gender norms threaten the SRH of adolescents, as they make adolescent boys more likely to engage in risky sexual behavior and make girls more vulnerable to negative SRH outcomes. This study intended to critically understand the impact of gender norms and expectations on parent–child SRH communication in rural south-western Uganda. Methods: The study adopted a community-based participatory approach using community stakeholder engagement meetings (n = 2), in-depth interviews (n = 12), and three focus group discussions with parents (n = 18). The study considered biological parents, step-parents, grandparents, uncles and aunties, as long as they were primary caregivers of adolescents aged 10–14. Results: Participants elaborated on the socio-cultural aspects that shaped their experiences of parent–child SRH communication such as cultural gender norms, religion, and media influences. They also referred to socio-economic challenges, lack of knowledge, and the role of peers and schools. Conclusions: There is need for community-based interventions to improve parent–child SRH communication to address the deeply rooted cultural and gender contexts in rural south-western Uganda.
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Akello, Grace. "Culture, religion, and the reintegration of female child soldiers in Northern Uganda, Bard Maeland (ed.) (2011), Peter Lang." Intervention 10, no. 1 (March 2012): 81–83. http://dx.doi.org/10.1097/wtf.0b013e3283518e0c.
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Blevins, John. "When Sodomy Leads to Martyrdom: Sex, Religion, and Politics in Historical and Contemporary Contexts in Uganda and East Africa." Theology & Sexuality 17, no. 1 (July 4, 2011): 51–74. http://dx.doi.org/10.1558/tse.v17i1.51.
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Odhiambo, Edwin Chris, Thomas Losenje, and Florence Indede. "Kiswahili as an Intercultural Communication Tool for Kenya-Uganda Cross-border Trade." Journal of Humanities and Social Sciences Studies 4, no. 3 (July 13, 2022): 67–112. http://dx.doi.org/10.32996/jhsss.2022.4.3.6.
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Increased contacts with people from different linguistic and cultural backgrounds during initial encounters are likely to create high levels of uncertainty. High levels of uncertainty have been shown to increase the chances of misunderstandings and miscommunication. The purpose of this study was to examine the role of Kiswahili as an intercultural communication tool that bridges linguistic differences in polyglosified diverse settings in Busia town. It aims at investigating the status of Kiswahili as a medium of communication in enhancing intercultural interactions and cross-border trade, establishing the limitations Kiswahili faces, and finally, evaluating the communication strategies traders and customers employ to overcome linguistic differences, thereby enhancing intercultural interactions and cross-border trade in the region. Quantitative data were collected through questionnaires and analyzed using the Statistical Package of Social Sciences (SPSS). Qualitative data were collected through observations, a survey of linguistic landscaping and sound recordings, and analyzed through a narrative analytic approach. Through theory triangulation, the study was underpinned by the Communication Accommodation Theory (CAT) as the flexible and applicable theory in trader-customer trade interactions. The study revealed that Kiswahili has a significant status in enhancing intercultural interactions among traders and customers in terms of initial encounters, discussions, bargaining, taking instructions, and in advertisements. The study also established that Kiswahili faces limitations, including dialectical differences, colonial influence and mentality, the lack of a uniform status of Kiswahili, negative ethnic attitude, the lack of good political will, religion, age differences, and the lack of exposure. Finally, the study revealed that traders and customers employ different communication accommodation strategies. An approximation strategy was established as the most commonly used strategy. In view of these results, the study recommends Kiswahili use in Busia town for communication accommodation purposes.
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McKinnon, Andrew. "Demography of Anglicans in Sub-Saharan Africa: Estimating the Population of Anglicans in Kenya, Nigeria, South Africa, Tanzania and Uganda." Journal of Anglican Studies 18, no. 1 (May 2020): 42–60. http://dx.doi.org/10.1017/s1740355320000170.
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AbstractThere is an emerging debate about the growth of Anglicanism in sub-Saharan Africa. With this debate in mind, this paper uses four statistically representative surveys of sub-Saharan Africa to estimate the relative and absolute number who identify as Anglican in five countries: Kenya, Nigeria, South Africa, Tanzania and Uganda. The results for Kenya, South Africa and Tanzania are broadly consistent with previous scholarly assessments. The findings on Nigeria and Uganda, the two largest provinces, are likely to be more controversial. The evidence from statistically representative surveys finds that the claims often made of the Church of Nigeria consisting of ‘over 18 million’ exceedingly unlikely; the best statistical estimate is that under 8 million Nigerians identify as Anglican. The evidence presented here shows that Uganda (rather than Nigeria) has the strongest claim to being the largest province in Africa in terms of those who identify as Anglican, and is larger than is usually assumed. Evidence from the Ugandan Census of Populations and Households, however, also suggests the proportion of Ugandans that identify as Anglican is in decline, even if absolute numbers have been growing, driven by population growth.
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Hughes, Rebecca C. "“Grandfather in the Bones”." Social Sciences and Missions 33, no. 3-4 (September 24, 2020): 347–78. http://dx.doi.org/10.1163/18748945-bja10011.
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Abstract Evangelical Anglicans of the Church Missionary Society constructed a triumphal narrative on the growth of the Ugandan Church circa 1900–1920. This narrative developed from racial theory, the Hamitic hypothesis, and colonial conquest in its admiration of Ugandans. When faced with closing the mission due to its success, the missionaries shifted to scientific racist language to describe Ugandans and protect the mission. Most scholarship on missionaries argues that they eschewed scientific racism due to their commitment to spiritual equality. This episode reveals the complex ways the missionaries wove together racial and theological ideas to justify missions and the particularity of Uganda.
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Marsh, Robert M. "Muslim Values in Islamic and Non-Islamic Societies." Comparative Sociology 11, no. 1 (2012): 29–63. http://dx.doi.org/10.1163/156913310x502842.
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Abstract Values are conceptions of the desirable in various domains of life. This study tests the hypotheses that (1) when Muslims are a minority living in a non-Islamic society (e.g., India, Singapore, Uganda), their values are more similar to those of the non-Muslim majority religion in their society than to those of Muslims in Muslim-majority Islamic societies (e.g., Iran, Morocco, Pakistan); and (2) this tendency toward value assimilation is more pronounced when the Muslim minority is socially included, rather than excluded, by the non-Muslim majority. Data from representative samples of the population of nine Muslim-majority societies and nine Muslim-minority societies in the 2000 (fourth) wave of the World Values Surveys are used to construct scales for three domains of cultural values: religious values, family values, and gender values, and measures of social exclusion. The findings largely confirm hypothesis 1 and lend some support to hypothesis 2.
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Nsobya, Henry, Allen Kabagenyi, and Jean Christophe Rusatira. "Predictors of age at first child’s birth and contraceptive use among men in Uganda." Gates Open Research 3 (June 12, 2019): 1492. http://dx.doi.org/10.12688/gatesopenres.12952.1.
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Background: Globally, research on age at first child’s birth among men has been neglected especially in Africa. Consequently, little is known about its impact on male involvement in reproductive health. This paper examined the socio-demographic, economic and proximate predictors of age at first child’s birth among men aged 15-54 years in Uganda. Methods: We used the 2016 Uganda Demographic and Health Survey (UDHS) on a sample of 3,206 men aged 15-54 years who had a biological child. The outcome variable was age at first childbirth categorized as: below 17, 18-24 and 25 years and above (25+). Analysis was done using descriptive statistics, un-adjusted and adjusted multinomial regressions with significance level at 95%. Results: Median age at first child’s birth was 22 years (IQR = 20-25). The majority of men (62.4%) had fatherhood onset between 18 and 24 years. Only 5.2% had fatherhood onset at 17 years or earlier, increasing to 32.4% at 25+. Respondents whose first sexual encounter was before 18 years was 44.3% and 92.7% by 24+. Few respondents (44.1%) reported use of any contraceptive methods. Anglican religion (RRR=1.62; CI 1.06 – 2.46) or not having attended school (RRR=2.20; CI 1.02-4.71) were predictors of childbirth onset before 17 years. Age of sex debut at 18 years or higher (RRR= 2.09, CI 1.72 – 2.54) and secondary and above education (RRR = 1.76, CI 1.42-2.18) were predictors of fatherhood onset at 25+. Contraceptive use among men had no association with age at first child’s birth. Conclusion: These findings are important for strategic allocation of resources to curb early onset of fatherhood among adolescent and young men under the age of 25 years. They highlight the need for gender-sensitive interventions targeting men for behavioral change, participation in Sexual and Reproductive Health Rights (SRHR) programming and improved access to services delivery.
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Sbacchi, Alberto. "The Archives of the Consolata Mission and the Formation of the Italian Empire, 1913-1943." History in Africa 25 (1998): 319–40. http://dx.doi.org/10.2307/3172192.
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The Institute of the Consolata for Foreign Missions was founded in Turin, Italy in 1901 by the General Superior, Giuseppe Allamano (1851-1926). The primary purpose of the mission is to evangelize and educate non-Christian peoples. Allamano believed in the benefit of religion and education when he stated that the people “will love religion because of the promise of a better life after death, but education will make them happy because it will provide a better life while on earth.” The Consolata distinguishes itself for stressing the moral and secular education and its enthusiasm for missionary work. To encourage young people to become missionaries, Allamano convinced Pius X to institute a world-wide mission day in 1912. Allamano's original plan was for his mission to work among the “Galla” (Oromo) people of Ethiopia and continue the mission which Cardinal Massaia had begun in 1846 in southwestern Ethiopia. While waiting for the right moment, the Consolata missionaries ministered among the Kikuyu people of Kenya. In 1913 the Propaganda Fides authorized the Consolata Mission to begin work in Kaffa, Ethiopia. In 1919 it entered Tanzania and, accepting a government invitation in 1924, the Consolata installed itself in Italian Somalia and in 1925 in the Portuguese colony of Mozambique. Before the World War I the mission also expanded in Brazil, in 1937, and after 1937 its missionaries went to Argentina, Colombia, Venezuela, Canada, the United States, Zaire, Uganda, South Africa, and South Korea.
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A.B., Aremu, Afolabi I.B, Salaam M., Ilori O., Sulayman A. A, Nankinga Z., Nanfuka M, Nabawanda S, Nsubuga H, and Nalubega M. G. "DETERMINANT OF EXCLUSIVE BREASTFEEDING AMONG MOTHERS ATTENDING MASAKA REGIONAL REFERRAL HOSPITAL. MASAKA-UGANDA." International Journal of Advanced Research 9, no. 08 (August 31, 2021): 940–50. http://dx.doi.org/10.21474/ijar01/13347.
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Introduction:World health organization (WHO) and United Nations international childrens fund (UNICEF) recommend all mothers should initiate breastfeeding immediately with the first hours of delivery, thereafter mothers are encouraged to breastfeed their children for at least six months of life before introducing any form of complementary feeding. it is on this global call to promote meeting up with the target set by UNICEF in 2025, a study was conducted in Uganda to assess the determinant of exclusive breastfeeding among breastfeeding mothers attending Masaka regional referral hospital. Methodology:The study was a descriptive cross-sectional study conducted on 220 consenting breastfeeding mothers. The data from the survey was statistically analyzed using SPSS vs 26 and information was presented in frequency tables, bar, and pie charts. Results:This study showed that the majority of the 220 participants were between the age of 26-30years, 81 (36.8%) with 194 (88.2%) were married and 94 (42.7%) had secondary education. It also showed that 56 (25.5%) did ANC visits more than four times with the majority 151 (68.6%) delivered by spontaneous vaginal delivery. 172 (78.2%) delivered at health facility and stayed at the facility for about 1-2 days. 100% of all babies were healthy and did not report any congenital malformations and 213 (96.8%) have never been admitted for malnutrition. The prevalence of EBF was 65.9%. Variables such as Age of the child, the weight of the child, mothers employment, educational status, and religion were statistically significant at P < 0.005. Conclusions:This study showed that the rate of exclusive breastfeeding among mothers attending Masaka regional referral hospital was generally above the expected target by WHA 2025.Hence strategies of improving health education about the benefits of exclusive breastfeeding to the mother and child should be in place.It is recommended that rigorous interventions can build on this study to achieve the WHO recommendation of all infants should be breastfed exclusively 100%.
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Gribble, Richard. "Bishop Vincent McCauley, CSC: Ecumenical Pioneer." Mission Studies 25, no. 2 (2008): 252–71. http://dx.doi.org/10.1163/157338308x365396.
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AbstractVincent McCauley, bishop and missionary, was a great champion of the Second Vatican Council (1962–1965). As Bishop of Fort Portal, Uganda, a new diocese in the Western portion of the country (1961–1971), McCauley was instrumental in the full implementation of the 16 documents of Vatican II, but his principal legacy will be his work in the area of ecumenism. Overcoming significant and long standing hostility between Roman Catholics and Anglicans, McCauley was able to forge ecumenical dialogue and programs on various levels. Beginning simply through prayer services and a vernacular translation of the New Testament, he graduated to be a founder and initial chairman of the Uganda Joint Christian Council (UJCC), an organization which made great strides in removing government opposition to religion and forging dialogue between Christians in areas of sacraments and social justice. Both simultaneously and after his tenure in Fort Portal, McCauley served as chairman and secretary general of the Association of Member Episcopal Conferences of Eastern Africa (AMECEA). These positions allowed him to continue his ecumenical work on a broader scope.He was instrumental in setting up numerous conferences to foster ecumenical dialogue, various pastoral programs and certain educational initiatives, including the Interdisciplinary Urban Seminar, for which McCauley served as a member of the Academic Board. He was also integrally involved as a member of the advisory board of the Christian Organization Research and Advisory Trust (CORAT), an organization that sought to train church members in organization and management.Vincent McCauley stands as a significant example of one who implemented the ecumenical teachings of Vatican II on local and regional levels. His contribution continues to serve the church in Eastern Africa today.
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Tumwesigye, Nazarius M., Lynn Atuyambe, Simon P. S. Kibira, Fred Wabwire-Mangen, Florence Tushemerirwe, and Glenn J. Wagner. "Do Religion and Religiosity Have Anything to Do With Alcohol Consumption Patterns? Evidence From Two Fish Landing Sites on Lake Victoria Uganda." Substance Use & Misuse 48, no. 12 (September 16, 2013): 1130–37. http://dx.doi.org/10.3109/10826084.2013.808464.
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