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

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

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

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Journal articles on the topic "Venda (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 (June 25, 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, Patrick Barasa, David Loeseps Risper Konzolo, John Masinde, Stephen Mukubuyi, Patrick Olutwati, and Florance Chemayiek. "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 (November 30, 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 Traditional Religion and to determine the role played by morals and core values in both Christianity and African Traditional Religion. Mixed Research method combined both qualitative and quantitative was employed in the study to unearth the hidden truth underlying in the study. The target population was 500 people which gave a sample size of 50Bishops and Pastors of 50 Churches. The researcher employed purposive and simple random sampling techniques. The researcher used two guiding theories in the study: the theory of Atonement on the Christian part and the theory of dual allegiance on the part of African Traditional Religion. Data was collected by use of Questionnaires and Interview schedules. The raw data was analyzed and descriptively availed for facilitation of research objectives and research questions. Computer program SPSS was employed to give the final accurate and precise results of Research findings. The findings indicate that the intrusion of foreign cultures in Trans Nzoia County has helped water down the quality of African morals on one part and the other part there is improvement on cultural and core values of the people of Trans Nzoia County. The conclusion on the same is that since communication and mobility has been so much developed in these resent times, it is easy for people from different parts of the world to meet and interact at any time at any given Geographical zone on the planet. The study recommends that the citizens of Trans Nzoia should be careful enough in considering the kind of morals to be applied in this county since the county is an Agricultural hub where people from different parts of the Earth converge either for commercial purposes or for learning Agri-business techniques.

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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 (October 26, 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 determining the meaning of art. Iconology wants to enable the seeing of the unseen; seeing the transcendence—making it most applicable to the study of religion as a cultural practice. This article investigates in a critical way how iconology can assist in the study of material religion, especially as applied to the study of religious art. Because meaning is contextual, the conditions under which religious objects are made and interpreted are as important as the work itself. A discussion of a specific work by John Muafangejo originating from the Rorke’s Drift Centre will be conducted by testing the potential of iconology as an analytical tool in this African Christian environment.

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Prickett, Pamela. "Complexity Beyond Intersections: Race, Class, and Neighborhood Disadvantage among African American Muslims." Social Inclusion 6, no. 2 (June 22, 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 religion may compound existing inequalities, or in some cases create new forms of difference. It also shows how identifying as native-born Americans allows African American Muslims to claim religion as a cultural advantage in certain situations. Religion is complex not only when different forms of inequality intersect but when these intersections create a different way of understanding what religion means for people of faith.

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Smith, Katherine. "African Religions and Art in the Americas." Nova Religio 16, no. 1 (August 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 as not tacitly condemned some of these practices. This paper intends to examine the extent to which the Yoruba Muslims have been involved in syncretism especially as regards the introduction of the conferment of titles into the Muslim community.

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Jeffries, Bayyinah S. "Black Religion and Black Power: The Nation of Islam’s Internationalism." Genealogy 3, no. 3 (June 29, 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 (November 16, 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 to social integration with focus on the experiences of East African Protestant Christian immigrants. Religious beliefs of the immigrants from respective countries of origin and the religiosity of the Finnish society serve as a foundation for the immigrant’s settlement and integration into the host society. This study described the process of social integration in a two dimensional approach whereby the first approach focused on the positive role of religion in immigrants integration and secondly the hindrance of religion in social integration. The study found out that religion is a major link in social integration and that it can facilitate social integration and as well hinder social integration, depending on the position it occupies within a host society. Such findings go a way to provide explanations as to why societies are different and why it is easy for religious immigrants to settle in certain societies than others.

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Segell, Glen. "Neo-colonialism in Africa and the Cases of Turkey and Iran." Insight on Africa 11, no. 2 (July 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 sustainability. They face destruction of their culture, religion and education through continued advancement of foreign culture, religion and language to supplant the African and growing radicalisation of the population. This is elaborated thematically under four headings: Africa the colonial dream, the emergence of neo-colonialism, the proponents of neo-colonialism and the element of religion. Evidence of Middle East states are shown as neo-colonialists in Africa discussed under the cases of Turkey and Iran. The motivation of the former is for the purposes of economics and the latter is for the purposes of religion. Both benefit also through status by projecting their influence as growing global actors. The breakdown of African nations rather than their positive construction and development is increasingly visible. The conclusions are that neo-colonialism is active.

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Dissertations / Theses on the topic "Venda (African people) – Religion"

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Munyai, Alidzulwi Simon. "Understanding the Christian message in Venda a study of the traditional concepts of God and of life hereafter among the Venda, with reference to the impact of these concepts on the Christian churches /." Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-01082009-161905/.

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Nenungwi, Tondani Grace. "Tsedzuluso ya thuthuwedzo ya lutendo lwa vhuloi kha vhushaka vhukati ha vhathu kha Tshivenda." Thesis, University of Limpopo (Turfloop Campus), 2010. http://hdl.handle.net/10386/921.

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Thesis (M.A.) --University of Limpopo, 2010
Ngudo iyi i khou sedzulusa ṱhuṱhuwedzo ya lutendo lwa vhuloi kha vhushaka vhukati ha vhathu kha Tshivenḓa. Luambo lu kwamaho matshilisano na vhupfiwa zwi ḓo dzhielwa nzhele. Hu ḓo sedziwa na maipfi a elanaho na zwa vhuloi. Izwi zwi ḓo itwa ho katelwa vhuḓipfi, u vhaisala, kudzhielwe kwa zwithu, mbeu na maambele musi hu na lutendo lwa zwa vhuloi. Ndi zwa ndeme u ḓivha uri dziṅanga dzi na luambo lu ne dza lu shumisa u sumbedzisa vhuloi ngeno vho vhafunzi vha zwa vhurereli vha na maitele na maambele a vho.

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Ndou, Muthuphei Rufus. "The gospel and Venda culture an analysis of factors which hindered or facilitated the acceptance of Christianity by the Vhavenda /." Access to E-Thesis, 2007. http://upetd.up.ac.za/thesis/available/etd-01182007-150847/.

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Mphaphuli, Murembiwa Julia. "Tsenguluso ya kubveledzele kwa ndeme ya nyimbo dza sialala dza Vhavenda." Thesis, University of Limpopo, 2013. http://hdl.handle.net/10386/1240.

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Thesis (MA. (African Languages)) --University of Limpopo, 2013
Mushumo uno wo sumbedza ṱhalutshedzo dza nyimbo dza sialala dza Tshivenḓa, kukhethekanyele kwa nyimbo dza sialala, zwifhinga zwa u imba nyimbo dza sialala, tshakha dza nyimbo dza sialala dza Vhavenḓa na tsumbo dzadzo, vhathu vhane vha imba nyimbo dza sialala, zwilidzo na mutengo wa zwilidzo zwa nyimbo dza sialala, mishumo ya nyimbo dza sialala dza Tshivenḓa, nḓila dza u tsireledza nyimbo dza sialala dza Vhavenḓa uri dzi songo ngalangala.

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Munyai, Alidzulwi Simon. "The tenacity of African Traditional Religion in Venda Christianity : a missional investigation." Thesis, University of Pretoria, 2016. http://hdl.handle.net/2263/61193.

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The approach of the missionaries towards the Vhavenda was more scholarly than practical, and had little to do with everyday realities. It appears to have been focused on Western ethnocentricity rather than on the propagation of the Gospel. As a result, it could not fulfil the purpose for which it was intended. In Africa, as everywhere else in the world, the interpretation of the Gospel message takes place in a particular and unique context. This means that, in the practice of theology, one should take into account not only the spirit and the Gospel message, but also the culture of the people to whom the message is being communicated. This research deals in depth with the failure of the missionaries to recognise factors that either hampered or could have facilitated the acceptance of the Gospel message in Venda culture. Furthermore, it aims to probe into strongholds of ancestral veneration that have helped to sustain the beliefs of the Vhavenda. Ancestors, because of their authority and power, are said to intervene in the affairs of their descendants, and to provide meaning, values and protection.In short, they respond to the spiritual needs of their descendants. Ancestors appear to occupy the centre stage in lieu ofChrist. During this research, it became clear that a large number of Vhavenda profess to be Christians, and yet cling tenaciously to their traditional beliefs. This is evident in crisis situations that are occurring, in terms of both individuals and families. This implies that in the heart of an African Christian, there arises a juxtaposition, due to the fact that African traditional religion is inseparable from daily life for these people. Traditional beliefs, customs and practices of the Vhavenda are examined. Some of these features pertain to attributes of God and ancestral veneration, and the African concept of salvation. Evidence from a variety of scholars indicates that Africans never worship ancestors, in the strict sense of the word. The cultural practices that Africans perform aim at demonstrating their faith in God. They are symbolic in nature. It is interesting to note that both Western missionaries and the African people attribute the same nature to the Supreme Being, who in the case of the Vhavenda, is known as Nwali. It may be concluded, therefore, that there is a similar conception of the existence of a 'superpower' across the spectrum of both cultures,albeit approached from different angles. Nwali represents the final and highest power. Although the introduction of the Christian God received a negative response from the Vhavenda, as a result of conflicting names and the meanings attached to those names, there is at least a common understanding of such names today. The prevailing idea behind the formation of the African Independent Churches was not intended as a move to ostracise anyone. The white missionaries brought the Gospel to the indigenous people, but some of the mainstream churches could not satisfy the spiritual needs of the indigenous people. The African Independent Churches do not regard these mainstream churches as standard or ideal, and do not find their own norms in early Christianity. The African Independent Churches restore a sense of purpose; they often say things such as'feel at home, we are in our church, we govern ourselves'. The church should study traditional African beliefs. Traditional African culture is not all bad; neither is everything good. As in all cultures, there are positive factors that have held the culture together, and there are negative factors that degrade human dignity. It should be made clear that Christianity should be received in alignment with one's geographical context and environment, and in accordance with one's cultural situation. The African concept of salvation is another feature that has been investigated in this paper. Salvation is approached holistically, that is, the healths of the human body as well as the spirit are perceived to be inseperable. If the missionaries of the past had been patientand open-minded enough to study and analyse the sacrificial rites as conducted by the Vhavenda, thiswould have acted as a base or steppingstone towardshelping the Vhavenda to accept and embrace the final sacrificial offering of Jesus Christ. The researcher further explains that it is therefore not surprising that some Vhavenda regard Jesus as the prime ancestor, healer, liberator, mediator, elder brother and master of initiation. The researcher is compelled to conclude that lufu ndi muratho kana dambuwo (death is a bridge). To the Vhavenda, death is not a total annihilation, but is regarded as a bridge by means of which one crosses to the next world.
Thesis (PhD)--University of Pretoria, 2016.
Science of Religion and Missiology
PhD
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Mudau, Thivhulawi Sarah. "Tsenguluso ya kushumisele kwa mirero na maidioma kha vhafumakadzi kha manwala a Netshivhuyu na Sigogo." Thesis, University of Limpopo, 2015. http://hdl.handle.net/10386/2451.

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(M. A. (African Languages)) --University of Limpopo, 2015
Ngudo ino yo sumbedza uri ho shumiswa mirero na maidioma manzhi kha u bvukulula vhuvha na nzulele ya vhafumakadzi kha maṅwalwa a Ṋetshivhuyu, M.J. na Sigogo, N.E. Ngudo yo tumbula uri kanzhi mirero na maidioma zwi shumiswa kha u tsikeledza vhafumakadzi fhethu hunzhi: mishumoni, mbinganoni, lufunoni na kha mavhusele. Tsikeledzo iyi i vha ya muhumbulo khathihi na ya ṋamani. Naho zwo ralo, ngudo yo wana uri hu na huṅwe hu si gathi hune mirero na maidioma zwa ṱuṱuwedza vhutshilo havhuḓi kha vhafumakadzi. Magumoni azwo, ngudo i themendela uri vhafumakadzi vha fanela u farwa zwavhuḓi, nge vha vha vhathu u fana na vhanna.

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Van, Deventer Wilhelm Visser. "Poverty and a practical ministry of liberation and development within the context of the traditional Venda concept of man." Thesis, University of Limpopo, 1989. http://hdl.handle.net/10386/2394.

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Mahada, Livhuwani Paul. "Ethical dilemmas of circumcision school with reference to the Venda." Thesis, Stellenbosch : Stellenbosch University, 2004. http://hdl.handle.net/10019.1/49950.

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Thesis (MPhil)--Stellenbosch University, 2004.
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ENGLISH ABSTRACT: Morbidity and mortality are national problems that affect a vast number of children and young adults each year in Circumcision Schools. The number of children who either get sick or die of traditional circumcision school is probably high. "In one study of penile mutilation practice (in 1990) of the Xhosa tribe of Southern Africa, 9 % of mutilated boys died: 52 % lost all or most of their penile shaft skin: 14 % developed severe infectious lesions: 10% lost their glans penis; and 5 % lost their entire penis. This represents only those boys who made it to the hospital," (Denniston and Milos, 1997: v). The problem is still the same and this could mean that the true complication statistics is likely to be much higher if the entire South Africa is taken into consideration. Although traditional circumcision was well intended, the recent spate of death puts it under threat. Besides, there are many other controversial acts that are taking place within the school itself. There are many illegal schools instituted by inexperienced traditional surgeons. The plight is further worsened by the commercialisation of the traditional institution. It is painful to note that the camps which were normally held in winter for children to heal faster are now also held in summer. The outmoded system of administration in this institution and the health hazards experienced, confronts parents, children and the entire community with a dilemma - a dilemma that warrants ethical reflection. The dilemma poses a serious challenge to the cultures that practice the traditional ritual of circumcision. Many of the advisers of this thesis agree (the likes of Prof. C.S. van der Waal, Prof G. Tangwa, Chief T.l Ramovha, Traditional healer Mashudu Dima and Dr D. Sidler) that we don't have to do away with the school as such, but that there is a need to either change and improve certain things in this school. Social change and medical awareness seem very important in this regard. The hurdle created by this dilemma, though daunting, can be overcome. We need education, cooperation, dialogue, rationality and true reflection on our culture to work this problem out. Until our children are safe from the threat of morbidity and mortality, no one is safe. I therefore think that many human errors could paint an unfavourable picture on the traditional Circumcision School, whereby creating ethical dilemmas. The ethical dilemma could be a starting point for critical reflection on culture and tradition with the hope for change and future progress. It is such a challenge that Circumcision Schools should face and which they urgently need.
AFRIKAANSE OPSOMMING: Ernstige beserings en 'n hoë dodetal in besnyding-skool is 'n nasionale probleem wat elke jaar talle kinders en jong volwassenes affekteer. Die getal kinders waarvan die gesondheid aangetas word of wat selfs sterf in dié tradisionele besnyding-skole is waarskynlik haag. "In one study of penile mutilation practice (in J 990) of the Xhosa tribe of Southern Africa, 9% of mutilated boys died: 52% lost all or most of their penile shaft skin: J4% died developed serious infectious lesions: J0% lost their glans penis; and 5% lost their entire penis. This represents only the boys who made it to hospital" (Denniston and Milos, 1997:v). Dié probleem bestaan voort, en dit mag beteken dat die ware ongevalle syfer veel hoër mag wees, sou die hele Suid Afrika in berekening gebring word. Alhoewel besnyding tradisioneel welbedoeld is, word dié praktyk nou bedreig deur die onlangse vlaag van sterftes. Daarbenewens is daar vele ander kontroversïele praktyke wat in dié skole self bedryf word. 'n Groot aantal van die skole is onwettig en word deur onervare tradisionele sjirurge bedryf. Dié problem word verder vererger deur die kommersialisering van dié tradisionele institusie. Dit is ook kommerwekkend om daarop te let dat waar dit gebruiklik was om dié kampe in die winter te hou - vir die sneller herstel van die kinders - hulle nou ook in die somer beslag neem. Die verouderde sisteem waarmee dié institusie se administrasie bedryf word, sowel as die gesondheids-gevare wat daarmee gepaard gaan, stelouers, kinders en die gemeenskap as geheel voor 'n dilemma - 'n dilemma wat etiese nadenke verg. Dié dilemma bied 'n ernstige uitdaging tot die kulture wat steeds die instelling van besnyding huldig. Soveel as sekere van die bydraes binne die vervolgende verhandeling (bv. Dié van Proff. c.S. De Waal, G. Tangwa, Hoofman T.J. Ramovha, Tradisionele heler Mashudu Dima en Dr. D. Sidler) saamstem dat daar nie ingeheel van die skole afgesien hoef te word nie, is daar wel 'n nood om sekere aspekte daarvan te hersien en verbeter. Sosiale verandering en 'n mediese perspektief is van groot belang hiertoe. Die struikelblok wat deur hierdie dilemma veroorsaak word - hoewel intimiderend - kán weloorkom word. Daar is 'n nood vir opvoeding, samewerking, dialoog, redelikheid en 'n ware nadenke oor ons kultuur om hierdie probleem die hoof te bied. Tot tyd en wylons kinders veilig staan van die dubbele gevare van besering en dood, is niemand veilig nie. Ek dink dus dat, terwyl verskeie etiese dilemma's ongunstige beeld skep van menslike foute, hulle ook vra om insigte rondom die menslike kultuur, en om hoop vir toekomstige vooruitgang. Dit is wat tradisionele besnyding-skole benodig.

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Mukhuwana, Joyce. "Tsenguluso ya thuthuwedzo ya maitele a tshirema kha vhurereli ha tshikhiresite ro sedza kha Tshivenda." Thesis, University of Limpopo (Turfloop Campus), 2012. http://hdl.handle.net/10386/1146.

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Thesis (M.A. (African Languages)) --University of Limpopo, 2012
The title of the research topic is: The critical analysis of African Traditional African Culture with special reference to Tshivenḓa in Christianity. The study would be based on the influence of Tradional Venḓa Culture to Christianity Religion. Though Vhavenḓa may be converted from Vhavenḓa Tradional Culture to Christianity their culture still influences their way of practising Christianity. The study will also examine ways, when and where these practises of Tshivenḓa have the influence in Christianity.

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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.
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 Khoikhoi were religious people in spite of misconstrued perceptions of their being, culture and traditions. These elements the author further states should be included in the discipline of African theology.

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

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Fontes, Irene Orser De. People of the night. New York, N.Y: Carlton Press, 1994.

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Albert, Wirz, ed. Picturing the soul: Missionary encounters in late-nineteenth-century Vendaland and beyond. Berlin: Das Arabische Buch, 2000.

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Madima, E. S. A victim of circumstances: E.S. Madima's celebrated novel. Cape Town: Harrington House, 1998.

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Boeyens, J. C. A. Die konflik tussen die Venda en die Blankes in Transvaal, 1864-1869. Pretoria: Staatsdrukker, 1991.

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Schlosser, Katesa. Rain queens and python dance: Historical colour photographs of Lovedu and Venda life in Northern Transvaal. Kiel, Germany: Museum für Völkerkunde der Universität Kiel, 2002.

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Tonder, Cora Burnett-Van. Sosio-etniese danse van die Venda-vrou. Pretoria: Haum, 1987.

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

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Onunwa, Udobata. Studies in Igbo traditional religion. Uruowulu-Obosi, Anambra State, Nigeria: Pacific Publishers a division of Pacific Correspondence College and Press, 1990.

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Świderski, Stanisław. La religion bouiti. New York: Legas, 1989.

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Fortes, Meyer. Religion, morality, and the person: Essays on Tallensi religion. Cambridge [Cambridgeshire]: Cambridge University Press, 1987.

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Book chapters on the topic "Venda (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, 1–13. New York: 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, 191–220. Cham: 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, 209–19. Cham: 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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Makhado, Mashudu Peter, and Tshifhiwa Rachel Tshisikhawe. "How Apartheid Education Encouraged and Reinforced Tribalism and Xenophobia in South Africa." In Advances in Religious and Cultural Studies, 131–51. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7099-9.ch008.

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Apartheid like colonialism was anchored on the divisions of African people according to ethnic and tribal orientations among others. The idea of the South African apartheid government was to build tribal exceptionalism and superiority which would make one tribe feel more superior than the other. A Zulu would feel better human than a Sotho, while a Venda would feel the same over a Tsonga, for example. This is a qualitative desktop study investigating how apartheid education was used to fuel tribalism and xenophobia in South Africa.

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Ayedze, Kossi A. "Poverty among African People and the Ambiguous Role of Christian Thought." In Religion and Poverty, 193–212. 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, 193–212. 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, 193–212. 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, 16–31. 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, 124–32. 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, 359–84. 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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Conference papers on the topic "Venda (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 are both dialectically shaped culture and shaped by culture. Culture is about where and how human meets his needs throughout his life. It can be said that culture is one of the basic factors that direct human behavior and life. Therefore, the cultural embedding of sustainability thought is important in shaping the world in which future generations will live. Regarding various cultures in the literature; the structure of the society, their way of life and how they shape their places of residence, etc. there are many studies. The riches that each culture possesses are considered to be indisputable. These important studies are mostly based on an in-depth analysis of that culture, concentrating on a single specific culture. In this study, it is aimed to make a more holistic analysis by examining more than one culture. Thanks to this holistic perspective, it is thought that it will be possible to make inferences that can be considered as common to all societies. This study, which especially focuses on Asian and African societies, is the tendency of these societies to maintain their cultural structure compared to other societies. The reflections of cultural practices on residential spaces are examined through various examples. The dialectical structure of Berber houses, integration of Chinese houses with natural environmental references, Toroja houses associated with the genealogy in Indonesia, etc. examples will be examined in the context of cultural sustainability in this study. With this holistic approach, where the basic philosophy of cultural sustainability can be obtained, important references can be obtained in the design of today's residences. This paper was produced from an incomplete PhD dissertation named Evaluation of Cultural Sustainability in the Application of House Design at Yildiz Technical University, Social Sciences Institution, Art and Design Program

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