Dissertations / Theses: 'Yoruba (African people) – Religion'

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

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Famule, Olawole Francis. "Art and spirituality : the Ijumu northeastern-Yoruba egúngún /." Tucson, Arizona : University of Arizona, 2005. http://etd.library.arizona.edu/etd/GetFileServlet?file=file:///data1/pdf/etd/azu%5Fetd%5F1372%5F1%5Fm.pdf&type=application/pdf.

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Ramos, Miguel. "Lucumí (Yoruba) Culture in Cuba: A Reevaluation (1830S -1940s)." FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/966.

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The status, roles, and interactions of three dominant African ethnic groups and their descendants in Cuba significantly influenced the island’s cubanidad (national identity): the Lucumís (Yoruba), the Congos (Bantú speakers from Central West Africa), and the Carabalís (from the region of Calabar). These three groups, enslaved on the island, coexisted, each group confronting obstacles that threatened their way of life and cultural identities. Through covert resistance, cultural appropriation, and accommodation, all three, but especially the Lucumís, laid deep roots in the nineteenth century that came to fruition in the twentieth. During the early 1900s, Cuba confronted numerous pressures, internal and external. Under the pretense of a quest for national identity and modernity, Afro-Cubans and African cultures and religion came under political, social, and intellectual attack. Race was an undeniable element in these conflicts. While all three groups were oppressed equally, only the Lucumís fought back, contesting accusations of backwardness, human sacrifice, cannibalism, and brujería (witchcraft), exaggerated by the sensationalistic media, often with the police’s and legal system’s complicity. Unlike the covert character of earlier epochs’ responses to oppression, in the twentieth century Lucumí resistance was overt and outspoken, publically refuting the accusations levied against African religions. Although these struggles had unintended consequences for the Lucumís, they gave birth to cubanidad’s African component. With the help of Fernando Ortiz, the Lucumí were situated at the pinnacle of a hierarchical pyramid, stratifying African religious complexes based on civilizational advancement, but at a costly price. Social ascent denigrated Lucumí religion to the status of folklore, depriving it of its status as a bona fide religious complex. To the present, Lucumí religious descendants, in Cuba and, after 1959, in many other areas of the world, are still contesting this contradiction in terms: an elevated downgrade.

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Turyatunga, Vanessa. "African Traditional Religions in Mainstream Religious Studies Discourse: The Case for Inclusion Through the Lens of Yoruba Divine Conceptualizations." Thesis, Université d'Ottawa / University of Ottawa, 2019. http://hdl.handle.net/10393/39917.

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The history of African Traditional Religions (ATRs), both inside and outside academia, is one dominated by exclusions. These exclusions were created by the colonial framing of ATRs as primitive, irrational and inferior to other religions. This colonial legacy is in danger of being preserved by the absence of ATRs from the academic study of religion, legal definitions of religion, and global and local conversations about religion. This thesis will explore the ways that a more considered and accurate examination of the understudied religious dimensions within ATRs can potentially dismantle this legacy. It will do so by demonstrating what this considered examination might look like, through an examination of Yoruba divine conceptualizations and the insights they bring to our understanding of three concepts in Religious Studies discourse: Worship, Gender, and Syncretism. This thesis will demonstrate how these concepts have the ability to challenge and contribute to a richer understanding of various concepts and debates in Religious Studies discourse. Finally, it will consider the implications beyond academia, with a focus on the self-understanding of ATR practitioners and African communities. It frames these implications under the lens of the colonial legacy of ‘monstrosity’, which relates to their perception as primitive and irrational, and concludes that a more considered examination of ATRs within the Religious Studies framework has the potential to dismantle this legacy.

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Redd, David Allen. "Yoruba migrants : a study of rural-urban linkages and community development." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ50561.pdf.

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Williams, Annette Lyn. "Our mysterious mothers| The primordial feminine power of aje in the cosmology, mythology, and historical reality of the West African Yoruba." Thesis, California Institute of Integral Studies, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3643206.

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Among the Yoruba àjé&dotbelow; is the primordial force of causation and creation. Àjé&dotbelow; is the power of the feminine, of female divinity and women, and àjé&dotbelow; is the women themselves who wield this power. Unfortunately, àjé&dotbelow; has been translated witch/witchcraft with attendant malevolent connotations. Though the fearsome nature of àjé&dotbelow; cannot be denied, àjé&dotbelow; is a richly nuanced term. Examination of Yoruba sacred text, Odu Ifa, reveals àjé&dotbelow; to be an endowment gifted to female divinity from the Source of Creation. Female divinity empowered their mortal daughters with àjé&dotbelow;—spiritual and temporal power exercised in religious, judicial, political, and economic domains throughout Yoruba history. However, in contemporary times àjé&dotbelow; have been negatively branded as witches and attacked.

The dissertation investigates factors contributing to the duality in attitude towards àjé&dotbelow; and factors that contributed to the intensified representation of their fearsome aspects to the virtual disavowal of their positive dimensions. Employing transdisciplinary methodology and using multiple lenses, including hermeneutics, historiography, and critical theory, the place of àjé&dotbelow; within Yoruba cosmology and historical reality is presented to broaden understanding and appreciation of the power and role of àjé&dotbelow; as well as to elucidate challenges to àjé&dotbelow;. Personal experiences of àjé&dotbelow; are spoken to within the qualitative interviews. Individuals with knowledge of àjé&dotbelow; were interviewed in Yorubaland and within the United States.

Culture is not static. A critical reading of Odu Ifa reveals the infiltration of patriarchal influence. The research uncovered that patriarchal evolution within Yoruba society buttressed and augmented by the patriarchy of British imperialism as well as the economic and social transformations wrought by colonialism coalesced to undermine àjé&dotbelow; power and function.

In our out-of-balance world, there might be wisdom to be gleaned from beings that were given the charge of maintaining cosmic balance. Giving proper respect and honor to "our mothers" (awon iya wa) who own and control àjé&dotbelow;, individuals are called to exercise their àjé&dotbelow; in the world in the cause of social justice, to be the guardians of a just society.

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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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Küpper, Stefan. "Santeria – von afrikanischen Orishas über kubanische Heilige zur amerikanischen „Lifestyle-Kultur“." Master's thesis, Universität Potsdam, 2009. http://opus.kobv.de/ubp/volltexte/2009/3920/.

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Diese Arbeit beschäftigt sich mit dem Entwicklungsprozess der Santeria im Rahmen der Afrikanischen Diaspora. Dabei werden die pluralen Formen der Orisha-Religion der Yoruba in Afrika im Hinblick auf ihre Funktion als religiöses Fundament der Santeria untersucht. Im Folgenden wird die Entstehung der Santeria auf Kuba, bedingt durch die Einfuhr einer Vielzahl von Yoruba Sklaven, analysiert. Dabei spielt die Vermischung des kubanischen Volkskatholizismus mit den Orishas der Yoruba, die in einer neuen synkretischen Religion - die Santeria - mündet, eine hervorgehobene Rolle. Auch der Einfluss von anderen Glaubenssystemen (Spiritismus) wird an dieser Stelle deutlich gemacht. Im Mittelteil der Arbeit stehen die Emigrationen zahlreicher Kubanern nach der Revolution von 1959, welche somit die Santeria in die USA exportierten. Inwiefern sich die Santeria im Kontext der USA weiterentwickelte bzw. welche neuen Religionsvarianten entstanden sind, wird an dieser Stelle untersucht. Auch die zunehmende Kommerzialisierung der Santeria-Varianten wird kritisch analysiert, besonders im Hinblick auf die wachsende Bedeutung von Botanicas. Der letzte Teil der Arbeit beschäftigt sich mit den gegenwärtigen Entwicklungstendenzen der Santeria zur Lifestyle-Kultur im Rahmen des spirituellen Shoppings und geht auf die öffentliche Wahrnehmung in den USA ein. Dabei wird auch die ‚breite Massentauglichkeit’ der Santeria im Vergleich zu anderen Immigrantenreligionen herausgestellt und ihr Potential als kulturell-religiöse Identifikationsmöglichkeit für diverse Migrantengemeiden in einer zunehmend globalisierten Welt untersucht.
This paper deals with the development of Santeria within the framework of the African Diaspora – rooting in Africa, emerging in Cuba, advancing in the USA. At first, the plural variants of the Yoruba Orisha religion in Africa are explored with regard to their function as religious basis of Santeria. In the following, the genesis of Santeria in Cuba, caused by the import of many Yoruba slaves, is analysed. In this process the blending of Cuban popular Catholicism with the Orishas of the Yoruba, which led to the emergence of Santeria as a syncretic religion, plays a major role. The influence of differing belief systems, such as Spiritism, on Santeria is highlighted as well. In the middle section of this paper the mass emigrations of Cubans, who brought Santeria to American shores, especially after Castro’s revolution in 1959, are examined in detail. The issues of how Santeria advanced within the American context and what kind of new religious variants emerged out of it are broached at this point. With particular regard to the growing importance of botanicas, the increasing character of commercialisation among different forms of Santeria is critically scrutinised. The final part of this paper deals with contemporary trends in the USA, where Santeria develops from an earlier religious character to a lifestyle-culture, clearly influenced by the process of spiritual shopping. At this point the broad attraction of Santeria, which appeals to multiple social groups in contrast to other immigrant religions, is emphasised. Due to her potential as cultural and religious opportunity for identification among several immigrant communities, Santeria advances to a source of identity among diasporic communities all over an increasingly globalised world.

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Ngugi, Michael Wainana. "Impact of Christianity among the Kikuyu people : a study of Kikuyu people religion and belief /." Berlin Viademica-Verl.***90496, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2905079&prov=M&dok_var=1&dok_ext=htm.

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

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Balogun, Muhsin Adekunle. "Syncretic beliefs and practices amongst Muslims in Lagos state Nigeria : with special reference to the Yoruba speaking people of Epe." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/1569/.

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Different disciplines have explored the history of Islām in Yoruba land which started in the early 18th century. However, the impact of religious syncretism has not been systematically studied. Therefore, this thesis examines the extent of the involvement of Yoruba Muslims in syncretic beliefs and practices in Nigeria using the Lagos State as a case study, with a view to bringing out the impact of Tawḥīd on them. In agreement with previous research, this study notes that there is a prevalence of religious syncretism among many Yoruba Muslims, but it principally argues that its impact affects many of them negatively. If continuous awareness campaign could be carried out, the phenomenon will be reduced. A triangulated method was used to carry out this study. The findings of this thesis indicated reappraisal of the problem associated with many Yoruba Muslims’ persistence in syncretism and its implications on their faith (īman). While this study appreciates the attempts of some scholars to eradicate this endemic problem, it reveals that Tawḥīd is not yet inculcated into many Yoruba Muslims within the Yoruba religio-cultural context. Therefore, a concerted effort is necessary among all stakeholders in the task of promoting the effective instillation of practical Tawḥīd.

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

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Harper, James B. "Bone artifacts at Mont Repose possible motivationos for production and trade /." Click here to access thesis, 2009. http://www.georgiasouthern.edu/etd/archive/fall2008/james_b_harper/harper_james_b_200901_mass.pdf.

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Thesis (M.A.)--Georgia Southern University, 2009.
"A thesis submitted to the Graduate Faculty of Georgia Southern University in partial fulfillment of the requirements for the degree Master of Arts." Directed by Sue Mullins Moore. ETD. Includes bibliographical references (p. 85-88)

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

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This thesis is a comparative regional study of a complex of beliefs and practices regarding the water divinities in southern Africa. These snake and mermaid-like divinities, which are said to work in conjunction with one's ancestors, are believed to be responsible for the calling and training of certain diviner-healers by taking them underwater for periods of time. In addition to granting healing knowledge, these divinities are associated with fertility, water and rain, and the origins of humanity. The research combines comparative ethnography with the anthropology of extraordinary experience (AEE), and focuses particularly on the Zulu, Cape Nguni, Shona and Khoisan groups. The use of the 'radical participation' method, as recommended by AEE, was facilitated by the author being identified as having a ' calling' from these water divinities, which subsequently resulted in her initiation under the guidance of a Zulu isangoma (diviner-healer) who had reputedly been taken underwater. The research details the rituals that were performed and how dreams are used to guide the training process of izangoma. This resulted in the research process being largely dream-directed, in that the author traces how the izangoma responded to various dreams she had and how these responses opened new avenues for understanding the phenomenon of the water divinities. The comparative study thus combines literature sources, field research and dream-directed experiences, and reveals a complex of recurring themes, symbols and norms pertaining to the water divinities across the selected groups. In seeking to explain both the commonalities and differences between these groups, the author argues for a four-level explanatory model that combines both conventional anthropological theory and extraordinary experience. Responses to the author's dream-led experiences are used to throw light on the conflicting discourses of morality regarding traditional healers and the water divinities in the context of political-economic transformations relating to capitalism and the moral economy; to illuminate the blending of ideas and practices between Zulu Zionists and diviner-healer traditions; and to link up with certain issues relating to San rock art, rain-making and healing rituals, which contribute to the debates regarding trance-induced rock art in southern Africa.

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Rakotsoane, Francis Lobiane Clement. "Religion of the ancient Basotho with special reference to "water snake"." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/17493.

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Bibliography: pages 93-108.
It still remains the case that there has been very little attention given to African Traditional Religion in Southern Africa by both Western and African authors. It is not an easy area to research for it no longer exists in its undisturbed coherent form, but only as preserved in fragmented bits of culture. This thesis attempts some reconstruction of Basotho religion just prior to their settlement in Lesotho and the arrival of the Christian traditions. It makes use of whatever sources are available both written and oral including interviews in the field. It also employs Cumpsty's theory of religion to raise some questions about what might be expected given what is known of the pre-history of the people. Through a critical analysis of various Basotho cultural elements, oral prayers, sayings, beliefs, songs, rites of passage and other customs, a picture of early Basotho religion begins to emerge focused around the Supreme Being, Water Snake, and his different manifestations. It seems that we are looking at a group who had never been settled until they came to Lesotho, although they may have remained in particular places for considerable periods of time. On the other hand they were probable not, as some other groups were, consciously migrating, looking for a place of their own. It may well be this situation which is reflected in the constant prioritizing of the high god (Water Snake) in their dealings with the ancestors, and even their direct dealings with Water Snake, while at the same time other aspects of transcendence do not become emphasized.

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Ofosuhene, Godwin Kwame. "The concept of God in the traditional religion of the Akan and Ewe ethnic groups compared the Bible /." Berlin : Viademica, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841159&prov=M&dok_var=1&dok_ext=htm.

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

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The purpose of this project was to discover how lesbian, gay, bisexual. transgendered and questioning persons struggled against oppression in the African-American church. They experienced oppression in the African-American church and wanted justice. The project included 6 members, friends, or persons who frequently attended Truth Center Metropolitan Community Church (Truth Center MCC). for a consciousness-raising group. Members of the group were selected from a questionnaire. The effectiveness of the group was monitored through the use of a before and after survey. Group sessions were held over a four-week period. The topic of the first session was patriarchy and its effects on parenting styles and gender socialization. The second session addressed racism, sexism and classism. The third session surrounded biblical interpretations of Genesis 19 and reading strategies used by Bible scholars to interpret scripture. The last session sought answers to questions such as, ‘what was the worst sermon that you heard about homosexuality?’ ‘how did it make you feel?’ and ‘what did you do about it?’ The issue of the project was ‘how do lesbian, gay, bisexual, transgendered and questioning persons struggled agaipst oppression from the African-American church.’ The literature review revealed that lesbian, gay, bisexual, transgendered and questioning persons struggled against oppression by forming small consciousness groups that supported and helped each other. The literature review also revealed that our differences should be embraced. The project revealed that the group had a difficult time accepting new information that would help them as they sought justice. The African-American church has had a strong influence on its people and it appeared to be very difficult for members to transcend the teachings even if they were detrimental to one’s personhood. New information presented to the group did not appear to be effective.

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Jespers, Philippe. "Essai sur la religion minyanka." Doctoral thesis, Universite Libre de Bruxelles, 1992. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212955.

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Asonibare, Stephen. "Using extended family dynamics to grow the Nigerian church." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Cumes, Heide Ulrike. "Coping in two cultures: an ecological study of mentally ill people and their families in rural South Africa." Thesis, Rhodes University, 1995. http://hdl.handle.net/10962/d1002467.

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This study explores severe mental illness in a South African ru~al district, moving, as with a zoom lens, from the macroperspectives of (i) Xhosa culture, and (ii) biomedicine, to the lived experience of the individual. Its methodology, predominantly qualitative, employed anthropological and psychological procedures. The fieldwork (1988-1989)encompassed a three month stay in the village of Msobomvu. Patients continued to be tracked informally until June, 1995. The empirical research has three parts. In part one, the person with a mental illness was contextualized within Xhosa cosmology and social attitudes. The cognitive and social ecologies were tapped through the narratives of high school and university students at different stages of a Western-biased education. Social attitudes regarding mental illness, and confidence in treatment by traditional healers and the hospital, were also evaluated. Traditional attitudes and supernatural beliefs of illness causation persisted in spite of Eurocentric education, with a concurrent increase in the acceptance of Western-type causal explanations commensurate with continued education. Part two considered the the patients in relation to (i) the biomedical framework (the mental and local hospitals), and (ii) their readjustment to the community after hospitalization. Data came from patient charts, interviews with medical staff, and follow-up visits in the villages. Socio-political and economic issues were salient. Part three case-studied people identified by the village residents as having a mental illness. Resources for treatment - traditional healers, mobile clinic, and village health workers - were the focus. The traditional healing system, and biomedicine, were compared for effectiveness, through the course of illness events. While biomedicine was more effective in containing acute psychotic episodes than treatment by the traditional healer, lack of appropriate resources within the biomedical setting had disastrous results for patient compliance and long-term management of the illness, particularly in people with obvious symptoms of bipolar disorder. The mental hospital emerged as an agent of control. While Xhosa culture provided a more tolerant setting for people with a mental illness, the course of severe mental illness was by no means benign, despite research suggesting a more positive outcome for such conditions in the developing world.

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Iorliam, Clement Terseer. "Educated Young People as Inculturation Agents of Worship in Tiv Culture| A Practical Theological Investigation of Cultural Symbols." Thesis, St. Thomas University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3701155.

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Faith and culture enjoy a harmonious relationship. In the past centuries of Catholicism, evangelization did not take into cognizance the culture of a people. The translation and adaptation approaches were the dominant models missionaries often used in the context of evangelization. Sadly, these approaches failed to create adequate contact with the local cultures where the faith was transplanted. The distance between faith and culture has caused the Catholic faith to be foreign in many cultures across the globe including, North African countries and Japan. In Tiv society of central Nigeria too, Catholicism is yet to take concrete root.

Building on the worship experiences of educated emerging adult Catholics in institutions of higher education in Tivland, this dissertation uses the circle method and other related contextual approaches to contextualize Catholicism in Tiv culture. The data gathered from participant observation, one-on-one interviews, and focus groups discussions was narrowed to what most connects emerging adults with Catholic worship, and what the Catholic Church needs to know about them. The data revealed a constantly recurring notion of unappealing worship and inadequate catechesis on core doctrines. One way to connect their experiences of worship is by synthesizing cultural symbols with Catholic worship symbols.

Community formations, intensive catechesis, and service to the church are the three practical strategies that can synthesize faith and culture and ground the Catholic Church in Tiv culture. Pious organizations that bring emerging adults together as community will serve as forum to adequately catechize them by synthesizing Catholic symbols with cultural texts that are already familiar to them. This leads to a mutual enrichment of both Tiv cultural practices and Catholic worship symbols ultimately making emerging adults community theologians who can effectively articulating the faith to others including, those in rural communities.

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Ondego, Joseph Odongo. "African Luo ethnic traditional religion and Bible translation mission, education and theology." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841177&prov=M&dok_var=1&dok_ext=htm.

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Olojede, Funlola O. "The exodus and identity formation in view of the origin and migration narratives of the Yoruba." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/2588.

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Thesis (MTh (Old and New Testament))--Stellenbosch University, 2008.
This study examines the exodus event and its impact on identity formation in the light of the origin and migration narratives of the Yoruba people. On the one hand, it is observed that migration is not only an ancient but a universal phenomenon. Its rootedness in Africa and its profound influence on identity formation are therefore brought to the fore by comparing the origin and migration narratives of the Yoruba with those of the Tiv and the amaZulu. The findings show that certain elements of the origin and migration narratives such as a common ancestor, a common ancestral home, a common belief in Supreme Deity etc., provide a basis for identity formation and recognition among these Africans, in particular, the Yoruba. On the other hand, the study focuses on the Sea event in Exodus 14-15:18 which is composed of both a narrative and a poetic rendition of the sea-crossing by the children of Israel. In the Sea event, Israel acknowledged in story and song that it was Yahweh who as a warrior, delivered its people from the hand of Pharaoh and took them safely to the other side of the Sea. This research shows that a literary consideration of the text and especially of the interplay between prose and poetry points to Yahweh as the main character in the Sea event. Consequently, Israel’s identity is defined in Yahweh whose own identity as warrior and deliverer brought Israel victory over the Egyptians and paved the way for a new nation in a new land. In this sense, Israel’s identity is assumed to be a theological one. It is argued that the Yoruba origin and migration narratives help to bring to light the memories of exodus and Israel’s recollection of Yahweh as the root of its identity. The narratives help to appreciate more clearly Yahweh’s role in the midst of his people and the his centrality to Israel’s self-understanding even as they show that these can provide valuable resources in today’s world where migration and the struggle for identity are features that are not likely to fade away. Besides, the juxtaposition of cosmogonic myths and migration theories in attesting to the elements of Yoruba identity formation, have a parallel in the blending of both cosmic and migration elements in Exodus 14-15:18. This blending also foregrounds the role of Yahweh in the Sea event. In addition, the study suggests that the interaction between prose and poetry in the Sea event is an instance of a separate genre which further research may confirm in Yoruba, especially in folk-tales and in oríkì-oríle (praise names/epithet).

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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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Ruele, Moji. ""How can we sing the Lord's song in a strange land?" : constructing a contextual African theology of land and liberation with and for Basarwa/San in post-independence Botswana." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683244.

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Kaschula, Russell H. "The transitional role of the Xhosa oral poet in contemporary South African society." Thesis, Rhodes University, 1991. http://hdl.handle.net/10962/d1002085.

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This thesis outlines the changing role of the Xhosa imbongi in contemporary South African society. The changing socio-economic and political scenario in South Africa, and the way in which the imbongi is adapting in order to accommodate new pressures created by these changes, form an integral part of this thesis. The effects of education and increasing literacy on the tradition are outlined. The interaction between oral and written forms is explored in chapter 2. The role of the imbongi within the religious sphere is included in chapter 3. Xhosa preachers within the independent churches often make use of the styles and techniques associated with oral poetry. Iimbongi who are not necessarily preachers also operate within this context. The relationship between the Congress of South African Trade Unions, the African National Congress and iimbongi has also been researched and forms part of chapters 4, 5, and the epilogue. The modern imbongi is drawn towards powerful organisations offering alternative leadership to many of the traditional chiefs. In the epilogue collected poetry is analysed in the context of Mandela's visit to Transkei in April 1990. Interviews have been conducted with chiefs, iimbongi attached to chiefs as well as those attached to different organisations. Poetry has been collected and analysed. In chapter 5, three case studies of modern iimbongi are included. The problems facing these iimbongi in their different contexts, as well as the power bases from which they draw, are outlined. Finally, an alternative definition of the imbongi is offered in the conclusion

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Ndlovu, Caesar Maxwell Jeffrey. "Religion, tradition and custom in a Zulu male vocal idiom." Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002315.

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The study is about a Zulu male vocal tradition called isicathamiya performed by 'migrants' in all night competitions called ingomabusuku. This is a performance style popularized by the award winning group Ladysmith Black Mambazo. Isicathamiya, both in its symbolic structure and in the social and culturalpractice of its proponents has much in common with the ritual practices of Zionists. And Zionists are worshippers who integrate traditional beliefs and Christianity. This study will reveal that isicathamiya performance and Zionists are linked in three major areas:in the sqcial bases and practice of its proponents, in the structural properties of their performances and tn the meanings attached to these practices. Firstly, Zionists, who are also called a Separatist or African Independent church, and isicathamiya performers have minimal education and are employed in low income jobs in the cities. Most groups are formed with 'homeboy networks'. Furthermore, performers, unlike their brothers in the city, cling tenaciously to usiko [custom and tradition]. Although they are Christians, they still worship Umvelinqangi [The One Who Came First], by giving oblations and other forms of offerings. Amadlozi [the ancestors] are still believed to be their mediators with God. Also commonplace in this category is the practice of ukuchatha, [cleansing the stomach with some prepared medicine]; and ukuphalaza [taking out bile by spewing, which is also done as a way of warding off evil spirits]. These are rural practices that have meaning in their present domiciles. The second area of similarity consists in the structure of the nocturnal gatherings that form the core of the ritual and performance practices among isicathamiya singers and Zionists. Thus, a core of the ritual of Zionists is umlindelo [night vigil] which takes place every weekend from about 8 at night until the following day. Likewise, isicathamiya performers have competitions every Saturday evening from 8 at night until about 11 am the following day. Although Zionists night vigils are liturgical and isicathamiya competitions secular, the structures of both isicathamiya choreography and Zionists body movements appear the same. These movements are both rooted in a variety of traditional styles called ingoma. Thirdly, the meanings attached to these symbolic correspondences must be looked for in the selective appropriation of practices and beliefs taken to be traditional. Using present day commentaries in song and movement, ingoma and other rural styles performed in competitions and Zionists night vigils reflect a reconstruction of the past. Isicathamiya performers and Zionists see themselves as custodians of Zulu tradition, keeping Zulu ethnicity alive in the urban environment. This is why in this study we are going to see rural styles like ingoma, isifekezeli [war drills], ukusina [solo dancing] that were performed on the fields, now performed, sort of feigned and 'held in' as they are p~rformed in dance halls with wooden stages.

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Chidongo, Tsawe-Munga wa. "Towards a dialogical theology : an exploration of inter-religious cooperation between Christianity and African Indigenous Religion among the Midzi-Chenda people of coastal Kenya." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/1249/.

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The ongoing global problems that adversely affect human society require re-dress, not only from a political perspective but also from the view of religions which are daily lived and practised by individuals and communities, seeking positive solutions for a more habitable earth. Africa, from its colonial legacies, has continually experienced disasters such as wars, droughts, famine, HIV and AIDS. All these have contributed to abject poverty and have affected the well-being of society, reducing the population to despair and hopelessness. Africa, however, is rich: more developed in her religions than in her economy. ‘You can not teach an African child about the existence of God’ (Dickson 1984). Nevertheless, in communities such as the Midzi-Chenda of Coastal Kenya, religion has become the cause of both religious and social exclusion. From the fear of condemnation, communities are hesitant to meet together as religious people in order to dialogue and address issues that persistently affect their lives. The aim of this study is to explore the relationship between Christianity and African Indigenous Religion, with the purpose of discovering whether at the height of successive problems in Africa AIR and Christianity can agree to cooperate and together build a healthier society. This research is conducted among the Midzi-Chenda of Coastal Kenya, a community that has had diverse religious experience, whilst living with their multiple problems. Socially excluded by other religions, the Midzi-Chenda have been unable in solidarity to address their problems. The questions asked are firstly: ‘what are the historical causes for the religious rift?’ Secondly: ‘what possibilities can be found for achieving the cooperation which is essential for the two religious communities to be assisted to progress towards essential dialogue for life and action, and addressing the issue of community health?’

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Schreiber, Dale. "The role that blood sacrifice plays in the Worodougou practice of the religion of Islam." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Guhrs, Tamara. "Nyau masquerade performance : shifting the imperial gaze." Thesis, Rhodes University, 2000. http://hdl.handle.net/10962/d1002372.

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Nyau Masquerades have been studied by missionaries, anthropologists and religious specialists, but have seldom been documented by theatre and performance specialists. This dissertation argues for the acceptance of Ny au performance as a contemporary world theatre form rooted in tradition. Charting the uneasy relationship between the Nyau and those who have sought to record their performances, the author delineates a vivid dramaturgy of this art form. In doing so, the boundaries of what define theatre as it has traditionally been understood in dominant discourses are made more fluid. Nyau performances have been affected by Colonial processes in varied ways. They were banned by the former government of Northern Rhodesia and severely censored by Catholic Mission teachings in the former Nyasaland. Other forms of vilification have been more subtle. Information about performance in Africa has often been collected and arranged in ways which limit the understanding of these genres. Images of Africa which cluster around the notion of the 'Primitive Other' have enabled a representation of Ny au masking as a superstitious and outdated practice with no relevance for contemporary Africa. This work calls for a new examination of the Nyau, through the lens of local discourse as well as contemporary global understandings of performance. Chapter One examines the issue of primitivism and the ways in which Africa has historically been posited as the exotic Other to Europe. Chapter Two examines the Nyau ih terms of specific dramaturgical elements, adjusting previous misconceptions surrounding the theatr~ forms of Chewa and Nyanja people. Chapter Three is devoted to a discussion of space in ritual theatre and Nyau performance, while Chapter Four explores masking and questions of transformation and liminality. In conclusion, it is seen that the use of the mask is a metaphor for the suspension of rigid boundaries separating subject/object, self/other, ritual/theatre, a suspension which needs to take place before an enriched understanding of performance in Africa can be reached.

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Sellers, Allison. "Orisa Tradtion, Catholicism, and the Construction of Black Identity in 19th Century Brazil and Cuba." Master's thesis, University of Central Florida, 2013. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/5863.

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This thesis compares the role of the hybridized religious traditions Candomble and Santeria in the construction of identity for people of color in Brazil and Cuba in the 19th century. In particular, it focuses on the development of these traditions within Catholic confraternities and contrasts the use of ethnic and religious categories within them to define "African-ness" and "blackness" as Brazil and Cuba transitioned from slaveholding colonies to post-abolition nation-states. This comparison is illustrated through the examination of each colony's slave trade and the nature of slavery as it was practiced within them; the analysis of the structure of Ibero-American Catholic practice and the diverse forms of religious expression which resulted from its interaction with Yoruba orisa worship; comparing each colony's independence and abolition movements and the racial tensions which followed; and contrasting the Brazilian and Cuban hierarchies of color, including the variety of mechanisms that both the enslaved and free people of color employed to navigate the multi-racial societies in which they lived.
M.A.
Masters
History
Arts and Humanities
History

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Wanda, Vukani Milton. "Ucwaningo olunzulu ngenkolo yobuKrestu nenkolo yoMdabu (yesiZulu)." Thesis, University of Zululand, 1997. http://hdl.handle.net/10530/1197.

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Submitted in partial fulfilment of the requirements for B.A. Honours degree in the Department of African Languages at the University of Zululand, South Africa, 1997.
Zonke izizwe zoMdabu lapha e-Afrika zinenkolo yazo Le nkolo ihambisana nemikhuba ethize. Inkolo yalezi zizwe isemthanjeni yempilo yabantu bakhona kangangoba akulula ukuhlukanisa usikompilo nenkolo yesizwe soMdabu. Imvamisa akekho umqambi walezi nkolo yize bekhona abaqambi bezizwe ezithile. Izizwe ziqiniseka ukuthi 1e nkolo zadatshu1wa nayo nguMdali. NamaZulu nawo anenkolo yawo ayilandelayo, yize-ke isithe ukudungeka idungwa impucuko yaseNtshonalanga ihambisana nenkolo yobuKrestu.

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Malcolm-Woods, Rachel Matthews Donald Henry Dunbar Burton L. "Igbo talking signs in antebellum Virginia religion, ancestors, and the aesthetics of freedom /." Diss., UMK access, 2005.

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Thesis (Ph. D.)--Dept. of Art and Art History and Dept. of History. University of Missouri--Kansas City, 2005.
"A dissertation in art history and history." Advisors: Donald Matthews and Burton Dunbar. Typescript. Vita. Title from "catalog record" of the print edition Description based on contents viewed June 26, 2006. Includes bibliographical references (leaves 263-283). Online version of the print edition.

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Du, Plessis Lizanne. "The culture and environmental ethic of the Pokot people of Laikipia, Kenya." Thesis, Link to the online version, 2005. http://hdl.handle.net/10019/182.

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Berge, Lars. "The Bambatha Watershed : Swedish Missionaries, African Christians and an Evolving Zulu Church in Rural Natal and Zululand 1902-1910." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-743.

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This study examines the Church of Sweden Mission and the encounter between Swedish missionaries, African Christians and evangelists in Natal and Zululand in the early twentieth century. The ambition with the present study is to demonstrate that the mission enterprise was dependent on and an integral part of developments in society at large. It attends to the issue of how the idea of folk Christianisation and the establishing of a territorial folk church on the mission field originated in the Swedish society and was put into practice in South Africa. It describes how the goals implied attempted to both change and preserve African society. This was a task mainly assigned the African evangelists. By closely focusing on the particular regions where the Church of Sweden Mission was present, conflicts between pre-capitalistand capitalist, black and white societies are revealed. The 1906 Bambatha uprising became a watershed. The present study demonstrates how the uprising differently affected different regions and also the evolving -Zulu church. in the one region where Christianity was made compatible with African Nationalist claims, it was demonstrated that it was possible to be both a nationalist and a Christian, which paved the way for both religious independency and nationalist resistance and, eventually, large scale conversions.

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Hirst, Manton Myatt. "The healer's art : Cape Nguni diviners in the townships of Grahamstown." Thesis, Rhodes University, 1991. http://hdl.handle.net/10962/d1001601.

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This is a study of Cape Nguni diviners practising in the townships of Grahamstown where, during the 1970s, there was a large and active concentration of diviners treating clients from the locality, the rural areas and even the large urban centres further afield. The study situates local diviners in the socio-economic, cultural and religious context of contemporary township Iife during the 1970s (see chapter 1 and section 2.1). The personalities and socio-economic circumstances of diviners (and herbalists) are described as well as their case-loads, the various problems they treat, the relations between them and their clients, the economics of healing and the ethics pertaining to the profession (see chapter 2) . Chapter three focuses on the various problems and afflictions - which are largely of an interpersonal nature - suffered by those who are eventually inducted as diviners and the ritual therapy this necessarily entails. Here we see how the diviner, what Lewis (1971) terms a 'wounded healer', becomes an expert in interpersonal and social relations as a result of suffering problems - largely connected to the family but not necessarily limited to it - in interpersonal relations and that require a ritual, and thus social, prophylaxis. The main theoretical argument is that the diviner, qua healer, functions as a hybrid of Levi-Strauss' s bricoleur and Castaneda's 'man of knowledge' artfully combining the ability of the former to invert, mirror or utilise analogies from linguistics to make everything meaningful and the ability of the latter to creatively bend reality . The diviner's cosmology is described in terms of a 'handy', limited but extensive cultural code/repertoire of signs, symbols and metaphors that is utilised in getting the message across to others and in which animals bear the main symbolic load (see chapter 4). This leads logically to a reappraisal of Hammond-Tooke's (1975b) well-known model of Cape Nguni symbolic structure particularly in so far as it pertains to the way in which diviners classify animals, both wild and domestic (see section 4.6). A striking evocation and confirmation of the view argued here, namely of the diviner as bricoleur/'man of knowledge', is contained in chapter five dealing with an analysis of the diviner's 'river' myth and the context, form and content of the divinatory consultation itself. Finally, the conclusions, arising out of this study of contemporary Cape Nguni diviners in town, are evaluated in the ligrht of Lewis's (1966, 1971, 1986) deprivation hypothesis of spirit possession (see chapter 6)

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Niemand, Samuel Jacobus Johannes. "Sinkretisme as teologiese uitdaging met besondere verwysing na die Ibandla Lamanazaretha." Access to E-Thesis, 2006. http://upetd.up.ac.za/thesis/available/etd-03232006-113159/.

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Howard, Windell. "The influence of spiritual churches and prayer houses on Annang members of the Churches of Christ." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Baeke, Viviane. "Le temps des rites: l'univers magico-religieux des Wuli :Mfumte du Cameroun occidental." Doctoral thesis, Universite Libre de Bruxelles, 1996. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212336.

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Jali, Nozizwe Martha. "The African perception of death, with special reference to the Zulu : a critical analysis." Thesis, Stellenbosch : University of Stellenbosch, 2000. http://hdl.handle.net/10019.1/897.

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99 leaves printed on single pages, preliminary pages and numberd pages 1-87. Includes bibliography. Digitized at 600 dpi grayscale to pdf format (OCR), using a Bizhub 250 Konica Minolta Scanner.
Thesis (MPhil (Philosophy))--University of Stellenbosch, 2000.
ENGLISH ABSTRACT: Death is a universal phenomenon and each culture develops its own ways of coping with it. The reaction of people to death also involves a complex network of relationships. To appreciate their responses to this phenomenon requires an understanding of the socio-cultural context in which these responses occur because they influence the individual's responses to issues of life and death. In the African context and indeed in the Zulu culture, death is a continuation of life in the world hereafter. The deceased renews his relationship with his ancestral relatives. Various rites and ceremonies are performed to mark his reunion with his ancestral relatives. For the living, the rites and ceremonies mark a passage from one phase of life to another requiring some readjustment. The belief in the existence of life after death also affects the nature of these rites and ceremonies, the social definition of bereavement and the condition of human hope. The belief in the existence of the ancestors forms an integral part African religion and its importance cannot be over-estimated. This belief flows from the strong belief in the continuation of life after death, and the influence the deceased have on the lives of their living relatives. The contact between the living and the living dead is established and maintained by making offerings and sacrifices to the ancestors. The ancestors, therefore, become intermediaries with God at the apex and man at the bottom of the hierarchical structure. However, for the non-African, the relationship seems to indicate the non-existence of God and the worshipping of the ancestors. Women play a pivotal role in issues of life and death, because African people recognize their dependence and the procreative abilities of women to reconstitute and to extend the family affected by the death of one of its members.Social change and Westernisation have affected the way the African people view death. Social changes have been tacked onto tradition. A contemporary trend is to observe the traditional and Christian rites when death has occurred. The deceased is then buried in accordance with Christian, as well as traditional rites. The belief in the survival of some element of human personality is a matter of belief and faith. It lessens the pain and sorrow that is felt upon the death of a loved one by giving the believer hope that one day he will be reunited with his loved one and thereby easing the fear and anxiety of death. Thus, the purpose of this investigation is to critically analyse the African perception of death and its implications with special reference to the Zulu people. The objective is to expose the complexities, diversities and the symbolism of death. The essence is to demystify the African perception of death and to indicate that the perception of death is not necessarily unique to African people in general and to the Zulu people in particular. Other groups like Christians have perceptions of death particularly with regard to the world hereafter. The aim of the investigation of the topic is to reveal some of the underlying cultural beliefs in death, enhance those beliefs that are beneficial to society and discard those that are anachronistic. Since culture is dynamic, not everything about African tradition will be transmitted to the future generation; there is bound to be cultural exchange.
AFRIKAANSE OPSOMMING: Die dood is 'n universele fenomeen en elke kultuur ontwikkel sy eie manier om daarmee om te gaan. Mense se reaksie op die dood geskied binne 'n komplekse netwerk van verhoudinge. Om mense se reaksie op hierdie fenomeen te begryp, is 'n verstaan van die sosio-kulturele konteks nodig waarin hierdie reaksies plaasvind, aangesien dit die individu se reaksie op lewe en dood beinvloed. In die Afrika-konteks en ook in die Zulu-kultuur word die dood beskou as die kontinuasie van lewe in die hiermamaals. Die oorledene hernu sy verhouding met sy voorouers. Verskeie rituele en seremonies vind plaas om hierdie gebeurtenis te identifiseer. Vir die oorlewendes is die rituele en seremonies die oorgang van een lewensfase na 'n ander en vereis dus 'n mate van aanpassing. Die geloof in die lewe na die dood beinvloed die aard van hierdie rituele en seremonies, die sosiale defenisie van rou en die toestand van menslike hoop. Die geloof in die bestaan van die voorvaders vorm 'n integrale deel van Afrika-religie en die belangrikheid daarvan kan nie oorskat word nie. Die geloof vloei voort uit die sterk geloof in die hiermamaals en die geloof aan die invloed wat oorledenes op hulle lewende nasate het. Die kontak tussen die lewendes en die lewende oorledenes word daargestel en onderhou deur offerandes aan die voorvaders. Die voorvaders word dus gesien as intermediere skakel in 'n hierargie met God aan die bokant en die mens aan die onderkant. Maar, vir nie-Afrikane, dui hierdie struktuur op die nie-bestaan van God en die aanbidding van die voorvaders. Vroue speel 'n deurslaggewende rol in kwessies van lewe en dood aangeslen Afrikane hul afhanklikheid besef van vroue se voortplantingsbekwaamhede om die famile wat deur die dood geaffekteer is te herkonstitueer en te vergroot. Sosiale veranderinge en verwestering affekteer Afrikane se houding teenoor die dood. Sosiale veranderinge is bo-oor tradisie geplaas. 'n Hedendaagse neiging is om Christelike sowel as tradisionele rituele na te volg na 'n sterfte. Die oorledene word begrawe in ooreenstemming met sowel tradisionele as Christelike praktyke. Die geloof in die oorlewing van elemente van die menslike persoon is 'n kwessie van geloof. Dit verminder die pyn en lyding na die afsterwe van 'n geliefde deur aan die gelowige oorlewende die hoop van 'n herontmoeting te bied - en verminder dus die vrees en angs wat met die dood gepaard gaan. Dus is die doel van hierdie ondersoek om 'n kritiese analise te maak van die Afrika-siening van die dood en die implikasies daarvan, met spesiale verwysing na die Zulu-nasie. Daar word probeer om die kompleksiteite, verskeidenhede en simbolisme van die dood aan te toon. Die essensie hiervan is om die Afrika-houding teenoor die dood te de-mistifiseer en te wys dat die siening van die dood nie noodwendig uniek van Afrikane in die algemeen en spesifiek van die Zoeloes is nie. Ander groepe soos Christene het beskouinge oor die dood met spesifieke verwysing na die hiernamaals. Die doel van die ondersoek is om sekere onderliggende kulturele oortuiginge aangaande die dood te onthul, om die beskouinge wat voordelig is, te versterk en om die anachronistiese beskouinge aan die kaak te stel en so te diskrediteer. Aangesien kultuur dinamies is, sal nie alles wat betref die Afrika-tradisie oorgedra word aan toekomstige generasies nie; daar sal noodwendig kulturele interaksie wees.

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Balikyogerako, Ssonko P. "Inculturating Ganda Christian faith." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p033-0785.

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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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Van, Der Meer Tony. "Spiritual Journeys: A Study of Ifá /Òrìṣà Practitioners in the United States Initiated by Nigeria." Antioch University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1487938234573904.

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Olabimtan, Kehinde Olumuyiwa. "A comparative and theological evaluation of the interface of mission Christianity and African culture in nineteenth century Akan and Yoruba lands of West Africa." Thesis, 2002. http://hdl.handle.net/10413/3753.

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This study explores the dynamics at play in the nineteenth century interaction between European mission Christianity and the peoples and cultures of West Africa with Akan (Gold Coast) and Yoruba (Nigeria) lands serving as the model theatres of the interaction. It appreciates the fact that in a context such as West Africa, where religious consciousness permeates every aspect of life, the coming of the Gospel to its peoples impacted every aspect of the social and religious lives of the people. Chapter one sets the agenda for the study by exploring the dynamics involved in the transmission of the Gospel as it spread from Palestine to the Graeco-Roman world, medieval Europe, Enlightenment Europe and, later, Africa in the nineteenth century. It also defines the limits of the study to the period 1820-1892. Chapter two explores the religious and the cultural environments that gave shape to the modem European missionary movement. It highlights the features of the European Reformation that were factors in defining missionary methods in West Africa. It also emphasizes the subtle infiltration of Enlightenment ideals-the primacy of Reason, the way of Nature, and the idea of Progress-into missionary consciousness about Africa and its peoples. Chapter three delineates the religious and the cultural milieus of West Africans in contrast to that of European missionaries. It underscores the integral nature of religion to the totality of life among West Africans. It also contrasts the socio-political conditions of Akan land and Yoruba land in the nineteenth century while appreciating the rapid changes impinging on their peoples. Chapter four explores how the prevailing realities in Akan and Yoruba lands defined the fortunes and the prospects of the missionary message among the people. In doing this, it draws from four model encounters of mission Christianity with West African peoples and cultures. In Mankessim, the deception associated with a traditional cult was exposed. At Akyem Abuakwa, the contention between missionaries and the royalty for authority over the people led to social disruption. The resistance of the guild of Ifa priests to Christian conversion and the assuring presence of missionaries to the warrior class created ambivalence at Abeokuta. Ibadan offers us an irenic model of interaction between mission Christianity and West African religions as Ifa, the Yoruba cult of divination, sanctioned the presence of missionaries in the city. Chapter five reflects on the issues that are significant in the interaction of the Gospel with West African cultures. It appreciates the congruence between the Gospel and West African religious worldview. It assesses the impact of missionary methods on the traditional values of West Africans, appreciating the strength and the weaknesses of the school system, the value of Bible translation into mother-tongues, and the contextual relevance of the mission station method of evangelization. It also explores the meaning of Christian conversion in West Africa using the models of A.D. Nock, John V. Taylor and Andrew F. Walls. Chapter six concludes with Andrew Walls' three tests of the expansion of Christianity. The conclusion is that in spite of the failures and weaknesses of some of the methods adopted by European missionaries in evangelizing West Africa, their converts understood their message, domesticated it according to their understanding and appropriated its benefits to the life of their societies.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

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Olabimtan, Kehinde Olumuyiwa. "Samuel Johnson of Yoruba Land, 1846-1901 : religio-cultural identity in a changing environment and the making of a mission agent." Thesis, 2009. http://hdl.handle.net/10413/1051.

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This thesis explores the cultural and the religious formation of Rev. Samuel Johnson and his response to the changing environment of West Africa, particularly Yorubaland, in the nineteenth century. Divided into two parts, the first part looks at the biography of the man, paying attention to his formative environment and his response to it as a Yoruba evangelist in the service of the Church Missionary Society (CMS). The second part explores the issues that were involved in his response to his changing milieu of ministry—encounter with Yoruba religions and Islam, the search for peace in the Yoruba country, and historical consciousness. The first chapter, which is introductory, sets the pace for the research by looking at the academic use to which the missionary archives have been put, from the 1950s, to unravel Africa’s past. While the approaches of historians and anthropologists have been shaped by broad themes, this chapter makes a case for the study of the past from biographical perspectives. Following the lead that has been provided in recent years on the African evangelists by Adrian Hastings, Bengt Sundkler and Christopher Steed, and John Peel the chapter presents Samuel Johnson, an agent of the CMS in the nineteenth century Yoruba country, as a model worthy of the study of indigenous response to the rapid change that swept through West Africa in the second half of the nineteenth century. Chapter two explores the antecedents to the emergence of Johnson in Sierra Leone and appreciates the nexus of his family history and that of the Yoruba nation in the century of rapid change. The implosion of the Oyo Empire in the second decade of the nineteenth century as a result of internal dissension opened the country to unrestrained violence that boosted the trans-Atlantic slave trade. Sierra Leone offering a safe haven for some of the rescued victims of the trade, “Erugunjimi” Henry Johnson, was rehabilitated under the benevolence of the CMS. At Hastings, where the Basel trained missionary Ulrich Graf exercised a dominant influence, Henry Johnson raised his family until he returned with them to the Yoruba country in 1858 as a scripture reader. The Colony of Sierra Leone, however, was in contrast to the culturally monolithic Yoruba country. Cosmopolitan, with Christianity having the monopoly of legitimacy, the colony gave Samuel and his siblings their early religious and cultural orientations.
Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.

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Mbamalu, Abiola Ibilola. "The use of 'abundant life' in John 10:10 and its interpretation among some Yoruba prosperity gospel preachers." Thesis, 2010. http://hdl.handle.net/10413/3497.

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This is a case study that focuses on how John 10:10, with its mention of abundant life, has been interpreted by some Yoruba preachers of the ‘prosperity gospel’ in the course of preaching and teaching. The quotation below is one way in which John 10:10 has been understood: No one has an inheritance in a family to which he does not belong. In the same way being born again is a prerequisite for you to be an inheritor of the rich heritage made available by covenant through the shed blood of Jesus. It is our heritage to be fruitful, prosperous, healthy and to enjoy long life among other things because Jesus came to give the believer an abundantly good life (Jn. 10:10).1 The underlying presupposition that has facilitated this understanding is usually left undisclosed; rather all the congregation hears is that “this is the word of God”. The manner in which this understanding is attained and grounded is the concern of this study. Is this type of reading responsible or legitimate? Does it commit God to do what the preacher says God would do? Does it adequately reflect the message of Jesus as portrayed in the fourth gospel? To what extent is the interpretation in continuity or discontinuity with past understanding of other readers of the same text? From what vantage point is this type of reading taking place? These are the issues that this study grapples with. The hypothesis of this study is that the context of the Yoruba prosperity preacher has a great influence on his/her understanding and interpretation of this passage of scripture. In terms of the social location of the researcher, she is a Yoruba who has lived in the Yoruba context since birth until about a decade ago to engage in further studies. She got exposed to Campus Christianity in the early 80s and became ‘born-again’ then. She is a member of one of the Classical Pentecostal churches in Nigeria.
Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.

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Ogunbanwo, Babatunde Fadefoluwa. "A socio-scientific reading in the Yoruba context of selected texts in Luke's gospel portraying Jesus' attitude to outcasts : implications for Anglican Dioceses in Ijebu-Remo, Ogun state, Nigeria in the HIV and AIDS era." Thesis, 2011. http://hdl.handle.net/10413/7969.

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The thesis explored the story of the healing of the ten lepers by Jesus in Luke 17:11-19 for its potential to facilitate a conversation between the Jesus context and the Yoruba context, to bring about a new praxis in the attitude of Yoruba Christian to people living with HIV and AIDS. In view of the fact that the context is a major determinant in the interpretations that ecumenical theologians make with the Bible, it calls on the interpreter to re-read the text in the culture of the people. And in a bid for African biblical scholarship to locate itself within the social, political and ecclesiastical context of Africa in the age of globalization and the scourge of HIV and AIDS crisis, a contextual reading of Jesus’ attitude and compassionate response to the wish of the ten lepers as presented in Luke for healing and restoration is not only desirable in this research but an opportunity to reflect on the contribution of contextual exposition of the miracle story to the contemporary attitude of Christians in an HIV and AIDS era. HIV and AIDS is a disease which not only plunders human bodies but also invades the attitude and behaviour of societies generating a kind of social pathology. Hence the definition of social phenomena is culturally determined and therefore the explanation and the attitudes of health and illness is a function of culture. As a result this has great implications for the attitude and behaviour of people towards sick people especially people living with HIV and AIDS in this era. Drawing insights from the model of the body as social map by Mary Douglas in which the concern and fight around social boundaries are linked with purity rules and taboo; and the labeling/deviancy theory of Becker, this research reads the Gospel of Luke with a social-scientific lens selected texts in Luke’s Gospel depicting the attitude of Jesus to outcasts (lepers). It also raises the question, whether being a Christian, having the Bible as a resource in the Yoruba context does or can make a difference to the way Yoruba people respond to sick people in an HIV and AIDS era. The empirical study was carried out in the Yoruba community of Ijebu Remo, Ogun State, Nigeria employed research methods which include the Tripolar exegetical method, an ethnographic study through focus group discussions, non-participatory observation and the contextual Bible study method.
Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

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Irinoye, Omolola Oladunni. "The conceptions of sexual relationships among the Yoruba people in Nigeria." Thesis, 2005. http://hdl.handle.net/10413/3106.

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The study explored the cultural dynamics of construction of sexual intercourse within gender constructions of masculinity and femininity among the Yoruba people of South western Nigeria. The Explanatory Model Interview Catalogue (EMIC/ETIC) framework, a cultural explanatory social analytic framework with guides to looking at the insiders' perspectives, was used as the theoretical base to the study. The study was conducted to broaden understanding of sexual relationships in order to generate culturally relevant programmes that can promote sexual health, control sexual coercion, sexual violence and reduce the transmission and spread of HIV. It explored information about the conceptions of sexual relationships, social dynamics of sexual negotiations in marital and non-marital relationships, the expressions and process of knowledge acquisition as such translates to sexual behaviour by men and women. The prevalence of consensus, coercive and forced sexual intercourse and sexual morbidity were determined. Perceived link of sexual coercion and sexual violence to HIV transmission was also explored. Traditional practices, including regulatory mechanisms for the control of sexual behaviour of men and women in the culture were also explored. Equally focused in the study were differences in the conceptions of sexual relationships among the study population as moderated by sex, age, educational background and marital status, along with experiences of sexual coercion, forced sex, and sexual intercourse related morbidity. Adopting the ethnographic method, qualitative data from historical review of existing information about the Yoruba people, focus group discussions, in-depth individual interviews and observations were complemented by quantitative data generated through a survey in a sample Yoruba community of lIe-Ife. Findings showed the conception of sexual relationships and sexual intercourse built around the conception and social constructions of active masculinity and passive femininity. Conceptions of sexual relationship evolved as a transitional phenomenon that individuals were expected to learn informally instinctually and as they attain sexual biological maturity through language use and observations of practices among older people. Two typologies of masculinity and femininity were discernible in the study population that also give specifications to social and sexual behaviour of men and women. There appeared a changing conception of femininity especially among young people below 30 years, which is also informing sexual behaviour of young women. Relationships were moderated by age, economic status and marriage, which invariably put women in subordinate position to men either in social or sexual relationships. Behaviour of men and women were dictated by social role assignment of leadership through economic provisions for family and control of sexual act by the man. This was within a contractual relationship of older men with younger women with the primary motive of procreation in traditional orientation. Sexual intercourse was seen as a compulsory act for both men and women especially as it results to procreation though the initiation and control were part of the social responsibility of the man. It was socially approved within marriage but pre-marital and extra marital relationships were tolerated more for men. The act was also used "as a prove of self", for economic gains, to demonstrate love, for enjoyment and as a tool of punishment of women by some men. Knowledge acquisition about sexual relationships and sexual intercourse tended to be inadequate throughout the life span. There was never a time when individuals, even after marriage, have access to correct information about sexual intercourse. There was gross assumption of what sexual partners know about sexual intercourse in the population. Within the context of 13 identifiable topical knowledge areas desirable for sexual health, more than 50% of males and females expressed lack of knowledge. There were significant differences in expressed knowledge by male and female respondents of what sexual intercourse is and the motives of sexual intercourse
Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2005.

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Oloruntoba, Olatunde Albert. "Africanisation and the Yoruba cultural re-presentation : a critical analysis of selected plays by Wole Soyinka." 2015. http://encore.tut.ac.za/iii/cpro/DigitalItemViewPage.external?sp=1001788.

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M.Tech. Drama and Film Studies.
The aim of this thesis is to explore the concept of Africanisation in the context of the Yoruba culture of the South West of Nigeria. It seeks to study the nature and form of life among the Yoruba people through the lens of selected plays by playwright and novelist Wole Soyinka, focusing on the motivations for the culture that is observed among the Yoruba speaking people. This study seeks to answer two major questions using the qualitative research method. These questions are: What cultural hallmarks and identities of the Yoruba people are represented in the selected plays of Wole Soyinka, which are Death and the Kings Horseman, The Strong Breed and The Lion and the Jewel and how are these represented? And, what is Africanisation and how has Africa responded to it? In order to achieve the above aims, the thesis is written in two parts. The first part focuses on Africanisation and African Renaissance, while the second part focuses on the analysis of the culture of the Yoruba people as presented by Wole Soyinka in the selected plays. As a philosophy, Africanisation entails, but is not limited to, the art of producing and appraising a knowledge system based on African cultures for the benefit of Africa and the world at large. According to Makhanya, Africanisation is acknowledging and introducing knowledge systems that are rooted in and relevant to Africa next to other knowledge systems in the quest to discover, explain and produce knowledge (cited in Ratshikuni, 2010:1). The selected plays analysed are culturally rich Yoruba plays. Some of the ethos of the Yoruba people, including communal life, music and drumming, naming, sacrifice, and death, among others, as represented by the playwright are expounded upon and documented. vi The methodology employed to obtain data for this study is the qualitative research method. This entails content analysis of the plays with a view to studying the cultural content in the plays. In conclusion, the thesis argues that Yoruba culture has sufficient value that can be of great benefit to the unity and progress of Africa and the world at large. But first, Africa and Africans must embrace their cultural values, expose them to the world and allow some culture of the world to blend with it so as to create a greater, meaningful and global impact.

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Gluckman, M. M. "The realm of the supernatural among the South-Eastern Bantu: a study of the practical working of religions and magic." Thesis, 2015. http://hdl.handle.net/10539/16882.

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Dissertations / Theses on the topic 'Yoruba (African people) – Religion'

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