Journal articles: 'Zimbabwe – Religion'

1

Machoko, Collis Garikai. "Religion and Interconnection With Zimbabwe." Journal of Black Studies 44, no. 5 (June 19, 2013): 472–95. http://dx.doi.org/10.1177/0021934713492174.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Kalu, Ogbu. "Karanga Indigenous Religion in Zimbabwe." Pneuma 30, no. 2 (2008): 337–38. http://dx.doi.org/10.1163/157007408x346564.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Vengeyi, Obvious. "Mapositori Churches and Politics in Zimbabwe: Political Dramas to Win the Support of Mapositori Churches." Exchange 40, no. 4 (2011): 351–68. http://dx.doi.org/10.1163/157254311x600753.

Full text

Abstract:

AbstractThis article confirms the validity of the well known observation by scholars regarding the intrinsic interconnectedness of religion and politics in Africa. This truism is affirmed by demonstrating how Zimbabwe’s main political parties, Zimbabwe African National Union Patriotic Front (zanu-pf) and Movement for Democratic Change (mdc), contrary to their public statements appeal to religious leaders and groups for political survival. Special focus is on ‘white garment churches’ otherwise commonly known as Mapositori the biggest brand of African Initiated Churches. As such, mainline churches and traditional chiefs are considered in passing especially in order to understand the present state of affairs where Mapositori rule the roost in political matters of Zimbabwe.

APA, Harvard, Vancouver, ISO, and other styles

4

Cox, James. "Land Crisis in Zimbabwe." Fieldwork in Religion 1, no. 1 (January 1, 2005): 35–48. http://dx.doi.org/10.1558/firn.v1i1.35.

Full text

Abstract:

Earlier this year, I received a small grant from the Edinburgh University Development Trust Fund to determine the feasibility of formulating a major research project exploring the religious dimensions within the recent land resettlement programme in Zimbabwe. Since spirit mediums had played such an important role in the first Shona uprising in 1896–97 against colonial occu¬pation (the so-called First Chimurenga) (Parsons, 1985: 50-51) and again in the war of liberation between 1972 and 1979 (the Second Chimurenga) (Lan, 1985), I suspected that these central points of contact between the spirit world and the living communities would be affecting the sometimes militant invasions of white commercial farms that began sporadically in 1998, but became systematic after the constitutional referendum of February 2000. Under the terms of the grant, I went with my colleague, Tabona Shoko of the University of Zimbabwe, in July and August 2004, to two regions of Zimbabwe: Mount Darwin in the northeast, where recent activities by war veterans and spirit mediums had been reported, and to the Mberengwa District, where land resettlement programmes have been widespread. This article reports on my preliminary findings in Mount Darwin, where I sought to determine if evidence could be found to link the role of Traditional Religion, particularly through spirit mediums, to the current land redistribution programme, and, if so, whether increasing levels of political intolerance within Zimbabwean society could be blamed, in part at least, on these customary beliefs and practices

APA, Harvard, Vancouver, ISO, and other styles

5

van Klinken, Adriaan. "Karanga Indigenous Religion in Zimbabwe: Health and Well-Being." Exchange 37, no. 3 (2008): 380–82. http://dx.doi.org/10.1163/157254308x311938.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Young, Steven. "Karanga Indigenous Religion in Zimbabwe: Health and Well-Being." Journal of Religion in Africa 38, no. 3 (2008): 347. http://dx.doi.org/10.1163/157006608x323540.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Owen Mhango, Mtendeweka. "The Constitutional Protection of Minority Religious Rights in Malawi: The Case of Rastafari Students." Journal of African Law 52, no. 2 (September 18, 2008): 218–44. http://dx.doi.org/10.1017/s0021855308000107.

Full text

Abstract:

AbstractIn Malawi, Rastafari students are prevented from attending public schools on account of their dreadlocks. This article seeks to analyse a framework for assessing whether Rastafari qualifies as a religion under section 33 of the Constitution of Malawi. The article argues that Rastafari is a recognized religion and that its sincere adherents should have full protection under the Constitution of Malawi, as do members of other religious groups. The article discusses potential problems for Rastafari litigants in Malawi and proposes some solutions. It introduces a three prong balancing test, which has been applied in particular cases in Zimbabwe and South Africa, and makes recommendations about future interpretation of the Constitution of Malawi using this test. It examines the current interpretation of the freedom of religion in Malawi and concludes with an argument for Malawi to follow the approach taken in Zimbabwe and South Africa.

APA, Harvard, Vancouver, ISO, and other styles

8

Sayi, Takudzwa S., and Amson Sibanda. "Correlates of Child Marriage in Zimbabwe." Journal of Family Issues 39, no. 8 (January 31, 2018): 2366–88. http://dx.doi.org/10.1177/0192513x18755198.

Full text

Abstract:

In countries where child marriage remains widespread, concerted efforts are underway to eliminate it, but overall progress remains uneven and slow. One in three Zimbabwean girls marries by age 18. To inform the country’s efforts to reduce child marriage, data from 5,542 women aged 20 to 24 years in the 2005-2006, 2010-2011, and 2015 Zimbabwe Demographic and Health Surveys are used to examine individual-, household-, and cluster-level correlates. Cumulative incidence functions first document changes over time, and multilevel models are used to explore correlates. Although prevalence is high, younger cohorts were less likely to marry young. A woman’s education, wealth quintile, religion, and provincial residence correlated with marrying as a child. Cluster-level female schooling, number of children ever born, and proportions using contraceptives were also correlated with child marriage. Efforts should promote socioeconomic well-being and target cultural practices promoting the practice. Interventions targeting at-risk women should complement universal approaches to combating child marriage.

APA, Harvard, Vancouver, ISO, and other styles

9

Kurebwa, Jeffrey, and Nyasha Yvonne Kurebwa. "Child Marriages in Rural Zimbabwe." International Journal of Civic Engagement and Social Change 5, no. 1 (January 2018): 40–54. http://dx.doi.org/10.4018/ijcesc.2018010103.

Full text

Abstract:

The objectives of this article was to understand the causes, effects and measures to reduce child marriages in rural Zimbabwe. Child marriages have serious social, economic, health and political implications on young girls and their communities. Young girls are also robbed of their locally and internationally recognised rights. Ending child marriages demands a multi-sectoral approach where all actors, such as parents, national governments, non-governmental organisations (NGOs), local culture, and religion are involved. This article relies on qualitative methodology to gather data. Purposive sampling and snow ball sampling methods were used to identify key informants and women who were victims of child marriages. Stakeholders involved in children's rights should provide reproductive health and education services to local communities in order to end child marriages.

APA, Harvard, Vancouver, ISO, and other styles

10

Maxwell, David. "The Durawall of Faith: Pentecostal Spirituality in Neo-Liberal Zimbabwe." Journal of Religion in Africa 35, no. 1 (2005): 4–32. http://dx.doi.org/10.1163/1570066052995825.

Full text

Abstract:

AbstractThis paper considers the nature of Pentecostal spirituality in contemporary Zimbabwe, taking as its case study Zimbabwe Assemblies of God, Africa (ZAOGA), one of the continent's largest and most vital Pentecostal movements. The analysis centres upon a lexicon of key words, phrases and narratives used in song, preaching, testimony and prayer. For example, there is a preponderance of images of security, including the 'durawall', the protective concrete fencing surrounding a factory or a suburban home. The paper demonstrates how Pentecostalism, as quintessential popular religion, is able both to satisfy deep existential passions and to aid those struggling for survival in the specific social conditions of neo-liberal Zimbabwe. While Pentecostalism helps create an acquisitive, flexible person better suited to coping with neo-liberalism's economic agenda, it rejects the neo-liberal cultural project. Instead Pentecostal communities provide believers with security in the face of state retrenchment, the capriciousness of global capitalism and growing levels of violence and crime. Pentecostal religion also offers hope to those suffering from a sense of personal abjection created by the shattered hopes of independence and the elusive promise of modernity.

APA, Harvard, Vancouver, ISO, and other styles

11

Dube, Bekithemba. "‘To Hell with Bishops’: Rethinking the Nexus of State, Law and Religion in Times of Crisis in Zimbabwe." Religions 12, no. 5 (April 26, 2021): 304. http://dx.doi.org/10.3390/rel12050304.

Full text

Abstract:

The article addresses the responses of the government of Zimbabwe and its proxies to a letter issued by Catholic bishops on 14 August 2020, entitled ‘The march is not ended’. The response to the letter presents an ambivalent view of the nexus of the state, law and religion in Zimbabwe, which needs to be teased out and challenged in order to reinvent a democratic nation. This theoretical article taps into decoloniality theory to problematise state responses to the letter. The articles discuss responses by government actors, such as Monica Mutswanga and Nick Magwana, and regime enablers, such as Mutendi and Wutawunashe. The responses indicate the weaponization of religion and law to silence dissenting voices, and to enact a skewed nationalism. The article argues that, in the context of crisis, authoritarianism, and abuse of human rights, politicians and religious leaders should position their narratives to enact social justice, ontological density, peace and accountability, as a healing process to usher in sustainable development.

APA, Harvard, Vancouver, ISO, and other styles

12

Thomas, Norman E. "Book Review: Christianity and Traditional Religion in Western Zimbabwe, 1859–1923." International Bulletin of Missionary Research 10, no. 1 (January 1986): 36. http://dx.doi.org/10.1177/239693938601000119.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Lundby, Knut. "Media, religion and democratic participation: community communication in Zimbabwe and Norway." Media, Culture & Society 19, no. 1 (January 1997): 29–45. http://dx.doi.org/10.1177/016344397019001003.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Mtata, Kupakwashe. "Descola’s Model Of Religion and Nature Examined." Modern Africa: Politics, History and Society 5, no. 2 (January 4, 2018): 77. http://dx.doi.org/10.26806/modafr.v5i2.197.

Full text

Abstract:

Philippe Descola suggested a scheme to enumerate dispositions to nature in such a way as to take into account non-Western practices that tend to be overshadowed by the dominance of naturalism. He also deployed this scheme to account for other religious types in the world, which in the same manner tend to be obscured by Western Christianity. This article examines Descola’s ontological scheme in the light of the case of the Mwali cult in the Matobo Hills World Heritage Site in Zimbabwe. Data gathered through a protracted period of participant observation and interviews in Matobo Hills shows that instead of the fourfold scheme Descola proposes, his reference to incarnation and figuration is a more promising avenue in an attempt to account for religious forms and the various ways humans relate to their environments.

APA, Harvard, Vancouver, ISO, and other styles

15

Tarusarira, Joram. "When Piety Is Not Enough: Religio-Political Organizations in Pursuit of Peace and Reconciliation in Zimbabwe." Religions 11, no. 5 (May 9, 2020): 235. http://dx.doi.org/10.3390/rel11050235.

Full text

Abstract:

In post-independence Zimbabwe, religion has been associated with piety and acquiescence rather than radical confrontation. This has made it look preposterous for religious leaders to adopt seemingly radical and confrontational stances in pursuit of peace and reconciliation. Since the early 2000s, a new breed of religious leaders that deploy radical and confrontational strategies to pursue peace has emerged in Zimbabwe. Rather than restricting pathways to peace and reconciliation to nonconfrontational approaches such as empathy, pacifism, prayer, meditation, love, repentance, compassion, apology and forgiveness, these religious leaders have extended them to demonstrations, petitions and critically speaking out. Because these religious leaders do not restrict themselves to the methods and strategies of engagement and dialogue advocated by mainstream church leaders, mainstream church leaders and politicians condemn them as nonconformists that transcend their religious mandate. These religious leaders have redefined and reframed the meaning and method of pursuing peace and reconciliation in Zimbabwe and brought a new consciousness on the role of religious leaders in times of political violence and hostility. Through qualitative interviews with religious leaders from a network called Churches in Manicaland in Zimbabwe, which emerged at the height of political violence in the early 2000s, and locating the discussion within the discourse of peace and reconciliation, this article argues that the pursuit of peace and reconciliation by religious actors is not a predefined and linear, but rather a paradoxical and hermeneutical exercise which might involve seemingly contradictory approaches such as “hard” and “soft” strategies. Resultantly, religio-political nonconformism should not be perceived as a stubborn departure from creeds and conventions, but rather as a phenomenon that espouses potential to positively change socio-economic and political dynamics that advance peace and reconciliation.

APA, Harvard, Vancouver, ISO, and other styles

16

Yong, Amos. "KARANGA INDIGENOUS RELIGION IN ZIMBABWE: HEALTH AND WELL-BEING – By Tabona Shoko." Religious Studies Review 34, no. 2 (June 2008): 118. http://dx.doi.org/10.1111/j.1748-0922.2008.00277_3.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Seda, Owen, and Nehemiah Chivandikwa. "CIVIL SOCIETY, RELIGION AND APPLIED THEATRE IN A KAIROTIC MOMENT - PRELIMINARY REFLECTIONS ON A PROJECT ON POLITICAL VIOLENCE & TORTURE IN ZIMBABWE: 2001 – 2002." Commonwealth Youth and Development 14, no. 2 (March 28, 2017): 81–91. http://dx.doi.org/10.25159/1727-7140/1806.

Full text

Abstract:

This article is a critical reflection on possibilities for social transformation and democratisation that can be possibly realised through collaborations between young people in civil society, African traditional religion and the Christian movement in contemporary contexts. In this context the focus on young people as key agents of change is informed by the frequent observation that young people are often the major perpetrators (and victims) of political violence and yet the least beneficiaries from the political spoils. The article analyses a project in the use of applied theatre to address political violence and torture that was conducted by the University of Zimbabwe's Department of Theatre Arts and Amani Trust some time between October 2001 and March 2002. The article uses that project to investigate and to illustrate some of the opportunities that can be harnessed by religious arms of civil society to strengthen peace in disadvantaged rural communities, such as we find in contemporary Zimbabwe, and which often bear the brunt of social unrest in times of political uncertainty. The study approaches time as a social construct that determines human agency and decision-making in order to adopt the biblical concept of ‘kairos’ or the ‘kairotic’ moment. The ‘kairotic’ moment referred to in this paper is the period between 1999 and 2008 when the Zimbabwean polity faced one of its severest national crises following protracted political contestation. This resulted in unprecedented levels of political intolerance, and state-sanctioned violence and torture in the country’s post-independence history. This level of political violence was perhaps second only to the infamous Gukurahundi massacres, which took place in the Midlands and Matebeleland provinces during the mid-1980s. We also view the kairotic moment as a critical moment for making a fundamental decision. It is full of both promise and danger, so much so that whether the moment ‘reaps’ hope or danger depends on how the moment is seized. We ask: Did civil society seize the moment to reap hope? In other words, we analyse whether various arms of Zimbabwean civil society took advantage of the ‘pregnant’ or kairotic moment to liberate itself. The authors adopt existing discourses on civil society and liberation theology to argue that whenever the time is ripe for meaningful intervention, there in fact exist immense opportunities for different branches of civil society domiciled in both traditional African and modern Christian religions to harness applied theatre in the service of peace and democratisation in the face of political adversity and uncertainty.

APA, Harvard, Vancouver, ISO, and other styles

18

Chigora, Farai, and Clever Vutete. "Comprehending Determinants of Demand: Zimbabwe Tourism Destination Scenario." Issues in Economics and Business 1, no. 2 (December 7, 2015): 17. http://dx.doi.org/10.5296/ieb.v1i2.8689.

Full text

Abstract:

<p>The study investigated on the most dominant determinants of tourism consumption in Zimbabwe tourism destination. The research design was a QUAL to QUAN sequential mixed method starting with a qualitative research design followed by quantitative research. The qualitative research helped in getting the main determinants of demand using in-depth interviews from managers and experts in the tourism industry. The agreed determinants include disposable income, demographic changes, change in taste and preferences, religion dynamics, globalization, marketing and advertisement, customer knowledge, destination branding, social networks, destination’s own price, price of other destinations and media propaganda. These where then tested for their dominance in the accommodation, travel and resort sectors in Zimbabwe through a quantitative design. The results showed that the most controlling determinants of tourism demand in these three sectors include destination’s own prices, level of disposable income, social network discussions, media propaganda, marketing and advertising. The study recommended a low pricing strategy, extensive marketing and utilization of e-resources in marketing.</p>

APA, Harvard, Vancouver, ISO, and other styles

19

Chigora, Farai, and Clever Vutete. "Comprehending Determinants of Demand: Zimbabwe Tourism Destination Scenario." Issues in Economics and Business 1, no. 2 (December 7, 2015): 24. http://dx.doi.org/10.5296/ieb.v1i2.8690.

Full text

Abstract:

<p>The study investigated on the most dominant determinants of tourism consumption in Zimbabwe tourism destination. The research design was a QUAL to QUAN sequential mixed method starting with a qualitative research design followed by quantitative research. The qualitative research helped in getting the main determinants of demand using in-depth interviews from managers and experts in the tourism industry. The agreed determinants include disposable income, demographic changes, change in taste and preferences, religion dynamics, globalization, marketing and advertisement, customer knowledge, destination branding, social networks, destination’s own price, price of other destinations and media propaganda. These where then tested for their dominance in the accommodation, travel and resort sectors in Zimbabwe through a quantitative design. The results showed that the most controlling determinants of tourism demand in these three sectors include destination’s own prices, level of disposable income, social network discussions, media propaganda, marketing and advertising. The study recommended a low pricing strategy, extensive marketing and utilization of e-resources in marketing.</p>

APA, Harvard, Vancouver, ISO, and other styles

20

Chitando, Ezra. "‘Faithful Men of a Faithful God’? Masculinities in the Zimbabwe Assemblies of God Africa." Exchange 42, no. 1 (2013): 34–50. http://dx.doi.org/10.1163/1572543x-12341249.

Full text

Abstract:

Abstract Many scholars have examined masculinities in African societies. However, these examinations cannot be generalised across Africa, given the socio-cultural, economic, political and historical factors that infringe with religious beliefs. This article offers a case study of masculinities in a specific religious context, the Zimbabwe Assemblies of God Africa (zaoga), a Pentecostal church. It utilises zaoga’s teachings on masculinities against the background of Shona religion and culture (the dominant ethnic group in Zimbabwe). The analysis specifically focuses on the role of the Jesus-figure in the discourse on masculinity in zaoga, exploring whether Jesus presents a model of ‘redemptive masculinity’ or rather reinforces hegemonic notions of masculinity. The article highlights the ambiguity of Pentecostal masculinity and offers an overall critique of the effects of masculinities upon Pentecostal faith and practice.

APA, Harvard, Vancouver, ISO, and other styles

21

Ha, Wei, Peter Salama, Stanley Gwavuya, and Chifundo Kanjala. "Is religion the forgotten variable in maternal and child health? Evidence from Zimbabwe." Social Science & Medicine 118 (October 2014): 80–88. http://dx.doi.org/10.1016/j.socscimed.2014.07.066.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

GREGSON, SIMON, TOM ZHUWAU, ROY M. ANDERSON, and STEPHEN K. CHANDIWANA. "Apostles and Zionists: The influence of religion on demographic change in rural Zimbabwe." Population Studies 53, no. 2 (January 1999): 179–93. http://dx.doi.org/10.1080/00324720308084.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Dube, Bekithemba. "The Death of Democracy: Teasing a Rethink of Religion for Democracy in Zimbabwe." International Journal of Religion and Spirituality in Society 11, no. 2 (2021): 141–50. http://dx.doi.org/10.18848/2154-8633/cgp/v11i02/141-150.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Taringa, Nisbert. "How Environmental is African Traditional Religion?" Exchange 35, no. 2 (2006): 191–214. http://dx.doi.org/10.1163/157254306776525672.

Full text

Abstract:

AbstractThis article examines some of the beliefs and practices underlying traditional African religion's attitudes to nature with reference to Shona religion of Zimbabwe. At the theoretical level, assuming a romantic view of Shona attitudes to nature, it is possible to conclude that Shona traditional religion is necessarily environmentally friendly. The strong beliefs in ancestral spirits (midzimu), pan-vitalism, kinship, taboo and totems have the potential to bear testimony to this. The aim of this article is to critically examine the extent of the claims that Shona traditional religion is environmentally friendly. It shows that Shona attitudes to nature are in fact discriminative and ambivalent. I argue that the ecological attitude of traditional African religion is more based on fear or respect of ancestral spirits than on respect for nature itself. As a result we need to re-examine Shona attitudes to nature if Shona traditional religion is to re-emerge as a stronger environmental force in the global village. After introductory remarks the article gives an overview background about the Shona focusing on their socio-political organization, world-view and religion. An examination of Shona attitudes to nature focusing on the land, animals, and plant life and water bodies follows. After this there is a reflection on the ethical consequences of Shona attitudes to nature. The last part considers the limits of the romantic view of Shona attitudes to nature.

APA, Harvard, Vancouver, ISO, and other styles

25

Sande, Nomatter. "Greening Faith and Herbology in Pentecostalism in Zimbabwe." Journal of Religion in Africa 49, no. 1 (December 22, 2020): 59–72. http://dx.doi.org/10.1163/15700666-12340158.

Full text

Abstract:

Abstract The role of religion in ecological discourse has gained ground in the quest to improve people’s lives in society. Herbal medicine is known to treat complex diseases. However, there are complexities in protecting the environment since herbal medicine entails having an in-depth understanding of traditional knowledge systems, beliefs, and practices. Pentecostal churches in Zimbabwe such as the Apostolic Faith Mission (AFM) have remained impervious to the widespread campaign promoting the use of herbs as an effective healing treatment. Divine healing is central to the AFM, and thus they view traditional herbal medicines as originating from evil spirits, despite scriptures referring to herbs as both food and medicine. Accordingly, developing a theology of ‘greening faith’ in the AFM will foster a constructive attitude toward the use of traditional herbal medicines. This article examines the position of the AFM on traditional herbal medicine and utilises ecotheology as its theoretical framework together with data gathered through in-depth interviews. The article concludes that the AFM should consciously use faith to protect the environment and promote the health and well-being of its believers.

APA, Harvard, Vancouver, ISO, and other styles

26

Engelke, Matthew. "Discontinuity and the Discourse of Conversion." Journal of Religion in Africa 34, no. 1-2 (2004): 82–109. http://dx.doi.org/10.1163/157006604323056732.

Full text

Abstract:

AbstractThis paper focuses on the conversion narrative of a man in the Johane Masowe weChishanu Church, an apostolic church in Zimbabwe. Taking up recent discussions within anthropology on Pentecostal and charismatic churches, the author shows how apostolics talk about conversion as a distinct break with 'African custom'. It is argued that anthropologists of religion need to take such narratives of discontinuity seriously because they allow us to understand better the dynamics of religious change.

APA, Harvard, Vancouver, ISO, and other styles

27

Ndlovu, Lovemore. "Religion Education teaching in Zimbabwe secondary schools: the search for an authentic values-oriented multi-faith Religion Education pedagogical model." British Journal of Religious Education 36, no. 2 (March 25, 2013): 174–201. http://dx.doi.org/10.1080/01416200.2013.781500.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Chidarikire, Sherphard, Merylin Cross, Isabelle Skinner, and Michelle Cleary. "An ethnographic study of schizophrenia in Zimbabwe: The role of culture, faith, and religion." Journal of Spirituality in Mental Health 22, no. 2 (October 15, 2018): 173–94. http://dx.doi.org/10.1080/19349637.2018.1531366.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Marashe, Joel, Gamuchirai Tsitsiozashe Ndamba, and Excellent Chireshe. "The Teaching of African Traditional Religion in Primary Schools in Zimbabwe: Challenges and Opportunities." Religious Education 104, no. 1 (February 13, 2009): 38–50. http://dx.doi.org/10.1080/00344080802615325.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Katiza, Andrew, David Makwerere, and Donwell Dube. "Parental Influence on Pupils' Conflict Responses: A Case Study of Tangenhamo Secondary School in Mt. Darwin District, Zimbabwe." DANDE Journal of Social Sciences and Communication 1, no. 1 (December 31, 2015): 13–29. http://dx.doi.org/10.15641/dande.vi.2.

Full text

Abstract:

The study investigated the influence of parents on pupils’ conflict responses at Tangenhamo secondary school basing on the Social interdependence theory and Lederach’s Moral Imagination theory using the case study method. Parents directly intervene in pupils’ conflict and can indirectly influence gender considerations, religion and the extended family interrelationship matrix. The peer influence of adolescence is extensively divorced from parents’ factor. Although parents shape gender and religion considerations, individual pupils use them to shape future conflict responses independent to parents. Diversity in factors influencing conflict responses is becoming more pronounced due to media influence and the guidance and counselling offered in schools and the researchers recommend a more diverse conflict resolution partnership including parents in shaping conflict responses of pupils at school. The researchers believe that collaboration between parents and teachers can bring about peace oriented conflict responses in school.

APA, Harvard, Vancouver, ISO, and other styles

31

Zwana, Solmon. "Failure of Ecumenism: The Rise of Church Related Universities in Zimbabwe." Exchange 38, no. 3 (2009): 292–311. http://dx.doi.org/10.1163/157254309x449746.

Full text

Abstract:

AbstractDiscourses on ethnicity, politics and religion have a propensity to concentrate on their divisive implications and violent aspects. At another level, scholarship on ecumenism has been preoccupied with forms of ecumenism such as interdenominational bodies and grassroots co-operation exhibited in joint worship services and discussion forums. It is noted that in spite of its shortcomings Christianity has registered notable progress in ecumenical co-operation. However, one dimension where the churches have not done well is closer co-operation culminating in cross-denominational pooling of resources leading to the establishment of institutions. This paper seeks to highlight the failure of ecumenism in the emergence of church-related universities in Zimbabwe. It notes that particularly in the early stages of the evolution of church related universities there was consideration of ecumenical ventures but the ideas did not take root for a variety of reasons. This paper isolates ethnicity, regionalism and historical backgrounds among the major reasons for the failure of ecumenism in higher education in Zimbabwe. It argues that over time Christian churches participated through their mission stations in fostering ethnic and regional identities. The emergence of church related universities saw an increase in competition and rivalry rather than co-operation as each church in spite of the absence of an adequate resource base sought to take advantage of the liberalisation of the higher education sector by the state.

APA, Harvard, Vancouver, ISO, and other styles

32

Matikiti, Robert. "Moratorium to Preserve Cultures: A Challenge to the Apostolic Faith Mission Church in Zimbabwe?" Studia Historiae Ecclesiasticae 43, no. 1 (July 13, 2017): 138–48. http://dx.doi.org/10.25159/2412-4265/1900.

Full text

Abstract:

This historical study will demonstrate that each age constructs an image of Jesus out of the cultural hopes, aspirations, biblical and doctrinal interfaces that make Christ accessible and relevant. From the earliest times, the missionaries and the church were of the opinion that Africans had no religion and culture. Any religious practice which they came across among the Africans was regarded as heathen practice which had to be eradicated. While references to other Pentecostal denominations will be made, this paper will focus on the first Pentecostal church in Zimbabwe, namely the Apostolic Faith Mission (AFM). Scholars are not agreed on the origins of Pentecostalism. However, there is a general consensus among scholars that the movement originated around 1906 and was first given national and international impetus at Azusa Street in North America. William J. Seymour’s Azusa Street revival formed the most prominent and significant centre of Pentecostalism, which was predominantly black and had its leadership rooted in the African culture of the nineteenth century. Despite this cultural link, when Pentecostalism arrived in Zimbabwe from 1915 onwards, it disregarded African culture. It must be noted that in preaching the gospel message, missionaries have not been entirely without fault. This has resulted in many charging missionaries with destroying indigenous cultures and helping to exploit native populations for the benefit of the West. The main challenge is not that missionaries are changing cultures, but that they are failing to adapt the Christocentric gospel to different cultures. Often the gospel has been transported garbed in the paraphernalia of Western culture. This paper will argue that there is a need for Pentecostal churches to embrace good cultural practices in Zimbabwe.

APA, Harvard, Vancouver, ISO, and other styles

33

Dumizulu Manungo, Rodgers. "Lived Experiences of the Left-Handed: A Case of Solusi University, Zimbabwe." EAST AFRICAN JOURNAL OF EDUCATION AND SOCIAL SCIENCES 1, no. 3 (October 27, 2020): 39–51. http://dx.doi.org/10.46606/eajess2020v01i03.0041.

Full text

Abstract:

This study purposed to explore the lived-experiences of students and workers at Solusi University, Zimbabwe. Questionnaires were administered amongst 24 participants to gather information, which was interpreted through structured and unstructured themes. The highlighted themes, which have implications on the public and private sectors, included heredity, strength in particular areas, discrimination and suppression as well as the impact of family, religion and culture. Key findings of this study revealed that there is still intolerance of the left-handers using the left-hand for chores, such as cooking, eating and writing. Another finding, which provided more questions than answers, was whether or not handedness is hereditary due to mixed results. In addition, this study found out that the left-handers faced equipment challenges at home and educational institutions. Another finding, which might need further investigation pertained the psychological effects of forced suppression of the use of the left-hand. Recommendations of this study include a need for the use of the international day of the left-handed for awareness and mobilization to support the left handed. In addition, national and institutional policy formulators and implementers should make deliberate efforts towards facilitating for user-friendly equipment and items for the left-handers.

APA, Harvard, Vancouver, ISO, and other styles

34

SAMBISA, WILLIAM, SIAN L. CURTIS, and C. SHANNON STOKES. "ETHNIC DIFFERENCES IN SEXUAL BEHAVIOUR AMONG UNMARRIED ADOLESCENTS AND YOUNG ADULTS IN ZIMBABWE." Journal of Biosocial Science 42, no. 1 (October 1, 2009): 1–25. http://dx.doi.org/10.1017/s0021932009990277.

Full text

Abstract:

SummaryUnderstanding the social and cultural contextual determinants of sexual behaviour of adolescents and young adults is an essential step towards curtailing the spread of HIV. This study examined the effects of one cultural factor, ethnicity, on sexual abstinence, faithfulness, condom use at last sex, and risky sex among young people in Zimbabwe. Data from the cross-sectional, population-based 2005–06 Zimbabwe Demographic and Health Survey were used. Net of the effect of sociodemographic and social–cognitive factors, and using multinomial logistic regression, ethnicity was found to have a strong and consistent effect on sexual behaviour among youth. In addition, the study found that there were ethnic-specific and within-gender differences in sexual behaviour, for both men and women. Shona youth were more likely to be abstinent than Ndebele youth. Compared with Shona youth, Ndebele youth were more likely to have engaged in risky sex. However, Ndebele men were more likely have used condoms at last sex, compared with Shona men. For both men and women, sexual behaviour was more socially controlled. School attendance and religion exerted protective effects on sexual abstinence. For men only, those living in rural areas were less likely to be faithful and more likely to have engaged in risky sexual behaviour than those living in urban areas. The study attests to the fact that ethnic norms and ideologies of sexuality need to be identified and more thoroughly understood. In addition, the study provides evidence that in order to promote safe and healthy sexuality among young people in Zimbabwe, cultural, social and gender-specific approaches to the development of HIV prevention strategies should be seriously considered. Current success in the Abstinence, Being faithful and Condom use (ABC) approach could be strengthened by recognizing and responding to cultural forces that reproduce and perpetuate risky sexual behaviours.

APA, Harvard, Vancouver, ISO, and other styles

35

Manzou, Rumbidzai, Christina Schumacher, and Simon Gregson. "Temporal Dynamics of Religion as a Determinant of HIV Infection in East Zimbabwe: A Serial Cross-Sectional Analysis." PLoS ONE 9, no. 1 (January 20, 2014): e86060. http://dx.doi.org/10.1371/journal.pone.0086060.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Bhebhe, Sindiso, and Anele Chirume. "THE ROLE OF ARCHIVES IN THE DOCUMENTATION OF ORAL TRADITIONS, A CASE OF THE SAN PEOPLE IN TSHOLOTSHO AND PLUMTREE." Oral History Journal of South Africa 2, no. 1 (September 22, 2016): 56–69. http://dx.doi.org/10.25159/2309-5792/1583.

Full text

Abstract:

The Tshwao or San people, formally known as Bushmen, are believed to have been the first people to settle in what is known as Zimbabwe today. The migration of the agriculturalist ethnic groups, especially the Ndebele and Kalanga kingdoms, into their territory has affected their social way of life. It has led to forced assimilation, marginalization and dispossession of their land, including their rock paintings and denial of land rights. This has meant that they have lost most of their cultural values and identity, most notably their language, land and religion. There is therefore an urgent need to document the activities of the San people in order to salvage their cultural activities. Various cultural activities of the San people are connected to their land. Their religion is connected toÂ articular land, for example Matopo and Njelele. This land has been taken away from their control, meaning their religion has been compromised. The San are generally nomadic and more inclined to a gathering and hunting life style. The fact that they can no longer move around because of resettlements of the Kalanga and Ndebele people on their land has disturbed this way of life. This article is based on the use of oral history interviews in collecting data. Purposive sampling will be done so that specifically targeted San people will be interviewed in such a way that they tell their life histories. Literature regarding the San people will also be reviewed.

APA, Harvard, Vancouver, ISO, and other styles

37

Tsang, Eileen Yuk-ha, Shan Qiao, Jeffrey S. Wilkinson, Annis Lai-chu Fung, Freddy Lipeleke, and Xiaoming Li. "Multilayered Stigma and Vulnerabilities for HIV Infection and Transmission: A Qualitative Study on Male Sex Workers in Zimbabwe." American Journal of Men's Health 13, no. 1 (January 2019): 155798831882388. http://dx.doi.org/10.1177/1557988318823883.

Full text

Abstract:

Male sex workers are marginalized in most societies due to intersectional stigma between prostitution and homosexuality. In Zimbabwe, a proliferation of male sex workers in major cities such as Harare and Bulawayo has been reported. However, there is a shortage of studies that explore their lives. The current qualitative study aims to describe the practices of sex work, life contexts, and HIV risks and vulnerabilities based on in-depth interviews among 15 male sex workers in Bulawayo. Our studies suggest that the stigma against male sex workers comes from diverse sectors including culture (“homosexuality is un-African, introduced by the Whites”), religion (“same sex is a sin before the God”), law and police (“homosexuality is illegal in Zimbabwe. Engaging in it can send one to prison”), media (“the media is hostile to sex workers particularly men as we are regarded as abnormal and unclean”), and their family (“should they get to know about it, they will disown me”). In this context, male sex workers were excluded from national HIV prevention and treatment programs. They had limited knowledge and many misconceptions about HIV. The stigma and discrimination from health-care providers also discouraged them from health seeking or HIV testing. The non-disclosure to female partners of convenience and sexual relations further increased their vulnerabilities to HIV infection and transmission. Current efforts to address the HIV epidemic should pay attention to male sex workers and tackle the intersecting stigma issues. male sex workers need support and tailored HIV prevention and treatment services to improve their HIV prevention practices, health, and well-being.

APA, Harvard, Vancouver, ISO, and other styles

38

Muzorewa, Gwinyai H. "Book Review: Culture, Religion and Liberation: Proceedings of the EATWOT Pan African Theological Conference, Harare, Zimbabwe, January 6–11, 1991." Missiology: An International Review 26, no. 2 (April 1998): 222–23. http://dx.doi.org/10.1177/009182969802600234.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Mundagowa, Paddington Tinashe, Elizabeth Marian Chadambuka, Pugie Tawanda Chimberengwa, and Fadzai Naomi Mukora-Mutseyekwa. "Barriers and facilitators to exclusive breastfeeding practices in a disadvantaged community in southern Zimbabwe: A maternal perspective." World Nutrition 12, no. 1 (March 31, 2021): 73–91. http://dx.doi.org/10.26596/wn.202112173-91.

Full text

Abstract:

Background: Despite the well-documented significance of EBF in developing countries, many poor communities still present with the highest percentage of disease burden resulting from suboptimal breastfeeding. Objectives: To identify the maternal perception on barriers and facilitators to EBF in Gwanda District, Zimbabwe. Methods: Five focused group discussions were conducted using 40 purposively-selected mothers while eight in-depth key informant interviews were also conducted. The qualitative data collected were analyzed using thematic network analysis. The themes were used in interpreting the perceived barriers and facilitators of EBF. Results: The study identified individual, socio-cultural, health service-related and environmental factors as the basic themes influencing maternal infant feeding choice. These were grouped into two organizing themes, namely, barriers and facilitators of EBF which were summarized into one global theme: EBF intention. Facilitating factors were maternal autonomy, self-efficacy, knowledge of EBF definition, maternal diet, support and sourcing information from healthcare workers. Poor infant feeding practices, affordability of alternative infant feeding options, ritualistic/symbolic infant preparations, family conflicts, increased workload and hot climate were barriers to EBF. Conclusion: To increase in uptake of EBF in the study area required comprehensive multiple stakeholder interventions incorporating the mothers, influential family members, religion and traditional advisors, and healthcare workers.

APA, Harvard, Vancouver, ISO, and other styles

40

Goredema, Dorothy. "The Role of Culture and Arts in Peace Building and Reconciliation." DANDE Journal of Social Sciences and Communication 2, no. 1 (January 1, 2017): 4–17. http://dx.doi.org/10.15641/dande.v2i1.27.

Full text

Abstract:

This paper argues that conflict resolution, peace building and reconciliation in the 21st century requires a cultural slant in addition to conventional political and military approaches. This development should not be surprising especially given the nature of recent wars which have turned out to be more intra-state than inter-state. Since the end of the Cold war, wars have been focused on issues of culture, ethnicity, politics and religion than on nationalisms. Thus, cultural beliefs, norms, traditions, ethnicity and religion have contributed towards many major disruptions that have cost innocent lives and loss of valuable property. In addition, conflicts and divisions within societies reflect lack of appreciation and intolerance of others` cultural beliefs, views and are motivated by cultural differences. In the wars of recent decades, rape has been used as a weapon of war and children have been abducted to be killers and sex-slaves. Millions of families have been uprooted from their homes. Taken as a whole, these current developments allow us to witness how everyday people are experiencing the historical, cultural, economic and social forces that shape our world. As such, this present effort unpacks the role that culture can play in peace building and reconciliation. The research is qualitative in nature and applied discourse analysis to draw information from journal articles, published books as well as reports in the area of reconciliation and peace-building. Examples will be drawn mainly from Zimbabwe and other different countries in world to substantiate some of the arguments put forward in the paper.

APA, Harvard, Vancouver, ISO, and other styles

41

HUMPHREY, J. H., K. J. NATHOO, J. W. HARGROVE, P. J. ILIFF, K. E. MUTASA, L. H. MOULTON, H. CHIDAWANYIKA, et al. "HIV-1 and HIV-2 prevalence and associated risk factors among postnatal women in Harare, Zimbabwe." Epidemiology and Infection 135, no. 6 (January 12, 2007): 933–42. http://dx.doi.org/10.1017/s0950268806007709.

Full text

Abstract:

SUMMARYStudies of antenatal women form the predominant source of data on HIV-1 prevalence in Africa. Identifying factors associated with prevalent HIV is important in targeting diagnostic services and care. Between November 1997 and January 2000, 14 110 postnatal women from Harare, Zimbabwe were tested by ELISAs reactive to both HIV-1 and HIV-2; a subset of positive samples was confirmed with assays specific for HIV-1 and HIV-2. Baseline characteristics were elicited and modelled to identify risk factors for prevalent HIV infection. HIV-1 and HIV-2 prevalences were 32·0% (95% CI 31·2–32·8) and 1·3% (95% CI 1·1–1·5), respectively; 4% of HIV-1-positive and 99% of HIV-2-positive women were co-infected. HIV-1 prevalence increased from 0% among 14-year-olds to >45% among women aged 29–31 years, then fell to <20% among those aged >40 years. In multivariate analyses, prevalence increased with parity, was lower in married women than in single women, divorcees and widows, and higher in women with the lowest incomes and those professing no religion. Adjusted HIV-1 prevalence increased during 1998 and decreased during 1999. Age modified the effects of parity, home ownership and parental education. Among older women, prevalence was greater for women who were not homeowners. Among younger women, prevalence increased with parity and low parental education. None of these factors distinguished women co-infected with HIV-2 from those infected with HIV-1 alone. Prevalent HIV-1 infection is associated with financial insecurity and weak psychosocial support. The ZVITAMBO study apparently spanned the peak of the HIV-1 epidemic among reproductive women in Harare.

APA, Harvard, Vancouver, ISO, and other styles

42

Gwekwerere, Gadziro. "Gospel Music as a Mirror of the Political and Socio-Economic Developments in Zimbabwe, 1980-2007." Exchange 38, no. 4 (2009): 329–54. http://dx.doi.org/10.1163/016627409x12474551163619.

Full text

Abstract:

AbstractThis paper explores, analyses and discusses Zimbabwean gospel song themes from 1980 up to 2007 in relation to the Zimbabwean political and socio-economic situations in the country. The history of the socio-economic and political development of Zimbabwe during 1980-2007 would certainly be incomplete without including gospel music. Until about the mid-1980s, the general atmosphere in the newly-independent state of Zimbabwe was characterized by liberation euphoria and great optimism for the future. Equally so, local gospel music during this period was largely celebrative and conformist as far as the political and socio-economic dispensation was concerned. Socio-economic hardships crept in as a result of the government's implementation of neo-liberal economic reforms under the guidance of the World Bank and the International Monetary Fund (IMF) during the early 1990s. The ruling party soon found itself confronted by a multitude of gospel musicians criticizing its policies and malpractices. Works of various gospel artistes will be used as evidence but due to issues of space, it has not been possible to cover all Zimbabwean gospel artists.

APA, Harvard, Vancouver, ISO, and other styles

43

Machingura, Francis. "The Reading & Interpretation of Matthew 18:21-22 in Relation to Multiple Reconciliations: The Zimbabwean Experience." Exchange 39, no. 4 (2010): 331–54. http://dx.doi.org/10.1163/157254310x537016.

Full text

Abstract:

AbstractThe mention of the terms ‘healing, truth and reconciliation’, conjure up different meanings across religio-political, social and economical divide in Zimbabwe. This paper seeks to explore the possible implications of the reading of Matthew 18:21-22 in relation to reconciliation in the face of continual and structural violence in Zimbabwe. This rose as a result of the multiple reconciliation undertakings that have been witnessed by the Zimbabweans since the attainment of Independence in 1980. These healing whistles have been sounded in 1980, 1987 and recently 2008 after the brutal violence that took place in different shapes and depth. Most of the victims belonged to both political parties but mostly opposition parties save the violence before Independence as shall be shown in this paper. What is interesting is that, the recent 24-26 July 2009 healing calls by Mugabe are no longer a new phenomenon in Zimbabwe, as they do not produce any positive change on people’s behaviour and attitude; when it comes to how Zimbabwean people should relate and integrate each other without resorting to violence in the face of different political views. Surprisingly the calls for peace, unity, reconciliation, integration and forgiveness have left the Zimbabwean society more: wounded, divided and polarised than healed; and more disintegrated than integrated. How does one reconcile with someone who murdered your father, raped your mother or sister in your face; and that person is not made accountable for his actions but is only asked to apologize? This paper seeks to argue that healing or any reconciliation without the seeking of truth and justice is a goose chasing as it still leaves Zimbabwe a ‘violence infested’ country. I also take issue with Religious Leaders who quote Matthew 18:21-22; as a precursor for unconditional forgiveness on the part of the victim when it comes to reconciliation and healing in Zimbabwe.

APA, Harvard, Vancouver, ISO, and other styles

44

Taringa, Nisbert, and Clifford Mushishi. "Mainline Christianity and Gender in Zimbabwe." Fieldwork in Religion 10, no. 2 (March 29, 2016): 173–89. http://dx.doi.org/10.1558/firn.v10i2.20267.

Full text

Abstract:

This research aimed to find out the actual situation on the ground regarding what mainline Christianity is actually doing in confronting or conforming to biblical and cultural norms regarding the role and position of women in their denominations. It is based on six mainline churches. This field research reveals that it may not be enough to concentrate on gender in missionary religions such as Christianity, without paying attention to the base culture: African traditional religio-culture which informs most people who are now Christians. It also illuminates how the churches are actually acting to break free of the oppressive biblical traditions and bringing about changes regarding the status of women in their churches. In some cases women are now being given more active roles in the churches, but on the other hand are still bound at home by an oppressive traditional Shona patriarchal culture and customs. Through a hybrid qualitative research design combining phenomenology and case study, what we are referring to as phenomenological case study, we argue that Christianity is a stimulus to change, an impetus to revolution, and a grounding for dignity and justice that supports and fosters gender equity efforts.

APA, Harvard, Vancouver, ISO, and other styles

45

Engelke, Matthew, and Frans J. Verstraelen. "Zimbabwean Realities and Christian Responses: Contemporary Aspects of Christianity in Zimbabwe." Journal of Religion in Africa 30, no. 4 (November 2000): 512. http://dx.doi.org/10.2307/1581596.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

Kollman, Paul. "Erica Bornstein, . The Spirit of Development: Protestant NGOs, Morality, and Economics in Zimbabwe. Religion in History, Society, and Culture: Outstanding Dissertations. New York: Routledge, 2003. xiv+213 pp. $75.00 (cloth)." Journal of Religion 84, no. 2 (April 2004): 281–82. http://dx.doi.org/10.1086/421797.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Tsala Dimbuene, Zacharie, Joshua Amo-Adjei, Dickson Amugsi, Joyce Mumah, Chimaraoke O. Izugbara, and Donatien Beguy. "WOMEN’S EDUCATION AND UTILIZATION OF MATERNAL HEALTH SERVICES IN AFRICA: A MULTI-COUNTRY AND SOCIOECONOMIC STATUS ANALYSIS." Journal of Biosocial Science 50, no. 6 (November 6, 2017): 725–48. http://dx.doi.org/10.1017/s0021932017000505.

Full text

Abstract:

SummaryThere is an abundant literature on the relationship between women’s education and maternal and child outcomes, including antenatal and postnatal care, onset of antenatal care and skilled birth attendance. However, few studies have adopted the ‘equity’ lens, despite increasing evidence that inequities between rich and poor are increasing although maternal and child mortality is declining. This study examined the differential effects of women’s education within different socioeconomic strata in Africa. The most recent Demographic and Health Surveys (DHS) conducted in the Democratic Republic of the Congo, Egypt, Ghana, Nigeria and Zimbabwe were used. In each country, the original sample was stratified into three socioeconomic groups: poor, middle and rich. For each maternal health service utilization variable, the gross and net effects of women’s education, controlling for age, parity, religion, marital status, health insurance, access to health facilities, partner’s education and current place of residence, were estimated using logistic regression, taking into account the complex sampling design of the DHS. The findings revealed country-specific variations in maternal health service utilization, and for most indicators there was a clear gradient among socioeconomic strata: women living in better-off households exhibited greater access to, and utilization of, maternal health services. Multivariate analyses revealed that women’s education had a positive association with type of antenatal care provider, timing and frequency of antenatal care visits, place of delivery and presence of a skilled birth attendant at delivery. Many other factors were found to be significantly associated with maternal health service utilization. For instance, parity had a negative and significant association with timing of first antenatal care visit. Likewise, partner’s education was positively and statistically associated with timing of first antenatal care visit. It is argued that an over-generalization of the association between women’s education and maternal health service utilization can be misleading. Efforts to improve maternal health service utilization in Africa must adopt an ‘equity’ approach, taking into account the specific needs of sub-populations.

APA, Harvard, Vancouver, ISO, and other styles

48

Fontein, Joost. "Shared Legacies of the War: Spirit Mediums and War Veterans in Southern Zimbabwe." Journal of Religion in Africa 36, no. 2 (2006): 167–99. http://dx.doi.org/10.1163/157006606777070687.

Full text

Abstract:

AbstractThis paper explores the nature of ongoing relationships between war veterans and spirit mediums in Zimbabwe, as well as the continuing salience of a shared chimurenga legacy of co-operation by these two groups, and how it has been put to use, and acted out by both in the context of Zimbabwe's recent fast track land reform project. In emphasising this continuity, the paper also considers whether a corresponding disparity between the ideology of the ruling political elite and the practices, experiences and performances of guerrillas, spirit mediums and others acting on the ground, which materialised during the liberation struggle, has re-emerged, despite or alongside the recent collaboration of some war veterans with the ruling party's rhetoric of 'patriotic history'. Engaging with Lambek's work on moral subjectivity and Mbembe's 'logic of conviviality' of postcolonial states and their subjects, it argues that war veterans and spirit mediums sometimes share a 'moral conviviality' which appears during bira possession ceremonies, in the shared demands for the return and reburial of the war dead from foreign countries, or for 'national' ceremonies held at Great Zimbabwe and elsewhere to thank the ancestors, as well as in the similar way in which spirit mediums and war veterans subject their agency to that of the ancestors in their narrative performances. It concludes by suggesting that although many war veterans have undeniably been closely complicit in the violent 'authoritarian nationalism' of the state, in this shared war legacy of spirit mediums and war veterans lies the opportunity for radical alternative imaginations of the state.

APA, Harvard, Vancouver, ISO, and other styles

49

Carter, Jeffrey. "James L. Cox, Expressing the Sacred: An Introduction to the Phenomenology of Religion Harare: University of Zimbabwe Publications, 1992. xi + 172 pp. ISBN 0-908307-28-4. James L. Cox, Rational Ancestors: Scientific Rationality and African Indigenous Religions Cardiff: Cardiff Academic Press, 1998. iv + 266 pp. ISBN 1-899025-08-1." Method & Theory in the Study of Religion 11, no. 2 (1999): 181–84. http://dx.doi.org/10.1163/157006899x00311.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Verstraelen, Frans J. "Two Books on Zimbabwe." Mission Studies 3, no. 1 (1986): 97–98. http://dx.doi.org/10.1163/157338386x00169.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'Zimbabwe – Religion'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles