Academic literature on the topic 'Zimbabwe – Religious life and customs'
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Journal articles on the topic "Zimbabwe – Religious life and customs"
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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.
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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.
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Nordberg, Andreas. "Old Customs." Temenos - Nordic Journal of Comparative Religion 54, no. 2 (December 19, 2018): 125–47. http://dx.doi.org/10.33356/temenos.69935.
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Although they highlight the Norse (religious) term siðr ‘custom’ and its cognates, some researchers of pre-Christian Scandinavia suggest that the concept of religion involves a Christocentric discourse and should be used cautiously, or even only for Christianity. Some scholars therefore recommend a categorical distinction between pre-Christian (religious) siðr and Christian religion. This paper contributes to this ongoing discussion. I argue that while it is meaningful to highlight the term siðr and its cognates, the distinction between pre-Christian siðr and medieval Christian religion is problematic. 1) While siðr had various meanings in vernacular language, the current debate emphasises only its religious aspect, thus turning the indigenous term into an implicit etic concept. 2) The word siðr and its cognates were also used in medieval Scandinavian languages as designations for Christianity, and hence, the categorisation of pre-Christian siðr and medieval Christian religion is misleading. 3) The distinction between popular siðr and formal religion is fundamentally based on the two-tier model of popular/folk religion–religion. 4) The vernacular (religious) word siðr in the sense of ‘religious customs, the religious aspects of the conventional way of life’ and the heuristic category of (lived) religion are in fact complementary in the study of religion in both Viking and medieval Scandinavia.
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Tanhan, Fuat, Süleyman Kasap, and Fırat Ünsal. "Cultural and religious perspective of loss and bereavement in Anatolia." Journal of Human Sciences 13, no. 3 (October 21, 2016): 4181. http://dx.doi.org/10.14687/jhs.v13i3.3892.
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Coping with death is a grueling job to be done however it is not impossible. All cultures have developed ways to cope with death. Interfering with these practices may interfere with the necessary grieving processes. Understanding different cultures' and religions response to death can help counselors recognize the grieving process in patients of other cultures. It is also important to realize that, while each individual grief process is unique, there is a form of grief that is disabling, interfering with function and quality of life. A great majority of the people in Anatolia have remained under the influence of tradition as well as religion. In the foundation of main behavior models which forms our traditional life, ensuring them to possess specialty and formation however there lays numerous customs, beliefs and ethic operations. So that such kind of variations affects the death and the bereavement customs. As in the case of the three important event of the life, a great number of beliefs, customs, tradition, ceremonies, and behaviors have been also grouped around death. Such beliefs, customs, transactions, ceremonies and pattern behaviors which accumulated around the death and surrounded individuals with the death are collected under three groups. Sets of traditions formed as pre-death, during death and after death. So this study was carried out so as to determine the approach of Anatolian traditions to the death and bereavement. This qualitative research was conducted by means of semi-structured interviews in which three questions prepared by the researchers and were asked to four volunteer male participants whose mean age was seventy-five years old. The study concludes that the traditions of Anatolia give importance to sharing and supporting the family of deceased, which overlaps the literature of bereavement process psychology.
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Mudyiwa, Misheck. "Light of Life Christian Group as a New Religious Movement in Zimbabwe." Exchange 44, no. 2 (June 8, 2015): 144–76. http://dx.doi.org/10.1163/1572543x-12341356.
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The birth and rapid growth of new religious movements in Zimbabwe is a marked phenomenon in the history of Christianity in Africa. Ever since the Reformation that split the Western Church in the 16th century, a number of efforts have since been made by various new religious movements to try and foster ecumenism amongst the deeply divided ecclesiastical communities. Whilst great strides have since been made in critical areas such as common witnessing, inter-religious dialogue, common prayers, mixed marriages, ecumenism in faculties of theology, among other areas, one key element of ecumenism, namely, the common celebration of the Eucharist has always remained very remote and a no go area. To a greater extent, the Roman Catholic authorities in particular have been accused of dragging their feet or taking a ‘distant and detached’ approach to the same practice.1 This current article specifically examines the Light of Life Christian Group’s (llcg) vision of ecumenism, particularly its practice of Eucharistic intercommunion that dates back to the early 1970s. The main argument developed in this article is that, whilst llcg may stand in sharp opposition to the traditional Christian (particularly Catholic) view with regard to sharing the Eucharist with non-Catholics and norms governing the formation of public associations, it has made a breakthrough in the realization of the highest goal of ecumenism. To a greater extent, it has also succeeded in uniting the various denominations that for centuries had been separated by doctrine, history and practice. The article also argues that whilst llcg’s breakthrough is of pinnacle importance in the history of Christianity in Zimbabwe in particular, it is also unique in the sense that, instead of starting from above, from popes and bishops as is always expected and canonically constituted, the breakthrough has started from below.
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Bag, Sanjaya Kumar. "Folktales of West Odisha: A Study." Indian Journal of Multilingual Research and Development 1, no. 1 (December 17, 2020): 16–26. http://dx.doi.org/10.34256/ijmrd2013.
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Folktales are a powerful source of oral tradition. Regional culture, environment, folk customs, customs and traditions, social customs, manners, beliefs, religious sentiments, and supernatural fantasies shape the content. The story also tells the story of the various cunning, conflicting concepts, life and physical creation, and birth mysteries of the groups involved. The article seeks to discuss the traditional and scholarly classification, the performers, and performance of folktales in West Odisha, also concerned with its socio-cultural implications.
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Bareev, Maxim Yu, and Ruslan R. Agishev. "Regional Features of Some Traditions and Customs in Modern Islam." REGIONOLOGY 28, no. 2 (June 30, 2020): 303–21. http://dx.doi.org/10.15507/2413-1407.111.028.202002.303-321.
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Introduction. The relevance of the issues raised is due to the contradictory nature of the evolution of religious and pseudo-religious rites of Muslims, as well as the ambiguous attitude towards them from the Muslim Ummah of the region. The objective of the study is to explore the regional features of some religious and ethnic cult practices of Muslims residing in the Republic of Mordovia. Materials and Methods. The study considered such materials as the data of the sociological survey “Muslim Traditions and Rites of the Tatars in a Region” employing the method of semi-formalized interviews (47 people), which assessed the level and the intensity of religiosity. The content and specificity of the rites, religious and ethnic rituals were analyzed. The canonicity of the rituals was assessed. Results. Various religious traditions and rites having regional specifics and observed by Muslims in the Republic of Mordovia have been analyzed. These include: a Dua prayer performed over water, the rite of ‘iskyat’, cult of Wali, the rite of ‘bashkoda’ preceding a marriage, and a memorial rite for deceased. An analysis of the religious ritual practices of Muslims in the Republic of Mordovia has made it possible to ascertain the presence of elements of cultural diffusion in some religious practices. Discussion and Conclusion. Despite certain disagreement regarding the performance of a number of religious rites within the regional Muslim Ummah, most of the considered forms of religious life in the minds of people are inseparable from the Muslim tradition and are perceived as part of the original Muslim culture. The materials of the article will be useful for the authorities to improve the regional ethno-confessional policy.
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Suryawati, Nany, and Martika Dini Syaputri. "Harmonization of the Application of Customary Law and Positive Law in Village Communities of Malang Regency." International Journal of Applied Business and International Management 6, no. 2 (August 20, 2021): 1–12. http://dx.doi.org/10.32535/ijabim.v6i2.993.
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Ngadas Village is a village with an interesting order of life and customs like many other villages. The people have lived long with the customs and norms of local wisdom. Our study aims to investigate the harmonization of both customary law and national law in Ngadas Village. The customary law includes the local wisdom value as a philosophy and obeys positive law. To understand the harmonization, we use an empirical juridical approach in understanding the role of government officials in preserving customs and positive law. Subsequently, we discuss the harmonization through the role of government officials covering aspects of community life. Our findings indicate that the positive law serves as a reference to the customary law. The customary law is in line with national interests and laws and national law. Likewise, the customary law is in harmony with religious elements. This denotes the importance of the village's official roles for the local community's interests.
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Aufa, Ari Abi. "MEMAKNAI KEMATIAN DALAM UPACARA KEMATIAN DI JAWA." An-Nas 1, no. 1 (March 9, 2017): 1–11. http://dx.doi.org/10.36840/an-nas.v1i1.164.
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Javaneese culture adopts and mixes customs from some religions and local beliefs, such as Hinduism, Buddhism, and Islam. Funeral customs may vary across cultures and religions, but there is something common, a ceremony. Funerary customs comprise the complex of beliefs and practices used by a culture to remember and respect the dead, from interment itself, to various monuments, prayers, and rituals undertaken in their honor. Additionally, funerals often have religious aspects which are intended to help the soul of the deceased reach the afterlife. Thus, death is concieved as something terrifying at one side and something waited for at the other side. To respect the moment, people gather and pray for the death and for themselves. The ceremony, i.e. the feast, gave benefecial effects in their social life, creating harmony and solidarity between the members of the community. So, for Javaneese, to show that death has meanings, they create and adopts customs, and practice it whenever such event emerge
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Taru, Josiah. "Envisioning an alternative: a Pentecostal Charismatic movement and everyday life in postcolonial Zimbabwe." Religion, State and Society 48, no. 4 (August 7, 2020): 239–55. http://dx.doi.org/10.1080/09637494.2020.1809934.
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MANOJLOVIĆ NIKOLIĆ, VESNA. "THE ROLE OF WINE IN TRANSITION CEREMONIES AND CERTAIN HOLIDAY TRADITIONS." ИСТРАЖИВАЊА, no. 26 (January 6, 2016): 5–17. http://dx.doi.org/10.19090/i.2015.26.5-17.
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Viniculture is one the most developed branches of agriculture in the Middles Ages on the territory of Vojvodina, and grapevine is one of the oldest agricultural crops. Wine, a drink that is a product of cultivation of grapevine, and a spiritual beverage of divine provenance, has a varied use: it is used in everyday and special occasions, to celebrate the patron saint’s day and important events in the family, and it is indispensable in Christian customs and church rituals. In this paper, we consider the knowledge and data obtained through ethnological researches concerning the role of wine in certain Christian customs and transition ceremonies in a human life cycle. Customs related to childbirth, marriage and funerals are the most important transition ceremonies in a human life cycle, along with the celebrations of many Christian holidays in which wine is used without exception. While observing the customs that are part of those ceremonies, we may notice many very different matters concentrated in them. That is mostly a result of many intertwinings and syncretisms of customs. With time, mostly due to modern views and notions, some elements are forgotten, and some are re-established, but with a different meaning. Even today, in various religious systems it is considered that deities and demons, as well as higher forces, can be propitiated and won over with both blood and bloodless sacrifices. We may say that wine has a dual role: it represents libation, but also a substitute for blood, and blood sacrifice. In terms of mythology, grapevine is a sacred tree and a symbol of immortality, and wine – the beverage of gods – of youth and eternal life.
Dissertations / Theses on the topic "Zimbabwe – Religious life and customs"
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Gombay, Katherine. "The black peril and miscegenation : the regulation of inter-racial sexual relations in southern Rhodesia, 1890-1933." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61072.
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For over forty years, at the turn of this century, the white settlers of Southern Rhodesia devoted considerable energy to the discussion and the regulation of inter-racial sexual relations. The settlers' worries about maintaining their position in power were expressed, in part, in the periodic outbreaks of 'black peril' hysteria, a term which well-captures white fears about the threat that African men were thought to represent to white women. Although voluntary sexual encounters between white women and black men were prohibited from 1903 onwards, no such prohibition existed for white men in their relations with black women. The white women made several attempts to have legislation passed prohibiting such liasons, and failed largely because in doing so they were perceived to be challenging the authority of the white men. The regulation of interracial sexual intercourse thus served to reinforce the white male domination of Rhodesian society.
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Maminimini, Helen Tendayi. "Maturity and its assessment for admission into religious life with particular reference to institutes in Zimbabwe." Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/9402.
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Religious profession, by which certain Catholics publicly profess the three vows of poverty, chastity and obedience according to ecclesial law, is a juridic act. Consequently, professed members assume certain obligations and rights in the Church. The serious nature of the obligations of religious profession, obliges superiors of religious institutes to be vigilant in admitting into their institutes only those candidates who meet certain requirements. Canon 642 specifies some of these requirements. These are, the required age, health, suitable disposition and sufficient maturity to embrace the proper life of an institute. While it recommends the use of experts in determining the presence of these qualities, if necessary, the canon, also cautions superiors to respect individual privacy (c. 220) in the process. Apart from age which is easy to ascertain, each of the other listed requirements is so abstract, broad and difficult to define that the deliberate choice was made to simply focus our study on "sufficient maturity." The thesis attempts to define religious life and maturity and also explores methods of assessing the maturity required for admission in the novitiate of an institute. Even then, although maturity is mentioned several times in the Code, it is nowhere defined in clear terms seemingly because the law lacks the language and the tools to elaborate on its complex nature. As a result, an analytical inter-dialogue between theology, spirituality, canon law and psychology is used to bridge the gap between the legal requirements and the psychological concepts. The first chapter of the thesis presents a brief description of the essential elements of religious life, based on magisterial documents since the Second Vatican Council. It also defines personal maturity in its several aspects primarily from a psychological point of view. In order to reveal the relationship between the obligations of religious life and the personal maturity that is required for the life in its ideal state, chapter two examines in detail the role maturity plays in living out the three vows, common life and prayer life. In chapter three, the thesis analyses the methods currently used to assess the maturity of candidates admitted into religious life. The two main methods of psychological assessment identified in this study are psychological testing and behavioural assessment. Necessary measures to guard against unlawful violation of individual privacy of candidates during assessment are also discussed. The content of chapter four is centred on the applicability or suitability of the conclusions of our study to religious life in Zimbabwe.
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Huang, Shiun-Wey. "Religious change and continuity among the Ami of Taiwan." Thesis, University of St Andrews, 1996. http://hdl.handle.net/10023/14412.
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Within a few years of the end of World War Two Christianity had spread to every Taiwanese aboriginal group. Nowadays a variety of Christian churches play an important role in aboriginal society. This study is about conversion to Christianity and its aftermath in an aboriginal village. Fieldwork was conducted among the Ami (one of the nine Taiwanese aboriginal groups), in Iwan, a village on the eastern coastal of Taiwan. In this study the individual interests of social actors are emphasised. I suggest that not only political leaders had special motives (i.e. to pursue political power) in conversion, but also ordinary people had their own interests too (i.e. to pursue a better life in the future). In this sense we might say that the meanings, functions, purposes and aims imputed to religion by converts are arrived at through local dialogues. Religious conversion happened against a historical background of long and sustained contact with colonising immigrants (e.g. Japanese and Chinese). During colonial rule. Ami social life expanded radically and mass conversion took place, in the 1950s, when a common dissatisfaction with life was felt. I argue that relative deprivation was an important factor in this conversion and it became significant because of the emphasis put on it by local political leaders. The adoption of different Christian churches is best understood from the perspective of internal political relations and the careers of political leaders. In general I argue that through the articulations of prominent Ami leaders various external phenomena have been integrated into Ami life and successful articulations have also helped certain political leaders to pursue or maintain their authority.
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Borman, Patricia D. "Spirituality and religiosity and their relationship to the quality of life in oncology patients." Virtual Press, 1999. http://liblink.bsu.edu/uhtbin/catkey/1159141.
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As the efficacy of cancer treatments has improved and the life span for cancer patients has extended, interest in patients' quality of life has increased. Assessing patients' quality of life continues to gain importance as it impacts numerous facets of oncology. Similarly, interest in spirituality and religiosity have increased as they become recognized as resources for healing in health care. This study examined spirituality and religiosity and their relationship with quality of life in cancer patients. Additional variables such as age, gender, and stage of cancer were also examined for their relationship to quality of life in cancer patients. A stepwise multiple regression analysis was performed to determine if spirituality, religiosity, age, gender, and stage of cancer are predictors of cancer patients' quality of life. The analysis indicated that patients with higher levels of spirituality tend to experience better quality of life, and patients with more advanced stages of cancer tend to experience lower quality of life. Religiosity, age, and gender were not predictors of cancer patients' quality of life.Department of Counseling Psychology and Guidance Services
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Harper, Sally. "Medieval English Benedictine liturgy : studies in the formation, structure, and content of the monastic votive office, c. 950-1540." Thesis, University of Oxford, 1989. http://ora.ox.ac.uk/objects/uuid:639874f5-7097-4ee1-a282-4dd82003c309.
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By comparison with its secular counterpart, the liturgy of English medieval monasteries has received little attention. This thesis explores one aspect of the liturgy of some of the wealthiest and most influential foundations in England - the Benedictine houses. It covers the formation and proliferation of 'votive' observances, recited as additions to or replacements for the major calendar observances. Evidence is drawn from over fifty manuscripts, dating from the Benedictine reform of the tenth century to the eve of the Dissolution in the sixteenth century. Some thirty monasteries are represented, with particular reference to the practices of Winchester, St Albans, Worcester and St Mary's, York. Part One examines the precedent for appended observances in The Rule of St Benedict (c.540), and the interpretation of this document by the Carolingian reformer Benedict of Aniane (c.750-821). Votive practices in the first English monastic customary, Regularis Concordia (c.970), and other devotional sources of a similar date are analysed. Part Two deals with the proliferation of three major observances after the Conquest - the daily votive office, recited as an appendage to the regular hours, the weekly commemorative office, which served as a replacement for the ferial office, and the independent antiphon (in particular Salve regina), recited or sung after Compline. The structure, adoption and devotional characteristics of each observance are examined, with particular reference to the predominantly Marian bias of much of the repertory. The second volume contains liturgical texts and related analytical tables, a descriptive catalogue of sources, transcriptions of Marian antiphons from the Worcester Antiphoner (c. 1230) and a comparison of eight versions of Salve regina.
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Frith, Tabitha 1975. "Reflexive Islam : the rationalisation and re-enchantment of religious identity in Malaysia." Monash University, School of Political and Social Inquiry, 2001. http://arrow.monash.edu.au/hdl/1959.1/9116.
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Drum, Mary Therese, and mikewood@deakin edu au. "Women, religion and social change in the Philippines: Refractions of the past in urban filipinas' religious practices today." Deakin University. School of Social Inquiry, 2001. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20060825.115435.
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This research is an exploration of the place of religious beliefs and practices in the life of contemporary, predominantly Catholic, Filipinas in a large Quezon City Barangay in Metro Manila. I use an iterative discussion of the present in the light of historical studies, which point to women in pre-Spanish Filipino society having been the custodians of a rich religious heritage and the central performers in a great variety of ritual activities. I contend that although the widespread Catholic evangelisation, which accompanied colonisation, privileged male religious leadership, Filipinos have retained their belief in feminine personages being primary conduits of access to spiritual agency through which the course of life is directed. In continuity with pre-Hispanic practices, religious activities continue to be conceived in popular consciousness as predominantly womens sphere of work in the Philippines. I argue that the reason for this is that power is not conceived as a unitary, undifferentiated entity. There are gendered avenues to prestige and power in the Philippines, one of which directly concerns religious leadership and authority. The legitimacy of religious leadership in the Philippines is heavily dependent on the ability to foster and maintain harmonious social relations. At the local level, this leadership role is largely vested in mature influential women, who are the primary arbiters of social values in their local communities. I hold that Filipinos have appropriated symbols of Catholicism in ways that allow for a continuation and strengthening of their basic indigenous beliefs so that Filipinos religious beliefs and practices are not dichotomous, as has sometimes been argued. Rather, I illustrate from my research that present day urban Filipinos engage in a blend of formal and informal religious practices and that in the rituals associated with both of these forms of religious practice, women exercise important and influential roles. From the position of a feminist perspective I draw on individual womens articulation of their life stories, combined with my observation and participation in the religious practices of Catholic women from different ethnic and socio-economic backgrounds, to discuss the role of Filipinas in local level community religious leadership. I make interconnections between womens influence in this sphere, their positioning in family social relations, their role in the celebration of All Saints and All Souls Days in Metro Manilas cemeteries and the ubiquity and importance of Marian devotions. I accompany these discussions with an extensive body of pictorial plates.
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Armstrong, John Malcolm. "Religious attendance and affiliation patterns in Australia 1966 to 1996 : the dichotomy of religious identity and practice." View thesis entry in Australian Digital Theses Program, 2001. http://thesis.anu.edu.au/public/adt-ANU20020729.140410/index.html.
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Morton, A. "The historical development of Roman religion in Pannonia from AD 9 to 285." Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683048.
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Murisa, Tendai. "An analysis of emerging forms of social organisation and agency in the aftermath of 'fast track' land reform in Zimbabwe." Thesis, Rhodes University, 2010. http://hdl.handle.net/10962/d1003081.
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The fast track land reform programme resulted in a fundamental reorganisation of rural relations in Zimbabwe, changing the landscape in an irreversible way with people from diverse backgrounds converging on former white-owned farms. This thesis tells the story of how the newly resettled land beneficiaries are organising themselves socially in response to various economic challenges. It makes a contribution towards understanding how redistributive land reforms and local government restructuring influence rural social organisation and agency. Furthermore the study examines local perceptions on the meanings of the „farm‟ and „land redistribution‟. An utterance by one war veteran “what used to be your farm is now our land and you are free to take your farm but leave our land” provides an alternative rendition to contestations of restitution versus a purely farm productionist discourse. The study, through an analysis of primary and secondary data, provides a fresh understanding of the social outcomes of fast track. It traces the evolution of land and agrarian reforms in post-independence Zimbabwe and the political and social economic context that led to „fast track‟. Through an analysis of field findings the thesis is able to define the dominant social groups that were resettled during fast track and the challenges they face in utilising the land. The findings show that the majority of the land beneficiaries were from the customary areas, with limited agricultural experiences. Local cooperation within informal networks and local farmer groups has been identified as one of the ways in which social reproduction is being organised. These groups are responsible for enhancing production capacity but they face a number of constraints. The study derives its theoretical foundation from the post 1980s debates on rural society dominated by Mafeje (1993, 2003), Rahmato (1991) and Mamdani (1996). The debates centred on how institutions of inclusion, authority and cooperation such as the lineage groups, local farmer groups and traditional authority remain relevant in the organisation of post-independent rural African society especially in a context of increased commoditisation of rural relations of production. Using theoretical insights derived from analysing the role of the lineage groups in the allocation of critical resources such as land and the influence of traditional authority (indirect rule) as a form of local government, the study examines how social organisation is emerging in areas where neither lineage nor traditional authority are not dominant. The thesis of rural cooperation through local groups as advanced by Rahmato (1991) and Moyo (2002) provides partial insights into the response mechanisms that land beneficiaries invoke in this instance. It is not necessarily an autonomous space of organisation but rather the state is actively involved through various functionaries including extension officers who invariably advance a very productionist approach. The state‟s monopoly through its local functionaries hides its political cooptation effect by emphasising organisation for production without questioning the manner in which that production is externally controlled through limited rights over land, the state‟s monopoly over inputs supply and markets for commodities. Whilst land reform has been driven by local participation through land occupations, local government reform has been technocratically determined through Ministerial directives. There is however little innovation in the form of local government that is being introduced. It expands the fusion of authority between elected Rural District Councils and unelected traditional authority functionaries. The forms of social organisation and agency that have emerged remain subordinated to the state with no links to other networks of rural producers‟ associations and urban civil society organisations. These developments form part of a longheld tradition within the Zimbabwean state where the legitimacy of local organisation and authority is usurped to service the interests of the state. Thus whilst land reform has to a certain extent accommodated the majority poor, the ensuing local government and agrarian reforms are more focused on limiting their participation in broader processes of political engagement around distribution and accumulation and their own governance.
Books on the topic "Zimbabwe – Religious life and customs"
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Shoka, Tabona. Karanga indigenous religion in Zimbabwe: Health and well-being. Aldershot, England: Ashgate, 2007.
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Chenjerai, Hove. Guardians of the soil: Meeting Zimbabwe's elders. Munich, Germany: Frederking & Thaler Verlag, 1996.
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Hinfelaar, Marja. Respectable and responsible women: Methodist and Roman Catholic women's organisations in Harare, Zimbabwe (1919-1985). Zoetermeer: Boekencentrum, 2001.
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Hinfelaar, Marja. Respectable and responsible women: Methodist and Roman Catholic women's organisations in Harare, Zimbabwe (1919-1985). Zoetermeer: Boekencentrum, 2001.
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Fritz, Kollbrunner, and Catholic Church. Interregional Meetings of the Bishops of Southern Africa. Theological Reflection and Exchange Dept., eds. Traditional and Christianised rites of accommodating the spirit of the dead: The history of a case of inculturation in Zimbabwe. Harare: Theological Reflection and Exchange Dept. of the Inter-regional Meeting of the Bishops of Southern Africa, 2001.
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Owomoyela, Oyekan. Culture and customs of Zimbabwe. Westport, Conn: Greenwood Press, 2002.
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Howels, Doreen. The chalk bandit: A story of Zimbabwe. Talybont, Ceredigion: Y Lolfa, 2003.
Find full textBook chapters on the topic "Zimbabwe – Religious life and customs"
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"Religious Customs in End-of-Life Care." In Fast Facts for the Hospice Nurse. New York, NY: Springer Publishing Company, 2020. http://dx.doi.org/10.1891/9780826164643.0011.
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Taylor-Guthartz, Lindsey. "Red Threads and Amulets: Women’s ‘Unofficial’ Life in the Family." In Challenge and Conformity, 208–51. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781786941718.003.0007.
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This chapter explores unofficial domestic customs. The least visible aspect of Jewish women's lives is the individual customs or practices they perform in a domestic or everyday context, many learnt from female relatives, and the part these play in their religious lives. Individual practices are often so automatic that women do not reflect on them. In some cases, they receive so little attention from rabbis or in popular Jewish literature that women themselves discount or denigrate them as 'superstitions', even as they practise them. There has been a decline in older practices, which are more likely to be identified as magical or superstitious by women operating partly within a Western worldview, whereas more pietistic practices have increased in number among young women with higher levels of formal Jewish education. Other factors that facilitate and shape change in women's religious lives include developing technology in the Western world, such as the replacement of domestic manufacture by industrial production, leading to the demise of customs associated with these technologies, and the growing possibilities offered by the Internet in spreading knowledge of recently invented or expanded customs. Traditionalist women, though principally Western in their education and thinking, are still inextricably linked to their Jewish identity, which often includes customs and practices for which they might struggle to find a rationale, but which they are committed to observing. These customs provide a fertile field for women to adapt and reinterpret existing practices, and to invent new ones that express their most urgent concerns and aims.
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Zeitlin, Steve. "Navigating Transitions." In The Poetry of Everyday Life. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9781501702358.003.0015.
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This chapter considers the poetry underlying rites of passage. Throughout the life cycle, the complex cycling and recycling of customs and rites of passage is reminiscent of the classic children's toy the Slinky. Along with the rites of passage that mark linear time, seasonal customs and holidays shape a sense of cyclical, recurrent time. Rites of passage are the mileposts that guide travelers through the life cycle. In 1909, ethnographer Arnold van Gennep compared tribal rituals in different parts of the world and noted the similarities “among ceremonies of birth, childhood, social puberty, betrothal, marriage, pregnancy, fatherhood, initiation into religious societies and funerals.” All these rites of passage, he observed, consist of three distinct phases: separation, transition, and incorporation.
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Ncube, Gibson. "The Role Ubuntu Could Have Played in Restorative Justice in Zimbabwe." In Advances in Religious and Cultural Studies, 130–40. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7947-3.ch011.
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This chapter is interested in how there has been a lack of transitional justice in Zimbabwe in the aftermath of the political disturbances and genocide of the early 1980s. The overarching argument is that the failure to recognise the value of Ubuntu has engendered a missed opportunity at transitional justice and healing of wounds, which were caused by the massacres. Ubuntu's three fundamental praxes, according to Samkange, are the three fundamental maxims: the respect and recognition of the humanity of others, the preservation of life (human and otherwise), and the importance of the will of the people in as far as governance is concerned. The failure, by ZANU-PF governments, to recognise the salience of these three maxims has led to the persistent marginalisation of ethnic minorities and also the violent impunity of governance characterised by human rights abuses. This chapter proposes an Afrocentric restorative justice model that is founded on the concept of Ubuntu and focuses on the salience of the spirit of humanity in managing human conflicts.
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Choguya, Naume Zorodzai. "Double Jeopardy." In Advances in Religious and Cultural Studies, 35–54. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-4867-7.ch003.
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Motivated by the thinness of gender-disaggregated literature on women and disability, the author discusses the position and condition of such women in Zimbabwe. Literature shows that women with disabilities experience double discrimination as women and as disabled persons. The author argues that women are marginalised from access to resources they need for their upkeep, personal security, and further human advancement. Furthermore, disability feeds on the already existing inequalities in society to produce heightened exclusion for them. Women face physical, attitudinal, and environmental barriers; live in poverty; and lack opportunities for gaining an education, finding employment, forming meaningful social ties, and participating meaningfully in their families and communities. This chapter makes calls for committed efforts towards a transition to an inclusive society, one that includes persons with disabilities in every facet of life.
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Bryce, Trevor. "9. Babylonia in later ages: (6th century bc to 2nd century ad )." In Babylonia: A Very Short Introduction, 103–18. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198726470.003.0010.
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‘Babylon in later ages’ begins with Babylonia under Persian rule when Cyrus invaded in 539. He honoured, preserved, and maintained Babylon’s and Babylonia’s time-honoured traditions, cults, gods, and religious customs and sought to remove every trace of Nabonidus’s reign. Babylonia remained under Persian control until the year 330 when the final remnants of the Persian empire fell to Alexander the Great, who died in Babylon in 323. Then came the Seleucid empire under Seleukos, followed by control under the Parthians. Despite numerous changes in rule, the traditional elements of Babylonian religious life and some of the traditional elements of Babylonian intellectual life survived well into the first century ad.
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Hien, Nguyen Thi, and Vu Hong Thuat. "Customs related to water and water management in the tradition of the Dai people in Vietnam." In The Cultural Dynamics in Water Management from Ancient History to the Present Age, 123–44. IWA Publishing, 2021. http://dx.doi.org/10.2166/9781789062045_0123.
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Abstract This chapter is an ethnographic account of the roles of water in the life of the Black Dai people in the Quy Chau and Que Phong Districts, Nghe An province in central Vietnam. For the Dai people, water meets the needs of their daily life, which includes housing, agricultural production, cultivation, and their customs and religious practices. This account relies on data that was collected for the case study in 24 villages of six communes in the two districts in 2013–2017. Using the views of local people and the information that they shared, this chapter demonstrates how the Black Dai people exploit and use water in an effective and efficient way. Their knowledge, their customs, and their practices reveal cultural identities that have been passed down by elderly people. Water is also reflected in their ways of social behavior and community management. Today in the open market economy and high technology era, their customs and habits related to the use and management of natural water endure and are still being promoted in their daily lives, such as in agriculture and swidden land cultivation.
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"Confucius and His Teachings." In Cultural Perspectives on Global Research Epistemology, 15–24. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-5225-8984-6.ch002.
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This chapter presents an account of Confucius' personal life, his character, professions, and doctrinal dispositions. Confucius championed ethical rectitude and demonstrated that morality and public administration begins at home, in the family. Being mindful of widespread iniquitous, widespread inhumane and unethical activities, conducted by people at all levels and professions in the society, Confucius was determined to minimize the effects of administrative corruption and improve social control through the institution of ancient Chinese customs, specifically filial piety and ancestor worship. He was essentially interested in learning or remembering the ancient rites and customs. He admittedly introduced no new philosophical ideas apart from combining politics with religious rituals, ethics, and learning. As an extraordinarily adept scholar of the Confucian canon, Confucius whose birth name was Kong-qui, ably presented a variety of interpretations of given canonical passages. Confucius was suspected of being a Buddhist priest given his strong inclination towards Buddhism. Confucius exhibited a somewhat mercurial personality.
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Parker, John. "Christian Encounters." In In My Time of Dying, 172–90. Princeton University Press, 2021. http://dx.doi.org/10.23943/princeton/9780691193151.003.0012.
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This chapter discusses how death loomed over the nineteenth-century encounter between Christianity and the peoples of the Gold Coast. It highlights the evangelists who sought to overturn established values and ways of life in order to challenge the very idea of mortality itself: by abandoning idolatry and embracing the salvation offered by Christ. If African religious practice was resolutely this-worldly, aimed at maintaining the beneficence of deities and ancestors in order to defer death, Christianity was distinctly otherworldly, seeking to wash away sin so that the repentant might enjoy a blissful life beyond the grave. The chapter explores how the Akan and their neighbours regarded death, and explains the centrality of the doctrine of eschatology to the Christian message. Finally, the chapter assesses the further expansion of the Christian faith into Asante and the acceleration of conversion in the era of colonial rule. New perceptions of life after death, new funerary customs, and new ways of dying were crucial components of this religious transformation.
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Dev, Rony. "Grief and Bereavement." In Hospice and Palliative Medicine and Supportive Care Flashcards. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190633066.003.0022.
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One of the frequent psychosocial issues that arises at the end of life for patients and their family caregivers is grief and bereavement. In patients facing death, anticipatory grief is part of a normal dying process. However, some patients may have difficulty coping with their immortality and have complications of clinical depression. Healthcare providers must be able to distinguish anticipatory grief from clinical depression in patients facing a life limiting illness. After a patient dies, the majority of family caregivers will experience a normal grieving process; however, some family members may experience prolonged complicated grief and other depressive disorders which must be treated. This chapter reviews this important topic as well as the burial customs of various religious groups.