Religion and Social Transformation

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Intertwined lives: reconstructing life after the death of my son: an autoethnography of a pastoral counsellor and mother.
(2021) Sutherland, Adri Mariette.; Rakoczy, Suzan Francis.
Through the Triquetra as metaphor for intertwined lives, this dissertation seeks to demonstrate how the loss of a child impacts on the personal, family and professional life of a pastoral counsellor or minister. The research question was developed from integrating my personal experience as pastoral counsellor and mother who have lost a child with the narratives of other pastoral counsellors and ministers who have lost a child. A first-hand account is thereby provided from the participants’ perspective of their experiences of grief and loss. This also provides a narrative to the academic world and other pastoral counsellors and ministers to study and evaluate. The qualitative research approaches used were autoethnography and semi-structured interviews based on questionnaires. Participants were obtained through purposive sampling, coupled with snowball sampling. To keep the voices and perspectives of the pastoral counsellors and ministers in focus, the Listening Guide of the Voice Centred Relational Method (VCRM) was used as analytical tool for the participants’ interview data. Creative Analytical Practices (CAP) was used to analyse the autoethnographic data, which consists of different texts, prose, journal entries, poetry, photos and pictures, diagrams and maps. What emerged from this research study was that the pastoral counsellors and ministers were often feeling disenfranchised, ‘being silenced’ by those around them. Participants responded by keeping feelings of grief and loss to themselves, with husband and wife often keeping their grief from one another for fear of opening each other’s wounds. Their faith in God provided comfort and a way to cope with the loss of their children. They indicate growth from the trauma of their loss when they resumed their professional lives while still working through their grief and managing their vulnerability whilst counselling and ministering. The narrative research design may provide other bereaved parents with an accessible resource and add another dimension to the current body of academic knowledge, by illuminating theory with lived experience. Writing an autoethnographic account of my grief experience as pastoral counsellor and mother who have lost her son, contributes to the body of bereavement literature. Adding the narratives of the other participants, strengthened this contribution
Paddy Kearney: an example of the creation and re-creation of a Christian activist over five decades=Paddy Kearney: isibonelo sokwakhiwa nokwakhiwa kabusha Kwabashabasheki bobuKhristu emashuminyakeni ayisihlanu.
(2023) Perrier, Raymond Anthony.; Denis, Philippe Marie Berthe Raoul.
Abstract Paddy Kearney (1942-2018) was a well-known Christian activist operating in Durban during and after the Liberation Struggle (from 1970 until his death). He worked closely with Denis Hurley (Catholic Archbishop of Durban from 1947 to 1992) with whom he created Diakonia and in whose honour he later founded the Denis Hurley Centre. At Diakonia, Kearney brought together Christians of all denominations to work for social justice; later as Chair of the Gandhi Development Trust and the Denis Hurley Centre Trust his work broadened to include partners of all faith communities. Although he worked closely with religious leaders, Kearney had no official status as a member of clergy but he did spend 10 years in a Catholic religious order, the Marist Brothers. The thesis draws on Kearney’s own archive, the archives of the organisations to which he was linked, and interviews with 72 colleagues, friends and family members from across the decades. The documents of Vatican II are referenced extensively and also relevant secondary texts by contemporary (and where possible African) theologians. The thesis aims to show how Kearney’s ministry was shaped by the Second Vatican Council (1962-65) at which +Hurley had been a prominent participant. It is argued that Kearney’s life exemplified some of the new approaches to being Church that the Council (and +Hurley) encouraged: working with other Christians (Unitatis Redintegratio), respecting other faiths (Nostra Aetate), defining a role for lay people (Apostolicam Actuositatem), defending human rights (Dignitatis Humanae), responding to the sufferings of the world (Gaudium et Spes). While celebrating the degree to which Kearney epitomised Vatican II, the thesis shows the degree to which this had to develop over time and also highlights some ways in which Kearney did not go far enough. Nevertheless, it concludes that he provides an important model for Christian activists today. Appendices explore additional related themes such as Kearney’s links to Mahatma Gandhi and the status of +Hurley as a political priest. Kearney was also a prolific writer including the award-winning biography of +Hurley (Kearney, G Paddy. Guardian of the Light, Pietermaritzburg: UKZN, 2009); he awarded an honorary doctorate by the University of Kwa-Zulu Natal. Iqoqa UPaddy Kearney (1942-2018) wayeyisishoshovu soMkhristu esaziwayo owayesebenzela eDurban ngenkathi yoMzabalazo Wenkululeko (kusukela ngonyaka we-1970 waze wafa). Wasebenza ngokusondelana kakhulu noDenis Hurley (UMbhishobhi omkhulu wamaKhatholika kusukela ngowe-1947 kuya kowe-1992) abakha kanye naye iDiakonia okwathi ngokumhlonipha nakamuva wakha iDenis Hurley Centre. EDiakonia, uKearney wahlanganisa amaKhristu azo zonke izinhlaka ukusebenzela ubulingiswa bomphakathi; kwathi kamuva njengoSihlalo weGandhi Development Trust neDenis Hurley Centre Trust umsebenzi wakhe wasabalala wafaka ayebambisene nabo kuyo yonke imiphakathi yokholo. Nakuba asebenza ngokusondelana nabaholi bezenkolo, uKearney wayengenaso isikhundla esisemthethweni njengelungu labefundisi abagcotshiwe kodwa wasebenza iminyaka eyishumi nohlelo lokholo lwamaKhatholika, iMarist Brothers. Ucwaningo lusukela emqulwinimlando yakhe uKearney, imiqulumlando yezinhlangano ayehlobene nazo, nezinhlolokhono nabalingani bakhe abangama-72, abangani namalungu omndeni emashumininyaka amaningi. Imiqulu yaseVatican II icashunwe kakhulu nemibhalo yongoti bezenkolo yeqophelo lesibili yesimanje (lapho okuvuma khona okube ngeyase-Afrika). Ucwaningo luhlose ukukhombisa ukuthi ubufundisi bukaKearney kwakhiwa yiSecond Vetican Council (1962-65) lapho +Hurley owayengumbambiqhaza oqavile. Kuqakulwa ukuthi impilo kaKearney yayisibonelo sezinye zezindlela ezintsha zokuba yiSonto okwakukhuthazwa nguMkhandlu (+Hurley): kusetshenzwa namanye amaKhrestu (Unitatis Redintegratio), ukuhlonipha ezinye izinkolo (Nostra Aetate), ukuchaza iqhaza labantu phaqa (Apostolicam Actuositatem), ukuvikela amalungelo abantu (Dignitatis Humanae), ukuphendula ekuhluphekeni komhlaba (Gaudium et Spes). Ngenkathi sigubha izinga uKearney amela ngalo iVatican ll, ucwaningo lukhombisa izinga lokhu okwase kukhule ngalo emva kwesikhathi, futhi kuphinde kugqamise izindlela uKearney aphinda wagubeka kuzo. Naphezu-ke, luphetha ngokuthi uyimodeli emqoka yezishoshovu zobuKhrestu zanamuhla. Izengezelo zihlola izindikimba ezelekiwe nezinobuhlobo njengokuxhumana kuka +Hurley kuMahatma Gandhi nesimo sika +Hurley njengomfundisi ongowezombusazwe. UKearney wayephinde abe ngumbhali osebhale kakhulu kubalwa nombhalo webhayografi owadla ubhedu ka +Hurley (Kearney, G Paddy. Guardian of the Light, Pietermaritzburg: UKZN, 2009); wahlonishwa ngeziqu zobudokotela yiNyuvesi yaKwaZulu-Natal.
The forms of colonial Christianity and Zambian cultures in contemporary Zambia.
(2022) Mwampulo, Yonah.; Siwila, Lilian Cheelo.
This study examined the influence of PEMS and LMS on the Bemba and Lozi cultures in contemporary Zambia using the theories of relative ontology alongside coloniality. The theories above underpinned the desktop and archival research methods that were qualitative and non-empirical in nature. The study holds that the PEMS and LMS as mission bodies represented a particular form of colonial Christianity which influenced the indigenous education systems, moral norms, and the liturgy in the missionary establishments within the Barotseland and Bembaland. It has been argued that PEMS and LMS influence on the Lozi and Bemba cultures has positively and negatively affected their people. The positive contribution of the forms of colonial Christianity was the repudiation of the boiling water test and the killing of twins in most African cultures. However, the negative influence of the missional activities on indigenous rituals was the denunciation of all forms of sexual cleansing as pagan and barbaric. Furthermore, the findings showed that missional education via missional schools eroded the indigenous knowledge systems of the Lozi and Bemba people. The study argued that the new faith systems punctured the indigenous knowledge systems based on the cosmological worldviews alongside the new episteme of the LMS and PEMS. The study further argues that the indigenous knowledge systems in indigenous moral norms, education, and liturgy provided the vital knowledge tools that enabled the Lozi and Bemba to navigate their way through a maze of contestations of decoloniality in contemporary Zambia. The study acknowledges that the Lozi and Bemba cultures can exist within the context of Christianity and maintain their uniqueness as places of doing theology, moral norms, and liturgy in the context of think-feel experiences. The study notes that cultural practices such as initiation ceremonies and rituals such as imbusa should be incorporated into Christian teachings because they believed them to be life-affirming rituals to teach young people to mature into responsible adults. In addition, when applied to practical theology and missiology, reviving indigenous knowledge systems of the Lozi and Bemba would provide the locus of inspiration in teaching young people about Biblical Christian values and moral norms. The findings revealed that missional liturgy could only be meaningful if it relates to the indigenous people’s everyday experiences.
The role of men and masculinities in mitigating child marriage: a case of Mashonaland central province, Zimbabwe=Indima yamadoda kanye nobudoda ekunciphiseni umshado wezingane: kubhekwa isifundazwe esiphakathi saMashonaland, eZimbabwe.
(2023) Nkoma, Elizabeth.; Siwila, Lilian Cheelo.
Abstract Practices like the role of men and masculinities in mitigating child marriage remain an obstacle to the full achievement of better strategies to combat child marriage in Mashonaland Central. The study used redemptive masculinity theory to assess the relevance of the role of men and masculinities in mitigating child marriage. This study was qualitative empirical research where data was generated from both fieldwork and secondary sources in the form of books and journals. The study found out that low male involvement contributes much towards trapping girls and young women and their families in a cycle of poverty. It also contributes to psychological and emotional consequences of early pregnancy which presents significant health risks for girls including obstetric fistula, higher child deaths and unsafe abortion, violence and poor education made most of the girls powerless and victims of gender-based violence. The study concluded that the role of men and masculinity is relevant in mitigating child marriage in Mashonaland Central, because women’s concerns are also men’s concerns, so men play a pivotal role in mitigating child marriage, despite some inequalities and many other cultural and religious factors that were noted in the study. IQOQA Imikhuba efana neqhaza labesilisa kanye nabesilisa ekunciphiseni ukuganana kwabantwana kusalokhu kuyisithiyo ekufezweni okupheleleyo kwamasu angcono okulwa nokuganana kwabantwana eMashonaland Central. Ucwaningo lusebenzise i-redemptive masculinity theory ukuhlola ukubaluleka kweqhaza lamadoda nabesilisa ekunciphiseni umshado wezingane. Lolu cwaningo beluwucwaningo lwekhwalithethivu lapho idatha yenziwa khona kokubili emsebenzini wasenkundleni kanye nemithombo yesibili ngendlela yezincwadi namajenali. Ucwaningo luthole ukuthi ukubamba iqhaza okuphansi kwabesilisa kunomthelela omkhulu ekucupheni amantombazane nabesifazane abasebasha kanye nemindeni yabo emjikelezweni wobumpofu. Kuphinde kube nomthelela emiphumeleni engokwengqondo kanye nemizwelo yokukhulelwa usemncane ebeka engcupheni enkulu yezempilo amantombazane okuhlanganisa ne-obstetric fistula, ukufa kwezingane eziphakeme kanye nokuhushulwa kwezisu okungaphephile, udlame kanye nemfundo ephansi kwenza iningi lamantombazane lingabi namandla kanye nezisulu zodlame olusekelwe ebulilini. Ucwaningo luphethe ngokuthi indima yabesilisa kanye nobudoda ibalulekile ekunciphiseni ukuganana kwezingane eMaphakathi neMashonaland, ngoba ukukhathazeka kwabesifazane kuyinkinga yabesilisa, ngakho abesilisa baneqhaza elikhulu ekunciphiseni ukuganana kwezingane, nakuba kukhona ukungalingani nokunye okuningi kwamasiko nenkolo okwaphawulwa ocwaningweni.

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