Doctoral Degrees (Religion and Social Transformation)

Permanent URI for this collectionhttps://hdl.handle.net/10413/16160

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Religion as agency: the impact of curriculum structure and teaching approaches on student learning in introductory religion modules.
(2025) Vencatsamy, Beverly.; Matisonn, Heidi Leigh.
The approach to teaching Religious Studies (RS) in South African higher education has long been shaped by the World Religions Paradigm (WRP), a framework that categorises religious traditions into distinct, albeit often static entities. However, this pedagogical approach has been widely critiqued for its Eurocentric biases, lack of contextual relevance, and reinforcement of essentialist understandings of religion (Smith, 1978; Masuzawa, 2005; Owen, 2011; Fujiwara, 2016; Alberts, 2017). This study critically examines how RS is taught at tertiary level, specifically whether it fosters the students’ ability to engage critically with religious diversity, and explores alternative pedagogical approaches that may enhance and support student learning in a decolonial context. Drawing on the Scholarship of Teaching and Learning (SoTL) and framed within a constructivist pedagogical perspective, this research employs a mixed-methods approach to investigate the impact of different teaching methodologies on student engagement and learning outcomes. A comparative analysis of two consecutive cohorts of students—one taught using the WRP and the other through a thematic approach—highlights the pedagogical limitations of the former and the benefits of contextually relevant, student-centred learning. The study also incorporates insights from academics at various South African universities, examining broader disciplinary trends and the challenges exposed through the process of curriculum transformation within RS. The findings indicate that transitioning from the WRP to a thematic, comparative approach enhances student engagement, critical thinking, and religious literacy by enabling students to contextualise religious traditions within idiosyncratic historical, social, and lived experience frameworks. Moreover, this shift also aligns with broader decolonial imperatives, challenging dominant epistemologies and developing a more inclusive, reflexive, and dynamic study of religion. This study contributes to ongoing debates on curriculum transformation, pedagogical innovation, and the role of SoTL in RS. The study argues that the thematic approach not only facilitates student agency and intellectual growth but also offers a more sustainable and equitable model for teaching religion in South Africa’s diverse and often fragmented educational landscape.
The meaning of healing in the gospel of Mark vs the testimony of Hadebe: a correlation and comparison.
(2024) Thinane, Pheko Matthwes.; Masondo, Sibusiso.
This thesis compares and correlates the function of healing in the Gospel of Mark (8:22–26) and in Gunner (2002:189c–191a). Healing, an important discourse in the Gospel of Mark and regarded as the cornerstone of Shembe’s Church in Gunner (2002), and the growth of Shembe’s church among the African Initiated Churches (AICs), is inclined to have many functions, both literary and symbolic. The type of healing referred to in these two religions are namely the illnesses that affect African people (ukufa kwabantu) and somatisation, an expression of psychological or emotional factors manifesting as physical (somatic) symptoms; stress can cause some people to develop headaches, chest pains, backache, nausea and fatigue, similar to the illnesses researched in the Gospel of Mark. The thesis discourses on this symbolism – particularly in (Mk 8:22–26, exposing its function in the healing narratives. The texts that discuss the cases of illness in the Gospel of Mark are discussed and compared with those found in the AICs from the early twentieth-century isiZulu setting. However, due to the influence of the bible and the African Traditional Religions on the AICs, the study intends to investigate the degree of the presence of these influences in the healing system as per the testimony of Hadebe in Gunner (2002). Similarly, the influence of other healing traditions of the first-century Mediterranean region in the Gospel of Mark is also reviewed. The literature review on the anthropological and socio-cultural illness and traditional healerphysician distinctions leads the discussion to a comparison between Jesus and Shembe as belonging to the same sect in the traditional healers’ enclave, particularly where Jesus is compared to a [Galilean] Shaman. A verse-by-verse exegesis of Mark’s healing of blindness is presented where the similarities between symbolic illness and the characters in other texts in the Gospel are examined. The two-stage attempts of Jesus in healing blindness with saliva and prayer and its symbolic meaning are also debated on. The symbolic nature of the narrative presented in (Mk 8:22- 26) promotes the search for and insight into the comparative significance of the tourniquet, song and dance in the testimony of Hadebe. (Gunner, 2002:189c-191a). A pursuit of the notion of the function of healing, where the healing of the blind man of Bethsaida (Mk 8:22-26) is discussed, compared and correlated with that of Shembe’s healing of Mqhanganyi, a young woman who was bitten by snake in Hadebe’s narrative in Gunner (2002:189c- 191a). The study presents an analysis of the appropriation of Scripture by both Mark and Hadebe, providing the reader with an in-depth understanding of the structure of the work of both authors in relation to their theology. The study concludes with a comparison on the conversion of candidates in both Shembe and Mark churches.
Ujamaa theology and human sexuality in Tanzania: a socio-historical and hermeneutical analysis of Ujamaa literature in the context of same-sex sexuality.
(2024) Magomba, Mote Paulo.; West, Gerald Oakley.
This thesis explores Ujamaa theology in the context of human sexuality, focusing on a sociohistorical and hermeneutical analysis of Ujamaa literature to uncover theological and biblical conceptual resources that could be employed in engagement with contemporary contestation over issues of same-sex sexuality in Tanzania. For a broader understanding of Ujamaa and its socio-historical setting, this study interrogates the pre-colonial history of the land that became Tanzania, spanning back several millennia, which is vital for a better understanding of Tanzanian peoples and their intimate ways of life, colonization and Christianization, the spirit of the Ujamaa movement and the need for liberation from colonization and its aftermath. The study examines same-sex sexuality and explores how eroticism and sexual relationships have been experienced and practiced in Tanzania across time and space. It aims to shed light on aspects of life that were suppressed and silenced by colonial influences and have been neglected by mainstream biblical and theological studies in Tanzania. This study draws from historical texts as well as works by anthropologists, sociologists, medical scientists, and human rights advocates. On one level, it addresses the terminology, concepts, existence, prevalence, socio-cultural attitudes, and representations of same-sex-oriented individuals. On another, it investigates the politics and policies related to same-sex practices, along with religious and cultural discourses surrounding same-sex sexuality in Tanzania There has been a deliberate crackdown on LGBTIQ persons, and countless people with perceived or assumed same-sex sexuality, LGBTIQ activists and allies whose names and stories are unknown, have suffered brutal physical, verbal and spiritual violence in the hands of some religious leaders, families, politicians and the public in Tanzania. The growing intolerance and violence against same-sex sexuality is foreign to the Tanzanian society of Ujamaa. Equally, denouncement of same-sex sexuality, or even the silence of theologians, is a matter of theological concern that requires interrogation. Hence, this thesis aims, first, to investigate the concept of Ujamaa and analyze its biblicaltheological elements that could inform contemporary discourse on same-sex sexuality. Second, to examine an Ujamaa interpretive approach to scripture and consider its application in the current Tanzanian context regarding same-sex sexuality. Third, to address issues related to same-sex sexuality, especially violence against LGBTIQ individuals, by utilizing theological insights from Ujamaa theology; and fourth, bring Ujamaa liberation theology into dialogue with present-day concerns surrounding same-sex sexuality, contributing academically to the theologically underresearched field of human sexuality in Tanzania. Lastly, the study proposes Contextual Bible Study (CBS) on Genesis 18-19 and Galatians 3:26-28 respectively, as theological praxis for an inclusive Ujamaa theology that integrates issues of samesex sexuality through the CBS process, fostering a transformative and prophetic public theology that practically engages with the lived realities of LGBTIQ individuals in Tanzania.
An exploration of the role of the Zimbabwe heads of christian denomination's Kairos theology on general elections.
(2024) Yesaya, Priviledge.; Siwila, Lilian Cheelo.
This study interrogates the multifaceted phenomenon of electoral violence in Zimbabwe, particularly within the context of the theological responses of the Zimbabwe Heads of Christian Denominations (ZHOCD). Anchored in a historical narrative of political violence that began in the colonial era [i.e. political violence following the 1965 Unilateral Declaration of Independence and war of independence] and was adopted by independent Zimbabwe for use in contemporary electoral practices [i.e. marked by euphoria (1980-1990); decline (1990-2000); crisis (2000-2010); hope (2010-2020); skepticism (2020- 2017-2025)]. The struggle for independence is referred to by Kriger as a struggle within struggles, leading to persistent escalation of violence since 1965, and later in 1980, re-assigned into the electoral landscape. Zimbabwe, a republic since 1965, professes to have a predominance of Christianity at 85% (Zimbabwe Demography and Health Survey, 2015). Nonetheless, the escalating cases of electoral violence cast doubt on the accuracy of the claim. If that's the case, then who is violating, and who is being violated during electoral disputes? There is a conspicuous gap in the scholarly discourse regarding religious institutions' engagements, particularly the ZHOCD, in addressing election-related violence, as highlighted by scholars such as Ndlovu-Gatsheni, Kriger, and Dube, among others, who have all examined the intricate dynamics of political conflict and its implications in Zimbabwe. While extant literature has extensively documented the political underpinnings and socioeconomic ramifications of electoral conflict in Zimbabwe, there is a notable amount of work that examines how churches can respond to these crises. The Christian demography is justification enough for the church’s involvement, but its theology, which is expected to guide how members ought to behave in a political context, has been found wanting, raising questions on the type of Kairos theology the ZHOCD must offer on electoral violence. The study posits that the ZHOCD and its constituent bodies have considerably influenced the electoral landscape of Zimbabwe through vigils, pastoral letters, and joint publications like the Zimbabwe We Want (2006) and The Elections We Want (2023). These communiques and documents emphasize on peace, dialogue, justice, and reconciliation to counter the prevailing culture of violence during electoral cycles. Utilizing a literature-based methodology, the research synthesizes various theological perspectives and strategic analysis of the ZHOCD’s previous engagements during pivotal electoral moments in Zimbabwe’s history [i.e. 2000/2 and 2005/8/9]. The study uses the Kairos principles in public theology that advocate for grassroots engagement and active participation in electoral discourses. The use of ZHOCD in transformative dialogues with political parties, electoral administrators, home affairs (especially the police and prison service), chiefs and church leaders to promote peaceful electoral contests at grassroots levels is of particular interest for this study. Thus, the study, given the ZHOCD’s national vision in the ZWWD (2006), the EWWD (2023), and the recent publication on Ecumenical Christianity (2024), aims to elucidate more actionable pathways for the ZHOCD to engage with political parties in Zimbabwe to minimize violent practices during elections. Ultimately, the study proposes the Kairos election theory as a sustainable theory for election violence in Zimbabwe.
Towards a feminist theology of (in)-decent work in the context of human trafficking and migration: journeying with economic migrant women in India in their struggle for a life of dignity
(2023) Das, Sanjana.; West, Gerald Oakley.
The objective of this research is to work towards developing a feminist theology of trafficked dignity and (in)-decent work, trying to seek answers to the main research question, What are the conceptual components of embodied dignity within contexts of trafficking, female economic migration and indecent work in the informal economy? This dissertation analyses ways in which notions of ‘trafficking’ reconfigure notions of ‘dignity’ and ‘indecent work’ for trafficked and migrant working women. It explores how these conceptual components can contribute to a theology of dignity for the trafficked and decent work for female economic migrants. It further explores the theological/religious dimensions of dignity in the embodied experience of women who have been vulnerable to or have experiences of trafficking. This dissertation explores the broader context of neoliberal globalisation and its intersections with human trafficking, labour migration and gender. It asserts women’s rights to decent work and invites the wider community to be in just solidarity with female economic migrants. This research makes five arguments. First, it argues that an over emphasis on the feminised image of the trafficked with strong anti-prostitution foundations stemming from the abolitionist discourse takes away focus from the structural and systemic inequities that pushes women out from their homelands to migrate in search of work and better life that renders them vulnerable to trafficking and other forms of exploitation. Second, it argues that an over emphasis on trafficked women as passive victims takes away the focus from recognising her agency for taking informed decisions for herself in the recovery phase. A paternalistic approach in the anti-trafficking paradigm can render women to secondary victimisation and exploitation. Third, it argues for creating intentional spaces for dialogues between the dominant groups with strong anti-trafficking and anti-migration foundations and groups that promote women’s agency in her choice of work, including sex work. I contend that in the anti-trafficking paradigm, women’s right to decent work, that includes amongst many other concerns, safe working places, ethical practices, fair wages, provision of social security and health care get less attention in the presence of abolitionist and bureaucratic feminism. Fourth, it argues for the affirmation of dignity and personhood of women as resourceful agents of their empowerment and as economic contributors to their families and governments of the host and home countries. With women sending remittances back home, women’s contribution to their homes and home countries must be recognised and their dignity must be affirmed which gets overshadowed in comparison to their male counterparts. Fifth, this research argues for women’s active participation in the knowledge production process. Having women’s perspective and insights that comes from their lived experiences, is critical to influence policy, development praxis, sociology, theology and praxis. The recognition of women as the best knowers of their social realities and having them as collaborators in research is emphasized and practiced in this research. The knowledge and agency of women from Global South needs to be recognised and affirmed. Decolonising knowledge systems, I argue is necessary in research and academia, to influence development work. This research has taken a preferential option for women in the margins of the society and academia. It has drawn women’s epistemological knowledge and standpoint in the research process within the discipline of liberation biblical hermeneutics. This is process directed research. Much of my emphasis in each chapter is on the research process itself. The research process is as important, perhaps more so, than the research product. At the beginning of each chapter, I reiterate my research process, ensuring that each aspect of my research is understood to be part of an integrated process. With Feminist Standpoint Theory, Intersectional Feminism and Liberation Theology as the core theoretical and theological foundations, this research engages with the scholarly work of post-colonial feminist scholars, theologians and biblical scholars on human trafficking, migration, labour, neoliberal economic globalisation, body, human dignity and solidarity. The methodological foundations are within the discipline of Qualitative Critical Feminist Research paradigm and has engaged in doing Feminist Interviews, Informal Encounters, Focus Group Discussions and Contextual Bible Studies. This dissertation explores the broader context of women from the Global South who in the presence of unjust and inequal systems and structures move out of their homes that could lead to women’s mobility in unsafe passages. I explored the micro and macro factors of women’s economic migration from critical studies on human trafficking and migration from a post-colonial feminist lens. Women’s subjective experiences of their migratory journey informed this research about women’s trafficking and migration experiences. It further informs women’s strategies for resistance, liberation and empowerment. I examined their strategies of survival, sustenance and solidarity in host cities to address injustices and exploitation that they face at workplaces and in the community. To create transformative pathways for a just world, I firmly believe that our collective action must be centred towards being in just solidarity with vulnerable and marginalised populations.
Homophobic hatred and violence in Pietermaritzburg: drawing on faith to establish counter communities of care for black Izitabane women.
(2024) Makhaye, Nandi Michelle.; Van Der Walt, Charlene.
The challenges faced by black Izitabane women, especially in relation to their sexual orientation and their religious beliefs, are significant. The compatibility of Ubutabane and Christianity has been a topic of debate, with some Christians advocating for coexistence while others view it as contradictory to core Christian principles. Black Izitabane women often experience marginalization and discrimination in various aspects of society. This autoethnographic research, which drew on queer theology and used a qualitative approach, aimed to explore the individual experiences, perspectives, and beliefs of nine black Izitabane women regarding their sexuality and faith. All participants identified as Isitabane and considered themselves devout Christians. The study used purposive sampling to select and invite participants and gathered data through a focus group discussion and individual interviews focusing mainly on the faith, violence, culture, and sexual experiences of black Izitabane women in Pietermaritzburg. Thematic analysis was employed to analyze the data. The findings revealed that the women who were part of this exploration perceived the church as unwelcoming and fellow Christians as judgmental. They faced rejection and isolation in the very place where they expected to be supported. The study suggests that, in post-apartheid South Africa, the church should take a proactive role in advocating for social justice and combatting homophobic hatred and violence, which continues to marginalize black Izitabane women.
Reflections on the experiences of pastoral caregivers in the Evangelical Lutheran church in Zimbabwe-Central diocese during the COVID-19 lockdown restrictions.
(2024) Moyo, Trust.; Moyo, Herbert.
The tragic COVID-19 outbreak from Wuhan, China, prompted governments to enact public health measures to stem the virus's spread after the World Health Organization proclaimed it to be a global pandemic on March 11, 2020. The epidemic had a devastating global impact that forced Governments to implement public health measures to stop the spread of the virus. The COVID-19 lockdown laws prohibited in-person gatherings which traditionally served as the foundation for Christian worship. In order to develop pastoral care strategies for the COVID-19 pandemic and beyond, the main goal of this research study was to reflect in depth on the experiences of pastoral caregivers in the Evangelical Lutheran Church in Zimbabwe-Central Diocese (ELCZ-CD) during the lockdown restrictions. Using qualitative research methodologies, the researcher collected data from forty (40) purposively selected pastoral caregivers. Desktop research was utilized to supplement field research. Moyo’s 2015 pastoral care theology formed the principal underpinning theoretical framework complemented by Martin Luther’s neighborliness care and the indigenous Karanga social philosophy of ukama (related and interrelatedness) propounded by Hungwe and Ndofirepi (2021). Two major findings that emerged were: first, the COVID-19 lockdown restrictions killed the tried and tested physical gathering coping mechanisms of the church. Second, although it posed several social challenges, COVID-19 lockdown restrictions provided opportunities for the church to learn new ways of doing traditional things differently (Moyo, 2016). Recommendations are that the church should embrace technology and invest in the media ministry for effective pastoral care during lockdowns.
Exploring the role of the United Church of Zambia in institutional education in the public space.
(2019) Mwiche-Zulu, Mary.; Kumalo, Raymond Simangaliso.; Siwila, Lillian Cheelo.
This study sought to explore to what extent the United Church of Zambia (here after the UCZ), understands its role in institutional education that is in the public space. The problem of the study was conceptualized in the background formation of the UCZ, in which it inherited an institutional education ministry that is in the public space, and is referred to as its mission schools. Despite the UCZ being in existence since 1965, the preliminary literature search revealed that there is very little, if any, literature that describes the role of the UCZ in institutional education that is in the public space. The study further problematized that what is often described of Church schools to be Christian Education falls short of the theological distinctions in the light of secular philosophies that govern public educational systems. Therefore, the study explored the interpretation of Christian education from a theological, historical and philosophical perspective to locate what the UCZ understands of its role in institutional education. The key question that this study engaged with is: “to what extent does the UCZ understand its role in institutional education that is in the public space?” The key findings of this study can be categorised into three areas; philosophical, theological and in systems theory. The UCZ lacks an institutional philosophy of education that makes its role appear ambiguous in meaning and purpose. This is shown in the understanding of its role as secular and sacred, with the grant aided schools representing the former, and the private schools the latter. In addition, despite its strong background of understanding that education is for evangelism, the trends, patterns and relationship of its education ministry indicate a lack of ethos as it depends so much on the humanistic secular philosophies that determine modern education. This has led me to conclude that the UCZ lacks a defined policy and administrative structure for its education that is in the public space. Therefore, it allows the Church to perpetuate a hegemonic theology of mission in that projects a Eurocentric model of education. As a result, the role of the UCZ is seemingly weak in terms of defining its role- identity and purpose in education that is in the public space. It is much more evident now as this study finds that the UCZ does not have a comprehensive system to manage all its educational ministry.
Reflections on the experiences of pastoral caregivers in the Evangelical Lutheran Church in Zimbabwe-central diocese during the Covid-19 lockdown restrictions.
(2024) Moyo, Trust.; Moyo, Herbert.
The tragic COVID-19 outbreak from Wuhan, China, prompted governments to enact public health measures to stem the virus's spread after the World Health Organization proclaimed it to be a global pandemic on March 11, 2020. The epidemic had a devastating global impact that forced Governments to implement public health measures to stop the spread of the virus. The COVID-19 lockdown laws prohibited in-person gatherings which traditionally served as the foundation for Christian worship. In order to develop pastoral care strategies for the COVID-19 pandemic and beyond, the main goal of this research study was to reflect in depth on the experiences of pastoral caregivers in the Evangelical Lutheran Church in Zimbabwe-Central Diocese (ELCZ-CD) during the lockdown restrictions. Using qualitative research methodologies, the researcher collected data from forty (40) purposively selected pastoral caregivers. Desktop research was utilized to supplement field research. Moyo’s 2015 pastoral care theology formed the principal underpinning theoretical framework complemented by Martin Luther’s neighborliness care and the indigenous Karanga social philosophy of ukama (related and interrelatedness) propounded by Hungwe and Ndofirepi (2021). Two major findings that emerged were: first, the COVID-19 lockdown restrictions killed the tried and tested physical gathering coping mechanisms of the church. Second, although it posed several social challenges, COVID-19 lockdown restrictions provided opportunities for the church to learn new ways of doing traditional things differently (Moyo, 2016). Recommendations are that the church should embrace technology and invest in the media ministry for effective pastoral care during lockdowns.
Catholic social teaching and the critique of Zambia as a Christian state: from 1991 to 2001.
(2024) Mukuka, Dominic Mulenga.; Kumalo, Simangaliso Raymond.; Denis, Philippe Marie Berthe Raoul.; Denis, Philippe Marie Berthe Raoul
This study delves into the complex relationship between Catholic social teaching and Zambia's declaration as a Christian state. It underscores the importance of maintaining the separation of church and state relations while advocating for constructive dialogue, respect for religious freedom, human dignity: the common good: human rights: participation in economic, political, social an cultural life of society: promotion of peace: solidarity and subsidiarity. The research draws on key encyclicals, such as Mater et Magistra, Pacem in Terris, Dignitatis Humanae (a conciliar document), Populorum Progressio, Octogesima Adveniens, and Sollicitudo Rei Socialis, as essential references for critiquing and engaging with the Christian state declaration. These encyclicals address a wide range of religious, social, political, and ethical issues and offer valuable guidance for the Catholic Church. The research methodology employed is characterized by a case study approach, which is well- suited for exploring the 'how' and 'why' questions and is ideal for interpretive paradigm of investigations. This approach allows for a deep examination of the intricate dynamics at play in the interaction between the Catholic social teaching and Christian state declaration. The study's findings emphasize the necessity of fostering a robust dialogue and debate regarding the Christian state declaration. It stresses the significance of maintaining a clear division between the church and the state relations, while encouraging the church to provide constructive criticism and engage with governance processes. This dialogue is crucial for safeguarding religious freedom, human rights, social justice, and the right to participate in governance. Furthermore, the study highlights the profound influence of the Catholic social teaching on various aspects, including the Christian state declaration, church-state relations, governance, and democratic practices in Zambia. To analyze these findings, a conceptual framework was utilized, incorporating philosophical hermeneutical concepts such as the "Fusion of Horizons" and Wirkungsgeschichte (Effect of History) by Gadamer, as well as the hermeneutical foundation of the "Normativity of the Future" by Bieringer and the "Emphatic Dialogue of Church-State models." These conceptual tools are essential components of the interpretive paradigm, which employs specific criteria, like theme categorization, to evaluate research findings. The interpretive assessment method was employed to thoroughly analyze the literature and data collected. This interpretative paradigm aims to understand phenomena from the participants' perspective rather than that of an objective observer, giving precedence to a subjective viewpoint in comprehending the data. On an axiological level, the interpretive paradigm prioritizes relevance over strict rigor. In conclusion, this study offers valuable insights into the dynamic interplay between religion, governance, and societal harmony within the context of Zambia. It underscores the potential for the Catholic social teaching to serve as a guiding influence in the country's democratic practices and emphasizes the importance of respectful and constructive interactions between the church and the state to address contemporary challenges. These findings provide a foundational understanding for scholars and advocates interested in the ongoing discourse regarding the Catholic social teaching and its implications for Christian state declaration, church-state relations and democratic governance in Zambia.
Homophobic hatred and violence in Pietermaritzburg: drawing on faith to establish counter communities of care for black Izitabane women.
(2024) Makhaye, Nandi Michelle.; Van der Walt, Charlene.
The challenges faced by black Izitabane women, especially in relation to their sexual orientation and their religious beliefs, are significant. The compatibility of Ubutabane and Christianity has been a topic of debate, with some Christians advocating for coexistence while others view it as contradictory to core Christian principles. Black Izitabane women often experience marginalization and discrimination in various aspects of society. This autoethnographic research, which drew on queer theology and used a qualitative approach, aimed to explore the individual experiences, perspectives, and beliefs of nine black Izitabane women regarding their sexuality and faith. All participants identified as Isitabane and considered themselves devout Christians. The study used purposive sampling to select and invite participants and gathered data through a focus group discussion and individual interviews focusing mainly on the faith, violence, culture, and sexual experiences of black Izitabane women in Pietermaritzburg. Thematic analysis was employed to analyze the data. The findings revealed that the women who were part of this exploration perceived the church as unwelcoming and fellow Christians as judgmental. They faced rejection and isolation in the very place where they expected to be supported. The study suggests that, in post-apartheid South Africa, the church should take a proactive role in advocating for social justice and combatting homophobic hatred and violence, which continues to marginalize black Izitabane women.
Towards a feminist theology of (in)-decent work in the context of human trafficking and migration: journeying with economic migrant women in India in their struggle for a life of dignity.
(2024) Das, Sanjana.; West, Gerald Oakley.
The objective of this research is to work towards developing a feminist theology of trafficked dignity and (in)-decent work, trying to seek answers to the main research question, What are the conceptual components of embodied dignity within contexts of trafficking, female economic migration and indecent work in the informal economy? This dissertation analyses ways in which notions of ‘trafficking’ reconfigure notions of ‘dignity’ and ‘indecent work’ for trafficked and migrant working women. It explores how these conceptual components can contribute to a theology of dignity for the trafficked and decent work for female economic migrants. It further explores the theological/religious dimensions of dignity in the embodied experience of women who have been vulnerable to or have experiences of trafficking. This dissertation explores the broader context of neoliberal globalisation and its intersections with human trafficking, labour migration and gender. It asserts women’s rights to decent work and invites the wider community to be in just solidarity with female economic migrants. This research makes five arguments. First, it argues that an over-emphasis on the feminised image of the trafficked with strong anti-prostitution foundations stemming from the abolitionist discourse takes away focus from the structural and systemic inequities that pushes women out from their homelands to migrate in search of work and better life that renders them vulnerable to trafficking and other forms of exploitation. Second, it argues that an over emphasis on trafficked women as passive victims takes away the focus from recognising her agency for taking informed decisions for herself in the recovery phase. A paternalistic approach in the anti-trafficking paradigm can render women to secondary victimisation and exploitation. Third, it argues for creating intentional spaces for dialogues between the dominant groups with strong anti-trafficking and anti-migration foundations and groups that promote women’s agency in her choice of work, including sex work. I contend that in the anti-trafficking paradigm, women’s right to decent work, that includes amongst many other concerns, safe working places, ethical practices, fair wages, provision of social security and health care get less attention in the presence of abolitionist and bureaucratic feminism. Fourth, it argues for the affirmation of dignity and personhood of women as resourceful agents of their empowerment and as economic contributors to their families and governments of the host and home countries. With women sending remittances back home, women’s contribution to their homes and home countries must be recognised and their dignity must be affirmed which gets overshadowed in comparison to their male counterparts. Fifth, this research argues for women’s active participation in the knowledge production process. Having women’s perspective and insights that comes from their lived experiences, is critical to influence policy, development praxis, sociology, theology and praxis. The recognition of women as the best knowers of their social realities and having them as collaborators in research is emphasized and practiced in this research. The knowledge and agency of women from Global South needs to be recognised and affirmed. Decolonising knowledge systems, I argue is necessary in research and academia, to influence development work. This research has taken a preferential option for women in the margins of the society and academia. It has drawn women’s epistemological knowledge and standpoint in the research process within the discipline of liberation biblical hermeneutics. This is process directed research. Much of my emphasis in each chapter is on the research process itself. The research process is as important, perhaps more so, than the research product. At the beginning of each chapter, I reiterate my research process, ensuring that each aspect of my research is understood to be part of an integrated process. With Feminist Standpoint Theory, Intersectional Feminism and Liberation Theology as the core theoretical and theological foundations, this research engages with the scholarly work of post-colonial feminist scholars, theologians and biblical scholars on human trafficking, migration, labour, neoliberal economic globalisation, body, human dignity and solidarity. The methodological foundations are within the discipline of Qualitative Critical Feminist Research paradigm and has engaged in doing Feminist Interviews, Informal Encounters, Focus Group Discussions and Contextual Bible Studies. This dissertation explores the broader context of women from the Global South who in the presence of unjust and inequal systems and structures move out of their homes that could lead to women’s mobility in unsafe passages. I explored the micro and macro factors of women’s economic migration from critical studies on human trafficking and migration from a post-colonial feminist lens. Women’s subjective experiences of their migratory journey informed this research about women’s trafficking and migration experiences. It further informs women’s strategies for resistance, liberation and empowerment. I examined their strategies of survival, sustenance and solidarity in host cities to address injustices and exploitation that they face at workplaces and in the community. To create transformative pathways for a just world, I firmly believe that our collective action must be centred towards being in just solidarity with vulnerable and marginalised populations.
A reformed critique of public health policies and practices in KwaZulu-Natal: a case study of Greytown Uniting Reformed Church in southern Africa = Ucwaningo olubuyekeziwe lwezinqubomgomo zezempilo kanye nokwenziwayo kwaZulu-Natali: ucwaningo-simo lwase Greytown Uniting Reformed Church in Southern Afrika.
(2022) Mbatha, Nkosinathi Lawrence.; Kumalo, Simangaliso Raymond.
This study examines the relationship between religion and health. It aims to establish a common framework of strengths, barriers, and recommendations for positive church responses to public health issues in order to inform an improved collaborative strategy between members in the Greytown Uniting Reformed Church in Southern Africa. Many churches are currently successfully involved in community development and empowerment, providing health workers and agencies with support and helping meet tangible needs of the people. In responding to the reformed critique of public health policies and practices in KwaZulu-Natal, this study undertakes a detailed analysis of key areas, namely the prospects and challenges for interchange and partnership between the worldviews guiding action of Reformed theology and public health in KwaZulu-Natal, the public health policies and practices in KZN, the role of Reformed Theology in public health, the opportunities and challenges of public health and reformed theology, a model that can be implemented to shape activities, formations and consequences to strengthen collaboration between public health and reformed theology, and ways the state and the church can collaborate to improve the public health system. The study is rooted in a theoretical framework of the African Religious Health Assets Programme (ARHAP) which has developed a theory to help establish the link that exists between religion and health in healthcare. The conclusions from the ARHAP theoretical framework are engaged in this study to identify tangible and intangible religious health assets and how they contribute to health promotion and care. Iqoqa. Lolu cwaningo luhlola ubudlelwano phakathi kwenkolo nezempilo. Luhlose ukusungula uhlaka oluhambisanayo lwamandla, izihibe kanye nokwenza iziphakamiso emasontweni ukuxazulula kangcono izinkinga zezempilo zemiphakathi ukuze kube nokubambisana kumalunga eGreytown Uniting Reformed Church in Southern Africa. Amasonto okwamanje asakwenza ngempumelelo ukuthuthukisa imiphakathi aseke abasebenzi bezempilo namanxusa ukuhlangabenza nezinkinga ezinqala zomphakathi. Ukubhekana nokugxekwa nezinqubomgomo zezempilo zomphakathi nokwenziwayo KwaZulu-Natali, ucwaningo lusebenzisa amaphuzu anzulu ayisihlanu: ukuhlolisisa lenqubomgomo njengoba kunezenkolo ezibuyekeziwe, ukuhlola ukusebenza kwezinqubomgomo zezempilo nokusebenza kwazo KwaZulu-Natali, ukuhlola umsebenzi wezenkolo ekulekeleleni kwezempilo emphakathini, ukuqoqa indlela yokubona ebuyekeziwe emphakathini ngenqubomgomo yezezempilo nokusebenza kwayo ngenhloso yokuthuthukisa ubudlelwano phakathi kwamasonto noHulumeni ukuthuthukisa ezempilo KwaZulu-Natali. Ucwaningo luzinze ohlakeni lwenjulalwazi ye-African Religious Health Assets Program (ARHAP) ethuthukise injulalwazi ngenhloso yokwakha ukuxhumana phakathi kwezenkolo nezempilo, lokhu-ke kuyingxenye yalolu cwaningo ngenhloso yokuhlonza lokho okwaziwa ngokuphathekayo nokungaphathekiyo nomthelela wakho kwezempilo.
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.
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
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.
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.
Exploring the intersections of gender, religion, and, culture when engaging the Pokot-Turkana conflict in Kenya between 1963 and 2015=Ukuhlola ukuphambana kobulili, inkolo, namasiko lapho kumbandakanyeka ingxabano yasePokot-Turkana eKenya phakathi kuka-1963 no-2015
(2023) Nganga, Daniel Muchungu.; Van der Walt, Charlene.
The Sahel region and East Africa has shown sustained levels of inter-pastoral violent conflicts with associated potential impacts on their livelihoods. One such conflict is the Turkana-Pokot cross-border conflict that has become the norm. Despite disarmament operations initiated by the government of Kenya, peace-building meetings, and workshops led by the Catholic dioceses of Kitale and Lodwar, insecurity in the region continues to prevail. This study explored the intersections of gender, religion, and culture when engaging the Pokot-Turkana conflict in Kenya between 1963 and 2015 and had three objectives: to trace the nature of the conflict along the Pokot-Turkana in general; to interrogate how the Catholic Church has been involved in the conflict management process and how it could enhance its engagement with those affected by the Pokot-Turkana conflict when appropriating an intersectional gender-sensitive paradigm for conflict resolution; and to examine how an intersectional gender-critical analysis of the conflict could contribute to a better understanding of the Pokot-Turkana conflict and possible interventions. The researcher applied a combination of theoretical frameworks in addressing the research questions. They included: Protracted Social Conflict (PSC) theory by Edward Azar (1990) in analyzing the nature and persistence of the Pokot-Turkana conflict, Pankhurst and Pearce's steps in engendering a disciplined framework to address the gender aspect missing in conflict management theory by Azar's PSC, and Kanyoro's feminists' cultural hermeneutics theoretical framework to address the intersection of gender, culture, and religion. Data was collected through random/probability and non-random/non-probability sampling techniques. Under random/probability sampling, cluster and stratified sampling were used, while under non-random/non-probability, purposive sampling was used. Research instruments used in data collection were questionnaires, interview guides, and Focus Group Discussions (FGDs). Data analysis was done manually and presented in tables. The questionnaires, interview guides, and FGDs were qualitatively analyzed. The findings included the Roman Catholic church's role in managing the conflict, the cultural gender roles sustaining the conflict, and the role of culture as a pawn and a resource in conflict management. The research established that the government interventions failed in mitigation efforts due to poor conflict resolution strategies caused by factors not in tandem with the local perceptions, beliefs, expectations, and needs of the affected communities. This study recommends that the Catholic Church and the council of elders develop a common conflict management framework. Peace in the grassroots model by the late bishop Korir was reviewed, enhanced, and recommended. IQOQA Isifunda sase-Sahel kanye neMpumalanga Afrikha sibonise amazinga aqhubekayo ezingxabano zodlame phakathi kwabefundisi nemithelela ehlobene engabakhona ezindleleni zabo zokuziphilisa. Okunye ukungqubuzana okunjalo kwe-Turkana-Pokot okuwela umngcele sekuyinsakavukela. Naphezu kwemikhankaso yokuhlehlisa izikhali eyaqalwa uhulumeni waseKenya, imihlangano yokwakha ukuthula, nezinkundla zokucobelelana ngolwazi eziholwa isifunda-bhishobhi samaKhatholika aseKitale naseLodwar, ukungavikeleki kusaqhubeka kudlondlobala. Lolu cwaningo luhlole ukuphambana kobulili, inkolo, namasiko lapho kudingidwa ingxabano yasePokot-Turkana eKenya phakathi kuka-1963 no-2015 futhi lwalunezinjongo ezintathu: ukulandelela uhlobo lwengxabano e-Pokot-Turkana jikelele; ukuphenya ukuthi iBandla lamaKhatholika libambe iqhaza kanjani ohlelweni lokulawulwa kwezingxabano nokuthi lingathuthukisa kanjani ukusebenzelana kwalo nalabo abathintwe umbango wasePokot-Turkana lapho kusetshenziswa ipharadayimi ephakathi kwezigaba eziwela ubulili ukuze kuxazululwe izingxabano; kanye nokuhlola ukuthi ukuhlaziya okubalulekile kobulili okuphakathi kwezigaba kungaba negalelo kanjani ekuqondeni kangcono ukungqubuzana kwe-Pokot-Turkana kanye nokungenelela okungenzeka. Umcwaningi usebenzise inhlanganisela yezinhlaka zethiyori ekuphenduleni imibuzo yocwaningo. Zihlanganise: Ithiyori ye-Protracted Social Conflict (PSC) ka-Edward Azar ekuhlaziyeni ubunjalo nokuphikelela kwengxabano yase-Pokot-Turkana, izinyathelo zika-Pankhurst kanye no-Pearce ekusunguleni uhlaka olunezigwegwe lokubhekana nesici sobulili esishodayo kuthiyori yokulawulwa kwezingxabano yi-PSC ka-Azar, kanye nohlaka lwethiyori iKanyoro's Feminists' Culture hermeneutics ukubhekana nokuhlangana kobulili, isiko, nenkolo. Idatha iqoqwe ngokusebenzisa amasu amasampula angahleliwe/okungewona okungenzeka. Ngaphansi kwesampula okungahleliwe/okungenzeka, kwasetshenziswa amasampula eqoqo kanye ne-stratified, kuyilapho ngaphansi kokungahleliwe/okungeyona into emathubeni, kwasetshenziswa amasampula enhloso. Amathuluzi ocwaningo asetshenziswe ekuqoqweni kwedatha kwakuyimibuzo, imihlahlandlela yenhlolokhono, kanye Nezingxoxo Zeqembu Eligxilile (FGDs). Ukuhlaziywa kwedatha kwenziwa mathupha futhi kwethulwa kumathebula. Uhlu lwemibuzo, imihlahlandlela yenhlolokhono, nama-FGD ahlaziywa ngokwekhwalithi. Okutholwe kwakuhlanganisa indima yesonto lamaRoma aKhatholika ekulawuleni ukungqubuzana, indima yobulili yamasiko esekela ukungqubuzana, kanye nendima yesiko njengesibambiso kanye nensiza ekulawuleni izingxabano. Ucwaningo lwathola ukuthi ukungenelela kukahulumeni kwehlulekile emizamweni yokunciphisa ngenxa yamasu okuxazulula izingxabano okubangelwa izici ezingahambelani nemibono yendawo, izinkolelo, okulindelekile, kanye nezidingo zemiphakathi ethintekile. Lolu cwaningo luncoma ukuthi iBandla lamaKhatholika kanye nomkhandlu wabadala bakhe uhlaka olufanayo lokulawula ukungqubuzana. Ukuthula emazingeni aphansi kaBishop Korir ongasekho kwabuyekezwa, kwathuthukiswa, futhi kwanconywa.
The forms of colonial Christianity and Zambian cultures in contemporary Zambia.
(2022) Mwampulo, Yonah.; Siwila, Lillian 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.
From clericalism and passivity to conscious stewardship: towards responsible discipleship of the laity of the Catholic Church of Southern Africa.
(2023) Brennan, Vincent.; Rakoczy, Susan Francis.; Moyo, Herbert.
Jesus instructed His followers to love one another as He loved them. He said they should not lord it over each other like the pagans do (cf. Matt.20:25) but to serve each other as He served. The church of the Acts of the Apostles is egalitarian. It is a community of disciples (cf. Acts 2:42-47). It is the Body of Christ (cf. 1 Cor:12). The different functions of different members are not intended to divide but to build unity. By the end of the 1st century, this one Body of Christ had become divided into a privileged, clerical elite and an inferior laity. In 1156, Gratian’s decree said that there are two types of Christians, and in 1906 Pope Pius X said that all Christians are not equal. The Second Vatican Council (1962-1965) spoke of the Church in terms of the Old Testament image of People of God and the Pauline image of the Body of Christ. It says that the Church as Communion had its origin in the Holy Trinity, the ultimate communion of love. The Church is an icon of the Trinity. In that Church, all are equal, all are called to be holy, all share in the one priesthood of Christ, all are responsible for the Church’s mission. The Southern African Catholic Bishops’ Conference (SACBC) embarked on a variety of pastoral programmes to ensure that the Vatican II model of Church would become embedded in the life of the local Church in its thinking and practice. A study of the archives indicated that these met with limited success. This thesis proposes Stewardship as a way to live the Vatican II Community model of Church. God Himself is the Steward of all creation. Man and woman were told to care for this creation in His name (cf. Gen.2:15). As Son of God Jesus is the Sacrament of God’s presence. He gives the Stewardship of God a human face. The Church is the Sacrament of Christ, making Christ present for all time. The Church does not have an option to choose or reject Stewardship. It flows from its nature.

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