Doctoral Degrees (Religion and Social Transformation)

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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.
A critical examination of the contribution of African Enterprise's evangelism and social action toward religious and social transformation in Pietermaritzburg, from 1962 to 2015.
(2022) Chibambo, Songelwayo Walter Yesaya.; Moyo, Herbert.
The thesis critically evaluates African Enterprise’s work of evangelism and social action towards religious and social transformation in Pietermaritzburg from its inception in 1962 to 2015. AE’s founder, Michael Cassidy’s parents, had a European origin. The thesis traces personalities and factors that shaped Michael Cassidy’s formative years, including the Billy Graham Evangelistic Association (BGEA) and the Lausanne Congress. Their theologies have had a vital influence on African Enterprise’s theology. The study highlights that BGEA has not entirely positively impacted AE because they tended to prioritise evangelism over social action. Missiologically speaking, the study shows that there cannot be any dichotomy between the two because they complement each other. The study argues that AE would be more effective had AE contextualised to deal with social challenges in PMB. Thus, the fruit of Christian love, evangelism and social action could have thrived in PMB who live in a community. This thesis argues that AE failed because it did not integrate the Biblical principles of proclamation and Diakonia (social praxis). Despite the initial successes it experienced in the past, the most kairos critical challenge of social justice remains unaddressed. Lack of social action in the form of diaconal has militated against processes of social transformation in PMB. The qualitative research study used in-depth interviews and questionnaires to draw data from the 14 participants interviewed, including AE’s founder. Data were coded using the NVivo programme to ascertain the main themes before the data analysis. The thesis’s key findings revealed that AE failed to be an effective catalyst in its mission in PMB. Therefore, AE has become irrelevant and ineffectual in its work to effect transformational change in PMB. The study proposes that AE change from its Western and non-African strategies and methodology to a context-based approach. The thesis recommends that the AE’s leadership and Board rebrand and change in light of its context for purposes of engendering a relevant response to the felt needs of PMB’s people. Secondly, the thesis recommends a deconstruction of warped operating mindsets that do not appreciate African traditions and customs that form the context of the intended audience.
Water theology and religious engagement in interfaith dialogue to mitigate water scarcity in Botshabelo.
(2023) Mapulanga, Michael.; Kumalo, Simangaliso Raymond.
This research project focuses on a quest for an interfaith dialogue on water theology in the context of water scarcity in Botshabelo, a region in the Free State Province of South Africa. Water theology in this study stands for the theology that cares for water and the environment. From 2014, Botshabelo has been affected by water scarcity which has severely affected people in their daily living and religious rituals. The adherents of African Traditional Religion, Christianity and Islam argue that despite the water shortages in Botshabelo, religious leaders have not been vocal in advocating for water conservation. The adherents of religions in Botshabelo claim that the engagement of religious leaders in interfaith dialogue and advocacy for water conservation could assist in mitigating water scarcity in Botshabelo. According to these believers, the absence of advocacy for water conservation by religious leaders signifies the lack of care for nature. This thesis aims at investigating how could the engagement of religious leaders through interfaith dialogue assist in mitigating the crisis of water scarcity in Botshabelo. The thesis assesses the role and the significance of religion in addressing social problems. The study focuses on three major religions in Botshabelo, namely; African Traditional Religion, Christianity and Islam to obtain the wide views and responses about their engagement in multifaith dialogue to conserve water in Botshabelo. It is also a finding of this study that even though religious leaders are willing to discuss the problem of water scarcity, they lack the tools and approaches which could be provided by interfaith dialogue. Furthermore, it is a finding of the study that water scarcity is due to the failure of the society to take responsibility for water conservation. While recognizing the contributions of the available scholarship on the aspect of water scarcity in South Africa, this study proposes a care for water which is called in this thesis as a theology of water informed by an interfaith dialogue theory of Michael Fitzgerald (2000) and Hans Küng (2004).
Unmasking Christian women survivor voices against gender-based violence: a pursuit for a feminist liberative pastoral care praxis for married women in the Anglican Church of Southern Africa.
(2022) Dlamini, Nokulunga Zamantshali Portia.; Van der Walt, Charlene.
Gender-based violence is a global pandemic and Christian women face the unthinkable suffering and psycho-emotional trauma in their Christian homes. Traditional culture and practices are key agents of gender-based violence. Religion is another collaborator that perpetuates gender oppression and violence. Toxic theologies are implicated as sexist and patriarchal institutes that fuel injustices that harm more than cure as its women congregants suffer in shame and silence. The skewed biblical translations, and the language of submission and male dominance among many theologies have caused much harm. These toxic narratives are further bolstered in families at the wider society, where sociocultural practices such as ilobolo have created a climate of abuse as women are treated as chattel. Accordingly, patriarchy remains a contentious issue. The study employs Mercy Amba Oduyoye’s, African Women Theology as a theoretical lens since it intersects gender, where culture and religion surface as gender inequality and oppression which manifests as violent abuse, suffering, and psycho-emotional trauma in the home. This research study presents data collection from eleven (11) narratives of women survivors, who weave their embodied lived experiences of domestic and gender-based violence. These narratives explicate how and why African Christian women suffer from pathologies of culture and religion within marriage and how it distorts women’s identities and personhood. The latter part of data collection is embodied on focus group discussions and visual maps that shape pastoral care guidelines inspiring the Anglican Church of Southern Church in the Diocese of Natal to theologize differently. As part of incarnating faith communities such that women heal and flourish, the study explores a pastoral theological reflection tool/resource synonymous with pastoral guidelines aiding African women to participate in their own journey of healing within the Anglican communion. The pastoral praxis explored in here envisions non-patriarchal safe spaces beyond the Anglican Church norm and beyond the traditional theological resources for the affected to vent their feelings and frustrations about their experiences of exploitation and oppression outside of hierarchical borders. Their narratives created a space for vulnerability, recognition, and healing as, mechanisms that lead to restorative justice and emancipation, enabling women to flourish.
Pastoral critique of the Catholic social teaching and its impact on ecological justice among the Tonga people in Binga district of Zimbabwe.
(2020) Mirirayi, Knowledge.; Moyo, Herbert.
The study focused on reviewing and judging the value of the Catholic Social Teaching (CST) and its notion on ecological justice among the Tonga people of Binga District in Zimbabwe. The CST is a key principal theory which provided the study with the pastoral lens. As a principal theory, it then ostensibly and robustly demands the retrieval and promotion of social justice among the Tonga people as a means of emancipating them from environmental genocide. It demands fair distribution and equal participation of the Tonga irrespective of gender, ethnicity and class. The theory equipped the research with techniques to show how the Catholic Church and social institutions should interfere in Tonga people’s complexities. The CST theory was used to expose, remedy, and then recommend filling of a gap of knowledge by using a holistic approach and multi-pronged approach through the qualitative research methodology and case study design in data collection and analysis. The study employed the individual in-depth interviews as a technique and tool for interfacing and dialogue with twenty five participants which include the Tonga traditional chiefs, village heads, women, youths, WADCO Chairpersons, the DA of Binga, Catholic Priests, key participants from Catholic Commission for Justice and Peace in Zimbabwe (CCJPZ), Caritas, Silveira House and the Basilwizi Trust endeavoring to expose the root causes of their socio-economic realities and find suitable home grown approaches for lasting solutions. This was reinforced by focus group discussions with nine participants to ascertain the causes of their problems and possible solutions to their suffering. The two data collection techniques assisted the research with a full picture of the participants’ perceptions and experiences. The study looked at the reasons behind the isolation of the Tonga people in the pre-and post-colonial era. Some other factors revolve around the construction of the Kariba Dam in 1957 and its aftermath, namely, the forcible relocation, involuntary resettlement, the introduction of new policies to access water and animal resources. The research exposed that the exclusion of Tonga people in decision-making processes in all critical community development projects forms the base of their vulnerability. The study could not overlook the status of women and the youths in Tonga communities in Binga. This was done to expose the root cause of their predicaments. After the presentation of data, thematic analysis was employed to analyze data collected from library sources, interviews, and focus group discussions. This enhanced the study to look across the gathered data to establish common themes in order to provide answers to the research questions, and means to enhance the opportunities as well as the abilities of the Tonga people to control and access their natural resources. Amongst other essential factors espoused, the study included effective consultation, engagement and participation. The study also presented summary of findings, conclusions and recommendations for further study.

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