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Christianity as a world view
What is a worldview as it relates to religion
Christianity as a world view
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Kuona, An African Perspective on Religions: J.N.K. Mugambi's Contribution
ABSTRACT: Kuona is a Shona (one of Zimbabwe’s major languages) verb meaning "to see." In poetic constructions, it is often used as an ocular metaphor meaning insight or understanding. This ocular metaphor can be used to describe Mugambi’s assessment of the exclusivistic claims one often encounters in the Abrahamic religions. Such claims often arise from a strongly held belief that the adherent is one of God’s chosen. Mugambi has emerged as one of the most articulate philosophical theologians in the African continent. His reflections, ubiquitous in classrooms on the continent, deserve a much broader audience. My paper seeks to introduce Mugambi’s perspective on religion. Part of Mugambi’s project has been to make an assessment of this notion of chosenness in the Abrahamic religions. He does so particularly with reference to the relationship between Christianity and the African religious heritage.
Kuona is a Shona (one of Zimbabwe's major languages) verb meaning to see. In poetic constructions it is often used as an ocular metaphor meaning insight or understanding. This ocular metaphor, it seems to me, can be used to describe Mugambi's assessment of the exclusivistic claims one often encounters in the Abrahamic religions. "Only those who believe as we do have any hope of an eternity with God." "We are the ones destined or predestined for heaven." These and such claims often arise from a strongly held belief that the adherent is one of God's chosen ones. Part of Mugambi's project has been to make an assessment of this notion of chosenness in the Abrahamic religions. He does so particularly with reference to the relationship between Christianity and the...
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...on mark on the Mosaic religions, Mugambi proceeds to suggest that other religious traditions may be propounding perspectives closer to the divine ideal. He assesses he religions of the Orient — especially Buddhism — as being immensely tolerant and respectful of the humanity and integrity of others. The African religious heritage, he finds to be also inclusive rather than exclusive. Realizing that his challenge is bound to evoke a charge of Universalism on the part of many evangelical Christians in the North Atlantic areas, Mugambi contends that his insights are not such as to bring shame on those who accept them. He declares that when Christians of non-EuroAmerican cultures seek a synthesis of the Christian faith with their own heritage, a charge of universalism may after all turn out to be a virtue rather than a vice. In the final analysis God is the final arbiter.
Hodgson has been working in Tanzania for 20 years, since 1985. She first worked in the Catholic Diocese of Arusha in the Arusha Diocese Development Office and later taught at Oldonyo Sambu Junior Seminary. She worked with Maasai in a religious context and so was led to her research. She wrote her book “The Church of Women” after noticing the gendered differences in evangelization. In her book Hodgson first addresses the history of Maasai religious practices. Women were imperative to most religious ritual and even nonritual practices. Their God was often referred to with female pronouns, though a certain level of gender fluidness was apparent. She then chronicles the history of the Congregation of the Holy Spirit, or Spiritans, in Tanzania. She interviews three American missionaries who worked with the Maasai in three different time periods. With the interviews Hodgson comprises the history of the approaches taken to evangelize the Maasai. She uses the next two chapters to compare men and women’s responses to the missionaries, following three communities. She ends the book with an exploration of this new Maasai Catholicism, a mix of Maasai and Catholic ritual and spiritual practices the Maasai have
Yahweh, B. L. (2013). Jewish and african affairs. In B. Yahweh (Ed.), Jews and the African
Islam is presented in the Epic of Sundiata in a way that encourages listeners to embrace Islam over their indigenous belief systems. The epic accomplishes this by incorporating elements and practices of the indigenous beliefs into Islamic tradition; and by adapting certain Islamic mythology — such as the Jinn — to the existing West African culture. It also asserts the superior power and strength of those who derive their power from Allah and the Jinn, to those whose power is based in ancestral worship and fetishes. Through conflict, adaptation, and tolerance, the Epic of Sundiata presents an accessible version of Islam to the people of the Mali Empire; and promotes the acceptance of this new faith over the indigenous beliefs of the area.
Jarvis, C. (2012). Abdomen. In Physical examination & health assessment (6th ed.). St. Louis, Mo.: Elsevier/Saunders.
Many people spend their whole lives trying to make money and become rich. One imagines a lifestyle where they do not have to work to provide for their families and they can enjoy the finer things in life. Some may go to great lengths to find this source of richness, even if this involves packing up and moving far away. Many people found a way to make this dream of being rich a reality on January 24, 1848. While constructing a sawmill for John Sutter, James W. Marshall discovered gold in the American River. Many people flocked to California in search of the golden treasure and to follow their dream. This was the start of the California Gold Rush. The California Gold Rush was an important part of the history of the United States; it helped to settle the western United States, increased the economy of California, and negatively impacted the Native Americans living in the west.
In a number of African Traditional Religions there exists a varying sense of morality. In Mama Lola author Karen McKarthy Brown states that Vodou morality is a “survival ethic.” Brown goes further and states that morality in Vodou is tailored to the situation and to the specific person or group involved. Brown elaborates by stating that Each spirit has a moral pull, but no one spirit prevails in every situation (Brown pg.242). One of Brown's best explanations of why this is so is because there is no Golden age in the past and no heaven in the future so nothing is valued higher than survival of oneself and the survival of one's group. (Brown pg.242). Furthermore, Vodou is not a religion that promises a dues ex machina (a god that appears and solves a problem). (Brown pg.242). On the other hand, what Vodou does offer is empowerment to fix or do whatever a person wants and allows them to do it for themselves (Brown pg.242). An example of this tailored morality and survival method for women is when they are pregnant, the naming of a father for their child is a part of their strategy (Brown pg.243). Due to Vodou being a religion of survival, it counsels what it must to ensure survival (Brown pg.254). The downside to this lifestyle Brown shares is that it can become brittle and threatened by inner rage (Brown pg.257).
It is appropriate at this conference to address — however narrowly and briefly — an important twentieth-century development in the world's religious life. Advances in scholarship, communication, transportation, and mass education have made the richness of the world's religious heritage accessible to more people than ever before. But this increased accessibility has not strengthened religious belief, but may, in fact, have had the opposite effect. This is because the revolution in accessibility to the world's religious traditions has made more people than ever before aware of the conflicting claims of the world's religions. Of course, each tradition's adherents believe their tradition to be the primary expression of the truth, but there seems to be no obvious "non-partisan" way to determine which tradition has superior credentials. Thus the conflicting claims of competing religious traditions tend to undermine each religion's central claim that it is a vehicle for opening oneself to ultimate reality. One attempt to overcome this problem is provided by "so-called perennial philosophy school," to use the term used by Robert K.
To begin, school meals do not set a solid foundation for children regarding the diet habits they will have for the rest of their lives. For example, they are teaching kids that greasy pizza and corn dogs are a part of a healthy, nutritious diet. One student says, “We think school lunches are healthy because they have all these posters in the cafeteria telling us to eat healthy food and be active; we think the school is doing their part by serving us healthy food too, but they are not” (Jimenez). Not only do children think that this cheap food is a good choice, but schools also think they are benefiting because of how much money they conserve.
Religion plays many key roles in Appiah’s analysis such as their ability to remain in the past for certain events like their seating, a form of celebration, for the king. Even though they are able to live in the past for certain ceremonies, Appiah states that the people of Ghana still live very modern lives, doing simple activities that people of modern nations normally do as well. This can even compare to certain states and cities in the United States where people still live their normal lives but then put it on hold and continue their traditions before continuing their average life. A well-known example of this is the Christmas holidays due to the fact that people put their everyday life on pause for a couple of days in order to celebrate
More than 375,000 nail technicians face possible health hazards everyday (“Health Hazards”). Today’s salons are investing in the latest products. Sanitation is the most important in any salon to prevent disease or injury to cosmetologists and for clients. The ingredients in these hair products are becoming stronger for some clients to handle. Cosmetologists need to understand how to keep ourselves and our clients safe. Tools, implements, and cleaning furniture is the most important. Customers are always going to be coming in and out of the salon. Cosmetologist will not always know who the person is in the salon. Wash and sanitize your hands before and after a client. Wearing personal protective equipment (PPE) will also help prevent disease (Frangie). To prevent disease and bacteria, cosmetologists need to sanitize the tools and furniture before and after they give a service to a client.
Corduan, Winfried. Neighboring Faiths: A Christian Introduction to World Religions. 2nd. Downers Grove: InterVarsity Press, 2012.
... the successful salesman he wanted to become. Katniss and Jim both had to fight for freedom they still may not truly achieve. Even in modern times it seems impossible. Many people are poor, moving nowhere career wise. The American Dream is dead.
Kaduna: Baraka Press, 2004. Magesa, Laurenti. A. African Religion: The Moral Tradition of Abundant Life. Nairobi: Pauline Pub., Africa, 1998. Mbiti, John S. Introduction to African Religion.
The decolonization of Africa, of which the dismantling of apartheid in South Africa is the most recent example, has led to a greater recognition of the wide variety of religions practising on its soil. When confronted with this plurality, and the corresponding plurality of claims to truth or credibility, believers often resort to absolutism. The absolutist evaluates the religious other in view of criteria which violate the self-understanding of the latter. The religious other is thus being colonized by a hegemony (i.e., an enforced homogeneity) of norms and values. This paper deals with an assessment of the faith of others which transcends absolutism without resorting to relativism. More specifically, it aims to show that an African philosophy and way of life called ‘Ubuntu’ (humanness) significantly overlaps with such a ‘decolonized’ assessment of the religious other, and that this assessment can therefore also be explained, motivated or underscored with reference to the concept of Ubuntu.
Imagine entering into a school cafeteria and being seated at any one of the lunch tables. The first thing one may take notice of is the obese or heavier students also seated at the tables. This probably wouldn’t have been nearly as noticeable thirty years ago. Yet, child obesity rates have nearly doubled in thirty years according to the Centers for Disease and prevention Control. Students are making unhealthy meal choices or eating unhealthy foods such as soda pop, candy bars, foods loaded with preservatives, and unhealthy fats. Now, imagine sitting down in the same cafeteria where the students have been educated about healthy food choices. Vending machines had been removed, and parents had made an effort to help their children eat healthy. Due to increasing rates of U.S childhood obesity in the past thirty years, investing in serving healthy meals to school children never sounded so reasonable. The only way we can accomplish our goal is through healthier meals, wiser spending, and getting students to participate.