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Faith based orgNisations in zimbabwe
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1.1 BACKGROUND OF STUDY There has been a surge of Faith Based Organisations in Postcolonial Zimbabwe. FBOs have contributed positively to the Zimbabwean society although they have been over looked and little study has been done concerning these organisations, only secular organisations have been well studied and thus unfair on the part of FBOs. FBOs are hinged on a religious backbone in the work that it is involved in unlike Non Governmental Organisations which have no religious attachment to it. Both FBOs and NGOs maybe involved in the same work ie advocacy or Humanitarian assistance but they differ when it comes to religious tie. It is however argued that FBOs are a form of NGOs as they all focus on development and offering assistance whether financial or humanitarian. The need to address the Zimbabwean crisis drove many FBOs to actively participate and engage themselves in matters concerning the country. Organisations like Catholic Commission for Justice and Peace in Zimbabwe, Zimbabwe Council of Churches have been operating in the country before independence but from the late 1990s they were numerous organisations that were formed. The increase can be contributed to the absenteeism of rule of law which these FBOs wanted to put to an end as well as availability of Foreign Donors willing to sponsor developmental and The FBOs like Habakkuk Trust have been engaged in sustainable development projects to help economically people who need help. The organisation which is based in Bulawayo, works closely with communities in Matabeleland in sustainable development (www.habakkuktrust.org) Zimbabwe Christian Alliance (ZCA) was formed by a group of church leaders who felt that the political, economical and social challenges in Zimbab... ... middle of paper ... ... nation building and the impact of their programmes on the people of Zimbabwe. Faith Based Organiations help promoting peace, monitoring human rights abuses and as well as spreading the spirit of love, tolerance and forgiveness and hence worth studying. 1.5 SIGNIFICANCE OF STUDY Theology and religious studies makes it possible investigate the role played by Faith Based organisations in Zimbabwe in dealing with the harsh socio-economic and political climate that existed in Zimbabwe since the year 2000. The researcher is going to put up a challenge among Faith Based Organisations to work together towards a common goal that is to rebuilding Zimbabwe and ensure that there is peace, economic and political development. The findings from the research will help map the way forward for FBOs in helping the common men to have a better life and living conditions
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
There is absolutely no human group which does no react to the changes, disturbing events and crises which the dynamics of history introduce into the physical or cultural context to which the group belongs. Any quick change, an internal or external conflict whatever, produces a crisis. To each crisis, society responds by slowly developing new forms and new means to bring about balance within the limits of the particular cultural group. Sometimes the crises and wounds are so serious that they threaten the vey existence of the group. Their whole existence seems to be on the line. In such a case, the most secret and active forces in their whole culture are mobilized so as to develop adequate means for their liberation. These means are the forces of religious life.
Throughout my ongoing investigation of the interactions between religious values and social behavior, I have become thoroughly intrigued with the role of the institutional church in the realm of social commentary and criticism, as well as political activism. That there is a long standing concept within the church tradition relating to my curiosity is not terribly surprising after just an overview of the language that sociology theory has applied to religious bodies. The role of the church in relation to society is divided into two basic categories of action- that of the “priest,” and that of the “prophet.” (Download a PDF file of a pamphlet eslpaining the terminolgoy of "Priest & Prophet.") The former describes the conserving, nurturing actions of the church towards broader social structures, the latter, criticism and the call to move away from corruption towards righteousness. When acting as prophet in the most extreme sense, the church is considered to be in a time of, what is called, status confessionis - acknowledging a state of social injustice so abhorrent that the church must actively interject its influence into even the secular sphere and demand repentance and reform. Nazism and apartheid in South Africa are the two most often cited examples of church bodies acting in status confessionis (Schuurman 100).
A functioning society seeks to work together in harmony to maintain a state of balance and social equilibrium for the whole. There are thousands of different types of religions in the world. So how do they maintain this ability to function and to keep a society functioning. Not all religions are as harmonious. Berger states there is a crisis of credibility a loss of religious legitimacy and plausibility. Pluralism threatens to rip apart a
The book Things Fall Apart by Chinua Achebe details the account of an African tribal named Okonkwo as his life goes from great to horrible. While this book has many lessons that can be learned, I will be primarily focusing on the effect that Christianity had on the population of the African tribe. While Christianity is a religion of peace, its followers often do not follow this basic tenant. The first missionary, Mr. Brown, practiced compromise and tolerance. His replacement, Mr. Smith, was much more aggressive in his tactics. In Things Fall Apart, Achebe shows through the characterization of Mr. Smith a shameful and harmful look at the spread of Christianity during the British empirical period.
the power of faith are developed and can be used to show the problems in today’s culture.
...atin America, giving hope to those who are or were afraid to let go of the controlling grip of western dominance and showing that the opinions of the south will be more traditionalist and supernatural. I would highly recommend this book to anyone interested in the changing face of Global Christianity. It is clear that a watershed event has occurred, and we are just now becoming aware of this change. Though at times this book was a bit dry and difficult to read but in the end it wasn’t a bad read. The first few chapters I felt overloaded you with information but as I kept reading it slowly dwindle down to analysis, narrative, and application of the information. For Christian readers, I think the value of this book prepares you for the “new world order” so to speak in Christianity as Africa and Latin American decide which direction the church will take.
Africa has served as a place of religious encounter and change. Within Africa there is a unique blend of traditional religion and Western religions such as Islam and Christianity. Even in the modern day, neither traditional nor Western religions have eliminated the other. The religions coexist harmoniously within the African mindset. However, the way these religions coexist is not simply in the blending of the two, but rather in a culture of oscillation. Religious authorities create an environment where polyontology, but not syncreticism can thrive.
During the Western Imperialism era there were many changes made in Africa. One of the major changes that took place was that of religion. Most of the African tribes had their own religion and it was most of the time, polytheistic, with many Gods. When the Europeans came to these villages they brought the religi...
It wasn 't until religious missions began in Africa that it was able to begin to advance as a society, while starting to heal from these past events. According to Nunn, in his paper “Gender and Missionary Influence in Colonial Africa”, evidence shows that the presence of European missionaries was an important factor affecting economic development in many different all over the world, Africa being one of them. The paper examined the long-term impacts of Protestant and Catholic missionary activity during the colonial period on educational attainment, and Nunn provided evidence that Protestant missionary activity had a positive long-term impact on educational attainment in
During the 19th and 20th century, Africa experienced various influences and manipulation from Western colonizers. Westerners emerged with strong intentions to destroy local traditions and establish a solid group of supporters who would accommodate their rule. Religion, being central to all African lives, was the first on the colonizers’ execution list. Evangelists and Missionaries arrived in Africa and infused with the local African community, appearing to be supportive and empathetic towards the natives. Gradually, Africans became brain-washed and started to fall for the cajolery that Westerners had plotted. However, eradicating the beliefs that were had been so deeply rooted in African culture for centuries were not an easy task. Although many radical Africans were tolerant towards the Westerners, conse...
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 central purpose of Beyond Religion is to place emphasis on the inner qualities and values of an individual rather than devoting too much effort on external or material aspects of life. Mankind has endured many challenges since the beginning of time and yet we continue to face many problems. Despite our advances in medical science, technology, education, healthcare, human rights, laws, etc., we still suffer, struggle, and encounter many crisis around the world. Many parts of the world still experience poverty, crime, injustice, inequality, corruption, social, and environmental problems. The book asserts that these problems are a result of neglect of our inner qualities and moral values not just based on religious beliefs but the qualities that we appreciate in others. If each individual would take a moment and focus on developing his or her inner qualities and moral values such as integrity, compassion, generosity, forgiveness, tolerance, honesty, patience, kindness and so on then the world that we live in would become a better place.
In a functionalistic view religion provides focus and purpose to a society and assists its leadership in controlling the society. In other words it helps society stay on course with the path that its leadership has deems important or suitable. Practicing, praying or preaching a religious belief contributes to the norms of a society, possibly mostly a societies’ mores (Schaefer, 2009). Since religion in itself usually instructs its followers to practice the ideologies of peace and to be submissive to their god and leaders, this helps society be passive on a global level. Many religions that are practiced today are embedded with customs, traditions, an...
The reformation of the Charity Organizations didn’t grant relief themselves however they served as a resource to simplify the transaction of relief to relief applicants by: maintaining relief applicant requests, records of the aid given to them, and referring those worthy or unworthy to the proper agencies (Trattner, 1999). Their goal was to eradicate fraud and duplicity of services while also maintaining efficiency and treating poverty. The charity organization movement intended to treat poverty by enacting “friendly visitors” to look into each case and define the cause of destitution while also watching for overlapping relief. These “friendly visitors” and their investigations were the cornerstone of the Charity Organization Society’s (C.O.S) treatment; granting aid without investigation was like giving medicine without diagnosis (Trattner, 1999).