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This book investigates the substantial and growing contribution which African Independent and Pentecostal Churches are making to sustainable development in all its manifold forms. Moreover, this volume seeks to elucidate how these churches reshape the very notion of sustainable development and contribute to the decolonisation of development. Fostering both overarching and comparative perspectives, the book includes chapters on West Africa (Nigeria, Ghana, and Burkina Faso) and Southern Africa (Zimbabwe and South Africa). It aims to open up a subfield focused on African Initiated Christianity within the religion and development discourse, substantially broadening the scope of the existing literature. Written predominantly by scholars from the African continent, the chapters in this volume illuminate potentials and perspectives of African Initiated Christianity, combining theoretical contributions, essays by renowned church leaders, and case studies focusing on particular churches or regional contexts. While the contributions in this book focus on the African continent, the notion of development underlying the concept of the volume is deliberately wide and multidimensional, covering economic, social, ecological, political, and cultural dimensions. Therefore, the book will be useful for the community of scholars interested in religion and development as well as researchers within African studies, anthropology, development studies, political science, religious studies, sociology of religion, and theology. It will also be a key resource for development policymakers and practitioners.
This volume reveals how religion interfaces with inequality in different African contexts. Some contributors undertake detailed analyses of how religion creates (and justifies) different forms of inequality that holds back individuals, groups and communities across the continent from flourishing, while others show how religion can also mitigate inequality in Africa. Topics addressed include gender inequality, economic inequality, disability, ageism and religious homophobia. Specifically focusing on the United Nation's Sustainable Development Goal 10 to reduce inequality within and among countries, this book highlights the extent to which Africa's 'notoriously religious' identity needs to be taken into account in discourses on development.
This handbook fills a large gap in the current knowledge about the critical role of Africa in the changing global order. By connecting the past, present, and future in a continuum that shows the paradox of existence for over one billion people, the book underlines the centrality of the African continent to global knowledge production, the global economy, global security, and global creativity. Bringing together perspectives from top Africa scholars, it actively dispels myths of the continent as just a passive recipient of external influences, presenting instead an image of an active global agent that astutely projects soft power. Unlike previous handbooks, this book offers an eclectic mix of historical, contemporary, and interdisciplinary approaches that allow for a more holistic view of the many aspects of Africa’s relations with the world.
African Pentecostal Theology: Modality, Disciplinarity, and Decoloniality explores research methodology, theological disciplines, and contextualization as important aspects in the process of studying Pentecostal theology in an African context. Mookgo Solomon Kgatle outlines different data collection and data analysis methods, including the skills of interpreting and presenting research findings in a responsible manner. This book illustrates that Pentecostal theology, given its pneumatological approach, goes beyond conventional theological disciplines in transdisciplinary research. The development of knowledge in African Pentecostal Theology should recognize African Indigenous Knowledge Systems (AIKS), African oral and traditional cultures, and African indigenous languages to be relevant to Africans. Pentecostal theologians from different theological disciplines in Africa and globally will find this book a worthwhile read.
Christian Zionism—a movement based on the belief that support of Israel, and Israeli ownership of and residence in Jerusalem, is a prerequisite for Christ’s return—has been a significant substratum within theologies and ecclesiologies of many churches in the US and Europe for centuries. Since the 1970s, US-based Christian Zionism organizations, encouraged by and collaborating with the Israeli government, have used a significant amount of resources to spread the movement into other regions of the world, including Africa. In many African countries, Christian Zionism combines perniciously with Prosperity Gospel preaching, interpreting Genesis 12:3 as a divine map to gain blessings—material and otherwise—through complete and uncritical support for the modern-day State of Israel. Many African governments have come to understand that this support is lucrative--and coercive. African officials working with Israel learn that openly supporting Palestine will result in their partnerships with Israel being discontinued. Contributors to this interdisciplinary volume analyze the meaning and ramifications of the emergence of Christian Zionist ideologies in Africa and its churches, in interfaith work, in politics, in law, and in the use and abuse of power between peoples of different races, histories, economic strength, and influence on the international stage.
These papers, from the annual Summer/Spring School of the IRTG, revolve around the theme of “troubling the social”, exploring the complex relationships between religion, social worlds and transformation from the vantage point of the postcolony—not so much as a geographical location, but rather as a way to understand the world. The contributions examine the coloniality inherent within the academic enterprises related to religion, but also what, how, and why religious experiences, worldviews and engagements count as knowledge and the implications this has for understanding, examining, and activating social transformation processes. Processes of transformation have been prominent within the continent in the last decade and still animate crucial debates and knowledge production. In these, religion has figured paradoxically as the “blind spot” or occupied a default and marginal position. However, religion participates, through a complex assemblage of practices, subjectivities and meaning-making processes, in the creation of social worlds, social imagination and social transformations. They also explore how the decolonial renaissance is troubling the social and epistemic origins of religion and the social sciences, as well as its imagined relation to social transformation. Contributors are from Southern Africa and Germany, societies with histories of colonialism and segregation, both of which have experienced postcolonial transformations to the social fabric of their societies, and both have increasingly seen calls also for critical research on coloniality, religion and social transformation.
Six chapters include: A General Overview of Professional Ethics; The Legal Profession and the Kenyan System; Advocate-Client Relationship; Unqualified Persons Acting as Advocates; Remuneration of Advocates; Professional Misconduct and offenses by Advocates.
Despite the current impressive numerical growth of Pentecostal-Charismatic Christianity in Africa, there remain some concerns about the extent to which the church is making the desired impact in the public space. As the church grows numerically, the African continent is ironically plagued with many regrettable stories of corruption, bad governance, sexual abuse, gender discrimination and perversion, environmental degradation, robbery, economic crisis (leading to poverty and hunger), wars, and other social vices. This paradoxical increase in vices, alongside the demographic growth of the Christian population on the continent, has caused many to question the social impact of African Christianity. Re-Visioning African Pentecostal-Charismatic Ecclesiology in the Public Sphere is a response to these observations. The contributors to this volume, who are made up of seasoned academics (theological educators and missiologists) and mission practitioners, have engaged the subject from multidisciplinary perspectives, highlighting significant contributions of African Pentecostalism while pointing out critical areas for urgent attention. The volume is intended to stimulate conversations around the church’s mandate of influencing the public sphere as an agent of social transformation.
This book is an interdisciplinary study of the relationship between prophecy and politics in South African Pentecostalism. The role and the power of prophecy in enhancing the presence of politicians in the church square are unpacked through historical examples, as well as case studies of contemporary prophets. Solomon Kgatle argues that the influence of prophecy in politics has the potential to weaken the prophetic voice of the church in general and the Pentecostal movement in particular. He proposes a Pentecostal political theology of prophecy. This theology is developed by taking into cognizance the theoretical and theological frameworks of prophetic imagination and pneumatological imagination. In addition, this theology seeks a balance between prophecy and power and prophecy and sovereignty.
This book explores the links between religion, states, social welfare and social change in Sub-Saharan Africa and South Asia. Building on the author’s previous analysis of how religious beliefs, practices and values influence social behaviour and relationships, especially within families, this book focuses on the organisational characteristics of religions and societies. The book considers how Muslim, Christian, Hindu and Buddhist organisations working in different contexts express the religious values of charity and compassion in practical activities to improve social welfare. Drawing on extensive empirical research, the book maps the organisations involved, identifying the factors that explain their choice of activities, sources of funding and modes of organisation, and highlighting similarities and differences between the religious traditions. It considers the involvement of religious actors in school-level education, as well as in international humanitarian relief and reconstruction, and addresses the claim that religious organisations have distinctive features that give them comparative advantages. Finally, the book reviews research on the roles of religious values and organisations in resisting or promoting social change, focusing on women’s movements, especially their campaigns for changes in family law, and the quest for social and legal recognition for sexual and gender minorities. The book’s wide coverage of two subcontinents in the Global South and several important religious traditions will be of interest to researchers and students in the fields of sociology, international development, religious studies, anthropology and area studies, as well as to those engaged in policy and action who are looking to improve their understanding of the complex social, cultural, political and religious contexts in which they work.