Journal articles: 'Zambia – Religion'

1

Sakupapa, Teddy Chalwe. "Ethno-Regionalism, Politics and the Role of Religion in Zambia: Changing Ecumenical Landscapes in a Christian Nation, 2015-2018." Exchange 48, no. 2 (May 2, 2019): 105–26. http://dx.doi.org/10.1163/1572543x-12341517.

Full text

Abstract:

Abstract This contribution explores the interaction between religion and politics in a religiously plural and ethnically multidimensional Zambian context. Given the political salience of both religion and ethnicity in Zambian politics, this research locates an understudied aspect in the discourse on religion and politics in Zambia, namely the multiple relations between religion, ethnicity and politics. It specifically offers a historical-theological analysis of the implications that the political mobilisation of religion has for ecumenism in Zambia since Edgar Chagwa Lungu became the country’s president (2015-2018). Underlining the church-dividing potential of non-theological (doctrinal) factors, the article argues that the ‘political mobilisation of religion’ and the ‘pentecostalisation of Christianity’ in Zambia are reshaping the country’s ecumenical landscapes. Accordingly, this contribution posits the significance of ecumenical consciousness among churches and argues for a contextual ecumenical ecclesiology.

APA, Harvard, Vancouver, ISO, and other styles

2

Prokopenko, Liubov. "Christian Nation in Zambia: from Proclamation to Reset." Uchenie zapiski Instituta Afriki RAN, no. 3 (September 30, 2021): 66–85. http://dx.doi.org/10.31132/2412-5717-2021-56-3-66-85.

Full text

Abstract:

December 2021 marks the 30th anniversary of the proclamation of Zambia a Christian nation. The leader of the Movement for Multi-party Democracy (MMD) party who came to power in 1991, a convinced Christian F. Chiluba, declared Zambia a Christian nation, arguing that Christianity was then professed by more than 70% of the population and that this was supposed to help the country to get rid of corruption and contribute to its prosperity. The article analyzes the reasons of decision to declare Zambia a Christian nation. It is emphasized that political goals prevailed then over religious ones, since the issue of preserving and strengthening power was high on the political agenda of the ruling MMD party. The economic background is also touched upon: as a pragmatic president Chiluba pursued a policy of economic liberalization and counted on financial assistance from Western countries and international donors. The following Christian presidents L. Mwanawasa, R. Banda and M. Sata used limited Christian rhetoric, but they collaborated with the Church with varying degrees of intensity. At the same time, the provision on the Christian nation in the Constitution was preserved. It is noted that the role of the religious factor in politics increased in the early 2010s. The politicization of religion, primarily Christianity, became apparent during the struggle for power led by the leader of the opposition Patriotic Front party Michael Sata, who was supported by some religious leaders. After Edgar Lungu (party Patriotic Front) came to power in 2015, Zambia was re-proclaimed a Christian nation, which was enshrined in the new edition of the 2016 constitution. At the same time, the country began the political rehabilitation of F. Chiluba, who, after leaving the presidency in 2001, was persecuted for corruption. The campaigns for the 2015 presidential elections and for the 2016 general elections have shown the relevance of the discourse on religion and politics in the political process, primarily in its aspect of the multiple relationships between religion, ethnicity and politics. The article shows that the issue of the proclamation of Zambia a Christian nation remains relevant in Zambian society and among African and Western theologians and researchers whose judgments and conclusions are often polar opposite. The author notes that the realities of the socio-political, socio-economic and cultural life in Zambia do not yet indicate the existence of the declared Christian nation. The high level of corruption, poverty, limited rights of some groups of the population do not correspond to Christian ideals and values and have become serious challenges for the modern Zambian society. The article emphasizes that, unlike a number of other countries south of the Sahara, where competition between Christianity and Islam has intensified in recent years, leading, among other things, to bloody conflicts, Zambia survives this conflict along the axis of competition between different directions of Christianity. The ruling PF’s manifesto for the August 2021 general election contains Christian rhetoric. The document states the PF’s commitment to partnership with the Church, which it recognizes as a key partner in the conversion of Zambians into a Christian nation. Further peaceful development of Zambia depends on a balanced internal policy of the authorities aimed at solving complex socio-economic problems in cooperation with representatives of all religions and their confessions.

APA, Harvard, Vancouver, ISO, and other styles

3

Sugishita, Kaori. "Traditional Medicine, Biomedicine and Christianity in Modern Zambia." Africa 79, no. 3 (August 2009): 435–54. http://dx.doi.org/10.3366/e0001972009000904.

Full text

Abstract:

The World Health Organization has recognized ‘traditional medicine’ as ade factoand economical substitute for biomedicine in the developing world. Accordingly, the Zambian government aims to integrate ‘traditional healers’, locally known asng'anga, with their biomedical counterparts in a national health care system. Hence, on the one hand,ng'angaelaborate their practice into ‘herbalism’, which could meet scientific standards and fit into the scope of biomedicine. On the other hand, they continue to deal with affliction by positing the existence of occult agents, such as witchcraft and spirits, at the risk of being criticized for exploiting indigenous beliefs. As a result, manyng'angaassociate themselves with Christianity, the national religion of Zambia, which serves as an official domain of the occult where they take refuge from biomedical rationalization. However, conventional churches, the government and health authorities do not approve of the link between Christianity and traditional medicine; henceng'angaas traditional healers are marginalized in modern, Christian Zambia. Being thus dissociated from the national religion,ng'angaare officially confined to the periphery of national health care, where they submit to the primacy of biomedicine and the workings of state power.

APA, Harvard, Vancouver, ISO, and other styles

4

Klinken, Adriaan van. "Homosexuality, Politics and Pentecostal Nationalism in Zambia." Studies in World Christianity 20, no. 3 (December 2014): 259–81. http://dx.doi.org/10.3366/swc.2014.0095.

Full text

Abstract:

Building upon debates about the politics of nationalism and sexuality in post-colonial Africa, this article highlights the role of religion in shaping nationalist ideologies that seek to regulate homosexuality. It specifically focuses on Pentecostal Christianity in Zambia, where the constitutional declaration of Zambia as a Christian nation has given rise to a form of ‘Pentecostal nationalism’ in which homosexuality is considered to be a threat to the purity of the nation and is associated with the Devil. The article offers an analysis of recent Zambian public debates about homosexuality, focusing on the ways in which the ‘Christian nation’ argument is deployed, primarily in a discourse of anti-homonationalism, but also by a few recent dissident voices. The latter prevent Zambia, and Christianity, from accruing a monolithic depiction as homophobic. Showing that the Zambian case presents a mobilisation against homosexuality that is profoundly shaped by the local configuration in which Christianity defines national identity – and in which Pentecostal-Christian moral concerns and theo-political imaginations shape public debates and politics – the article nuances arguments that explain African controversies regarding homosexuality in terms of exported American culture wars, proposing an alternative reading of these controversies as emerging from conflicting visions of modernity in Africa.1

APA, Harvard, Vancouver, ISO, and other styles

5

MacGaffey, Wyatt, and Karla Poewe. "Religion, Kinship and Economy in Luapula, Zambia." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 26, no. 1 (1992): 168. http://dx.doi.org/10.2307/485422.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Podolecka, Agnieszka, and Austin M. Cheyeka. "Ng'angas - Zambian Healers-Diviners and their Relationship with Pentecostal Christianity: The Intermingling of Pre-Christian Beliefs and Christianity." Journal for the Study of Religion 34, no. 2 (January 21, 2021): 1–27. http://dx.doi.org/10.17159/2413-3027/2021/v34n2a7.

Full text

Abstract:

The aim of the article is to establish if pre-Christian beliefs in Zambia are influencing the Pentecostal Christianity, and to establish what the healers-diviners' relationship with different Pentecostal churches is. During field studies undertaken by both authors, it has been established that many Bantu speaking people still believe in some aspects of their native religions, especially in the powers of the ancestral spirits. Christianity is the dominant religion in Zambia, but it is far from homogenous. Apart from world religions like Roman Catholicism and Protestantism, there is a plethora of Pentecostal, Charismatic, and grassroot churches, many of them not immune to ancient spirit veneration. People who are believed to cooperate with spirits are called healers-diviners who are believed to be called to their profession by spirits. A great majority is Christian who combines Christianity with their native beliefs. The field studies in 2021 were sponsored by the Polish National Science Centre (Narodowe Centrum Nauki), Poland, project no. 2017/25/N/HS1/02500.

APA, Harvard, Vancouver, ISO, and other styles

7

Mukuka, Bridget N. M. "Rethinking land and religion." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 1, no. 1 (August 3, 2020): 1–15. http://dx.doi.org/10.35544/jjeoshs.v1i1.21.

Full text

Abstract:

This article is a by-product of a missiological research that examined the power of naming some congregations in the local language, through the concept of culture in the Mutima Walowa wa Makumbi1 Church popularly known as the Mutima Church of Zambia. The article examines how the founder of the Mutima Church acquired land in the name of religion in many parts of the country. Upon the death of the church founder in February 2015, some of the land has been repossessed by either his own relatives or by the Zambian government. To gain ‘ownership’ of the land, the church founder established some congregations across the country which he named under his own Bemba2 cultural worldview. Critically important is the fact that this research wasconducted in six congregations; and strongly indicates that due to lack of proper documentation, some acres of church land have been repossessed by the government and by some relatives of the church founder who donated it a couple of years ago. To make the research valid, thirty church members were interviewed. They comprised of eleven males, nine females, six male youths and four female youths. Data were collected through in-depth interviews, focus group approach, participant observation and document review. Consequently, guided by the feminist narrative methods of inquiry, the article adopts a qualitative approach to answer a key research question: How does the missional policy of the Mutima Church affect some members’ understanding of land and religion in the power of naming? The above discourse is viewed through the lenses of Michel Foucault (1978) and Elisabeth Schussler Fiorenza’s (2009) respectively.

APA, Harvard, Vancouver, ISO, and other styles

8

Ireland, Jerry M. "African Traditional Religion and Pentecostal Churches in Lusaka, Zambia: An Assessment." Journal of Pentecostal Theology 21, no. 2 (2012): 260–77. http://dx.doi.org/10.1163/17455251-02102006.

Full text

Abstract:

This study seeks to discover how African Traditional Religion (ATR) is viewed by Pentecostal church leaders in Lusaka, Zambia. The convenience sample focused on fourteen Pentecostal churches of various denominational affiliations within the city of Lusaka, Zambia. A thirty-one-item survey tool, the Assessment of Traditional Religious Practices (ATRP), was developed and administered to 128 leaders regarding the prevalence of traditional religious practices among their congregants. The ATRP also assessed how these leaders typically respond to concerns related to ATR within their ministerial context. Findings indicated that traditional beliefs and practices continue to persist, though at nominal levels, within these churches. More importantly, a majority of these leaders feel adequately equipped to handle issues related to ATR because they understand their ministerial calling in terms of spiritual empowerment. The study concludes that the challenges presented by ATR regarding Christian discipleship continue to persist in local Pentecostal churches. However, leaders have employed a practical theological understanding of Pentecostalism, allowing them to overcome many of these same challenges.

APA, Harvard, Vancouver, ISO, and other styles

9

Chipalo, Edson, Ikenna Obasi Odii, Lameck Kapupa, Uchenna Kalu Agwu, and Taurai Makwalu. "Medical Male Circumcision and HIV Testing Practices among Men Aged 15 to 59 Years Old: Evidence from Zambia Demographics and Health Survey." Texila International Journal of Public Health 11, no. 4 (December 29, 2023): 241–55. http://dx.doi.org/10.21522/tijph.2013.11.04.art021.

Full text

Abstract:

Medical male circumcision (MMC) and HIV testing have been recommended by the World Health Organization (WHO) as part of a comprehensive approach to HIV prevention. Zambia has integrated MMC with HIV testing interventions. This study examined the syndemic relationship between MMC and HIV testing, as well as sociodemographic characteristics influencing both MMC and HIV testing in Zambia. Data were derived from the 2018 Zambia Demographic and Health Survey (ZDHS), a nationally representative cross-sectional survey conducted among 12,123 men aged 15 to 59 years. Descriptive characteristics were summarized using frequencies and proportions. Two multivariate logistic regression models examined the relationship between independent and dependent variables (HIV testing and MMC alternatively). The results showed that 76.8% of men reported having ever tested for HIV, and 26% performed MMC. The logistic regression results showed that MMC was significantly associated with ever being tested for HIV and vice versa. Sociodemographic characteristics, including province, resident type, age, marital status, education, wealth status, and religion, were also significantly associated with MMC and having tested for HIV among men in Zambia. By and large, this study has identified that both MMC and HIV have an intricate relationship with health benefits to reduce the risk of HIV infections for men in Zambia. There is a need for continuous scaling up the perceived benefits of MMC and HIV testing uptake. In addition, more robust awareness is needed in specific provinces, rural areas, and other sociodemographic variables with lower incidences of MMC and HIV testing practices among men in Zambia. Keywords: HIV testing, Men, Medical male circumcision, Sociodemographic characteristics, Zambia.

APA, Harvard, Vancouver, ISO, and other styles

10

BRODISH, PAUL HENRY. "AN ASSOCIATION BETWEEN ETHNIC DIVERSITY AND HIV PREVALENCE IN SUB-SAHARAN AFRICA." Journal of Biosocial Science 45, no. 6 (January 10, 2013): 853–62. http://dx.doi.org/10.1017/s002193201200082x.

Full text

Abstract:

SummaryThis paper investigates whether ethnic diversity at the Demographic and Health Surveys (DHS) cluster level predicts HIV serostatus in three sub-Saharan African countries (Kenya, Malawi and Zambia), using DHS household survey and HIV biomarker data for men and women aged 15–59 collected since 2006. The analysis relates a binary dependent variable (HIV positive serostatus) and a weighted aggregate predictor variable representing the number of different ethnic groups within a DHS Statistical Enumeration Area (SEA) or cluster, which roughly corresponds to a neighbourhood. Multilevel logistic regression is used to predict HIV prevalence within each SEA, controlling for known demographic, social and behavioural predictors of HIV serostatus. The key finding was that the cluster-level ethnic diversity measure was a significant predictor of HIV serostatus in Malawi and Zambia but not in Kenya. Additional results reflected the heterogeneity of the epidemics: male gender, marriage (Kenya), number of extramarital partners in the past year (Kenya and Malawi, but probably confounded with younger age) and Muslim religion (Zambia) were associated with lower odds of positive HIV serostatus. Condom use at last intercourse (a spurious result probably reflecting endogeneity), STD in the past year, number of lifetime sexual partners, age (Malawi and Zambia), education (Zambia), urban residence (Malawi and Zambia) and employment (Kenya and Malawi) were associated with higher odds of positive serostatus. Future studies might continue to employ multilevel models and incorporate additional, more robust, controls for individual behavioural risk factors and for higher-level social and economic factors, in order to verify and further clarify the association between neighbourhood ethnic diversity and HIV serostatus.

APA, Harvard, Vancouver, ISO, and other styles

11

Chipalo, Edson. "Endorsement of Spousal Sexual Violence Across Gender: Evidence from Zambia Demographic and Health Survey." Texila International Journal of Public Health 11, no. 4 (December 29, 2023): 367–87. http://dx.doi.org/10.21522/tijph.2013.11.04.art030.

Full text

Abstract:

Spousal sexual violence (SSV) constitutes a pressing public health and human rights crisis, exerting detrimental impacts on women's well-being and imposing significant social and economic costs on their lives. This study aimed to ascertain the comprehensive prevalence of SSV endorsement and investigate the factors associated with such endorsement among both men and women in Zambia. The 2013-2014 Zambia Demographic and Health Survey (ZDHS) served as the dataset for this study. Employing chi-square tests and two multiple logistic regression analyses stratified by gender, the research revealed that 36.6% of women and 11.5% of men endorsed SSV. Regression results highlighted significant associations between SSV endorsement and variables such as resident type, marital status, education level, and frequency of reading newspapers/magazines, cutting across genders. Among women, employment, religion, and frequency of listening to/watching television also emerged as significant factors. Conversely, wealth status and alcohol consumption significantly correlated with SSV endorsement exclusively among men in Zambia. Recognizing the potential of media platforms to shape attitudes, the study recommends leveraging them to disseminate messages discouraging SSV endorsement. Furthermore, this study emphasizes the necessity of involving multiple stakeholders, including religious leaders, traditional leaders, and non-governmental organizations (NGOs), to address cultural norms promoting SSV endorsement. The implementation of policies regulating gender-based violence and alcohol becomes imperative in diminishing both the prevalence and tolerance of SSV in Zambia. Finally, this study recommends that future research endeavors delve into men's perspectives on understanding SSV beyond the conventional focus on women victims in Zambia. Keywords: Endorsement, spousal sexual violence, intimate partner violence, gender, media, alcohol, factors, Zambia.

APA, Harvard, Vancouver, ISO, and other styles

12

Sperber, Elizabeth, and Erin Hern. "Pentecostal Identity and Citizen Engagement in Sub-Saharan Africa: New Evidence from Zambia." Politics and Religion 11, no. 4 (June 13, 2018): 830–62. http://dx.doi.org/10.1017/s1755048318000330.

Full text

Abstract:

AbstractSince the 1980s, Pentecostal and other born again Christian movements have become increasingly prominent in the public spheres of many sub-Saharan African states. A dearth of reliable survey data has constrained investigation of the potential influence of these religious movements on political attitudes and participation. This article analyzes original survey data from Zambia, a majority-Christian nation. These data, from a stratified random sample of 1,500 Zambians, indicate that Pentecostals do in fact share partisan preferences and report higher levels of political interest and participation than other Christians. They are less likely, however, to contact elected officials—a finding that accords with ethnographic accounts of Pentecostal pastors as political interlocutors for their politically mobilized congregations. We further contextualize and explore the external validity of our findings using cross-national survey data collected by the Pew Forum (2010,N = 9,500). We conclude by underscoring the value of further survey research on religion and politics in the region.

APA, Harvard, Vancouver, ISO, and other styles

13

Mwale, Nelly, and Melvin Simuchimba. "Religion and University Education: Emergence of the Christian University Movement in Zambia." Makerere Journal of Higher Education 10, no. 2 (August 6, 2019): 19. http://dx.doi.org/10.4314/majohe.v10i2.3.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Engelke, Matthew. "Word, Image, Sound." Comparative Studies of South Asia, Africa and the Middle East 41, no. 2 (August 1, 2021): 148–52. http://dx.doi.org/10.1215/1089201x-9127011.

Full text

Abstract:

Abstract This essay introduces the special section “Word, Image, Sound,” a collection of essays on public religion and religious publicities in Africa and South Asia. The essays cover case studies in Myanmar, Zambia, Senegal, Rwanda, and Egypt. The introduction situates the essays in relation to the broader fields of work on the public sphere and publics, especially as they relate to recent work in the human sciences that focus on materiality, the senses, and media.

APA, Harvard, Vancouver, ISO, and other styles

15

Van Klinken, Adriaan S. "Men in the Remaking: Conversion Narratives and Born-Again Masculinity in Zambia." Journal of Religion in Africa 42, no. 3 (2012): 215–39. http://dx.doi.org/10.1163/15700666-12341229.

Full text

Abstract:

AbstractThe born-again discourse is a central characteristic of Pentecostal Christianity in Africa. In the study of African Christianities, this discourse and the way it (re)shapes people’s moral, religious, and social identities has received much attention. However, hardly any attention has been paid to its effects on men as gendered beings. In the study of men and masculinities in Africa, on the other hand, neither religion in general nor born-again Christianity in particular are taken into account as relevant factors in the construction of masculinities. On the basis of a detailed analysis of interviews with men who are members of a Pentecostal church in Lusaka, Zambia, this article investigates how men’s gender identities are reshaped by becoming and being born-again and how born-again conversion produces new forms of masculinity. The observed Pentecostal transformation of masculinity is interpreted in relation to men’s social vulnerability, particularly in the context of the HIV epidemic in Zambia.

APA, Harvard, Vancouver, ISO, and other styles

16

Mukonka, Remmy, Christine Mushibwe, and Choolwe Jacobs. "The effect of culture and religion on the implementation of comprehensive sexuality education in selected primary schools of Zambia." Eureka: Journal of Educational Research 2, no. 1 (August 14, 2023): 1–14. http://dx.doi.org/10.56773/ejer.v2i1.15.

Full text

Abstract:

Despite full-scale implementation of Comprehensive Sexuality Education (CSE) in Zambia, behavioural health problems among adolescents persist which include early and unprotected sex, sexual abuse, early marriages and teenage pregnancies. The study aimed at establishing the effect of culture and religion on the implementation of CSE in selected primary schools of Kabwe, Lusaka and Choma districts of Zambia. The study utilised mixed method design with a pupil population drawn from 9 selected primary schools. The sample size of the study was 700 adolescents (aged 12–17 years) and 16 key informants i.e. headteachers, teachers, guidance and counseling teachers, and government senior officials). Simple random sampling was utilised to select pupils while purposive sampling was employed to select key informants. Interview guides, questionnaires and focus group discussions were employed to collect statistical and narrative data. Data was analysed using a Statistical Package for Social Sciences (SPSS) and thematic analysis. The study found that culture and religion influenced the implementation of CSE in selected primary schools. This was evident in the language used for teaching CSE, where vernacular expressions of sexuality faced resistance in a culturally conservative society, despite the dominant use of English. Additionally, there was a perception of incompatibility between religious beliefs and teaching sexuality to adolescents. Moreover, adult respondents believed that CSE could breach the moral fabric. In conclusion, for CSE to achieve its goal of improving young people's education and health outcomes, both religious and traditional leaders must be involved in its implementation.

APA, Harvard, Vancouver, ISO, and other styles

17

Zakharov, Ivan. "State Regulation of the Activities of Faith-Based Organizations in African Countries in the Late 20th — Early 21st Centuries: Macro-Regional Tendencies." ISTORIYA 13, no. 6 (116) (2022): 0. http://dx.doi.org/10.18254/s207987840021692-0.

Full text

Abstract:

The article focuses on reasons and manifestations of restrictive policies on the operation of religious and faith-based organizations (FBO) on the example of Africa. The problem is regarded as a result of (1) intensification of religious competition during the transformation of the African religious landscape, and (2) developing self-reliance and efficiency of religious organizations and FBO’s throughout the implementation of the “humanitarian” or “civilizing” mission. The later allowed some of these organizations to take place of the key economic and political actors in the region in the end of the 20th century. The research combines quantitative and qualitative methods of geography of religion, history, political science, and incorporates a vast number of sources. It allowed to reveal shifts in the Africa religious landscape’s structure in 1910–2010; to assess the scale of “humanitarian” mission; to evaluate the legislative framework for the operation of religious organizations and FBO’s in African countries and actual restrictions applied to them. Established, that the change of historical context of religious organizations’ activities and their interaction with the authorities in the end of the 20th century manifested itself in the stricter control on the operation of organizations affiliated with religion. This claim supported by the evidence from countries of North Africa, Sudan-Sahel Corridor, Rwanda, Kenya, Zambia, etc. Governments always declare that restrictive measures are implemented due to the need to treat their citizens, but in reality, it may also pursue other aims, such as: to support of certain religions (religious favoritism), to gain or re-establish state’s monopoly of the exercise of public authority, including through the counter radical groups, which affiliate themselves with a religion. However, restrictive policies have also impacted religious organizations and FBO’s that provide essential services for the large number of vulnerable communities. Such practices may have disruptive consequences on the socio-economic and political development of the continent.

APA, Harvard, Vancouver, ISO, and other styles

18

White, Luise. "Vampire Priests of Central Africa: African Debates about Labor and Religion in Colonial Northern Zambia." Comparative Studies in Society and History 35, no. 4 (October 1993): 746–72. http://dx.doi.org/10.1017/s0010417500018697.

Full text

Abstract:

When I was a girl, I was taught not to gossip by a school game. We would sit in a circle, and someone would whisper a phrase into the ear of the person sitting next to her. By the time the phrase was returned to the first speaker, it was totally deformed—hilarious proof that hearsay distorted facts. I had already published a book based extensively on oral interviews when I realized how insidious this game was, that it rested on two extremely authoritarian principles: Information should be transmitted passively, and no one has the right to alter or amend received statements.

APA, Harvard, Vancouver, ISO, and other styles

19

Kroesbergen-Kamps, Johanneke. "Horizontal and Vertical Dimensions in Zambian Sermons about the COVID-19 Pandemic." Journal of Religion in Africa 49, no. 1 (December 22, 2020): 73–99. http://dx.doi.org/10.1163/15700666-12340159.

Full text

Abstract:

Abstract In the contemporary literature about the relationship between religion and COVID-19, vertical as well as horizontal responses can be distinguished. Much of the current literature is based on personal reflection or on quantitative research. This article adds a qualitative research perspective and offers a preliminary analysis of the religious frameworks used by pastors in the Reformed Church in Zambia. Although the pastors acknowledge the need for communal action, their livestreamed services show an emphasis on the vertical dimension, i.e., the relation with God. As this article argues, this can be understood from an African worldview. There is also evidence that the initial vertical dimension of the services shifts to more horizontal concerns as the pandemic progresses.

APA, Harvard, Vancouver, ISO, and other styles

20

Chiluba, Brian Chanda, and Hastings Shula. "Zambia: Editorial Comment -COVID-19 -Epidemiological Thought on Why Politics and Religion are Compromising the Fight." Journal of Preventive and Rehabilitative Medicine 2, no. 1 (November 24, 2020): 1–4. http://dx.doi.org/10.21617/jprm2020.211.

Full text

Abstract:

One of the good tenets of epidemiology is the fact that it offers skeptical disposition. Institutionalized skepticism is important in science and policymaking.In the case of Zambia,skepticism questions why the proponents of COVID-19guidelines and prescriptions have become the ardent violators of the guidelines they espouse. Such practices among political leaders is paralyzing, especially in contexts of information and messages from WHO at this critical juncture that call for pragmatism-especially with the peak of a pandemic curve and surging infection rate, considering that we do not have additional alternative interventions apart from adhering to non-pharmaceutical interventions such as social distancing, staying at home, wearing masks and hand hygiene. Deliberate and unnecessary political and religious gatherings inaction carries the risk of dire consequences, some of which have already led to suspected COVID-19 deaths of members of parliament and hospitalization of a size able number of political leaders.Despite all these the proceedings of parliament remained active as though COVID-19 is history.Such reckless political gatherings question the governance ethos of public health epidemiology instituted by the same people violating them. Religious leaders are not immune to this vice-a number of COVID-19-related deaths have passed through churches with body viewings being conducted. It should be mentioned that such behaviors have led to preventing action against COVID-19 outrunning evidence, or at least helping evidence to catch up.A myopic continued action of ignoring COVID-19 guidelines by politicians and religious leaders isa disservice to epidemiology.

APA, Harvard, Vancouver, ISO, and other styles

21

Dutton, Edward Croft. "Big Brother, Pilgrimage and the Ndembu of Zambia: Examining the Big Brother Phenomenon through the Anthropology of Religion." Journal of Religion and Popular Culture 12, no. 1 (March 2006): 5. http://dx.doi.org/10.3138/jrpc.12.1.005.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Mwale, Nelly, and Melvin Simuchimba. "Religion in Public Life: Rethinking the Visibility and Role of Religion as an Ethical Resource in the Transformation of the Higher Education Landscape in Post-1990 Zambia." Changing Societies & Personalities 3, no. 3 (2019): 207–24. http://dx.doi.org/10.15826/csp.2019.3.3.072.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

van Klinken, Adriaan S. "Gay rights, the devil and the end times: public religion and the enchantment of the homosexuality debate in Zambia." Religion 43, no. 4 (October 2013): 519–40. http://dx.doi.org/10.1080/0048721x.2013.765631.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Hamuleya, Francis Andrea. "Factors Associated with the Uptake Severe Acute Respiratory Syndrome Corona Virus Two Vaccination in Zambia: Case of Mongu District." TEXILA INTERNATIONAL JOURNAL OF PUBLIC HEALTH 10, no. 3 (September 30, 2022): 228–42. http://dx.doi.org/10.21522/tijph.2013.10.03.art020.

Full text

Abstract:

Since the vaccination against severe acute respiratory syndrome corona virus two (SARS-CoV-2) became accessible in Zambia, there has been limited uptake. The study aimed to determine social cognitive aspects linked with SARS-CoV-2 vaccination in Mongu. A descriptive quantitative Survey was conducted from December 2021 to April 2022. Cochrane single proportion formula was used to determined sample size of 369 respondents based on 60% herd immunity criterion. Stata version 14 was used to perform Chi square and binary logistic regression. Findings indicated that, vaccination level is still below average, and most non-vaccinated people were unwilling to be vaccinated because they “simply haven’t gotten around to it”. ‘Views on Covid-19 news’, ‘worrying about getting sick/a household member getting sick from Covid-19,” real financial effect of Covid-19 at personal level,’ ‘ages of household Members,’ marital status, religion, academic qualification, and ages of respondents were associated with SAR-CoV-2 vaccination. Social cognitive predictors of vaccination were 30-49-year-old household members and worry about household members being sick. Misconceptions about SARS-CoV-2 vaccinations prevent vaccination. Therefore, there is need scale-up sensitisation, and sensitisation messages should address the need to protect household members and especially having the most mobile age groups (30-49 years) to be vaccinated to reduce on community spread of the infection. Future studies should analyze the proportions of AstraZeneca’s one-dose recipients who did not return for the second dose and the willingness of the completely vaccinated to accept a booster shot. Keywords: Mongu, SARS-CoV-2, Social cognitive Theory, Vaccine, Uptake, Zambia.

APA, Harvard, Vancouver, ISO, and other styles

25

Muyuni, Audrey. "The Catholic Marianist Brothers’ Contribution to Moral and Integral Boys’ Education in Zambia (1966-1991) Part II." International Journal of Research and Innovation in Social Science VIII, no. II (2024): 2335–47. http://dx.doi.org/10.47772/ijriss.2024.802167.

Full text

Abstract:

The article focuses on the contribution the Marianist Brothers made to moral and integral boys’ education in their education philosophy at Matero Boys Secondary School popularly known as MaBoys. Cox’s theory of phenomenology of religion was used in order to generate empirical data from religious and lived experiences of the Marianist Brothers as well as the narrated stories from both former teachers and pupils of the first twenty-five years at MaBoys, (1966 to 1991). The objective intended to be achieved was to determine aspects of morality that have been integrated with education by Marianist Brothers of MaBoys. The study was purely qualitative and specifically used a follow-up case study design to capture and understand the Marianist applied pedagogical practices in enhancing former pupils’ lives after leaving the school. The findings indicated that the Marianist education was the core of morality. The Marianist education policy: One Education Ministry integrated the pedagogical practices of the five-fold Marianist charism in their education philosophy and formed Christ in souls of young people. The charism included the virtues of educate for formation of faith, provide an integral quality education, Education in Family spirit, educate for service, justice and peace and Education for adaptation and change this can be seen as evidence in that the Marianist imprint remained in the boys’ lives long after school.

APA, Harvard, Vancouver, ISO, and other styles

26

Contamina, Ryan. "Symbolism at the Heart of Bantu Traditional Religion (Research conducted in Bantu Land of Republic of Zambia and Republic of Malawi)." Recoletos Multidisciplinary Research Journal 1, no. 2 (December 31, 2013): 93–100. http://dx.doi.org/10.32871/rmrj1301.02.11.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Mutemwa, David, Veronika Zvánovcová, Anna Helová, and Daniel D. Novotný. "The Role of Religion, Philosophy of Life, Global Health, Traditional Medicine, and Past Experiences in the Covid-19 Pandemic Response: Zambia Case Study." Caritas et veritas 11, no. 1 (October 1, 2021): 34–49. http://dx.doi.org/10.32725/cetv.2021.002.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Phiri, Isabel Apawo. "PRESIDENT FREDERICK J.T. CHILUBA OF ZAMBIA: THE CHRISTIAN NATION AND DEMOCRACY." Journal of Religion in Africa 33, no. 4 (2003): 401–28. http://dx.doi.org/10.1163/157006603322665332.

Full text

Abstract:

AbstractThis paper focuses on the career of Frederick Chiluba from his election as President of Zambia in October 1991 to his renunciation of standing for a third term in April 2001. The paper argues first that, in his book on democracy and in his declaration of Zambia as a Christian nation, Chiluba set up the criteria by which his presidency would be judged and ultimately found wanting. Second, it argues that the Christian nation concept has had the inadvertent consequence of giving evangelicals a clear basis on which to judge Chiluba and the Zambian state, and hence has served as a catalyst for more energetic and extensive evangelical political engagement.

APA, Harvard, Vancouver, ISO, and other styles

29

Lasong, Joseph, Yuan Zhang, Simon Afewerki Gebremedhin, Sampson Opoku, Chrissie Stansie Abaidoo, Tamara Mkandawire, Kai Zhao, and Huiping Zhang. "Determinants of modern contraceptive use among married women of reproductive age: a cross-sectional study in rural Zambia." BMJ Open 10, no. 3 (March 2020): e030980. http://dx.doi.org/10.1136/bmjopen-2019-030980.

Full text

Abstract:

ObjectiveZambia is among the world’s top 10 countries with higher fertility rate (5.5 births/woman); unmet family planning need for births spacing (14%) and limiting births (7%). Women in rural Zambia (24%) are reported to have unmet need for family planning than those in urban areas (17%). This study was conducted to ascertain factors associated with modern contraceptive use among rural Zambian women.DesignCross-sectional study.SettingRural Zambia.ParticipantsSecondary data of 4903 married or cohabiting rural women (15–49 years) after filtering out the pregnant, urban based and unmarried women from 2013 to 2014 Zambian Demographic and Health Survey (ZDHS) were analysed using SPSS V.22. Multiple logistic regression, Pearson’s χ2and descriptive statistics were performed to examine factors associated with modern contraceptive use.ResultsFactors that were positively associated with contraceptive use were respondent’s education (secondary adjusted ORs (AOR = 1.61, p≤0.002); higher (AOR = 2.39, p≤0.050)), wealth index (middle class, (AOR = 1.35, p≤0.005); rich (AOR = 2.04, p≤0.001) and richest (AOR = 1.95, p≤0.034)), high parity (1–2 (AOR = 5.31, p≤0.001); 3–4 (AOR = 7.06, p≤0.001); 5+ (AOR = 8.02, p≤0.001)), men older than women by <10 years (AOR = 1.50, p≤0.026) and women sensitised about family planning at health facility (AOR = 1.73, p≤0.001). However, old age (40–49 years (AOR = 0.49, p≤0.001)), other religions (Protestants, African traditionalists and Muslims) (AOR = 0.77, p≤0.007), ever had pregnancy miscarried, aborted or stillbirth (AOR = 0.78, p≤0.026) and women without knowledge of number of children husband desires (AOR = 0.71, p≤0.001) were negatively associated with contraceptive use.ConclusionModern contraceptive use in rural Zambia among currently married women of reproductive age group is relatively low (43%). We recommend that appropriate interventions are instituted to increase contraceptive access and use especially among uneducated older rural Zambian women.

APA, Harvard, Vancouver, ISO, and other styles

30

Kangwa, Jonathan. "Reading The Bible With African Lenses: Exodus 20:1–17 As Interpreted by Simon Kapwepwe." Expository Times 132, no. 11 (June 23, 2021): 465–76. http://dx.doi.org/10.1177/00145246211021861.

Full text

Abstract:

The bible has been differently received, read, interpreted and appropriated in African communities. Political freedom fighters in Zambia used the bible to promote black consciousness and an awareness of African identity. The first group of freedom fighters who emerged from the Mwenzo and Lubwa mission stations of the Free Church of Scotland in North Eastern Zambia read and interpreted the bible in a manner that encouraged resistance against colonialism and the marginalization of African culture. This paper adds to current shifts in African biblical scholarship by considering Simon Mwansa Kapwepwe’s interpretation of Exodus 20:1–17 in the context of Zambia’s movement for political and ecclesiastical independence. Kapwepwe belonged to the first group of freedom fighters - fighting alongside Kenneth Kaunda who would become the first President of Zambia. The present paper shows how Kapwepwe brought the biblical text into dialogue with the African context to address urgent issues of his time, including colonialism.

APA, Harvard, Vancouver, ISO, and other styles

31

Kaarsholm, Preben. "TRANSNATIONAL ISLAM AND PUBLIC SPHERE DYNAMICS IN KWAZULU-NATAL: RETHINKING SOUTH AFRICA'S PLACE IN THE INDIAN OCEAN WORLD." Africa 81, no. 1 (January 24, 2011): 108–31. http://dx.doi.org/10.1017/s0001972010000069.

Full text

Abstract:

ABSTRACTIslam in KwaZulu-Natal has typically been seen as an Indian preserve and as closely linked with contestations around South African Indian identities. Against this background, dedication to Islam among Africans has appeared as exceptional, represented by groupings with particular histories of immigration from Mozambique, Malawi or Zambia. Since the 1970s, strong efforts have been made to extend the call of Islam to Africans in the province, as demonstrated in the mobilization efforts of the Islamic Propagation Centre International and the Muslim Youth Movement, and in the dawah projects of transnational Islamic NGOs like the World Assembly of Muslim Youth. Following the transition to democracy in 1994, Islam played an important role in establishing contacts between South Africans and the thousands of immigrants from other African countries – many of them with an Islamic background – who have been coming into KwaZulu-Natal. The essay discusses two different examples of Islamic practice in an African informal settlement on the outskirts of Durban, and demonstrates their different understandings of the relationship between Islam and African cultural ‘custom’. It places these differences of local theology and politics in the context of propagations of Islam as manifested in the writings of Ahmed Deedat and recent examples of pamphlet literature by African Muslims. It argues that understandings of Islam in KwaZulu-Natal as an African religion relate the area to the Indian Ocean world not only though links across the sea to South Asia, but also along the coast – bridging the gap between the Swahili continuum to the north and transnational Islam in the Cape.

APA, Harvard, Vancouver, ISO, and other styles

32

Haynes, Naomi. "“Zambia Shall be Saved!”." Nova Religio 19, no. 1 (August 1, 2015): 5–24. http://dx.doi.org/10.1525/nr.2015.19.1.5.

Full text

Abstract:

This article explores the increasingly common argument that Pentecostal Christianity, far from being apolitical, is very politically engaged. I make two contributions to this discussion. First, my analysis provides a detailed account of how Pentecostal religious life serves as political engagement in an especially significant ethnographic context: Zambia, the only African country to make a constitutional declaration that it is a “Christian nation.” For Zambian Pentecostals, “the declaration” is a covenant with God made according to the principles of the prosperity gospel. By regularly reaffirming that covenant through prayer, believers do political work. My treatment of the prosperity gospel represents the second contribution of this article. Whereas others have argued that the prosperity gospel undermines public engagement, I show how its practices inform the political efforts of Zambian believers. I conclude by reflecting on how changes in the prosperity gospel may shape the future political actions of African Pentecostals.

APA, Harvard, Vancouver, ISO, and other styles

33

Sichone, Victor, and B. Vwalika. "Prevalence of Hepatitis B Virus, HIV and HBV coinfection and associated factors in pregnant women attending antenatal care at the University Teaching Hospital, Lusaka, Zambia." Medical Journal of Zambia 46, no. 1 (May 20, 2019): 10–18. http://dx.doi.org/10.55320/mjz.46.1.224.

Full text

Abstract:

Objectives: To explore the prevalence and associated socio-demographic factors of hepatitis B in HIV positive and HIV negative pregnant women attending antenatal care at the University Teaching Hospital, Lusaka, Zambia. Methods: This was a comparative cross-sectional study with a total of 316 (158 HIV negative and 158 HIV positive) pregnant women, aged 16-46years. Participants were recruited from the antenatal ward using convenient sampling method from women with a known and documented HIV status. A structured questionnaire was administered for sociodemographic data and bloods for HBsAg screening were collected. Data collection was done between 15th Dec 2016 and 30th May, 2017. The relationship between study variables and presence of HBV and HBV/HIV coinfection was examined using logistic regression. The selection for entry into the logistic regression model was considered at level p<0.05. Results: Of the 316 study participants 11(3.5%) tested positive for HBsAg. There was no statistical difference in the prevalence of HBV in the HIV negative and HIV positive pregnant women (3.8% and 3.2% respectively, P=0.76). Similarly, there was no association between the age, marital status, parity, residence, religion, education level or form of employment with HBV infection. Being on combined anti-retroviral therapy (cART) had a 91% reduced odds for HBV co-infection[OR = 0.09, CI = 0.01 – 0.63, P = 0.02] Conclusion: There was no significant difference in the prevalence of HBV between the HIV positive and HIV negative pregnant women. However, HIV antiretroviral treatment seems to have a protective effect on acquisition of HBV infection. Therefore, regardless of their HIV status or socio-demographic characteristics, all pregnant women should routinely be screened for HBV so that babies born to high risk mothers can receive the birth doses of HBV vaccine and immunoglobulins to prevent transmission to newborns.

APA, Harvard, Vancouver, ISO, and other styles

34

Sichone, Victor, and B. Vwalika. "Prevalence of Hepatitis B Virus, HIV and HBV coinfection and associated factors in pregnant women attending antenatal care at the University Teaching Hospital, Lusaka, Zambia." Medical Journal of Zambia 46, no. 1 (May 21, 2019): 10–18. http://dx.doi.org/10.55320/mjz.46.1.217.

Full text

Abstract:

Objectives: To explore the prevalence and associated socio-demographic factors of hepatitis B in HIV positive and HIV negative pregnant women attending antenatal care at the University Teaching Hospital, Lusaka, Zambia. Methods: This was a comparative cross-sectional study with a total of 316 (158 HIV negative and 158 HIV positive) pregnant women, aged 16-46years. Participants were recruited from the antenatal ward using convenient sampling method from women with a known and documented HIV status. A structured questionnaire was administered for sociodemographic data and bloods for HBsAg screening were collected. Data collection was done between 15th Dec 2016 and 30th May, 2017. The relationship between study variables and presence of HBV and HBV/HIV coinfection was examined using logistic regression. The selection for entry into the logistic regression model was considered at level p<0.05. Results: Of the 316 study participants 11(3.5%) tested positive for HBsAg. There was no statistical difference in the prevalence of HBV in the HIV negative and HIV positive pregnant women (3.8% and 3.2% respectively, P=0.76). Similarly, there was no association between the age, marital status, parity, residence, religion, education level or form of employment with HBV infection. Being on combined anti-retroviral therapy (cART) had a 91% reduced odds for HBV co-infection[OR = 0.09, CI = 0.01 – 0.63, P = 0.02] Conclusion: There was no significant difference in the prevalence of HBV between the HIV positive and HIV negative pregnant women. However, HIV antiretroviral treatment seems to have a protective effect on acquisition of HBV infection. Therefore, regardless of their HIV status or socio-demographic characteristics, all pregnant women should routinely be screened for HBV so that babies born to high risk mothers can receive the birth doses of HBV vaccine and immunoglobulins to prevent transmission to newborns.

APA, Harvard, Vancouver, ISO, and other styles

35

Maniatis, Antonios. "Zambian Constitutional Normativity on Religion." Open Journal for Legal Studies 3, no. 1 (June 18, 2020): 69–78. http://dx.doi.org/10.32591/coas.ojls.0301.05069m.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Haynes, Naomi. "Taking Dominion in a Christian Nation." Pneuma 43, no. 2 (June 29, 2021): 214–32. http://dx.doi.org/10.1163/15700747-bja10036.

Full text

Abstract:

Abstract This article traces some of the North American theological influences on contemporary Christian nationalism in Zambia. Beginning with an overview of key tenets of Christian Reconstruction and the New Apostolic Reformation, I show how these movements have influenced the writing of some key players in Zambia’s Christian nationalist project. I also demonstrate how these authors have modified the Western ideas that have shaped their thought. This analysis responds to calls in the anthropology of Christianity for better documentation of the various forms Christian nationalism takes around the world, perhaps especially outside the West. It also challenges easy arguments about the influence of Western Christian activists on Christian politics in Africa by foregrounding the agency of local writers and theologians, even as they engage with theological ideas that originated in the West.

APA, Harvard, Vancouver, ISO, and other styles

37

van Klinken, Adriaan. "Pentecostalism, Political Masculinity and Citizenship." Journal of Religion in Africa 46, no. 2-3 (February 27, 2016): 129–57. http://dx.doi.org/10.1163/15700666-12340072.

Full text

Abstract:

Africa has become a key site of masculinity politics, that is, of mobilisations and struggles where masculine gender is made a principal theme and subjected to change. Pentecostalism is widely considered to present a particular form of masculinity politics in contemporary African societies. Scholarship on African Pentecostal masculinities has mainly centred around the thesis of the domestication of men, focusing on changes in domestic spheres and in marital and intimate relations. Through an analysis of a sermon series preached by a prominent Zambian Pentecostal pastor, this article demonstrates that Pentecostal discourse on adult, middle- to upper-class masculinity is also highly concerned with men’s roles in sociopolitical spheres. It argues that in this case study the construction of a born-again masculinity is part of the broader Pentecostal political project of national redemption, which in Zambia has particular significance in light of the country constitutionally being a Christian nation. Hence the article examines how this construction of Pentecostal masculinity relates to broader notions of religious, political and gendered citizenship.

APA, Harvard, Vancouver, ISO, and other styles

38

Lafargue, Jérôme. "Augustinisme politique et nouvelles significations religieuses en Zambie / Political Augustinism and New Religious Meanings in Zambia." Archives de sciences sociales des religions 91, no. 1 (1995): 67–88. http://dx.doi.org/10.3406/assr.1995.995.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

ter Haar, Gerrie. "Religion and Healing : the Case of Milingo." Social Compass 34, no. 4 (November 1987): 475–93. http://dx.doi.org/10.1177/003776868703400410.

Full text

Abstract:

Cet article traite des controverses qui ont entouré le ministère de guérison d'Emmanuel Milingo, ancien archevêque catholique de Lusaka en Zambie. Durant les années 1970, Milingo acquit une grande réputation comme guérisseur dans les cas de possession par les esprits. Son ministère de guérison rencontra une forte opposition de son Eglise et entraîna sa mutation en 1982. Plu sieurs aspects de l'« affaire Milingo» sont remarquables, mais l'Auteur se concentre sur l'attitude de la hiérarchie catholique zambienne et romaine vis-à-vis du genre de pratique de Milingo. L'article brosse un portrait de Milingo en s'attardant sur quelques expériences personnelles qui le poussèrent vers sa vocation parti culière. L'arrière-plan des conflits entraînés par Milingo est exposé et discuté. Finalement, les différents aspects de l'attitude de l'Eglise catholique en Zambie et à Rome sont analysés. L 'arti cle se base sur des observations de terrain réalisées en 1986 et fait usage de documents originaux.

APA, Harvard, Vancouver, ISO, and other styles

40

Simpson, Anthony. "PERSONHOOD AND SELF IN CATHOLIC FORMATION IN ZAMBIA." Journal of Religion in Africa 33, no. 4 (2003): 377–400. http://dx.doi.org/10.1163/157006603322665323.

Full text

Abstract:

AbstractThe article describes and analyses the recruitment and training of young Zambians in the 1990s for Catholic religious Brotherhood. The consequences of the missionary employment of Euro-American concepts of personhood and self that involve particular understandings of narrative and the use of psychological testing are explored. The author argues that Zambian understandings of personhood and of individual experience of evil and suffering are silenced in the process of religious formation. This discussion raises salient issues about training for Catholic religious or priestly life in Africa because similar techniques have been commonly employed throughout the continent.

APA, Harvard, Vancouver, ISO, and other styles

41

Mwale, Nelly. "Media Representations of Local Muslim Associations’ Acts of Charity in Zambia’s Multi-Religious but Christian-Dominated Context since the 2010s." Islamic Africa 13, no. 1 (June 6, 2022): 47–65. http://dx.doi.org/10.1163/21540993-01202003.

Full text

Abstract:

Abstract Using media representations, this article explores how the media presents Islamic charity in a multi-religious but Christian-dominated context of Zambia. It shows that representations of local Muslim associations’ acts of charity ranged from rendering support to the vulnerable (in the form of donations of assorted items to communities, schools, hospitals and prisons), to undertaking community development programmes, to building and renovating infrastructure in selected areas countrywide. This representation signified a shift in media coverage of Islam in the 2000s. While the mediatised acts of charity were centred on Muslim social responsibility, the article advances that the representations of Muslim charity revealed not only the significant place of Muslims in the Zambian society, evidenced by the recognition by both state and non-Muslims as key players in public life, but also their ability to unite as a religious minority.

APA, Harvard, Vancouver, ISO, and other styles

42

Kangwa, Jonathan. "Indigenous African Women’s Contribution to Christianity in NE Zambia – Case Study: Helen Nyirenda Kaunda." Feminist Theology 26, no. 1 (August 22, 2017): 34–46. http://dx.doi.org/10.1177/0966735017711871.

Full text

Abstract:

This article explores the contribution of indigenous African women to the growth of Christianity in North Eastern Zambia. Using a socio-historical method, the article shows that the Presbyterian Free Church of Scotland in North Eastern Zambia evangelized mainly through literacy training and preaching. The active involvement of indigenous ministers and teacher-evangelists was indispensable in this process. The article argues that omission of the contribution of indigenous African women who were teacher-evangelists in the standard literature relating to the work of the Presbyterian Free Church of Scotland in North Eastern Zambia exposes a patriarchal bias in mission historiography. In an effort to redress this omission, the article explores and evaluates the contribution and experience of an indigenous African woman, Helen Nyirenda Kaunda. Based on relevant research the article concludes that indigenous African women were among the pioneers of mission work in North Eastern Zambia.

APA, Harvard, Vancouver, ISO, and other styles

43

Kangwa, Jonathan. "The Legacy of Peggy Hiscock: European Women’s Contribution to the Growth of Christianity in Zambia." Feminist Theology 28, no. 3 (May 2020): 316–33. http://dx.doi.org/10.1177/0966735020906940.

Full text

Abstract:

The history of Christianity in Africa contains selected information reflecting patriarchal preoccupations. Historians have often downplayed the contributions of significant women, both European and indigenous African. The names of some significant women are given without details of their contribution to the growth of Christianity in Africa. This article considers the contributions of Peggy Hiscock to the growth of Christianity in Zambia. Hiscock was a White missionary who was sent to serve in Zambia by the Methodist Church in Britain. She was the first woman to have been ordained in the United Church of Zambia. Hiscock established the Order of Diaconal Ministry and founded a school for the training of deaconesses in the United Church of Zambia. This article argues that although the nineteenth- and twentieth-century missionary movement in Africa is associated with patriarchy and European imperialism, there were European women missionaries who resisted imperialism and patriarchy both in the Church and society.

APA, Harvard, Vancouver, ISO, and other styles

44

Kaunda, Chammah J. "‘Baptising Zambia’s Edgar Chagwa Lungu’: Critiquing the Utilization of the Declaration of Zambia during the Presidential Campaign of 2016." International Journal of Public Theology 13, no. 1 (May 8, 2019): 72–93. http://dx.doi.org/10.1163/15697320-12341563.

Full text

Abstract:

AbstractThis article employs a public theology approach from the perspective of a decolonial theory. It analyses how the Declaration of Zambia as a Christian Nation functioned as a nationalist neo-colonial ideology during the presidential campaign of 2016. It did so in a way that was designed to legitimize President Edgar Chagwa Lungu’s political candidacy and moral authority within the Pentecostal-Charismatic religious sector. The analysis seeks to demonstrate how the Declaration and the photography of the social media presidential campaign intersected in order to represent the image of Lungu as an idea Christian President. Informed by a thematic analysis and a decolonial public theology, the article unmasks and exposes how ideology can become normalized as social practice within a particular historical context. The theological-ethnographic material within the analysis was collected during the period from January 2016 to February 2017.

APA, Harvard, Vancouver, ISO, and other styles

45

Meikusita-Lewanika, Inonge. "Evangelicals and Politics in Zambia." Transformation: An International Journal of Holistic Mission Studies 11, no. 4 (October 1994): 21–25. http://dx.doi.org/10.1177/026537889401100406.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

Simpson, Anthony, and Brendan Carmody. "Education in Zambia: Catholic Perspectives." Journal of Religion in Africa 31, no. 3 (August 2001): 362. http://dx.doi.org/10.2307/1581615.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Carmody, Brendan. "Zambia: multi‐faith religious education?" Journal of Beliefs & Values 27, no. 3 (December 2006): 291–301. http://dx.doi.org/10.1080/13617670601001140.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

Garvey, Brian, and Geurdina Margaretha Maria Verstaelen-Gilhuis. "From Dutch Mission Church to Reformed Church in Zambia. The Scope for African Leadership and Initiative in the History of a Zambian Mission Church." Journal of Religion in Africa 16, no. 1 (February 1986): 69. http://dx.doi.org/10.2307/1580981.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Katulushi, Clement. "Teaching Traditional African Religions and Gender Issues in Religious Education in Zambia." British Journal of Religious Education 21, no. 2 (March 1999): 101–11. http://dx.doi.org/10.1080/0141620990210205.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Kangwa, Jonathan. "Mindolo Mission of the London Missionary Society: Origins, Development, and Initiatives for Ecumenism." Expository Times 131, no. 10 (October 15, 2019): 423–35. http://dx.doi.org/10.1177/0014524619884162.

Full text

Abstract:

This paper considers the origins and development of Mindolo Mission of the London Mission Society in Zambia. First, the factors that led to the formation of the mission are analyzed. Second, the paper traces the shifts in ownership of Mindolo Mission and the negotiations to attain church union and increased ecumenism resulting in the foundation of the Church of Central Africa in Rhodesia (CCAR), United Church of Central Africa in Rhodesia (UCCAR), the formation of Mindolo Ecumenical Foundation (MEF) and the United Church of Zambia (UCZ). Third, the present paper discusses the ownership of the mission land. The paper concludes that Mindolo Mission is an offspring of the ecumenical movement and the churches who were the forerunners of the UCZ and the MEF.

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'Zambia – Religion'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles