In view of the foregoing, a Religious Education Conference was held in Harare in December, 1987. He tried, to demonstrate the applicability of the phenomenological method in, the study of African Traditional Religion. African Traditional Religions were brought into the Religious, Education syllabus, and this led to an increased awareness of the val-, ues of African Traditional Religions and to the recognition that they, constitute a factor in the lives of students.” Unfortunately, the revi-, sion process ended before the Junior (grades 3–7) syllabus had been, done. Missions were launched in Zimbabwe and there was the first time the country was introduced to Protestantism. This provides a fertile ground for, the incorporation of African Traditional Religion topics in Religious, and Moral Education lessons. Department of Science and Maths Education, Faculty of Education, University of Zimbabwe, P.O. African Traditional Religion: A Definition (1973), Omosade Awolalu in Yoruba Belief and Sacrificial Rites and John Mbiti in The Concept of God in Africa (1970) are a few examples of postcolonial scholars of religion who have resisted and denounced colonial idea that Africans do not know God. 2.5.3.1 Traditional Leadership in West Africa (Ghana) _____ 21 2.5.3.2 Traditional Leadership Southern Africa (Zimbabwe) _____ 21 2.5.4 Traditional Leadership in selected Southern African Developed Countries _____ 22 Contemporary African culture is a mixture of traditional elements and alien features. The meaning in Islam itself has also been taught about the method of teaching, because the Islamic religion is actually not just a system of theology alone, but it is a complete civilization. The group was considered small enough to render sampling unnecessary. It provides a brief background to, Through the innovative method of Islamic education learning, the learning atmosphere in the classroom is not stuck in a rigid and monotonous atmosphere. Method A description and an analysis of the traditional religion is undertaken through utilization of the already abundant anthropological literature on this religion. This will enable you to realise the impact of indigenous religions on HIV&AIDS. En caso de que se hayan trabajado o se estén trabajando contenidos antropológicos en ciertas asignaturas de Educación Secundaria (caso de la Sociedad, Cultura y Religión, o de la Educación para la Ciudadanía y los Derechos Humanos), ¿qué profesorado se encarga de hacerlo?, ¿por qué? These challenges continue to affect the effectiveness of African religion as an academic field, especially in the 21st century. Mbiti, a scholar of good repute. (1992, 4), the researchers agree that, African religion occupies a cardinal position because it does not only, assist in the revival and consolidation of African cultural practices and, beliefs and the re-establishment of self-identity, but also promotes. To enter the spirit world, trancing has to be initiated by a shaman through the hunting of Power animal. SUPERVISORS Professor Sarojini Nadar Professor Hassan O. Kaya Method A description and an analysis of the traditional religion is undertaken through utilization of the already abundant anthropological literature on this religion. . Guardian spirits are family oriented while territorial spirits are clan/community oriented. It is set against the moral issues faced in Irish society and the President's Ethics Initiative. The majority of respondents (66.5%) indicated that African Tra-, ditional Religion is not given due attention in Religious and Moral, Education and this is corroborated by Hexman (1991) who point out, that African traditional religions are seriously neglected and very little, is being done to remedy the situation. Here again the writer made mention of the various ceremonies which accompany puberty and its significance in African traditional religion. functionally christocentric, for instance, terminal objectives 2 and 6, of them and help the child develop the habit of worship, prayer and, With respect to objective 2 in grade 3, the parables of the Lost, Sheep, the Lost Coin, and the Good Samaritan are cited as exam-, ples used to emphasize the point that God is living. The focus of the study was to examine selected Shona traditional beliefs and practices, and evaluate how they respond to the HIV/AIDS threat. The Relationship between God and People in Shona Traditional Religion . London: Marshall, Morgan & Scott. the latter was still in use before and after Zimbabwe’s independence. Go directly to the text of the paper. “The Marumbi Rain cult: Gender and the interface between rainmaking and the politics of water in Gutu” by Joseph Mujere of the U. of Zimbabwe (pdf). © 2008-2020 ResearchGate GmbH. On polygamy he remained silent. philosophical appraisal of African culture and values is not only apt and timely, but also appropriate. The text covers the most widely used research methodologies and discusses each step in the research process in detail. Religion and have supportive Teachers’ Resource books. Chrispen Matsika, University of Massachusetts Amherst. In his book, ‘The living dead and the living God,’ Klaus Nurnberger (2007: 37) says that “Effective authority must be existentially present. SUPERVISORS Professor Sarojini Nadar Professor Hassan O. Kaya 1993. Additionally, Christian doctrines denounced some of the traditional beliefs and practices and by so doing, destroyed even the good that prevailed in South Africa (Frankema 2012; ... Alongside resources is there is need to train school teachers including high school teachers to of courses or sections on African Religions. One tool of Islamic education in elementary school is the method of Islamic religious education, which by using the right method then the teachings of religion can be absorbed by students with the best. Masiiwa R. Gunda, “Christianity, Traditional Religion, and Healing in Zimbabwe.” Swedish Missiological Themes 95, no. Thus the Infant syllabus reflects the new dispensation and as-, pirations of the post-colonial Zimbabwe, whereas the Junior syllabus, still harbors the aspirations of the colonial masters. “Women and Ecology in Shona Religion” by Isabel Mukonyora of the Univ. In this book, the author engages with Banana’s written works and makes critical observations regarding the call to re-write the Bible. African culture has experienced rapid change since the colonial invasion. (1992, 35) submitted “African traditional culture and, African Traditional Religions got a re-appraisal in the post colonial, era. consolidate a genuine Zimbabwean identity. ever, more needs to be done in terms of provision of relevant sources. It also aims to discuss the traditional beliefs and practices that are safe and those that expose people to HIV infection, in addition to the communities’ knowledge about HIV/AIDS. Both are called ancestral spirits. While these documents recommend the adoption of a multifaith approach in religious education, they are silent on the methodological framework. Religions and moral education syllabus. It examines closely the traditional practices and beliefs, African Traditional Religion in Religious Education: A, Respondent’s Understanding of African Traditional Religion, help the child see that Jesus was (specially) sent by God to show, to give men power through the Holy Spirit to do what He requires. The study revealed that one of the reasons for sidelining African. ZINATHA officials estimated that 80 percent of the population consult traditional healers during the year. African culture has experienced rapid change since the colonial invasion. a method of gathering original data by assessing opinions, beliefs, attitudes, and behaviors in order to describe existing conditions to, determine the relations between variables. In 2003, when the Department of Education in South Africa promulgated its National Policy on Religion and Education, Religion Education was introduced in schools. The accuracy of any instructions, formulae, and drug doses should be, independently verified with primary sources. The traditional African religions or traditional beliefs and practices of African people are a set of highly diverse beliefs that includes various ethnic religions. 3 Leo Frobenius, The Voice of Africa, Vol. A descriptive survey design was used. Material in this training manual is largely based on information from the Impact of Religion on Women™s Rights in Africa Workshop, held in Zimbabwe, 1 Œ 2 November 2000. To obtain valid and accurate data, the. Chitando comes from a phenomenological vantage point. The rationale for the recommendation was twofold. The Junior syllabus, (grades 3–7) should be revised in such a way that it adequately incor-, porates African Traditional Religion. The authors' writing is simple and direct and the presentations are enhanced with clarifying examples, summarizing charts, tables and diagrams, numerous illustrations of key concepts and ideas, and a friendly two-color design. The question-, naire was used because it is easy to administer and permits collection, of data from a much larger sample (Gay 1980). Man} Bloch had argued that formal language, as found in political rhetoric, various art forms and ritual, is an impoverished form of communication.2 Being constrained by its 1992, 3). The present research therefore, aims at bridging this void by focusing on the teaching of African. He is a renowned author with several Shona plays and academic books to his credit. Questionnaires were first administered to a pilot sample, which, comprised 20 respondents. We shall try to illustrate that African culture and values can be appraised from Therefore, given a conducive environment such as the, provision of relevant textbooks for both the teachers and pupils, a. supportive revised syllabus, and the appropriate teaching approaches, teachers can effectively and efficiently incorporate African Traditional. with backwardness as was the notion held by the early missionaries, Respondents’ Perceptions on African Traditional Religion, The study further revealed that 53.2% of the respondents dis-, agreed with the notion that Christianity is better than African Tra-, ditional Religion. (1992) came, very close into the substance of this paper when they came up with a, Resource Book with Special Reference to Zimbabwe, at providing “a basis for a textbook for use in a genuinely multi-faith, approach to Religious and Moral Education in Zimbabwean secondary, schools” (ter Haar et al. KEY WORDS: pregnancy, birth rites, naming rites, puberty rites, ritual As such teachers see, no point in teaching African Traditional Religion just for the sake, of teaching, as the education system is fast becoming examination, Some respondents indicated that African Traditional Religion is, associated with demons. This study focuses on technology, design of project, its implementation and the results so far. Witness to the world. At the time of writing, Father Bonaventure Turyomumazima of Uganda was preparing a doctoral dissertation on the relationship between traditional African healing practices, western medicine and religious belief. The purpose of this study was to critically examine three different approaches to educational provision in Zimbabwe during the pre-colonial, colonial and post-colonial periods. A sample of 171 Bachelor of Education (In-Service) primary students of Great Zimbabwe University participated in the study. Teachers lack knowledge of African, Traditional Religion partly because there is no relevant African Tradi-, tional Religion material and this demotivates them. The child is. The project is based on creating interest among children of classes 1 -- 7 using technology in a blended learning model and improving learning outcome in these children. Teachers, therefore, need to. Through the lens of an anticolonial (as opposed to postcolonial) analytical framework, this conceptual paper examines decolonising efforts (and failures) in Religious Education (RE) as a school subject in post-independent sub-Saharan Africa. It shapes the character, and culture of the people. Furthermore, Mbiti (1975, 179) points out that “morals are the food, and drink which keep society alive, healthy and happy. Religions of the world view disability differently. Chrispen Matsika, University of Massachusetts Amherst. ANTHROPOLOGY PROFESSOR AND THE ANTHROPOLOGY IN THE SECONDARY EDUCATION A pesar de que la Antropología es una disciplina esencial en la formación de los alumnos de etapas preuniversitarias, estos, a la conclusión de sus estudios de Bachillerato, apenas han oído hablar de ella, de sus contenidos, de sus autores o de su mirada a la hora de afrontar la interpretación de los acontecimientos sociales. Many researchers, such as ter Haar et al. ZINATHA welcomed the amendment for differentiating negative witchcraft from traditional beliefs and enabling traditional healers to operate more openly, without fear of either witch hunters or prosecution. African Traditional Religion regards disability as a curse from the ter Haar et al. More stories. 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