The present research therefore, aims at bridging this void by focusing on the teaching of African. He tried, to demonstrate the applicability of the phenomenological method in, the study of African Traditional Religion. RESPONSES FROM HIGH SCHOOL STUDENTS AND H.D.E. This is because African Traditional Religion is at the outskirts, in a Religious Education curriculum whose syllabus is still Christian, in its content, especially the Junior (grades 3–7) section. Recommendations for effective teaching were made. The following people presented papers and participated in the discussion at the workshop: Dr Farid Esack, SA … Some of these challenges include the nature of African religions, adequate resources, especially on specific communities’ beliefs; a history of misconception and marginalization, pedagogy, theoretical framework and approaches to instruction. In so doing, the article reports on the narratives of the twelve purposefully selected school principals on how they implement the religion-in-education policy in their respective schools. The focus of the study was to examine selected Shona traditional beliefs and practices, and evaluate how they respond to the HIV/AIDS threat. Religious and Moral Education is not examined on its own at, grade 7 but as part of content that also includes Social Studies, En-, vironmental Studies, and other general topics. All rights reserved. The present writer is drawn to write on this topic based on the realization that the Nigerian society seems to be onethat is bereft of the practicalisation of the ideal standards of virtues. “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). Spirit mediums communicate with the vadzimu on behalf of the people. London: The Open University. After examining the characteristics of the method, a critical approach is adopted regarding the value of phenomenology with special reference to the study of Ahican traditional religions. such as forgiving and reconciliation, listening and communicating. “Traditional marriage cannot be understood outside traditional religion and Bantu culture.” According to Dr Paul Kyalo in a paper titled A Reflection on the African Traditional Values of Marriage and Sexuality, the African traditional marriage system had solutions to many of the problems that todays’couples and families face. Thus, the teacher must, be a specialist in charge and he or she must be aware of change as an, In general, African Traditional Religion lacks recognized written, textual traditions and this makes it difficult to persist in its teaching, and analysis. This paper presents a case study on a project aimed at enhancing the Math and Science skills of primary and, This article presents an initial exploration of the teaching of ethics by religion teachers in second level schools in Ireland. Traditional African approaches in the light of natural values, and of modern secular attitude If we are going to speak of traditional African concepts and customs regarding marriage and the family, a few clarifications are called for. Zimbabwe is the land of our forefathers and that land was passed to us by the forefathers. London: Heinmann Educational Books Ltd. Ministry of Education, Zimbabwe. As such, there is a need to produce textbooks for both pupils and, teachers that incorporate African Traditional Religion or to have text-, books on African Traditional Religion. of African Traditional Religion in the primary schools in Zimbabwe. 1Editor’s note: See the comments on … Takawira Kazembe . Awareness and, revelation of God through the miracles and actions of Jesus are em-. STUDENTS 1 .1 Religious Studies as exclusively Christian 1.2 Religious Education is Boring 1.3 Christianity used to oppress the Black people 2. Susana learning will make students unsaturated to receive material from teachers. Some scholars claim that African Independent Churches are syncretistic in that they combine indigenous African religion with Christian beliefs, but the degree to which this occurs is varying. The researcher guided respondents, on what choices to make. This article tries to provide some answers to these and other questions related to the presence of Anthropology in pre-university education levels. This research uses descriptive qualitative approach. The article concludes by showing the ambiguous nature of the phenomenology of religion in a Zimbabwean context. A, descriptive survey design was used. The participants were drawn from experienced practicing primary, school teachers who were doing In-Service Bachelor of Education, (Primary) and Early Childhood Development at the Great Zimbabwe, University. This seems, to suggest that most of the respondents perceived African culture as, distinct from African Traditional Religion, which is in fact, a miscon-, ception. The traditional African religions or traditional beliefs and practices of African people are a set of highly diverse beliefs that includes various ethnic religions. The study aimed to examine the traditional beliefs and practices that people in Chipinge rural communities still practise, have stopped practising, or have modified due to the encroachment of HIV/AIDS into the communities’ socio-moral space. mended the teaching of African Traditional Religion in the schools. ... That is, although provision was made for learners with a Muslim or Hindu religious orientation in public schools controlled by the House of Delegates, 1 learners from religions other than Christianity were denied equal freedom and treatment. To enter the spirit world, trancing has to be initiated by a shaman through the hunting of Power animal. African religions and the nature of religious studies. African religions and the nature of religious studies. Strengths-based practice, which recognises African traditional belief systems as a source of resilience, should be recognised. Examples of African traditional religion or philosophy in Zimbabwe include: The Mwali hilltop cult and shrines is discussed in the 2008 book Mambo Hills: Historical and Religious Significance by Marieke Clarke (reviews). Like ter Haar et al. A conveniently selected sample of 171 respondents was used. The content of the syllabus is overly christocentric. (1992) and Mbiti, (1975), other respondents argued that African Traditional Religion is, just as good as other world religions because it inculcates morals in, African Traditional Religion as Providing, The majority of the respondents (90.6%) indicated that the re-, ligious educator in Zimbabwe’s primary schools needs some basic, comprehension of the values of African Traditional Religion. traditional religion in order to promote Christian faith among Adventists in Zimbabwe. It is demonstrated that what Banana intended was eradicating injustice, violence and inequality in the Middle East which was fuelled by the “ideology of chosenness”, which was sustained by a use of the Bible. This comes about due to the fact that African, religion lacks a large corpus of textual literature or recognized writ-, ten traditions and consequently difficult to persist in analysis divorced, Furthermore, 50.9% of the respondents disagreed that all African, children essentially belong to African Traditional Religion. The adoption of this, approach is beneficial as it is also concerned that each lesson be related, to the child’s experience and the whole outcome in relevant to his or, her needs. , edited by K. Klostermaier and L. Hurtado Atlanta: . The following people presented papers and participated in the discussion at the workshop: Dr Farid Esack, SA … It has aims, some, of which clearly show respect for other religions, for instance, Aims 2. and 3, which, respectively, aim to help pupils to: understand their own religion and traditions and by searching and discovery, develop their own belief system and know about the other religions they are, likely to encounter in Zimbabwe so that they understand their differences, The latter does not have aims, but terminal objectives, all of which are. in keeping with contemporary research ethics in the Social Sciences. Zimbabwe Catholic Bishops’ Conference. Chrispen Matsika, University of Massachusetts Amherst. The study revealed that one of the reasons for sidelining African. This article interrogates family and religious studies in the context of religious leaders who serve as regime enablers and resistors in Zimbabwe. 1985. The design was also appropriate as it allowed the researchers. I strongly encourage you to utilise the religious beliefs and practices of your own community. Moreover, the centrality of the place of values in African culture as a heritage that is passed down from one generation to another, will be highlighted. More specifically, the argument informing the article is that it is not only possible, but also necessary, in terms of the principals’ mandate to mediate policy implementation in schools. A particular action is regarded (by implication and praxis) as right when performed bypersons of a particular religion, tribe and party affiliation, but as an abomination when performed by some otherpersons. It calls for the re-conceptualisation of RE de-linked from colonial/Eurocentric thought patterns and presents an ‘envisioned’ decolonised RE (post-confessional, inclusive and multi-faith) that speaks to the political and socio-cultural reality of a postcolonial environment in sub-Saharan Africa. This beats one’s imagination to the core, especially given the fact that the religio-tribal considerationsappear to be the major driving force. traditional stories, poems, and drama where necessary. So that students will more easily understand the material delivered. He is a renowned author with several Shona plays and academic books to his credit. the Midlands State University in Zimbabwe and was a visiting lecturer at Great Zimbabwe University in 2006. The training systems of Africans such as the traditional schools did exist, but most The respondents, were allowed enough time to complete the questionnaire, after which, they were collected, ensuring a 100% response rate. Christianity, “only allows for a European type of thinking, acting and reflecting, which basically ignores the cultural and religious traditions of the, peoples of Africa” (ter Haar et al. The syllabus should be done, in consultation with stakeholders. of Zimbabwe (pdf). of traditional African religion alongside their professed beliefs. Religions and moral education infants syllabus. Teachers, therefore, need to. Teachers lack adequate information on African Tradi-, tional Religion as there are no African Traditional Religion written, In view of the aforementioned findings and conclusions, the study, recommends that African Traditional Religion should be taken seri-, ously because it is a source of the people’s identity. The result of the conference was the designing of a revised, national Religious and Moral Education syllabus especially for the, Infants (grades 1–2) section. Thus the, researchers presented and analyzed data collected in this study to, The majority of the respondents showed a good understanding of, what African Traditional Religion is. African Traditional Religion, taught, as a component of Religious and Moral Education, helps pupils to, Respondents were also appreciative of the fact that African Tradi-, tional Religion is part of their cultural heritage. 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. Here again the writer made mention of the various ceremonies which accompany puberty and its significance in African traditional religion. African traditional religion. 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. It was observed that a good part of students were aware of the significance of the role of culture on mathematics education whilst some were not very sure how culture played a role in the field of mathematics. traditional religion in order to promote Christian faith among Adventists in Zimbabwe. Guardian spirits are family oriented while territorial spirits are clan/community oriented. African culture has experienced rapid change since the colonial invasion. Both are called ancestral spirits. In, corroboration with ter Haar et al. The Zimbabwe African National Unity party led by Robert Mugabe won the majority of seats and took over the government in April 1980. The traditional African understanding and the interpretation of Christianity have deep roots in these fundamental beliefs of the African traditional religions. The publisher shall not be liable, for any loss, actions, claims, proceedings, demand, or costs or damages, whatsoever or howsoever caused arising directly or indirectly in connection. and the end is tragic.” If this is achieved at the primary school level, then it is hoped that Zimbabwe would, in the future, have people who, respect others whose beliefs differ from their own, thus exercising a, high degree of tolerance. 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. Related, to that, 73.1% of the respondents were of the view that African Tra-, ditional Religion is not only taught as a necessary component of Reli-, gious and Moral Education, but also as a requisite background for the, understanding of other religions. In instances where there may be written material on specific aspects of indigenous religions, I encourage And why? The ancestors are without question the most prominent aspect of African religion, in fact, they are the heart of the African spirit world. THE PHENOMENOLOGICAL METHOD IN A ZIMBABWEAN CONTEXT: TO LIBERATE OR TO OPPRESS? While there are minor political parties, Zimbabwe has effectively been a … Once there, is moral breakdown the whole integrity of the society breaks down. Abstract: The vadzimu are believed to constitute an invisible community within the community of the living, always around their descendants, caring for them and participating in their joys and sorrows. ZIMBABWE ANNIEGRACE MAPANGISANA HLATYWAYO 207520221 Submitted in Fulfilment of the Requirements for the Degree of Doctor of Philosophy (School of Religion, Philosophy and Classics), in the College of Humanities at the University of KwaZulu-Natal, Pietermaritzburg, South Africa. The above types of activities are goals intended to foster conflict resolution at international level. Guardian spirits are family oriented while territorial spirits are clan/community oriented. The conclusions drawn from the study are that the attitudes of, teachers were positive toward the incorporation of African Traditional, Religion in the teaching of Religious and Moral Education. In fact, a sizeable number (50.9%) indicated that, African Traditional Religion is in agreement with Christianity in many, respects. The, most notable ones are that the syllabus is functionally christocentric. 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. Herbal remedies are used. We recommend the school curriculum to implement culture-oriented mathematics education that ensures the survival of African culture.Â. Chrispen Matsika, University of Massachusetts Amherst. The traditional African understanding and the interpretation of Christianity have deep roots in these fundamental beliefs of the African traditional religions. This present study is investigating preliminary views and conceptions of in-service teachers on culture and mathematics education. The open-ended questions ensured valid. 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. In Our Mission to Teach, a Pastoral Statement on, Education (1987, 16–17), the Zimbabwe Catholic Bishops lent their, support when they agreed that: “It is culture that gives the country, It is worthy to note that it is essential to build a new nation on, firm moral principles, which could not be achieved if the children of. You do not find such topics as, kupira (ancestor veneration), bira (traditional beer ceremony) and so, on.” Another respondent corroborated by stating, “The books teach, biblical stories, and not much on African Traditional Religion.”, Attitudes of Teachers Toward the Teaching, Generally, the picture shown by the study is that teachers had, a positive attitude toward the teaching of African Traditional Reli-, gion. There can be no Christian faith without social action! Global Worship and Communion Miracle Service, Spiritual Spectacles Night of Remembrance, Video: Mudiwa Mutandwa performs ‘Ndaita Mari’, Video: Zim Anglicans return to Harare cathedral, Video: A walk through St. Paul´s Secondary High School in Musami, Prophet Freddy hosts prophetic conference, Pastor in court for fondling congregant’s private parts. As such, I posit that principles of phenomenology of religion are a potential guiding framework for teachers to effectively engage multifaith syllabi. To harmonize this disadvantage, the questionnaire had, a section that had open-ended questions they were supposed to fill, in. section. 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