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Faith-based organisations in Zimbabwe
Faith-based organisations in Zimbabwe
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The strength of a country’s economy relies on many characteristics including culture, geography, political environment, population, economic environment, economic freedom, and investment potential. Like every word works together to build a story, every characteristic helps to form either a stable or unstable economy. Zimbabwe is a country where instability can be viewed throughout all of these characteristics. The first characteristic under analysis is culture. Zimbabwe is a very culturally diverse place both religiously and in its population. Of the estimated 11.65 million inhabitants, many different ethnic groups exist. The majority of people, 82%, are the Shona (the Shona are further broken down into subdivisions) and the next majority, 14%, are called the Ndebele. Other small racial groups exist including the Tonga, Shangaan and Venda (Lewis, n.d.). The minority white farmers were largely forced to escape Zimbabwe when the land was redistributed. English is the main language of Zimbabwe (Akbani, 2012), but indigenous languages include Shona and its dialects, Sindebele, and other tribal languages of the Bantu family of languages (Lewis, n.d.). Traditional societies such as the Shona, Ndebele, Tonga, Shangaan and Venda, exist in Zimbabwe (Lewis, n.d.). All of these societies have their similarities. For one, the all share a similar family structure and believe that their deceased ancestors play a role in their day-to-day lives. The incorporation of ancestral roles and other indigenous beliefs with Christianity has created the primary religion in Zimbabwe (50%), a hybrid of the two beliefs. The remaining people are either Christian (25%) or strictly follow indigenous beliefs. Women are primarily responsible for gardening, cari... ... middle of paper ... ...ent Robert Mugabe’s policies led to a decline in Zimbabwean agricultural productivity and the ZWD. To compensate for the lack of food production and revenues, the government continued to print money. This hyperinflation eventually led the government to issue four rounds of currency devaluations. In 1999, the Zimbabwe dollar was pegged to the U.S. dollar. On April 1, 2006, as the second Zimbabwe dollar came into effect it was redenominated at a rate of 1000:1 and was devalued against the U.S dollar by 60%. In September of 2007 it was devalued by 92% Furthermore, in August of 2008, the Zimbabwe dollar was valued at 10 billion of the original currency (Noko, 2011, p. 344). By February of 2009, one trillion Zimbabwe dollars were worth one new Zimbabwe dollar. Finally, on April 12, 2009, the Zimbabwe dollar was no longer considered the legal tender (Noko, 2011, p. 344).
Culture is an important part of anyone's life, religious or not. The women acted out various references to traditional behaviour. For instance the mi...
The Hutterian Brethren, more commonly known as “Hutterites”, possess many similarities and differences to my own culture as a North American Christian. The life of a Hutterite society is characterized by their historical background, geographical distribution, language, unique cultural aspects, and threats within the colony. I have always been fascinated and curious by the consistent and well-structured way of living that the Hutterites have accomplished over many generations. Ironically, it was the first culture that was spoken about in the anthropology course and book by Michael Allen Park. Therefore, I have chosen to compare and contrast my culture, which I live in today, with the Hutterian Brethren civilization, to further
The Pueblo Indians religious history is different than the average Christian religion history. Their religious beliefs are based on the creation of life. The persons seen as the creators of life are the centrality and the basis of their religion. In the early 1900’s these Indians were looked upon in different lights. White man compared the Pueblo rituals and religious routines with his own. Pueblo religious beliefs, practices and social forms were criticized, scrutinized and misunderstood by white Christian American settlers. The major religious practice and worship of the Pueblo Indians involved ritual dances. White men attempted to stop these Puebloan ritualistic dances because they did not meet his own religious standards and this happened before the Indians had a chance to explain or define what their dances really stood for. Women played a significant role in Puebloan ritual dances and religious
The way of the Ju/‘hoansi life has changed dramatically in many ways throughout the years. However, it is still possible to reflect upon their original way of life and compare it with their present state of living. Most of the changes occurred due to environmental, economical, developmental, social and cultural changes. All of which play a vital role in determining a Ju’s way of life. Although the land of the Dobe and !Kangwa have developed and changed in recent years, there are still some remnants of how the environment used to be. A significant shift in social and cultural aspects of the Ju/‘hoansi life can be observed in the new environment. However, some important aspects of their culture and belief system are still reflected in their everyday lives.
Hodgson has been working in Tanzania for 20 years, since 1985. She first worked in the Catholic Diocese of Arusha in the Arusha Diocese Development Office and later taught at Oldonyo Sambu Junior Seminary. She worked with Maasai in a religious context and so was led to her research. She wrote her book “The Church of Women” after noticing the gendered differences in evangelization. In her book Hodgson first addresses the history of Maasai religious practices. Women were imperative to most religious ritual and even nonritual practices. Their God was often referred to with female pronouns, though a certain level of gender fluidness was apparent. She then chronicles the history of the Congregation of the Holy Spirit, or Spiritans, in Tanzania. She interviews three American missionaries who worked with the Maasai in three different time periods. With the interviews Hodgson comprises the history of the approaches taken to evangelize the Maasai. She uses the next two chapters to compare men and women’s responses to the missionaries, following three communities. She ends the book with an exploration of this new Maasai Catholicism, a mix of Maasai and Catholic ritual and spiritual practices the Maasai have
economy is one of the major things that determines the power and the strength of a country.
In the very different Zuni and Dobu tribes there is a common theme. The Zuni culture concentrates on the well being of community as a w...
numbers. The idea of religion in the Maasai culture is attatched with the importance they
The family is in transition – family structures are growing into exciting new possibilities, due to this, there has been a dramatic increase of diversity in the family and household structures since the earliest centuries. In Africa, our real and perceived blood ties are not bounded by the household or the village, but stretch across communal areas as far as the eye can see and the heart can reach. Traditionally, newcomers would be accepted as part of the family and only excluded only if they spurned the welcome. However, this essay will look at the different family and household structures in the current century, also the diversity of families and understanding the reasons for this diversity and how structures have changed. It will draw theories
One of the flaws inside the Ibo culture that eventually leads to their downfall is the social system. The weaker people join the church as a way to gain acceptance. The osu, or outcasts who lived in the Ibo culture want to feel accepted and as a result, follow the Christians. “The two outcasts shaved off their hair, and soon they were the strongest adherents of the new faith” (157). These two outcasts never have the feeling of being a part of the clan. The church welcomes them. The osu cannot cut their hair, marry, or receive a title in the clan. They are “cast out like lepers” (157). The church welcomes the osu and treats them like human beings. This is where the Ibo social system is at fault. An ideal job is to be a farmer and since not everyone can afford seeds and a barn...
...world, yet many of their customs are similar to others around the world, from marriage and family, to gender roles and religion. They have many differences as well, some still based on a more primitive scope like still believing in curses.
Indigenous religions exist in every climate around the world and exhibit a wide range of differences in their stories, language, customs, and views of the afterlife. Within indigenous communities, religion, social behavior, art, and music are so intertwined that their religion is a significant part of their culture and virtually inseparable from it. These religions originally developed and thrived in isolation from one another and are some of the earliest examples of religious practice and belief. The modern world; however, has taken its toll on these groups and many of their stories, customs, and beliefs have been lost to, or replaced by, those brought in as a result of popular culture and the missionary work of Christians and Muslims.
The government of Korea is not dispersing the money throughout the country. Instead, the money is utilized for unnecessary expenses in which the revenues go toward South Korea. It is a displacement of finances for a nation which can also be seen in the book’s chapter “Why Nations Fail Today: how to win the lottery in Zimbabwe.” In this chapter we discover that the president of Zimbabwe, Robert Mugabe, happened to have won the lottery. Acemoglu and Robinson argue that this was not just a coincidence. So with that being said, the real explanation for why some countries are poor and others are prosperous is because they are strategically constructed and organized differently. Rich countries have incentives such as more job availability, protection and monetary support from supporting countries. Poorer countries do not have these
The Maasai People from Kenya represent a pastoral society. They rely on the taming and herding of livestock as a means for survival. Those responsible for herding livestock are the Maasai warriors and boys, especially during drought season. They had cattle, goats and sheep as their livestock. I did notice a social transformation in their society. Each individual has their job to complete daily. For example, the women formed the houses, milked the cattle, cooked for the family and supplied them with water. The men made the fence around the Kraal and secured the society and the boys were responsible for herding livestock. These multiple duties, commanded by the elderly, eventually started emerging to new and different customs such as trading with local groups. This was