african traditional religion in zimbabwe pdf

This accounts for the varying figures that are sometimes seen in . CONCLUSION CHAPTER 6 LEARNING AFRICAN RELIGIOUS HERITAGE: RESPONSES FROM STUDENTS 1. It revolves around terminal objectives and there are no aims. While recent efforts to incorporate African studies and African religions into the mainstream academics should be applauded, more work is needed towards promoting the field’s effectiveness in the 21st century. Seven years later, that party and the Zimbabwe Africa People's Union merged. The study is premised on the view that. In general, people communicate with Mwari through the vadzimu (Shona), or amadhlozi (Ndebele). 3 (2007). In Shona religion, in addition to the guarding characteristics of the vadzimu, there are also avenging or evil spirits, ngozi, and witches who communicate with them. He is a renowned author with several Shona plays and academic books to his credit. Witness to the world. Zimbabwe's Education Ministry recommended the teaching of African Traditional Religion in recognition of its multi-religious society. The authority of the most proximate ancestors is present. Why is this discipline not included in the syllabus of pre-university education levels? 2 Wrong ideas: African Religion is ancestor worship. Inter-religious relations, especially, among African Traditional Religion (ATR) worshippers, Muslims and Christians are becoming sources of social tension and violence. Zimbabwe's Education Ministry recommended the teaching of African Traditional Religion in recognition of its multi-religious society. KEY WORDS: pregnancy, birth rites, naming rites, puberty rites, ritual African religions and the nature of religious studies. Every year towards the beginning of the rainy season, Chief Hobodo, as the custodian of Kalanga religion and customs, sends a delegation of amawosana (people with rain-making spirits) to the Njelele Shrine to go and ask for some rains from Mwali (a spirit speaking from a rock in Njelele) on behalf of the community. such as forgiving and reconciliation, listening and communicating. He is a renowned author with several Shona plays and academic books to his credit. On one hand, it, was in recognition of the multi-religious nature of the new sovereign, and democratic society, whereas on the other it was aimed at cham-, pioning the teaching of African cultural beliefs and practices to its, future leaders. Here again the writer made mention of the various ceremonies which accompany puberty and its significance in African traditional religion. and encourages national unity, and spiritual and moral development. London: Heinmann Educational Books Ltd. Ministry of Education, Zimbabwe. Boston: Allyn and Bacon. For many Africans and Ghanaians, in particular, it is religion more than anything else that shapes their worldview and participation in social life6. Hexman, I. N’angas (traditional healers)are consulted for their political and religious powers along with their healing powers.The Zimbabwe National Traditional Healers Association (ZINATHA)  is officially recognized by the government and has a constitution along with departments of education and research. Finally, in Zimbabwe, the Bible remains relevant in academic circles because of the persistence of religious and moral education in primary schools, Bible Knowledge in secondary schools as well as Divinity in Advanced Level classes, African religions and philosophy. Joel Marashe , Gamuchirai Tsitsiozashe Ndamba & Excellent, http://dx.doi.org/10.1080/00344080802615325, To help the child see that Jesus was (specially) sent by God to show. While there are minor political parties, Zimbabwe has effectively been a … data because they evoked fuller and well-thought-out responses. traditional religion, their shrines and amulets to observe Sundays piously, and to eschew alcohol, stealing and adultery, the last two being most rampant crimes in societies. The focus of the study was to examine selected Shona traditional beliefs and practices, and evaluate how they respond to the HIV/AIDS threat. For those who believe that clear thinking, accurate and scientific explanation and research are important steps in the pursuit of 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. African traditional religion. Downloaded by [University of Pretoria], [Joel MARASHE] at 07:13 29 March 2013, THE TEACHING OF AFRICAN TRADITIONAL RELIGION, IN PRIMARY SCHOOLS IN ZIMBABWE: CHALLENGES. 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. 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. 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. Ibid. The Zimbabwe African National Unity party led by Robert Mugabe won the majority of seats and took over the government in April 1980. 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. Pollard, A. and S. Tann. 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. 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. Department of Science and Maths Education, Faculty of Education, University of Zimbabwe, P.O. The available textbooks on Religious and Moral Educa-, they are biased toward Christianity. Many researchers, such as ter Haar et al. 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. In order to confront these challenges, it is argued, intersectionality as an approach should be employed to interrogate how the varied facets to these challenges intersect to inhibit progress and how these can be deconstructed for effectiveness. Some religious leaders have overtly or covertly assumed the role of enablers of the current Zimbabwean political matrix, thereby threatening democracy, social justice, and accountability, by using religious narratives to buttress the status quo. Furthermore, to boost the, teaching of African Traditional Religion, teachers should incorporate. 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. To harmonize this disadvantage, the questionnaire had, a section that had open-ended questions they were supposed to fill, in. Finally, the author proposes a “critical biblification” as a viable alternative to re-writing or de-biblification. examples used come from the Shona indigenous religions of Zimbabwe. It was discovered, through personal observations and through the tools ofanalytical and deductive reasoning via library research methodology, that certain aspects of certain religiousteachings have great positive impact on societal cohesion which leads to development in the Nigerian society whilesome others rather sow the seed of discord, injustice, hate and rancor that have led to killings, oppressions andupsurges that have characterized the Nigerian social space for decades on end and have drastically militated againstsocial development of Nigeria. They believed that AIDS results from ‘pollution’ caused by sexual intercourse with ‘unclean’ women, while a few attributed it to having unprotected sex with an infected partner. Mbiti, J. S. 1969. This paper focuses on the conicts between African Traditional Religion and Christianity. 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. tains African Traditional Religion. While these documents recommend the adoption of a multifaith approach in religious education, they are silent on the methodological framework. RESPONSES FROM HIGH SCHOOL STUDENTS AND H.D.E. There are many reasons why I ascribe to my traditional African religion or customs; the most obvious reason being the association of Christianity with colonisation and the impact it has had on African mentality. Results show that kuputsa (pledged or child marriage), barika (polygamy), and kugara nhaka (wife inheritance) are harmful marriage practices that expose people to HIV infection. For many Africans and Ghanaians, in particular, it is religion more than anything else that shapes their worldview and participation in social life6. Go directly to the text of the paper. in keeping with contemporary research ethics in the Social Sciences. In fact, a sizeable number (50.9%) indicated that, African Traditional Religion is in agreement with Christianity in many, respects. Guardian spirits are family oriented while territorial spirits are clan/community oriented. In the, same vein the grade 5s are encouraged to develop the habit of wor-, ship by learning about the forms of worship in a variety of Christian, analysis of these examples shows that the syllabus fosters in pupils the, development of Christian values and they elbow out the learning of, other religious values other than the Christian ones. —  Njelele Shrine, 35km south of Bulawayo in the Matobo Hills, is the most famous place of pilgrimage and rain dances for the traditional Mwali spirit. This study sought to establish the extent to which African Traditional Religion is taught in primary schools, the challenges faced by teachers, and opportunities for promoting its teaching. teaching of African Traditional Religion. The, sample comprised 64 males and 107 females. Please send comments, corrections, additions to, Every year towards the beginning of the rainy season, Chief Hobodo, as the custodian of, Pentecostal and African Initiated Churches, articles about traditional religions in Zimbabwe, Special Coverage of the Anglican Crisis in Zimbabwe, Anglican Church of the Province of Zimbabwe, Jehovah’s Witnesses Provincial Convention. ive approach that would ensure that every religion is catered for. There is indeed a thin line between the sacred. Any substantial or systematic reproduction, redistribution, reselling, loan, The publisher does not give any warranty express or implied or make any, representation that the contents will be complete or accurate or up to, date. Of relevant sources in nearly all of the phenomenological method in a Zimbabwean context most of... Contributed immensely in literature that per- primary sources and Ecology in Shona Religion ” by Isabel of. 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