"What is development? Who defines that one community/ country is "developed", while another community/ country is "under-developed"? What is the relationship between religion and development? Does religion contribute to development or underdevelopment in Africa? These and related questions elicit quite charged reactions in African studies, development studies, political science and related fields. Africa's own history, including the memory of marginalisation, slavery and exploitation by global powers ensures that virtually every discussion on development is characterised by a lot of emotions and conflicting views. In this volume scholars from various African countries and many different religions and denominations contribute to this debate."--

Religions in Contemporary Africa is an accessible and comprehensive introduction to the three main religious traditions on the African continent, African indigenous religions, Christianity and Islam. The book provides a historical overview of these important traditions and focuses on the roles they play in African societies today. It includes social, cultural and political case studies from across the continent on the following topical issues: Witchcraft and modernity Power and politics Conflict and peace Media and popular culture Development Human rights Illness and health Gender and sexuality With suggestions for further reading, discussion questions, illustrations and a list of glossary terms this is the ideal textbook for students in religion, African studies and adjacent fields approaching this subject area for the first time.

This book investigates the substantial and growing contribution which African Independent and Pentecostal Churches are making to sustainable development in all its manifold forms. Moreover, this volume seeks to elucidate how these churches reshape the very notion of sustainable development and contribute to the decolonisation of development. Fostering both overarching and comparative perspectives, the book includes chapters on West Africa (Nigeria, Ghana, and Burkina Faso) and Southern Africa (Zimbabwe and South Africa). It aims to open up a subfield focused on African Initiated Christianity within the religion and development discourse, substantially broadening the scope of the existing literature. Written predominantly by scholars from the African continent, the chapters in this volume illuminate potentials and perspectives of African Initiated Christianity, combining theoretical contributions, essays by renowned church leaders, and case studies focusing on particular churches or regional contexts. While the contributions in this book focus on the African continent, the notion of development underlying the concept of the volume is deliberately wide and multidimensional, covering economic, social, ecological, political, and cultural dimensions. Therefore, the book will be useful for the community of scholars interested in religion and development as well as researchers within African studies, anthropology, development studies, political science, religious studies, sociology of religion, and theology. It will also be a key resource for development policymakers and practitioners.

There is an interesting knowledge trajectory that God remains incomprehensible, not imperceptible. This lends credence to the fact that religious study since the Enlightenment has dedicated itself almost entirely to the problem of reconciling the non-existence of God in the physical world with his necessary existence in the metaphysical world. When seriously examined, it would be discovered that these two aspects are logically contradictory, and this is a problem with no solution. But interpreting God not as a physical being but as a phenomenological thing changes the nature of the problem enough that a solution emerges almost automatically. In this phenomenological model, the crux of the matter is that God does not exist, but God is real. Therefore, it is imperative to return to experience and verifiability, hence, purging it of unexamined and often hidden assumptions. Phenomenological Approaches to Religion and Spirituality brings together the different disciplines and research approaches to provide a comprehensive analysis of the phenomenology of God and spirituality, as well as offering an effective epistemological apparatus capable of dealing with this concept. The book employs multidisciplinary approaches from religious studies, theology, philosophy, anthropology, and other segments to dissect the subject matter for efficient evaluation and all-inclusive findings. While covering various aspects of religion such as the testaments of the Bible, the church, the religious experience, and various aspects of spirituality, this book is intended for theologians, philosophers, religious leaders, policymakers, academicians, researchers, students, public institutions, and agencies with a special interest in religious matters, values, knowledge, and truth.

This book connects traditional religions to the thriving religious activity in Africa today.

Before his conversion to Christianity, A E Orobator was raised in the practice of traditional African religion - animism. This repository of African religion, he maintains - at its heart a deep belief in the livingness of creation - is the soil in which Christianity and Islam have taken root. Drawn from his "Duffy Lectures" delivered at Boston College, Orobator examines the living interplay between African religion, Christianity, and Islam in Africa, and argues that the religious experience and spiritual imagination of Africa offers a genius capable of renewing the global community of believers. Among these gifts: a deep conscience of transcendence in day-to-day living; reverence towards human and natural ecologies; and a holistic understanding of creation and shared responsibility of stewardship for the universe.

This book investigates the role of religion in the context of the COVID-19 pandemic in Southern Africa. Building on a diverse range of methodologies and disciplinary approaches, the book reflects on how religion, politics and health have interfaced in Southern African contexts, when faced with the sudden public health emergency caused by the pandemic. Religious actors have played a key role on the frontline throughout the pandemic, sometimes posing roadblocks to public health messaging, but more often deploying their resources to help provide effective and timely responses. Drawing on case studies from African indigenous knowledge systems, Islam, Rastafari and various forms of Christianity, this book provides important reflections on the role of religion in crisis response. This book will be of interest to researchers across the fields of African Studies, Health, Politics and Religious Studies. The Open Access version of this book, available at http://www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.

The first comprehensive empirical account of how religion affects the interpretation, prevention, and mitigation of AIDS in Africa, the world's most religious continent.

There is an important if largely unremarked diversity within African Christianity; on the one hand, an enchanted Christianity that views the world as pervaded by spiritual forces, and on the other a disenchanted Christianity that discounts such forces. An enchanted Christian sees his glorious destiny threatened by witches, marine spirits, spirit spouses, and ancestral curses. Churches catering for this worldview lay bare the workings of this spirit world, deliver those suffering from spirit attacks, and equip members to combat these forces. This enchanted imagination, along with the prosperity gospel, and emphasis on the pastor's 'anointing', are the principal characteristics of much African Pentecostalism. Gifford argues that the enchanted religious imagination militates against development by encouraging fear and distrust.

The book, in the main, discusses issues relating to mission, ecumenism, and theological education and is presented in four sections. The first segment discusses works on ecumenical and theological education and assesses the relevance of the World Council of Churches. Other issues discussed in this segment relate to the interrelationships that exist between academic theology, ecumenism, and Christianity. The World Missionary Conference held in Edinburgh in 1910, which set the agenda for world-wide mission in a promising manner in the 1920s, is also assessed in this section of the work. The second segment, which covers Religion and Public Space, discusses works that examine the relationships between religion and power, religion and development, religion and traditional religious beliefs, and religion and practices in Africa. The third segment of the book treats Religion and Cultural Practices in African and how all these work out in couching out an African theology and African Christianity. Some of the issues discussed in this section related to African traditional philosophy, spiritism, and the interrelationships that exist between African Christianity and African Traditional Religion. The last segment of the book discusses the issue of African biblical hermeneutics and specifically looks at contemporary hermeneutical approaches to biblical interpretations in Africa.