Master's theses (NEGST)
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Item The Encounter between Modernity and the Ja'aliyin Muslim Families of Khartoum :Implications for Christiantiy Witness(2014-05-26) Mweu, Peter BernardFamily is regarded as a cornerstone of a healthy and balanced Muslim society. This study explored the encounter between modernity and Ja'aliyin Muslim families in Khartoum - Sudan. Participant observation was used to collect data. The study was motivated by Voll's thesis: The growing significance of the modern and contemporary Islamic world to the global community requires that we understand the broad continuities, commonalities, new elements and local particulars of Muslim experience. Voll's findings informed the three-pronged approach: 1) impact of non- Muslim factors, 2) particularity oflocal factors, and 3) Islamic root faith. These elements, interacting with each other, form what it means to be a "Muslim" today. The investigation utilized Voll's Islamic models of how change is experienced: 1) Conservatism, 2) Adaptationism, 3) Fundamentalist and 4) Individualism. This study revealed the following: Firstly, Ja'aliyin Muslims believe that family is the basic institution in society, and harmonious gender relations are a prerequisite in the establishment of peaceful societies. They contend that family in the West lacks foundation, is weak and may not be followed as an example. For them, family preserves religious tradition and contributes to the development of religious law. Together with Christians and humanists, they affirm that family is essential to the welfare of society. Secondly, Ja'aliyin Muslims believe that rules ofIslamic family life regarding inheritance, the rights of orphans, the mixing of the sexes, and the extended family network are calculated to foster the integrity of the family in every way. Third, they believe that the Islamic way of family life is largely misunderstood, arguing that some values of the Islamic family code are close to Christian values. They assert that the Hijab, attitudes to polygamy and divorce can be understood as alternative ways of reaching a secure interdependence and a caring community of love. Fourth, they believe an objective of marriage is psychological, emotional and spiritual companionship between husband and wife. But, Islamic law has specified irretrievable marital breakdown as ground for divorce wherever attempts at reconciliation fail. Polygamy is defended by pointing to "concealed polygamy" in Western society. Fifth, they claim a stronger position in the world today because they possess stable systems of domestic relationships such as the West is trying to do without. Sixth, The Ja'aliyin, mostly Sunni Muslims, rely on the example of Prophet Muhammad for their faith and family practices. From observation, most contemporary Ja'aliyin families in Khartoum are largely adaptationist in tone. They are willing to integrate Islamic values and ideals with Western technology. Modern ideas are ,., borrowed and integrated to Islamic faith to form expressions that are contemporary in flavor, Ja'aliyin in culture, and Islamic in their root faith. Traces of fundamentalism (not exactly Voll's categorization) and individualism are evidenced among them. The findings of this inquiry raised several implications for Christian mission among Muslim Ja'aliyin families based in Khartoum. Appropriate recommendations and suggestions for further study have been stated in the concluding chapter of this research.Item A study on Conversion from Islam to Christianity among the Borana Women in Nairobi, Kenya with Implications for Christian Witness.(2014-05-23) Murumba, Pauline CheropThe Borana MBB women are converts from Islam to Christianity. The Borana in Nairobi originated from Isiolo, Moyale and Marsabit. Some of them have lived in Nairobi all their lives though their parents migrated from the rural area. The Borana are part of the wider Oromo people group. The dominant religion among the Borana is Islam but there are also minority Christians among them. This study is an attempt to understand the conversion process of the Borana MBB women living in Nairobi. It applies Rambo's model of understanding conversion with regard to the experiences of these women. The changes resulting from the conversion are also examined. This study employs the ethnographic research method to gain insight into the experiences of the Borana MBB women. Being a phenomenon that touches human behavior, the research has preferred this anthropological research method in order to establish what cannot be studied scientifically. For better understanding of this complex phenomenon, the study has used Kraft's worldview theory of relationships as the running theme together with Love's concepts of 'encounters'. Through the findings of this study, it has been established that the Borana MBB women mostly came to Christ after they faced some form of crisis in their lives at the personal, social and the supematurallevels. The agent who left the greatest impact in the life of the informant is the one who came into their life at the point of crisis. Power encounter greatly contributed to conversion through healing and deliverance from evil spirits. Upon conversion, the convert came not only to Christ but also to the body of Christ, the church. This called for a smooth transition that could reduce 'culture shock' to the new convert as was often experienced. Recommendations are made out of the findings with proposals that can be applied in ministry to the Borana Muslim women in particular and Muslims in general. There is need for better understanding of the specific needs of Muslim women in order to reach them better with the gospel of Christ. The MBB should be empowered to become an agent of the gospel of Christ in his family and community at large. This will only happen if she has proper follow up and sound discipleship that can strengthen the new convert.