Doctoral Dissertation (NEGST)

Permanent URI for this collectionhttps://dlibrary.aiu.ac.ke/handle/123456789/667

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    Visual Theology
    (2002-05-30) Nkansah, James Obrempong
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    DRIFTING LOYALTY:
    (2011-07-30) Makanda, Ndong'a Nelson
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    Benefaction and Patronage in the Pastoral Epistles
    (2013-03-30) Nzyoka, Nathan Joshua
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    DIVORCE, REMARRIAGE AND THE DILEMMA OF THE CHURCH IN KENYA
    (2014-07-30) MISIKO, K. C. RONNY
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    LEADERSHIP DEVELOPMENT IN PROGRESSIVE PENTECOSTAL CHURCHES
    (Africa international University, 2017-06-02) MUGAMBI, MBOGO KYAMA
    Aging leaders with unclear succession plans in Africa's institutions are a symptom of an underlying problem of leadership development. This is evident in the rapidly expanding church on the continent. For instance, from a group of 38 mega churches across Africa, the Leadership Network found only five churches with a leader other than the founder. Many founder leaders remain at the helm of leadership in their 60s and 70s, without a proper plan for future leadership in place. Our research identified three Pentecostal churches, which went against this trend. They raised generations of younger leaders who went on to serve in significant roles beyond the founders. Research on corporate and church leadership shows that effective organisations actively promote a leadership development through moderately transformational cultures with internal practices and organisational structures which produce leaders who will maximise organisational impact and strengthen their succession strategy. This project investigated how leadership development happens in these Progressive Pentecostal Churches (PPCs) which effectively raised multiple leaders who carry on the work of the founder, and other leaders who started new congregations. The research used a qualitative methodology using in-depth interviews historical, and other data. These case studies are the Nairobi Chapel, Christ is the Answer Ministry (CITAM), and International Christian Church (ICC). The data revealed the ways in which these PPCs, over time, experienced vibrant revitalization, positioning themselves to raise new leadership for the future. Each of the PPCs uniquely demonstrated intentionality through leadership development cultures that harness relational interactions among leaders, thoughtfully formed useful leadership and governance structures, while articulating a compelling vision for their congregations. Implications of these findings are that the leadership development crisis in African churches can be addressed through promoting this kind transformational leadership development culture. We draw lessons for churches on developing organisational vision, evolving relational approaches to leadership development through carefully developed organizational structures geared to produce a new generation of effective leaders.
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    AKŨRINŨ VERNACULAR THEOLOGY
    (Africa international University, 2017-06-12) SAMUEL, JACOB KIMATHI
    One of the perennial challenges that face Africans is an acute lack of confidence in themselves, their institutions, and anything African. A number of historical happenings have conspired to reduce the African to a pitiable being who looks to the white man as his savior in both socio-political and socio-economic struggles. The conspiracies range from slave trade, the scramble for Africa, the colonial and missionary enterprise, to the post-independent nation-states that replaced the white colonial master with a black one, and the current exploitation of the Africa through the second scramble for her resources in neo-colonial policies. The result has is an African who has lost his identity and self-worth, reduced to a beggar; ever seeking affirmation and authentication from anywhere but Africa. The historical injustices dented the personhood of Africans through “displacement” which came either in the form of alienation from their land and what was familiar (through slavery and eviction from their ancestral land by colonial regime). The insult of her culture as well when the colonialists and missionaries found nothing of value in the African material culture or traditional religions that could have facilitated what the West advocated as the civilization agenda for Africa. In the end Africa has continued to pursue a development and a moral agenda that is incompatible with her ethos, nor her way of life, ever playing catch up. The battle to reclaim the African personhood is pegged on this – to recover her culture as her God-given heritage where she can anchor her morality, religious experience, development agenda, and from where she can recover her identity in the light of the ultimate revelation of God through the Written Word (Bible) and the Living Word (Jesus Christ), in whom all the fullness of the deity lives in bodily form, Col 2: 9, enabled by the Holy Spirit. Any effort that does not seek to recover this lost aspect of human nature is a mirage which can only be trusted to deepen the African woes further. The Akũrinũ church vernacular theology has shown us, even if in a miniature way, that it is possible to build theology upon African Culture: A culture that has given the African a sense of confidence in himself as a worthy creature before her creator God, who longs to reveal Himself to a continent that remains an enigma of wonder and resilience to our world, to create a new community that is able to respond to the African psyche while at the same time being true to the Word of God. In this study we have discussed the Akũrinũ vernacular theology in the context of Emmanuel Katongole’s discourse of discontuity and Kwame Bediako’s continuity of African Tradition Religions, in chapter two. Chapter three traces the founding of the Akũrinũ Church in the context the troubled socio-economic challenges of the Agĩkũyũ as they encountered the missionaries and the colonial regime. Chapter four presents the findings from the field while chapter five suggest the implications of these findings to the glowing search for global theology before drawing a conclusion and recommendations in chapter six.
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    AN INVESTIGATIVE STUDY OF BRIDGE OF HOPE GIRLS’ SCHOOL EDUCATION MODEL IN POST- CONFLICT LIBERIA
    (Africa international University, 2017-07-03) WEAH, JACKSON GARPU
    This qualitative empirical research used a “case- study” methodology presents the evidence derived from empirical research that the all–girls educational model being implemented at Bridge of Hope Girls’ School is actually producing significant identifiable changes in girls. Some of the factors which were examined to indicate successful change include creation of pathways for disadvantaged girls to access the process of, retention of students in the institution, progression of students to higher grades at appropriate times, and completion of school by the girls. This investigative research sought to provide a comprehensive case study of the Bridge of Hope Girls’ School within the context of all-girls education model for girls. The main focus of this dissertation is to propose new paradigm of doing girls’ education herein referred to as the Bridge of Hope Girls’ Transformational Education (BOHGTE) Model. A Christian transformational education ( girls-only) model provided at BOH that has produced an empirical evidence of a significant measurable positive difference in reducing cultural disparity between boys and girls education, transform negative cultural assumptions and changing social narratives of girls in ways that lead to increased enrollment, retentions and progression of girls in Monrovia informal setting. The study participants included the girls at Bridge of Hope, alumni, administrators, faculty, staff, and trustees. Data was gathered through opened -ended interviews and document analysis. With thorough analysis of all data ( interviews and documents) the following themes surfaced: Environment aids student learning outcomes; Christian worldview and ethical foundation of BOH model ;Organizational systems; Gender differences in how boys and girls learn and behave in educational setting; Emphasis on staff development -qualified teachers and training teachers to do “transformational education; Distractions in co-education; In classes that are separated by gender, male and female students work and learn on the same level as their peers and relevant curriculum for girls emphasizing implicit and explicit contents.
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    AN INVESTIGATION OF THE IMPACT OF LUO TRADITIONAL VIEW ON THE CONTEMPORARY LUO-MUSLIM CONCEPTUALIZATION OF DEATH IN KENDU BAY, KENYA
    (Africa international University, 2017-07-04) ODHIAMBO, OSEJE LAWRENCE
    This study has attempted to investigate the impact that Luo traditional view has on the contemporary Luo Muslims conceptualization of death. The study consists of eight chapters. In the introductory Chapter one, a discovery is made on how the triple religions (Christianity, Islam and ATR) have interacted with each other in Africa. A specific reference touching on the origin and the spread of the Luos from their homeland in South Sudan to Kenya and in Kendu Bay in particular has been made. The contact of the Luos in Kendu Bay with Islam has also been narrated. In Chapter Two, a review has been made on the exisiting material by different authors. The center of focus is on how different communities view death and the practices accompanying it. This review has been done with the view of seeing how different communities that have become Muslims in Africa cope with the changes. A special reference in the study of the Luos has made in the light of the event of death of S.M. Otieno that occurred in 1986. In Chapter Three, data was collected from a group of sixty-five Luo Muslims residing in the town of Kendu Bay. Ethnographic research method was used. Data was analyzed using Kim’s Synthetic Trinagular Approach, STA. From this approach, a theoritical approach that provides a description of Luo traditional elements in LuoMuslim perception of death was developed. Chapter Four explains how Islam has influenced the Luo-Muslim traditional view of death. The teachings are centered on the meanings and causes that Luo Muslims give to death, and the kind of rituals that they follow right from the time somebody dies to the time he or she is buried and after. The Chapter has also sought to explain the outcome that Islamic teachings bring on the Luo-Muslim view of death. Chapter Five basically deals with the elements of Luo tradition in the Luo-Muslim perception of death. In looking at the Luo traditional elements, the Luo-Muslim funeral was first divided into three stages: initial, middle and later stage. The three domains that emerged from those three stages are the total, partial and non-Islamic domains. In each stage also, similarities and differences between Islamic and Luo traditional elements. Chapter Six views the effects of Luo traditional elements on Luo-Muslim understanding of death and its related practices. The influences were viewed in each stage of the Luo-Muslim funeral. In each stage also, the elements of continuity and discontinuity of the Luo-Muslim view of death and its related rituals were explored. Chapter Seven deals with the synthetic conceptualization of death among the contemporary Luo Muslims in Kendu Bay. The chapter is divided into two. The first part describes the religio-cultural characteristics and themes underlying Luo-Muslim views of death. The second part highlights the Luo-Muslim conceptualization of death as reflected in the funerals of the Luo Muslims. Chapter Eight gives a summary of the findings, and recommendations. The need to keep due diligence to the past and present orientation of the Luo Muslims has been underlined. The Islam that Luo Muslim practice is contextual. There is therefore need to differentiate Islam from a Muslim when conducting a research in any Muslim context.
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    ENVIRONMENTAL STEWARDSHIP CAMPAIGN THROUGH “EDUTAINMENT” FOR THE PROMOTION OF PEACEFUL CO-EXISTENCE AMONG THE DWELLERS OF IBADAN CITY, NIGERIA
    (Africa international University, 2017-07-05) OLALOWO, OLADIMEJI LAWRENCE
    There are suspicions that “there are conflicts emerging among neighbours because of careless attitudes and responses to the care of the environment” in Ibadan city. Careless attitudes and practices relating to the use of the environment and invasion of the right of others to a good and healthy environment are suspected to be responsible for household conflicts between neighbours, families, and communities in Ibadan city. Therefore there is the need for an effective strategy to campaign for change of attitudes to the care of the environment for the sake of peaceful co-existence and healthy living of the dwellers of Ibadan city. This research was embarked upon to assess how effective the use of media entertainment in the form of home video could be, when used to expose the state of things in Ibadan city as far as attitudes to the environment are concerned. In the pursuit of the desired goal, an “edutainment” home video titled, FOR THE LOVE OF PEACE AND HEALTH (https://www.youtube.com/watch?v=1MIoiQ2BZYA&t=157s) was produced and presented to the purposefully selected population to watch. The video production was created to reveal some emerging conflicts among the dwellers of Ibadan city as a result of careless attitudes to the environment; and to also mobilize them unto a change of attitude to the care of the environment. The analysis of findings indicate that there exists some conflicts among dwellers of Ibadan city because of careless attitudes to the care of the environment and that the use of the power of media entertainment can be effective to educate people and change their orientation towards a positive care of the environment. It is, therefore, recommended that the Church, government, and environmentally enthusiastic organizations and agencies need to give attention to the use of entertainment broadcasts and take advantage of the power of the media to expose any observed form of careless attitudes to the care of the environment and to mobilize people for the change of attitude to the care of the environment. It is hoped that this work will cause a positive influence that can catalyze the desired positive change of attitude to the care of the environment in Ibadan city.
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    MARITAL DISHARMONY AMONG AKAMBA CHRISTIANS
    (Africa international University, 2017-07-12) MUNYAO, JOSEPHINE
    The marriage crisis in Kenya is so serious that its presence defies the preaching and teaching of the evangelical church. While women’s empowerment and the quest for gender equality have radically changed the cultural situation the people live in; and that the teachings of the church do not adequately address themselves to this situation. Basically, the church dismisses women’s empowerment as unbiblical and as secular movements driven by Satan to destroy marriages, church and society – a position that causes confusion in the church as empowered wives and their husbands find it to be biblical and beneficial to their marriages. Tracing this problem to its roots, this dissertation argues that the church’s teachings are ineffective because they are disconnected from the changing situation and that the church inculcates an outdated marital instruction of inequality informed by a contextualized theology developed in the 1960s and 70s. This theology, it is established, appropriates the women’s subordination reflected in biblical cultures – at a time when gender inequality was at its peak in Kenya, but a situation that no longer exists. As a result, the marital teachings do not speak to the needs and challenges of empowered women and their husbands calling for a more appropriate theology on marriage. The dissertation further challenges the church to desist from a reading of Scripture that does not take into account God’s active involvement in the world today; and to consider that women’s empowerment could be God’s agenda in His mission of restoring the world and humanity to express His justice and righteousness
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    RELIGIOUS FUNDAMENTALISM IN NORTHERN NIGERIA:
    (2017-07-30) Dikki, Ezra Michael
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    An investigative study of the Bridge of Hope girls’ school education model in post-conflict Liberia
    (2017-07-31) Jackson Garpu Weah
    This qualitative empirical research used a “case- study” methodology presents the evidence derived from empirical research that the all–girls educational model being implemented at Bridge of Hope Girls’ School is actually producing significant identifiable changes in girls. Some of the factors which were examined to indicate successful change include creation of pathways for disadvantaged girls to access the process of, retention of students in the institution, progression of students to higher grades at appropriate times, and completion of school by the girls. This investigative research sought to provide a comprehensive case study of the Bridge of Hope Girls’ School within the context of all-girls education model for girls. The main focus of this dissertation is to propose new paradigm of doing girls’ education herein referred to as the Bridge of Hope Girls’ Transformational Education (BOHGTE) Model. A Christian transformational education ( girls-only) model provided at BOH that has produced an empirical evidence of a significant measurable positive difference in reducing cultural disparity between boys and girls education, transform negative cultural assumptions and changing social narratives of girls in ways that lead to increased enrollment, retentions and progression of girls in Monrovia informal setting. The study participants included the girls at Bridge of Hope, alumni, administrators, faculty, staff, and trustees. Data was gathered through opened -ended interviews and document analysis. With thorough analysis of all data ( interviews and documents) the following themes surfaced: Environment aids student learning outcomes; Christian worldview and ethical foundation of BOH model ;Organizational systems; Gender differences in how boys and girls learn and behave in educational setting; Emphasis on staff development -qualified teachers and training teachers to do “transformational education; Distractions in co-education; In classes that are separated by gender, male and female students work and learn on the same level as their peers and relevant curriculum.
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    Religious fundamentalism in northern Nigeria: an examination of the impact of Maududi’s political interpretation of Islam on the rise of religious conflicts, and its effect on Christian- Muslim relations.
    (Africa International University, 2017-07-31) Michael Ezra Dikki
    This research examines the role of theological or Islamic interpretation in promoting religious conflicts in northern Nigeria. Specifically, this research examines the impact of Maududi’s political interpretation of Islam on the rise of religious conflicts in northern Nigeria. This research questions the sufficiency of the claim that religious conflicts in northern Nigeria are caused by socio-political and socio-economic factors as postulated by several scholars. Maududi is chosen because of his acknowledged influence, globally and in northern Nigeria specifically, as the father of modern fundamentalism. The research was conducted in the cities of Kano in Kano state and Zaria and Kaduna in Kaduna state of northern Nigeria. These states are considered representational. The research employed the qualitative method and interviewed 159 Muslims assisted by Muslim research assistants. This is in addition to qualitative content analysis of some relevant materials and observations. The findings support the claim that there is a strong relationship between theology and fundamentalism in northern Nigeria. In essence, there is a strong Maududian influence on fundamentalism in northern Nigeria. It is evident that Maududi’s ideology and political interpretation of Islam is a major influence on fundamentalism and interreligious conflicts in northern Nigeria majorly beginning with the Muslim Student Society (MSS) in northern Nigerian univerisities. His ideology radicalized these young Muslim students. These students moved into the society with these fundamentalist ideology and established groups. These groups played a strong role in the Islamic militancy and religious conflicts being experienced today. In addition, it is discovered that there is a strong influence of Maududian ideology on the initial leaders of Boko Haram. There is also evidently a historical link to Maududian fundamentalist ideology through Sudan, Pakistan and Egypt as well as Saudi Arabia and Iran within the political and religious leadership in northern Nigeria. The data also reveal that within majority Muslims interviewed, there is a selective adoption of Maududi’s ideologies. A theory, therefore, emerges that the clash between fundamentalist and orthodox ideologies trigger cognitive dissonance, which through dissonance resolution process leads to selective adoption. This selective adoption produces diversity of Islamic views with consequneces on the relationship between Muslims and non-Muslims. The data also supports the theory that fundamentalist ideology creates the propensity for collective violence especially when supported by relational and cultural distance, functional independence and inequality. This happens when an ideology in culture (religion) emphasizes “otherness” and is internalized as an individual or collective system of meaning (Silberman 2005, 535) as well as when it corresponds with the social and psychological needs of a group or people (de la Roche 1996). The application of Synthetic Triangular Approach (STA) in the research, exposes the ordinariness in Muslims including those holding a fundamentalist idea. It revealed that the way Muslims understand, react to or handle conflicts is mostly not different from how other human beings do. These findings have implications for Christian-Mulsim relations in northern Nigeria. In this regard, recommendations are made for the government, Christians and Muslims.
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    Conflict Mediation for Congregational Church Leaders
    (Africa International University, 2017-07-31) Joy Kagwiria Mbaabu
    Conflict is a normal human experience and the church is neither exempt from it nor from the debilitating effects of unresolved or badly resolved conflict. Congregational churches such as Karen Community Church (KCC) value relationships and fellowship so dearly that they are slow to admit existence of conflict, making them more prune to dangers of conflict avoidance. One transformational leadership essential is the ability to resolve conflict effectively so as to give way to genuine fellowship and a God honoring, growing community of believers. KCC was used as a case study to help establish: 1) the congregational church leader’s understanding and perception about conflict; 2) the causes of conflicts in congregational churches and how are they responded to; 3) the spiritual characteristics required for effective biblical conflict mediation; and lastly 4) what can be done to improve the way conflict is handled in congregational churches. A research advisory team of eight leaders walked alongside the researcher throughout the study and undertook theological reflections around the research subject. Three focus group discussions (FGD) for a total of twenty-three leaders comprising of pastors, church staff and elders, youth, women and children leaders and church missionaries were conducted. Additionally, in-depth key informant interviews (KII) were carried out with nine leaders of the church. Lastly, forty five self-administered questionnaires (SAQ) to church leaders using purposeful sampling. Based on the data collected, the researcher identified major themes which were categorized into four groups: Understanding conflict, Conflicts at KCC, Conflict mediation, Effective conflict mediation for KCC. The key findings of this study include the following: (1) Leaders understand conflict as misunderstanding or disagreement , and not necessarily sinful (2) There are many unaddressed conflict at KCC and these have caused bitterness, strife, pain, tension, mistrust frustrations and wounded hearts and relationships; (3) Many leaders have been socialized to perceive conflict as bad and therefore to avoid admitting that it exists and dealing with it fully (4) Conflict mediation is a cooperative way to address conflict and turn it into opportunity for strengthening relationships. (5) Character formation to develop spiritual, moral and personal, qualities through a spiritual formation process is preferred for developing effective conflict mediators for the church (6) Effective conflict mediation would lead to genuine relations, a God- honoring and growing church. The researcher made recommendations the following key recommendations (1) Creation of forums to deal with all past longstanding unresolved conflicts (2) Conversation platforms to address potentially conflictous issues as they arise (3) Occasional sermon series on conflict and conflict mediation (4) Development of a conflict mediation policy and procedure guideline (5) A spiritual formation processes for church leaders which has conflict mediation modules. The researcher developed an outline for a process of spiritual formation for leaders that would prepare them to effectively mediate conflicts.