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<title>Books</title>
<link href="http://repository.anu.ac.ke/handle/123456789/1175" rel="alternate"/>
<subtitle/>
<id>http://repository.anu.ac.ke/handle/123456789/1175</id>
<updated>2026-10-25T10:13:34Z</updated>
<dc:date>2026-10-25T10:13:34Z</dc:date>
<entry>
<title>Biblical and Qur'anic Missiological Perspectives: A Comparative Analysis</title>
<link href="http://repository.anu.ac.ke/handle/123456789/1274" rel="alternate"/>
<author>
<name>Kamau, Patrick Mburu</name>
</author>
<id>http://repository.anu.ac.ke/handle/123456789/1274</id>
<updated>2026-10-23T07:34:52Z</updated>
<published>2024-01-01T00:00:00Z</published>
<summary type="text">Biblical and Qur'anic Missiological Perspectives: A Comparative Analysis
Kamau, Patrick Mburu
PREFACE Dr. Patrick Mburu Kamau has written an exciting book, “Biblical and Qur’anic Missiological Perspectives: A Comparative Analysis.” The book intends to provide a historical perspective of Christian and Islamic missiology since it looks at both Christian and Islamic missions in Africa. Both faiths are the most predominant in Africa since African Traditional Religions do not claim to be missionary. The two faiths have significantly influenced African communities over several centuries and have become the basis of African socio-political and cultural development. The sacred texts of the two religions (the Bible and the Qur’an) are taken as a repository of God’s/Allah’s self-revelation to humanity in a way that guides human behavior and morality. The two religions have been embraced in the African moral ethos. Living in a pluralistic society, we realize that cultural and religious enrichment helps us overcome inter-religious tensions between religious persuasions. Religious intolerance exists where there is minimal understanding of other religions that co-exist within the same environment. The author has set the basis for inter-religious dialogue between Christianity and Islam. This approach helps students study the Bible and the Qur’an with openness, sympathy, and respect, thus promoting mutual acceptance and appreciation. Such an attitude would be promoted by religious adherents, political leaders, and policymakers in Africa and, ultimately, the world. The author’s emphasis on the value of love and hospitality as a demonstration of our devotion to God/Allah is pivotal in building viable communities despite religious and cultural differences. Treating neighbors with compassion and respect is the proper foundation of both religions since the Bible and the Qur’an encourage adherents to be benevolent and compassionate to all people. The notion of hospitality becomes the basis of devotion to God/Allah and anchors adherents' faith and attitude. Against the socio-political and religious challenges the continent faces, which sometimes breed religious violence, intolerance, and insecurity, this book contributes to a healthy religious understanding and coexistence. It demonstrates how a balanced and faithful study of the two religious traditions can overcome intolerance and promote greater social cohesion among religious societies. This book should form the basis for inter-religious dialogue between Muslims and Christians. The basis for any meaningful dialogue is mutual listening and understanding. Participants of such a dialogue must have an intimate conversation with each other, fostering a spirit of respect and trust. In a collaborative attitude, dialogue seeks an everyday basis devoid of biases and preconceived notions. It seeks to restore broken relationships. Participants in a dialogue are encouraged to speak their minds without fear of being misunderstood or rejected. The spirit of dialogue ought to be that of humility. Participants must be able to recognise the similarities and differences of each tradition. In this book, the author has taken pains to identify similarities and irreconcilable differences between the Christian and Islamic faith. He avers that while dialogue may not constitute reconciliation, it would foster a shared understanding and tolerance. I commend the author for taking the time to exude this stimulating work.
</summary>
<dc:date>2024-01-01T00:00:00Z</dc:date>
</entry>
<entry>
<title>Customer service management: An African perspective of theory, strategy, and practice</title>
<link href="http://repository.anu.ac.ke/handle/123456789/1187" rel="alternate"/>
<author>
<name>Obwatho, Simon</name>
</author>
<id>http://repository.anu.ac.ke/handle/123456789/1187</id>
<updated>2026-08-11T13:00:56Z</updated>
<published>2025-01-01T00:00:00Z</published>
<summary type="text">Customer service management: An African perspective of theory, strategy, and practice
Obwatho, Simon
This book presents a comprehensive examination of customer service management from an African perspective by integrating theory, strategic approaches, and practical applications. It explores the principles of customer service, customer experience management, service quality, organizational culture, leadership, communication, customer relationship management, complaint handling, digital customer engagement, and performance measurement within African business environments. The text combines academic concepts with practical examples and case studies to demonstrate how organizations can improve customer satisfaction, strengthen customer loyalty, and achieve sustainable competitive advantage. The book is intended for university students, researchers, managers, entrepreneurs, policymakers, and practitioners seeking contextually relevant approaches to customer service in Africa.
A scholarly book that provides theoretical foundations, strategic frameworks, and practical guidance for managing customer service in African organizations. It bridges global customer service concepts with African business realities and emphasizes customer-centered organizational practices.
</summary>
<dc:date>2025-01-01T00:00:00Z</dc:date>
</entry>
<entry>
<title>God in His Place: Paul's Teaching of Non-Violence in Romans 12:17-21</title>
<link href="http://repository.anu.ac.ke/handle/123456789/1186" rel="alternate"/>
<author>
<name>Mtukwa, Gift</name>
</author>
<id>http://repository.anu.ac.ke/handle/123456789/1186</id>
<updated>2026-08-11T12:54:49Z</updated>
<published>2016-04-29T00:00:00Z</published>
<summary type="text">God in His Place: Paul's Teaching of Non-Violence in Romans 12:17-21
Mtukwa, Gift
This study investigated Paul’s teaching of active non-violent resistance to evil in Romans 12:17—21. Grammatical-historical method and Ubuntu hermeneutics were utilized to study the text. The study argued that Paul does not teach passive resistance to evil but like Jesus he teaches active non- violent resistance to evil. In Paul’s thought, not to be overcome by evil is to overcome it with good. The study also argued that the metaphor of heaping burning coals on your enemies ought to be taken positively and not negatively. This interpretation is consistent with the context of Romans 12 where Paul says that love must be sincere. To heap burning coals is a demonstration of love for the enemy. The study affirmed that Paul’s teaching is close to the Ubuntu philosophy and hence Africans have two great resources for teaching active non-violent resistance to evil.
</summary>
<dc:date>2016-04-29T00:00:00Z</dc:date>
</entry>
<entry>
<title>Christianity and Suffering: African Perspectives</title>
<link href="http://repository.anu.ac.ke/handle/123456789/1185" rel="alternate"/>
<author>
<name>Reed, Rodney, L.</name>
</author>
<id>http://repository.anu.ac.ke/handle/123456789/1185</id>
<updated>2026-08-11T08:19:53Z</updated>
<published>2017-12-14T00:00:00Z</published>
<summary type="text">Christianity and Suffering: African Perspectives
Reed, Rodney, L.
Christianity and Suffering: African Perspectives addresses the need for sustained theological reflection on suffering by Africans, or for Africans and is the fruit of the 5th Annual Conference of the Africa Society of Evangelical Theology. The contributions address age-old issues like why God does not prevent or relieve human suffering; they wrestle with causes of suffering including witchcraft, poverty, curses, and war; and, and they also explore appropriate Christian responses to suffering, all from within the African context.
We often hear these days that the centre of Christianity is moving toward the Global South and Africa is a key player in that movement. This makes the study of African Christianity and African realities important – even more so when it is being done by Africans themselves in their own context. The Africa Society of Evangelical Theology (ASET) was created to encourage research and sustained theological reflection on key issues facing Africa by and for African Christians and those working within African contexts. The volumes in the ASET series constitute the best papers presented at the annual conferences of ASET and together they seek to fill this important gap in the literature of Christianity. Africa is all too familiar with suffering. Yet there is a dearth of sustained theological reflection on suffering by Africans, or for Africans. Christianity and Suffering: African Perspectives addresses this need and is the fruit of the 5th Annual Conference of the Africa Society of Evangelical Theology. The contributions address age-old issues like why God does not prevent or relieve human suffering; they wrestle with causes of suffering including witchcraft, poverty, curses, and war; and they also explore appropriate Christian responses to suffering, all from within the African context. The Africa Society of Evangelical Theology (ASET) is a professional society, founded in 2009 for the purpose of fostering evangelical theological scholarship and to facilitate collegial relationships among scholars and practitioners of the Christian religion in Africa. Its core values are: (1) Faithfulness to the Bible, (2) Professional ethics, (3) Creative and critical thinking, (4) Christ-like humility, (5) Community of scholars encouraging, respecting, and learning from one another, and (6) Development and inspiration of young scholars.
</summary>
<dc:date>2017-12-14T00:00:00Z</dc:date>
</entry>
<entry>
<title>Understanding the Somali Church</title>
<link href="http://repository.anu.ac.ke/handle/123456789/1184" rel="alternate"/>
<author>
<name>Ali, Aweis, A.</name>
</author>
<id>http://repository.anu.ac.ke/handle/123456789/1184</id>
<updated>2026-08-11T08:12:59Z</updated>
<published>2021-01-01T00:00:00Z</published>
<summary type="text">Understanding the Somali Church
Ali, Aweis, A.
Somalia is often described as the most homogenous country in Africa.1 They are said to be homogenous ethnically, religiously, culturally, and linguistically. Somalis take great pride in their heritage and identity as Somalis. An average Somali is expected to know and be concerned for his „tol‟ (immediate and extended family members), to adhere to „xeer‟ (contractual clan obligations), to participate in „qaaraan‟ (communal socio-welfare), to aspire to be „baarri‟ (honoring and respectful to the elders), to preserve the „sharaf‟ (honor) of the family, among other obligations. The religious identity that is prevalent among Somalis today is being a Muslim. If you are a Somali, then the assumption is you are a Muslim. This assumption is so deeply ingrained that the law assumes all Somalis are Muslims; if one claims not to be a Muslim, then their nationality and ethnicity are questioned. In reflection of their Islamic convictions, the Provisional Federal Constitution and the Federal Member State administrations have legislated Islam as the state religion and bar the propagation of any religion other than Isla m.2 This has allowed Islam to be the dominant religious voice for many centuries. As a result of this, the history of Somalis has been told mainly from the perspective of Islam. The prevailing missiological philosophy of engaging Somalis with the gospel has been primarily influenced by the Somalis‟ Muslim heritage. The Islamic worldview is the value- system that an evangelist or a missionary is trained to engage as they prepare to serve among Somalis. The prevailing assumption is that Islam forms the core of who Somalis are, and therefore addressing the Islamic worldview is engaging the Somalis at their core level. At a time when the „buzz word‟ in missiological circles is „movements,‟ a thorough history of God‟s work among Somalis, one of the least-reached people groups, is needed and appropriate. Dr. Aweis took it upon himself to document the history of the Somali church, and I must say there are very few that are qualified to provide us with this history. His experiences as an indigenous believer from southern Somalia, his discipleship and training under the tutelage of SIM and the Church of the Nazarene, and his academic training in missiology make him an authoritative voice on this subject. In this book, he takes us on a quest to understand the Somali church. He gives voice to the internal tension of wanting to be entirely in Christ and be completely Somali. In this book, Aweis opens our eyes and enlightens us on the pre-Islamic Somali heritage. He informs us of the pre-Islamic Somali worldview of God. He introduces us to Waaq, a pre- Islamic deity primarily worshipped by the Cushitic people, and Waaqism, the worship of Waaq. He traces and highlights aspects of this ideology among modern-day Somalis and other Cushitic groups. Aweis‟ discoveries challenge us to re-evaluate our assumptions about the socio-religious identity of Somalis. For instance, training missionaries to competently engage the Somali people must factor in the pre-Islamic Somali legacy and Somalis‟ Judeo- Christian heritage.
</summary>
<dc:date>2021-01-01T00:00:00Z</dc:date>
</entry>
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