http://repository.anu.ac.ke/handle/123456789/223 2026-05-14T07:45:33Z 2026-05-14T07:45:33Z Ali, Aweis, A. http://repository.anu.ac.ke/handle/123456789/683 2021-09-15T12:11:07Z 2021-01-01T00:00:00Z

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.

2021-01-01T00:00:00Z Reed, L. Rodney (General Editor) http://repository.anu.ac.ke/handle/123456789/528 2020-08-26T14:59:34Z 2017-12-14T00:00:00Z

Christianity and Suffering: African Perspectives Reed, L. Rodney (General Editor) 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.

2017-12-14T00:00:00Z Khamala, Charles Alenga, Dr. http://repository.anu.ac.ke/handle/123456789/523 2020-08-26T15:00:01Z 2018-05-01T00:00:00Z

Crimes against Humanity in Kenya' Post-2007 Conflicts: A Jurisprudential Interpretation Khamala, Charles Alenga, Dr. Widespread economic disparities under Kenya’s post-independence constitution generated revolutionary pressures to transform authoritarian rule of sectional governance. Amid ethnic conflicts protesting President Kibaki’s 2007 re-election, mass atrocities were committed. A 2008 National Accord brokered power-sharing between Kibaki’s PNU and Prime Minister Odinga’s ODM. In 2010 the Government of National Unity promulgated a new constitution. Nonetheless, in exercise of its complementary jurisdiction, the International Criminal Court expeditiously authorized six investigative warrants, confirming charges against four suspects alleged to be indirect co-perpetrators bearing the greatest responsibility for crimes against humanity. However, in 2013, a “coalition-of-theaccused” between Uhuru Kenyatta and William Ruto, won the presidency. Numerous witnesses subsequently disappeared, died or withdrew. Consequently, the judges compelled the Jubilee government – in Ruto’s case to facilitate attendance by non-voluntary witnesses – and in Kenyatta’s case to produce his financial and other records. Judicial activism is justified, if the ICC is to effectively protect victims. However, without state co-operation, the ICC can neither investigate nor enforce these orders. This book evaluates conflicting interpretations of the Rome Statute in search of judicial creativity, amid ICC’s declining legitimacy. Unless safeguarded by the Victims and Witnesses Unit, activist judgments prioritizing victim’s rights to retributive justice can jeopardize the rights of witnesses.

2018-05-01T00:00:00Z Mtukwa, Gift http://repository.anu.ac.ke/handle/123456789/511 2020-08-26T15:00:12Z 2016-04-29T00:00:00Z

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.

2016-04-29T00:00:00Z Reed, L. Rodney Ed. Gregg, A. Chenoweth Ed. Ragan, M. Barbara http://repository.anu.ac.ke/handle/123456789/395 2022-08-02T10:27:45Z 2011-01-01T00:00:00Z

"Nazarene Education from an African Perspective,” in TELOS Reed, L. Rodney; Ed. Gregg, A. Chenoweth; Ed. Ragan, M. Barbara

2011-01-01T00:00:00Z Reed, L. Rodney http://repository.anu.ac.ke/handle/123456789/394 2020-08-26T14:59:24Z 2015-01-01T00:00:00Z

“Holiness: The Impetus for Social Action,” in Renovating Holiness Reed, L. Rodney This book is a call for change. Even more, it calls for open conversation about change. For too long, many in the Church of the Nazarene have considered the doctrine of holiness off limits, a sacred cow, impervious to all forces of cultural modification and theological renewal. It's time for a real change, because the church needs renovation! These 100+ essays from Millennial and Xer leaders explore how holiness might be understood and lived today.

2015-01-01T00:00:00Z