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Ethical Implications in the use of Computers
(Tangaza University College/Jnanodaya Salesian College, 1994) Sahaya, Selvam
Whether the common man is aware or not, computers have invaded every section ,of public service today. While the computer-specialist is too busy to keep himself up to date, and the user is too excited with the results that the computers produce, ' the philosopher cannot just take this "wonder-machine", for granted. The ( computer arouses in the philosopher a I number of questions - philosophical and -^ethical. Could computers become superior to man? Could the activity of the computer be called "thinking"? What would be the basic difference between an advanced computer (Artificial intelligence - AI) and man? Would AI acquire personhood? Would the AI be capable of qualities of the spirit - emotions, love, compassion; and above all, would it acquire self-consciousness? Could there be a limit to technological progress itself? In other words, when should man say, "this is the last piece of our Invention"? And a myriad of similar questions.
Tisunge Mwambo wa Makolo/We are Proud of Our Culture
(Tangaza University College, 1996) Ramos Gonzalez, Armando
I he Second united Nation conference on human Settlements, habitat II which took place in June in instabul It was timely and Significant like increasing and chaotic now the on the cities. Especially in developing countries. is one of the most characteristics phenomenon of the humanity in the end of the century and millennium Cities in western Europe and North american are not increasing their population
From System To Story
(Tangaza University College, 1996-02) Tucholski, Henry
"Once upon a time ", that is common phrase; easy to oppose a truth but impossible to resist a story. Many spiritual teachers of humanity, like Buddha and Jesus brought to light their teachings in stories. Through stories they warmed the way into hearts of their listeners, and broke dim n barriers hindering human hearts from "touching" the divine. In the light o the revival of story telling and increased interest of many for narrative theology I would like to give my thoughts to this subject. This research will be combined with my reflections upon the theological system used for the preparation of future ministers at Tangaza. I feel we are still dominated by creeds, catechisms which form our thought patterns. Our theological preparation for the near future ministry in Africa takes an analytical path which fits very well to our computer age. Our "knowledge energy" stressing rational and logical patterns in theology, stands in a dilemma with hungry people for experience of God and holistic vision of their lives. I think the revival of story-telling here in Africa calls louder than anywhere else . African culture fades away front its imaginative elements of life, from story-telling. People have stopped telling stories. Perhaps this fact too, has contributed to the lack of personal contact among the people. We are on the threshold of a new face of Evangelization of Africa. The recent post-synodal Apostolic Exhortation "Ecclesia in Africa" No.11 says that: "... the local Churches of Africa hold a right ful place in the communion of the Church, that they are entitled to preserve and develop their own traditions without in any way lessening the primacy of the chair of Peter." In connection with this quotation I think that storytelling is very much part of the African culture, as the preservation of values and its developments. The same concern For the revival of story-telling should find its place in theology. We should invi live in our theological studies the elements of imagination and feelings. Maybe in such an approach to theology we would find it easier to express it to the people without lessening its gist. in the world at large there is already a well-established section of theology called "Narrative Theology" with leading theologians such as John Shea, John Navone, William Bausch. This nanalive approach to theology raises many important issues. One of them is that story could be a very good means to transmit the intellectually elaborated theology to simple people who search rather for something to notuish their feelings and imagination. however, this requires preparation. 5 A Minister engaged in storytelling must be able to interpret stories, and must understand how the Christian story finds resonance in the hearts and minds of story-hungry people. The whole theme of storytelling covers a large field. In my paper I will be selective. I want to depart front the theological context, look at the narrative reality of a man, then looit closely at story itself and its teller and finally Twill bring story to a pastoral context. In the first chapter I will try to make a move from a theology embodied in system to story. The following chapter. "Tow ards theology of Story" will insert us in the broad context of a story. The third chapter is devoted to the pastoral application of storytelling in the area of Catechetics, Liturgy and moral teaching of the Church. At the end of this paper, in the appendix I would like to give some practical suggestions for the storyteller.
Capabilities Approach to Youth Rights in East Africa
(Tangaza University College/Routledge, 2008-04) Sahaya, Selvam
Early physical maturity and delayed social maturity, created by the Industrial Revolution, make youth a vulnerable group. Governments, including those of East Africa, attempt to respond to this situation in their National Youth Policies. However, these policies remain weak and uncommitted to youth rights. The capabilities approach, pioneered by Amartya Sen and developed by Martha Nussbaum, challenges the naivety of debates on human rights by calling for affirmative action. In the light of the capabilities approach, this article critically examines the existing National Youth Policies of the three countries of East Africa—Kenya, Tanzania and Uganda. It suggests certain elements that need to be added to youth capabilities in the African context.
Innovations and New Trends in Small Christian Communities (SCCs) in Africa Today
(Hekima review, 2009) Healey, Joseph
Today there are over 90,000 Small Christian Communities (SCCs) in the eight AMECEA countries of Eastern Africa. Kenya alone has over 35,000 SCCs. The past year has seen innovations in the development of SCCs in Africa including Highlights of the SCC Practicum Papers, Case Studies of SCC Involvement in Peacemaking/ Peacebuilding and in the Kenyan Lenten Campaign 2009 and Expanding the SCC Global Collaborative Website. A careful assessment of these experiences can help chart new trends in the future of the Catholic Church in Africa. This can lead to deeper theological reflection especially in the context of evolving a contemporary African Christian Theology than includes African Narrative Theology and the Theology of the Church-Family of God in Africa
Formation And Training Of Priests According To Pastores Dabo Vobis In Amecea Region: An Evaluation And Way Forward
(AMECEA GABA PUBLICATIONS - CUEA PRESS, 2011) Jude Mulenga
Change Management in Kenya’s Catholic Organizations
(Tangaza University College, 2012-04) Jeketule Soko, Jacob
The article explores receptivity to change of rigid and hierarchical organizations, arguing that change is inevitable and organizations that are resilient and agile, readily accept it while those that are rigid and hierarchical in structure, like Catholic Organizations (COs), find it difficult to adapt to it. The research sampled 288 managers out of a population of 1,444. It examined strategies used by COs and compared them with best practices which attest that power sharing strategies are effective than force-coercion strategies because the former, win high commitment to implementation and the latter, lead to small scale and short term impact. The key findings are that change of leadership, technological and social cultural are the main drivers of change and reasons for resistance are inertia and fear of losing securities. A small percentage of COs excelled in managing change effectively because they used power sharing strategy which provides logical and rational reasons and therefore, managers can smoothen the way for acceptance and weaken the forces working against it. It was recommended that COs should put in place succession plan strategies. They should also increase participation of those who are likely to be affected by change and craft strategies that help members to accept change such as training programs that improve peoples skills so that they are not rendered useless hence a cause of resistance to change. Finally, COs should deploy managers that are innovative so that they create organizations that can thrive in a future that cannot be predicted.
Now and Hereafter
(Tangaza University College/journal of Dharma, 2012-10) Sahaya, Selvam; Martin, Poulsom
Faced with the harsh reality of death, human beings have often drawn a sense of hope from a belief in life after death. Religions have earnestly supported this faith and hope. As Paul Tillich put it, “Without hope, the tension of our life toward the future would vanish, and with it, life itself.”1 In recent times, hope has also become a subject matter for psychology. Does psychology risk separating hope from religion, focussing too narrowly on the immediate future? Or could the treatment of hope offered by psychology give a sense of meaning to life similar to that provided by religion? This article examines recent developments in the psychology of hope from the perspective of religion. The objectives of this paper are threefold. First, to expound the dimensions of hope as it is explored within the domain of psychology. This is achieved by working within the theoretical framework of positive psychology, which considers hope as a character strength that contributes to human wellbeing and happiness. As psychology relies heavily on measurements it is also necessary to consider how the construct is operationalized in instruments of measure. The second objective is to consider how hope, as measured by psychology, is seen to contribute to wellbeing. Finally, a brief evaluative reflection is offered on the psychology of hope from the perspective of religion, particularly Christianity.
Determinants of Commercial Mixed Farming on Small Farms in Kenya
(European Journal of Business and Manageme, 2013) F. Ntale, Joseph; O. Litondo, Kate
Agriculture is a topic of concern for rural development programs in Kenya because of the high poverty incidents among farmers. Fundamentally, smallholder agriculture contributes substantially to total agricultural production and total employment. Despite the fact that Kenyan farmers largely practice mixed farming, some are unable to act commercially and consequently, unable to improve their livelihoods. This paper therefore aims at establishing the entrepreneurial indicators of farming activities that lead to improved rural livelihoods. Cross-sectional survey of 388 small farms in Thika was carried out to investigate the determinants of commercial mixed farming. Linear probability model, logit and probit models were used to estimate the determinants of commercial mixed farming. The results show that the size of the farm, gender of the farmer, availability of electricity supply and running water on the farm are the main determinants of mixed farming. This study suggests that policies be put in place to discourage partitioning of farm land into uneconomical sizes. It also recommend that rural electrification and training programs on best farming practices be intensified in the rural areas to enable farmers to act commercially.
The Unnamed Companion On The Road
(Tangaza University College/The Journal of Youth M i n is t r y, 2013) Sahaya, Selvam
Not long ago, I was participating in a training programme in Spiritual Accompaniment. For my prayer one morning, I chose the story of the disciples on the road to Emmaus (Lk 24:13-35). During my many years of active youth ministry I have used this text as a model of youth ministry. The Wedge Model of youth ministry is based on this story (Finn, 1993; Kimball, 1987; Zanzig, 1987). This model has been elaborated also in the African context by Selvam (2006). In this model, the youth minister is seen as one who joins the two young people on the road, listens to their stories, enlightens their mind and heart, and finally enables them to experience Jesus as the Risen Lord. Thus youth ministry becomes a process that empowers young people to go back to their daily life with a deep sense of hope. This hope flows from their experience of Christ. When they begin to share their own hope with others, the young people in turn become ministers to their peers.
Education and Development in the Context of Kenya’s Vision 2030
(The Catholic University of Eastern Africa, 2013) Misia A., Kadenyi; Biraimah, Karen; Wolhuter; Wildemeersch, Danny
The idea of starting „Msingi‟ is an old one in the history of the Department of Educational Foundations at Kenyatta University. In early 1980s, members felt there was a need to provide a platform through which they could present, publish research findings, debate issues, communicate with the audience beyond the confines of the department and the then University College at large. Meetings were held to discuss ways and means of starting a forum for such discussion. The end result of the meetings was the birth of a journal. They named it 'Msingi', Kiswahili for Foundations. Since they had little financial support from the College authorities, members of staff with a lot of determination, enthusiasm, and passion mobilized their own resources. These efforts culminated in the production of the first issue of „Msingi‟ in 1985. Among the founders of „Msingi‟ were Prof. R.J. Njoroge and the late Prof. G. Bennars, its first editor. The journal was well received in academic circles. It gave hope to many scholars in the department and beyond who had been yearning for such a forum in which to publish. After a few issues, however, „Msingi‟ went out of production mainly due to many financial challenges that faced the editorial team. Despite this setback, the dream of having a departmental journal did not die. The need for „Msingi‟ that was identified in 1985 is still relevant today as it was in the days of the founders. Recently members of the department have, yet again, mobilized resources to revive the journal. The current issue has put the department back on the journey that was started in1985. Members of the editorial committee are, therefore, excited and happy to present the reborn „Msingi‟. Articles in this issue focus on the theme, Education and Development in the Context of Vision 2030. We are grateful to all members of the Department of Educational Foundations, the authors, reviewers, the publisher and all those who in one way or another have contributed to make the production of this issue a reality.
Small Christian Communities (SCCs) Promote Family Ministry in Eastern Africa
(Hekima review, 2013) Healey, Joseph
The nine AMECEA Countries are preparing for the III Extraordinary World Synod of Bishops on "The Pastoral Challenges of the Family in the Context of Evangelization" to take place in Rome from 5-19 October, 2014. In Eastern Africa Small Christian Communities (SCCs) are part of the consultation process and answered 11 of the 39 questions in the poll.Research on the 120,000 SCCs in Eastern Africa reveals that SCCs elect lay ministers/animators/coordinators for specific groups such as couples (married and engaged), youth and children andfor specific pastoral ministries such as Catechesis, Justice and Peace, Religious Education, Sacraments and Spiritual/Religious Formation. A SCC is a communion of families.The SCC is an important support group for families and promotes a family culture. The SCC is both a place and a path for pastoral care and evangelization. This praxis of SCCs in Africa is contributing to the development of the theology of the Church as Family of God
Toward Religious Spirituality
(Tangaza University College, 2013) Sahaya, Selvam
In the contemporary study of religion there seems to be an exaggeration of the distinction between religion and spirituality, not only to the point of separation, but worse still, in terms of a superiority-inferiority hierarchy that gives rise to a value judgement between spirituality and religion. Could this be a sign of the persisting Western hegemony in the study of religion? This article suggests that the consideration of religion and spirituality as disparate entities may be necessary in some societies but not sufficient for a global perspective. Could there be an integrative model that would lend itself for an inclusive exchange in the study of religion and spirituality? Basing itself particularly within the literature of the psychological study of religion, this essay develops a multidimensional matrix of religion and/or spirituality that attempts to be, at the same time, parsimonious and comprehensive, which includes constructs like ‘religious-spirituality’. Religious-spirituality is suggested to be similar to Allport’s concept of ‘intrinsic religiosity’, having a three dimensional movement marked by an upwardly-directed vertical spirituality, inwardly-directed interior spirituality, and outwardly-directed horizontal spirituality.
How African Small Christian Communities Implement the Pastoral and Missionary Vision of Vatican II
(Tangaza University College, 2013-07) Healey, Joseph G.
As we continue to celebrate the 50-year Anniversary of the Second Vatican Council we recall the historical foundations of African Small Christian Communities (SCCs) in the People of God Model of Church and in the communion ecclesiology of Vatican II.A study of five documents of Vatican II reveals that Small Christian Communities are one of the great fruits of the council and an awakening of the church as the People of God. The founding fathers of AMECEA had a vision of implementing Vatican II’s ecclesiology of communion in Eastern Africa that focused on the communion (koinonia) and service (diakonia) aspects. Both African Synods built on the foundations of Vatican II and highlighted the pastoral and missionary role of SCCs. We can look at the praxis of SCCs in Eastern Africa though the lens of the three speakers at the Theological Symposium 2013. Pastoral, parish-based SCCs are part of the “new face” of the parish and a significant part of a new way of being parish from below. The parish is a communion or network of SCCs within the “communion of communities” ecclesiology. We are optimistic that the experience of SCCs as a New Model of Church from the grassroots as witnessed by SCC members in Africa will bring significant changes in new pastoral structures corresponding to our contemporary communion ecclesiology and the ecclesial reality on the local level.
Now It Is Your Turn: East Africans Go in Mission
(Tangaza University College, 2013-10-11) Healey, Joseph
This study presents a wide variety of data and examples on East African (Kenyan, Tanzanian, and Ugandan) Catholic missionaries going to other places in their own country, to other countries in Africa, and to other continents. The increasing number of African priests, Brothers, Sisters, and laypeople being sent throughout the world is striking and has important ramifications for the future shape of global Catholicism and global Christianity. The letters (including personal testimonies) from Kenyan missionaries around the world are a source of narrative missiology. Like the famous mission diaries of old, these letters portray both the personal struggles and the searching of the African missionaries themselves and the methods of their missionary evangelization
Influence of the Family on How Youth Relate to God
(Tangaza University College, 2014) Sahaya, Selvam
God-image is the mental schema that an individual possesses of whatever they believe to be God. This God-image, which can often be an anthropomorphic representation that is based on human experiences, is said to influence the way individuals relate to God.2 On an extended level, God-image could also have an impact on the way individuals relate to others in their social milieu. For instance, Greeley3 found that people who hold more warm images of God (as a Lover, Spouse or Friend) tend to show more interest on social issues and programmes. They are more likely to support equality of women and the rights of minority groups, and to disapprove of capital punishment. In other words, one can argue that individuals’ God-image originates from their social experiences and flows back to it.
Intangible Assets for Sustainable Competitive Advantage in Institutes of Higher Learning: A Case of Kenya
(Msingi Journal, 2014) Jeketule Soko, Jacob
Resources and capabilities are the building blocks upon which an organisation can create and execute value-adding strategy so that it earns reasonable returns and achieves strategic competitiveness (Management, 2012). A company’s resource strength forms the cornerstones of strategy because they represent the company’s best chance for market success (Duncane, Ginter, & Swaye, 1998). This article seeks to find out what kind of resources and capabilities thriving institutes of higher learning in Kenya possess and build to make them stay afloat amidst stiff competition. The ever-changing tastes and customer needs and preferences have significant influence on how businesses shape their strategy to compete with other industry players. The education industry in Kenya has not been spared from this trend. Colleges and universities are facing demanding customers who seek customised education services tailored to their own pace, preferred location and time. While some colleges and universities have thrived because they have taken advantage of the opportunities in their environment some have closed doors while others have resorted to unethical ways to attract students. The play-field has been left to those colleges and universities that have reengineered their organisational activities to address the ever-changing needs and preferences of customers in order to have a competitive edge in the industry. This article discusses the value of intangible assets, anchoring its arguments on the resource based view of the firm. We argue that reputation, organisational leadership, and collaboration are vital for institutes of higher learning to thrive. It recommends that institutes of higher learning should concentrate on building resource strengths and capabilities that make them gain and sustain competitive advantage. We propose action research to continuously improve organisational processes. We further propose a conceptual framework that may lead institutions of higher learning to gain and sustain competitive advantage. By focusing on building intangible assets, which are less prone to imitation, this article will address the challenges of competition in the higher education industry.
The role of religion in the reviewing of the Tanzanian Constitution
(Tangaza University College, 2014) Sahaya, Selvam
Promoting Small Christian Communities in Eastern Africa in the Light of The Joy of the Gospel
(Tangaza University College, 2014-03) Healey, Joseph
Pope Francis is very popular in Africa and his Post-Synodal Apostolic Exhortation, The Joy of the Gospelhas received an enthusiastic response. The Paulines Publication Africa (Daughters of St. Paul) based inNairobi published the first African English Edition in November, 2013 with a delightful cover photo of the pope embracing a little African girl. The book is No. 24 in “The Pope Speaks Series.” The book is very popular and now is in it s Fourth Reprint with a total of 11,000 copies already printed. The exhortation has been translated into French, Swahili and other African languages. Catholic in the Local Churches in Eastern Africa immediately began using the book in private and public prayer, homilies, talks, recollection days, retreats, workshops, seminars and classes in the constituent colleges connected to the Catholic University of Eastern Africa (CUEA). The pope‟s pastoral, practical, down to earth style appeals to many people. The book has been very helpful and inspiring to members of the 120,000 Small Christian Communities (SCCs) 1 in the AMECEA 2 Region.
Journeys of Peace: Exhibitions, Objects, and Creative Dialogue
(JSTOR, 2015) Gachanga, Timothy; Walters, Diana
This briefing paper reviews a twelve- month traveling exhibition on African peace cultures in Kenya developed by the Kenyan organization Community Peace Museums Heritage Foundation and the Swedish NGO Cultural Heritage with out Borders. The exhibition, Journeys of Peace, traveled to several rural venues and created spaces for dialogue and encounter between peoples and communities. This briefing paper outlines the background to and the creation of the exhibition and examines the main features that contributed to the success of the project. The paper describes the approaches used and assesses the impact of Journeys of Peace. An important question in the paper is how the approach of Journeys of Peace could be refined and developed. The lessons of Journeys of Peace could be useful for other organizations seeking to use a creative peacebuilding approach.

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