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Blessed J. Bakhita Formation Centre A Project for Southern Sudan
(Tangaza University College, 1998-09) Regueyra., Gilbert Petersen
Rumbek and Bahr el Gazal are traditional Chatolic Areas in Southern Sudan. The Sudden expulsion of missionaries, the absent of a strong Sudanese priesthood and the destruction of long years of war, adding interfactional and inter-ethnic fighting, slave raiding from the north in some areas, and associated famine, have left the Catholic Christian community very fragile in many regards. Msgr. Caesar Mazzolari, Apostolic Administrator for the diocese of Rumbek and Wao in the absence of a bishop, works from a small base at Mapuordit, near Akot in the revitalization and rebuilding of the Church, especially in the Rumbek, Aweil and Gogrial areas that constitute a special challenge. For contributing in the reconstruction in the reconstruction of Sudan, Blessed J. Bakhita Formation Centre is training Sudanese Catechists, Seminarians and Teachers who commit themselves to return to Sudan to participate in the integral development of their own people. This Centre is the concrete answer that Rumbek Diocese is given to the Sudanese people in the South. It reflects the Pastoral concern of the Diocese for facing the challenges through the formation of Pastoral Agents, giving hope for a real reconstruction with Justice, Peace and Reconciliation. This report is based on information collected during the experience of two months and three weeks I had at Blessed J. Bakhita Formation Centre in March, June and July 1998. Information obtained thanks to the collaboration of the Administrative Staff, teachers and students who were open and accessible all time, showing a especial spirit of friendship and companionship. The report is structured in 6 chapters: Background of the Project, Objectives of the Project, Activities of the Project, Resources of the Project, Finances and Budget and the last Chapter with Short and Long term strategies, Strengths and Weaknesses and Comments and
Experiences of Children Living in Foster Families in Kajiado County, Kenya
(Institute of Youth Studies Tangaza University College, 2020) Waweru, Josephine Naita; Tucholski, Henry; Kisasa, Catherine; Mwarari, Catherine; Nyagah, Anatasio; Churu, Beatrice
Foster care is perceived as a viable alternative in the care for and protection of vulnerable children particularly for those whose family situation is deemed as dysfunctional as to present reasonable risk to their wellbeing. In the context of a governmental policy Kenya that seeks to redirect foster care practices towards more use of family-based foster care, this study was undertaken to seek a proximate appreciation of the experiences of children whose lives now oscillate between two alternative care environments, namely, foster family settings and Charitable Children Institutions (CCIs). Kenya has a huge number of children that grow up in need of alternative care, with an estimated 3.6 million of these being orphaned or classified as vulnerable (UNICEF, 2015). The alternative care structures, while embedded in a rich national and international legal framework, are not adequately implemented. Even basic registration of CCIs has significant gaps (UNICEF, 2014). Research from global to local sources shows the huge disadvantages for children growing up in institutions other than families and give ample rationale for the move of the Kenya Government to de-institutionalize as many children as possible by bringing them into family-based care. The study adopted the phenomenological research design, purposive sampling 26 preteens and teenagers living, during the school term, in a CCI that doubles up as their School and then moving to live with foster families during the school holidays. The latter was a recently introduced new move that enabled the CCI to comply with new government directives. Interview schedules were used to collect data which was then analysed using an inductive thematic approach. The focal area of the field study were the experience in the CCI, the transition to the foster families and the experience in the latter for each of the interviewees. Among important findings of the study includes an overall happy environment for the children in the CCI, including a good variety in diet, and adequate sense of safety among other key basic needs. The children present with a sense of security in the home as their regular and predictable programme as well as well elaborated system of values this CCI makes them feel clear of their way. Above all the children are confident of a great education that they receive in the home, and this makes them very hopeful and even resilient. EXPERIENCES OF CHILDREN LIVING IN FOSTER FAMILIES IN KAJIADO COUNTY, KENYA 11 Transition to the foster family homes seems to be overall rather poorly managed due perhaps to the lack of preparation of the staff for the role of assisting the children to prepare for the transition. In particular, the children did not experience a sense of choice in the transition matter. It was a decision communicated to them. This may not have facilitated ease of transition, and indeed the some of the reports of the children indicate some anxiety in the transition period. But in most cases the children had positive experiences in the foster homes anyway. It may be observed that the fact that most of the foster families were in relationship to the school as a faith affiliate may have helped the children to make an easy transition to the family homes despite lack of adequate preparation. Concerning the experience of reception in the foster family majority of the children felt welcome, appreciated and accepted. The findings of this study provide information that will be used to improve foster care in Kenya. In particular, there is much to be learned from the positive experiences accrued by the children while in the CCI. Among these is the security provided by a strong institutional tradition and system of values. If in addition, the foster families to which the children are sent share the same values, this can be an advantage for the consistency of their upbringing and their psychological security. The study also shows the dire need for ongoing training of care-givers throughout the spectrum of foster care. Many of the successful experiences of the study point to the importance of establishing traditions as those of the school, as well as predictable systems. The gaps in the foster care system that this study unearthed are also clearly gaps in the accompaniment processes, both in the CCI and in the foster families. Life-skills training also needs to be increased for children in foster care. This can help them build up resilience in the changing seasons of their lives and enable them to draw more value from them. Their psychological experience and preparedness needs to be taken on board in the decisions that affect them. In all the study serves to confirm the adroitness of the policy direction taken by the Government of Kenya regarding family-based foster care; it is a useful supplement to CCI care when the latter is necessary.
Fact Findings Report On; Conflict and Reconciliation among Acholi and Nadi, Sudanese Refugees Settlement, Adiumani - Uganda.
(Tangaza University College, 1998-09) Silvio, Francis Okeny
For nearly three decades the Acholi and Madi communities had lived together having some common customs, traditions and beliefs. However, during the last ten years these particular communities have been engaged in conflict and disagreement due to political situation in Sudan. Therefore, my main aim of carrying out this study is to try to find a way, to bring harmony and reconciliation through their good and harmonious traditions, customs and cultures. The values that had made them live together in unity for many years in the region of South Sudan. Today these particular communities have taken refuge into Uganda due to the current civil war that had torn the Sudan into pieces. These communities experience difficult times in their lives Before taking refuge into Uganda, conflicts and disharmony brought division among them following the massacre that emerged between them These conflict continuos even in the refugee camps, and this had drawn my attention and concern to find some ways of reconciliation and unity among them. I will focus on traditional process of reconciliation and its values taking into consideration what they have acquired from Christian values and what did not help them in their Christian lives. Thus, some of the traditional values of reconciliation will help us as missionaries in the process of inculturation. Throughout this past years we had a lot of scandal from the Christian point of views, following the massacre that happened among the most African Christians above all among the Catholics. E.g. in South Sudan, Rwanda, Burundi etc. The work is divided into two parts with segments, according to tangaza methodology of SEE JUDGE and ACT. In the first part of my work I tackled the historical, social, religious and political background. The other segment tackled the actual conflict situation and its cause. In the second part I tried to analyze the situation of the people involved in the conflict and interviews about traditional reconciliation process including the symbols. The last part I looked at theological and Christian approach and how to consider inculturation process from the traditional point of view, in order to find ways of building reconciliatory community of peace and harmony. I also gave some recommendation, observation and comments.
Fact-Finding Report On Barpello Help-Age Project
(Tangaza University College, 2001-09) Mlitio Nzioka, Cecilia
The perception of old age is a period of decline in which human and social inadequacy is taken for granted. Older people suffer not only by being deprived of human contact, but also from abandonment, loneliness and isolation. As their interpersonal and social contracts are diminished, so their lives are correspondingly impoverished; they are deprived of the intellectual, cultural stimulus and enrichment they need. The question of who is old has different perceptive in Kenya. Indeed, when we talk of an old person immediately we think of our grandparents or any old looking person. For to many of us, an old person is anybody with grey hair, wrinkled face, difficulties in walking, talking, eating and getting sick quite often. They tend to have eye problems and at times become blind and have other old age complications. In order to ensure the political, economic and cultural recognition of old people it has been necessary to bring to the fore their issues and hence the present attempts to raise sensitivity. My experience among the Pokot community gave me an opportunity to realise elderly people's situation. My area of interest was to see and participate in the involvement and the transformation of the old people's lives in the East Pokot. After interviewing several people in the area, they told me that. an old person in Pokot is a person who has lived or existed for a relatively long time or advanced in years. He or she has wisdom and knowledge about the society. In African traditional setting, the elderly people had great respect, and care in their families and in the society at large. They were important and respected because they were closer to the ancestors. Everyone had the responsibility of caring for the old people. The extended families took care of them. Girls would stay with their grandmothers and the boys with their grandfathers. The whole community was very sensitive to the needs of the aged. It was considered as a serious offence, to abandon parents and elders, especially when they were old. People believed that the words of the old people were potent, they could bless or curse. For that reason, the family continued to love and to nurture them until death. They did not regard being with them as wastage of time, but they showed them love and compassion respectively. All the same, the older generation had some duties to perform in the society. They were considered to be a source of wisdom and they passed it to the younger generation
Good Samaritan
(Tangaza University College, 1999-09-15) Ferreira, Antonio Manuel Nunes
AIDS; the new scourge is taking the life of many human beings every day in the world. It is really a hidden sickness, we never know who is infected! The age is not a barrier for the disease, neither the colour nor religion. It affects everybody: rich or poor alike. Today we find many people that fall in this difficult situation. Each one has his/her own history of love and hatred, of joy and suffering, of desolation and hope. HIV/AIDS is the problem affecting millions of people in the world. In Africa the number of cases is increasing day by day. The lack of information about the issue and the traditional practices, together with uncontrolled sexual behaviour, creates the fertile soil for the growing and proliferation of this disease. The Christian group 'Good Samaritan" tries to be as a light in the darkness and as the salt of the earth (Mt 5.13-16). The members of this group are the "Good Samaritans" of our days, taking care of those who are laying on the streets with the "leprosy" of our days I will look at the statistics of this widespread disease in the world, before considering the number of people infected in Africa, Uganda, and Gulu. 1 will also present how this group is touching the people, including its organisational and financial structures. I consider this research like a rose to be offered to the group "Good Samaritan". A rose like the one I was given when I started this work in Gulu. A rose that can symbolise the beauty and hope in life, and the many thorns experienced by those who are living with HIV.
Habitat for Humanity Kenya
(Tangaza University College, 1998-09) Gaiti, Athiru
When we look at the statistics about housing conditions in the world, and especially in Africa, we wonder how it comes that the issue of shelter is generally overlooked by the majority of the agents of development. Strange enough, despite its implications on all the aspects of human life, shelter in seldom considered a priority. And yet, shelter does not only mean a roof and walls, i.e. protection against rain, cold, heat, and dust. Rather, it also provides security, privacy and space for carrying out socio-economic activities which are necessary for survival, comfort and happiness of human beings.2 The project we are about to illustrate deals with housing for the needy in rural Kenya. Actually, rather than a project, it is more of a shelter ministry geared towards integral human development. A Christian organisation, Ilabitat for Humanity International, runs world-wide a self-help housing program in partnership with local communities of people in need. Such a partnership is actualised through the mediation of two other different levels of the organisation, i.e. regional (Africa and Middle East) and national. Vision, mission, and goal are the same at all the levels, and the partnership grants financial support; however, the program is community based, run at the grass roots and this means a process of adaptation. During our long holidays, we had the chance to work for two months and a half in one of these community in Kenya, namely Kirindine, which is one of the branches of Athiru Gaiti affiliate to Habitat for Humanity Kenya. This chain of partnerships which links the small local community to a world-wide organisation makes it difficult to report with linearity goal, objectives, strategies, activities at Kirindine. The question is that to understand the local project we need to present also the policies made at national and international level, because many aspects are in common and derived from there. Nevertheless, there is also a strong local component that gives a peculiarity to each community. Moreover, the same case applies to the level of Athirit Gaiti affiliate: whereas some aspects of the program are in common between all the branches, others are very typical of each one of them. This is why we cannot report only about what we have seen at Kirindine; it is necessary to give an overview of all the Habitat for Humanity program. /Thanks to the collaboration and the materials found at Habitat, our observation wa enriched with plenty of data, analyses, insights, and explanations. So much so, at it has been challenging to re-organise all the materials we got. The present report owes a lot to those documents and we are extremely grateful for the openness, transparency and sincere friendship found in the members of staff both at Kirindine and Nairobi.
Long holiday exposure
(Tangaza University College, 1998-09) Ngirigaca, Margaret
The aged have played a great role in the society to uphold it and to cause continuity of customs and cultural values that have given people their identity. The wisdom and many experiences are still useful to the present and future generations. The aged have spent their lives, time and energy to provide for their children (younger generations). They have sacrificed their utmost resources trying to secure/ create a better future. The challenge is for all of us to show gratitude for all that they did and treat them with respect. Not only because of what they did but because of who they are. In welcoming the aged, supporting, caring and respecting them we are doing it to Jesus who will judge us according to how we treated the poor among us and especially the marginalised. Aging is a biological fact that brings forth many problems; physical, economical, emotional, social, spiritual, etc. It is a time of strain for the individual, family and society. Today due to the consequences of old age, the aged are looked at as liability by the younger generation. In our modem world with all the complexity and advancements of technology, we are facing many realities which never existed few decades ago. One of such realities is the rapid rising number of the aged people. Advancements in medical science have made it possible for many diseases regarded as 'killer' to be controlled. As a result many people live longer. Well, long life for me is something very paradoxical. It is a gift and a struggle both for the individual and for the society. Many aged people suffer frail health, mental retardation, etc. They suffer a lot of loneliness and isolation. Modem era has come forth with many changes that has caused total or partial disintegration of the extended and nuclear families. As a result, many aged persons are left alone in their homes. This is a disadvantage for the aged who suffer the loneliness and for the young who are not able to profit from the experiences and wisdom of the aged. Yet, amidst these struggles, long life is still a gift. With disintegration of family unit, many values about life are also lost. The young generations no longer look at the aged with reverence for their wisdom and experience. Instead, they think of the aged in terms of problems and needs. Following the new cultures of individualism and scarcity of resources, many people try to push aside and ignore the needs of the needy. Many aged people are abandoned and not given chance to live peacefully their last phase of life. This fact finding report is meant to show the main problems and challenges facing the aged and suggesting one way of addressing the challenge. This is based on my long holiday experience at Nyumba ya Wazee, Kasarani. I worked here trying to inform myself on the Purpose, Objectives, organization and, short-term and long-term Strategies of the project.
Primary Health Care! Community Based 'Wealth Care Programmes
(Tangaza University College, 1999-09-15) Munyu, Mary
The aim of this progrmume was to identify Primary Health Care within Gilgit Division and create awareness to the public, particularly to the communities starting from the grass-root The programme embraced good teamwork from all the ministries involved under the coordination of the Public Health Coordinator. In creation of awareness seminars, workshops and meetings were held with various topics covered as mentioned under the progranmie activities. Indeed, this gave a lot of insight on the primary health care conditions, thus equipping the persons with proper information to disseminate to the community Various means were used for publicity being verbally through the chief s baraza and church' s. These helped greatly in increasing awareness to already sensitized community By now, they have learnt that teamwork involves collaborating with other persons/personnel in the division for effective implementation of the programme. 'This means not only focusing on health but also socio-economic well being of the target group, in order to empower them to be more self-reliant among themselves and thus improvement to their standard of living.
Small Homes Development Programme For Disabled Children
(Tangaza University College, 1999-09-15) Nanyama, Josephine
A small home is a simple building constructed to accommodate between six and fifteen disabled children. The number may go as far as twenty five in some of the homes. It is a hostel type of accommodation within or very close to a primary or a secondary school. The children are looked after by a house mother creating a family like atmosphere. The community around play a very important role in the growth and sustainability of the home. The community sustains the home by getting involved in the building process, being responsible of the provision of food and other costs of running the home. It is a convenient place for children to receive regular visits from the physiotherapist and other medical personnel to ensure that they have correct treatment and equipment. Before the introduction of small homes, the children used to stay in big institutions such as Moi children's home where there was very little attention and care due to the big number. The condition of most of the children was becoming worse and there was little to be shared among themselves psychologically. The schools near the institutions were flooded with disabled children and it was hard for such schools to participate in normal activities like other schools. Since the disabled were many, there was little competition among themselves which resulted to poor performance. This led to the rise of small homes which came up after various consultations made among interested people from different Dioceses and representatives from other social welfare organizations. I managed to go round all the small homes in the Diocese so what I have written here is my personal experience for two full months. The methodology I used in putting down my experience was participatory observations and interviews which were directed tgrthe coordinator, members of the committees the house mothers of different homes and parents of the children in the home. v
Street Boys Rehabilitation Centres Of Don Bosco Boys
(Tangaza University College, 1998-09) Shinato, Haile Gebre
We cannot deny the social problems that are prevalent today everywhere in the world, whether they are in the northern hemisphere or the southern part. One such problem in our continent is the increasing number of street children. Children are confronted by the situation that are beyond their strength that lead them to street life. Some of the causes to their situation are: hunger, diseases, poverty, war, harsh weather conditions and displacement. In Kenya only there are about 60 thousands of street children roaming streets. At the same time there are 260 governmental and non-governmental organisations involving themselves with different objectives, in an attempt to address this problem. There are organisations that are showing their mercy by helping these children, NGOs and church organisations. Many of Catholic church activities have entered into the struggle against crisis of street children. They are involving themselves in rehabilitation programs or by giving food and clothes. Salesians are among the good Samaritans who give possible means (structure) to the street children to improve their lives and help to form the future of these children The Salesians of Don Bosco are a religious Institute in the Roman Catholic Church catering for the education of the youth, especially the poor and abandoned. They came to East Africa that is, Kenya, Tanzania and Uganda in 1980. They identified as a social problem, thousands of children struggling for survival. The children were forced to leave their homes and their dear ones due to one reason or the other. The spirit of Don Bosco could not close the door and eyes to this social need. Since Salesians are allocated to the youth through their charism their close contacts and loving hearts have been invested in the life of hundred of children. This paper reflects on the street children rehabilitation centres of Bosco Boys that are run by Salesians sheltered under the umbrella of Catholic Church of Kenya. My concern in this essay is more about the background of Bosco Boys, the objectives, the activities of the project and the strategies of project including my recommendation.
Street Children in Kawangware
(Tangaza University College, 1999) Njogu, Pauline
Most of the children in the streets have no homes or have run away from their homes. TheLspend their nights in the shade of shops and theatres. They eat what others give:or coilect the left ovei food from behind the hotels. They have no idea of 4-,2 what is-going to happen,the next moment or about their future. The children of the streets and slums have no way of getting education.y0eir hopes are unfulfilled. Society regards theme's ineligible to be called human beings. It is not their choice to be _called street children or parking boys/girls..that is what society has labeled them. The aim of the-youth.project in kawangware is to promote basic education for the adults and the youth that are in the slums. Through Shileaucation,the youth are able to understand life, their dignity and their rights in society. The boys and girls/ Who are they? Koinonia community is a group of African lay Christians founded l984with the aim of promoting community sharing in material and spiritual aspects of life and working towards the development of the society at large It is through this vision that Koinonin community identified the problem of street children in Rinitacttellite where they actually have their center located. So Koinonia who are studying in the various government schools in leawangware)( have a greater chance of forming themselves as educators. They are able to understand and analyze the various problems of the society. Through the youth the project is playing a great role in educating theteeple-ef-the down-trodden/Society. It is the dream or the kisAtli KC /O communify-youthaganizatiren to participate in fftlfilling the dreams of the unwanted, marginalized people of the slums.

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