Bachelor Of Arts In Social Ministry In Mission

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The Effects of Poverty On Children's Education
(Tangaza University College, 2004-04) Kassaye, Antuan Petros
Our world has consistently and persistently suffered from the cry of the poor. Some human rights activists, church organizations and governments preach about the eradication of poverty to pave the way for all people to live better lives; however, poverty is still proudly walking on our doorsteps. What is poverty? Poverty is a persistent problem, which has presented political and moral challenges to all societies at all times. In its simplest definition, poverty is a lack of the basic means of survival. The poor are those who, in normal circumstances, are unable to feed and clothe themselves properly, and risk death as a consequence. Latria sees poverty as a humiliation and the sense of being dependent and of being forced to accept rudeness, insults and indifference when we seek help. This definition makes lots of sense in our society today, especially when one is to make any comparison between the so-called rich and poor, the poor man is always trampled upon. The poor has no mouth and has no rights where they matter. The poor suffer from the hands of the rich and the poor are at the mercy of the rich. Such are the conditions of the poor as one poet describes them: The issue of poverty, therefore, is commonplace, but more visible on our continent of Africa. So many people are ravaged by poverty and so many children cannot go to school, while others are not privileged to enjoy the sweet moments of childhood because their parents have no time for them, as they go in search of food for their young ones. Other children suffer abuses from frustrated parents who are alcoholic. Other children go through the hard experience of broken dysfunctional homes. Education, on the other hand, is seen as a tool for enlightenment and salvation for the human race. Education, both informally and formally, is vital for the growth and the proper development of an individual. Challenged by poverty, many families in Africa are not able to offer basic education that should be provided in the family; hence it is harder to provide children with formal education. Poverty adversely affects education and the consequences include prostitution, robbery, the increase in moral decadence among the youths, and so on. Hence, unwanted pregnancies and abortions are very prevalent among young people. In my opinion, the lack of education caused by poverty plays a major role in these social problems. During the fact-finding stage of this research, the writer was personally involved in the day-to-day activities of the Bosco Boys Kuwinda project, Nairobi. The project is a non-governmental project run by the Church congregation of the Salesians of Don Bosco. Bosco Boys Kuwinda deals with the poor youth. They pay special attention to street children. The activities of Bosco Boys Kuwinda include: rehabilitation programmes, tailoring training, carpentry workshop, garden/shamba, dairy cattle, computer courses, piggery, poultry and sports (scouting, football, basketball, volleyball). In this research, the pastoral circle method of See, Judge and Act is the guide post in this narrative. The "See" dimension is where information on the ground is analysed. The information on the ground has been gathered from the writer's experience of working among the youth in the Bosco Boys Kuwinda project. The writer has broader and in-depth experience of working with the poor in Kuwinda for five years (1998-2004). All these five years of experience have been a challenge and a time of reflection for the writer about the plight of the poor youth. Therefore, this research paper is a part of an action taken in order to deepen our understanding and raise awareness about the poor who bleed daily in our neighborhood. The primary and secondary information in this paper is largely obtained from Tangaza library materials and interviews conducted in Kuwinda slum.
Religious Brothers - Hidden Treasure: The Witness of Vowed Brotherhood in The Church
(Tangaza University College, 2003) Massay, George
Marcellin Champagnat once wrote: "A brother is one for whom the world is not a big enough place." These words capture quite starkly the vocation of a brother. A brother is in relationship with whomever and whatsoever is around him He is in relationship with the whole universe. The words of Champagnat, I believe, are about the heart of being brother, the heart, filled with passion for love. The brother, I believe, is the one who opens his heart wide to love, serve, and save humanity and nature from human destruction by being sensitive. Sandra Schneiders comments: "What we do with our hearts, affects the whole universe."2 These are powerful words, loaded with meaning. The human heart can have an impact on the whole universe. The way one relates with people and nature can have far greater impact than one can imagine. The brother's heart is wide enough to embrace the whole universe. Brothers live and work amongst people. Their role in the church is not as evident as compared to that of priests, sisters and the laity. They live together in communities and most of them dress in a very simple manner. Most of these men are cheerful, and filll of life and enthusiasm. Yet, quite ironically, religious brothers in the Catholic church occupy an ambiguous position. Very few people know who they are. The majority of Catholics simply confuse religious brothers with priests who, they think, have similarities such as being unmarried men, celibate, and ministers in the church. Catholic religious brotherhood is not valued highly by many people, neither lay nor clergy. According to my observation, it is seen as an incomplete state of life -- men who are not good enough for anything else. Brotherhood is seen as halfway towards priesthood. Because of this ambiguity and the non-recognition of religious brothers in the life of the church, I have a very special interest to explore, study and understand the nature and dynamics of this lifestyle -- the very one to which I have been called. I hope that this study might, in some small way, re-awaken the interest of laity, the brothers, and the clergy in further exploration about, and recpgnition of, the gift of brotherhood in and for the church. These factors now lead me to explore the identity of brothers and where they "fit" in the church. Hopefully, this exploration will help brothers to respond to the needs of the church and of the wider society. The whole of humanity is faced with the crisis of identity. Are brothers an exception to this?
Promoting Technical Education for Self-Reliance A Case Study of Chaminade Training Centre (CTC) Mukuru Slum.
(Tangaza University College, 2003) Simiyu, Augustine
In 2002 the researcher wrote the long essay on Promoting Technical Education in Kenya: A Social Ministry Challenge in an Urban Slum. In 2003, we would like to continue with the same topic but with a new emphasis on Promoting Technical Education for Self- Reliance. The slum focused on in our discussion is Mukuru Kwa Njenga (herein referred to as Mukuru). In particular, an attempt is made to look at the technical education as a response to the plight of young people in this slum. The youth (between 16 and 30 years of age) are the living force of their countries and how they are formed, determines what the country will be now and even in future. The Youth constitute a large percentage of the population around the world and especially in the developing regions, Africa included. Ojore rightly intimates, "Currently more than half of the world population is below the age of twenty five years and 29% are between ages ten to twenty five; 80% of these live in developing countries." Pope John Paul II is on record having noted that, "The church in Africa knows very well that youth are not only the present but above all the future of humanity."2 With regard to Kenya, Colin notes that the youth " form 61% of the population."3 This means that no holistic development worth its name can exclude the youth. This same segment of the population, potential as it obviously is, however, is confronted with diverse crises situations worldwide. These include, educational bottlenecks in their yearning to pursue further education; untold and alarmingly growing number of school drop-outs; adverse effects of drug abuse; pre-marital related problems such as sex, sexually transmitted diseases (STDs), and unplanned pregnancies and abortions; dehumanising effects of child labour and street life; HIV/AIDS pandemic; and rising levels of unemployment, among others. All are linked to abject poverty. This is what this work would like to put into light and make some proposals. It has generally been assumed and is readily expected that the government, the church and Non- Governmental Organizations (NG0s) give proper attention to the young people and their concerns, and, therefore, set a large financial budget for their integral formation. However, the reality on the ground negates this assumption. In many areas, overcome by the increasing number of young people and their demands, the government, church, NGOs fail to set practical ways of meeting the youth's basic needs such as food, shelter, education, security, employment and recreational facilities among others.
Sustainable Agriculture and Integral Rural Development through Participation
(Tangaza University College, 2001-03) Kayago Kinara, Raphael
Agricultural farming has been in practice since the discovery of the iron- age period. Prior to this period, people were hunters, gatherers and fishermen. With the discovery of iron, implements were shaped in such a way that to clear, dig and till the land was made possible. This is the scientific explanation of how agriculture started. In the Bible, it is shown that God instituted agriculture when He placed the first couple in the Garden of Eden. After Adam and Eve had sinned, they were summoned to work, toil and sweat in the garden before they would get what to eat. In Africa, the traditions show that in some cultures pure arable farming was practised. Others were pastoralists and nomads. Still others practised both animal rearing and the growing of crops. Traditionally, some agricultural systems that were popular have disappeared over time because they would not be sustained for a variety of reasons. Some have been sustained for a number of years and are still flourishing. The question we ask here is, are the flourishing systems viable for sustainable agriculture? Is sustainable agriculture a system that may allow rural development that is both economically profitable and environmentally compatible? In the Old Testament (0T), in the book of Genesis, agriculture is not singled out whether it is an occupation of the poor or the rich people. The whole family, the society is involved in it. In the latter part of the OT, that is, during the prophetic time, agriculture is associated miith the poor people. In the New Testament (NT), it is not apparent N‘hether farming was an activity of the poor or the rich people. What is shown is that those who were poor served as slaves in the farms of the rich people. In the context of the OT, we may not deny the aspect of agricultural sustainability since all factors of production were constant and available. The same case applies to the traditional African agriculture. Sustainability was assured since factors( soil erosion, deforestation, overgrazing) that caused unsustainability had not cropped in. In agriculture, sustainability is a system in which a farmer is equipped continuously with the capacities for managing the factors of production namely, land, labour and capital. This continuity is there with increasing efficiency to satisfy the ever-changing needs and circumstances while maintaining the natural resource base. Agriculture is currently not sustainable because it generates environmental degradation, threatening crop production, animal rearing as well as human existence while causing imbalance in natural forest resources traditionally regarded as renewable. The problems of agricultural sustainability are linked in a critical framework such that to draw a distinction is not very clear. These problems include poverty, deforestation, fuelwood exhaustion, overgrazing, use of crop residues, soil erosion, flooding and accumulation of chemicals in the soil. Therefore, the topic of sustainable agriculture and rural development in participation is of high priority in all countries of the world, whether they are developed or developing in their recent economies. Any changes that alter the favourable conditions for agriculture upsets the whole system of its sustainability. The methodology used in this essay is the integration of secondary data through reading and primary data through interviewing of people already teaching and practising sustainability in agricultural activities and rural development. According to the methodology of see judge and act, this essay is the judge' part of the fact finding report as experienced at Lare division- Nakuru Diocese during field attachment. The choice of this topic is to address the issues of sustainability in agriculture and rural development. It seems that sustainability has been looked at from two sides. There are those who talk of sustainable agriculture and leave a side sustainable development. For us in this essay we deal with both. This is because sustainability to be achieved, the lives of people must be improved for the better and in a continuous process. In essence this is the same time the resources of agricultural development must be carried out without depleting them, but assuring their renewability for the present and future generations. Other reason for choosing this topic is because agricultural activities that are carried out in rural Kenya contribute to unsustainability. The natural resources (water, forests, soils and animals) are diminishing their potentiality at a higher rate with no signs of renewability. Chapter One is a brief background of Lare Integrated Extension Project and causes of agricultural impoverishment in Kenya. Chapter Two highlights the concept of sustainability in agriculture and in development. Discussed are the issues of rural agricultural development through participation and the contribution of agriculture to the economy of Kenya. Therein mentioned is the concept of gender and agricultural development. In the third chapter, theological reflections on agriculture in the OT, in the NT, on the social teaching of the church and pastoral approaches to agriculture are discussed. Chapter Four has recommendations, challenges and conclusion remarks. Lastly, is the bibliography and the appendixes.
Community Participation Rural Health Development: A Case Study of Nakuru District in Kenya
(Tangaza University College, 2001-03-31) Munyua, Mary Wambui
Community constitutes the people living in one locality. In our study context, it refers to rural communities, that is, people living in the rural areas. Participation is taking part, being or becoming actively involved in something or some work. Community participation is, therefore, the active involvement of the whole people in the affairs or realities of concern to their community. Everyone takes part actively in every activity or organisation in that particular community. People become their own agents of development. The community participation for rural transformation is taken as the people's involvement in development projects by contributing human labour and material resources. It also includes the involvement of the same people in identifying their needs for development From there, the planning of a project or programme is undertaken. On this, Francis Wainbugu comments, "Common people are seldom consulted in the formulation of the plans and programmes and fixing of priorities". Need arises to acknowledge involving people in development projects that concern them at all crucial levels, namely, designing/planning, implementation and evaluation. In order to be genuine, this community participation should be present. The rural communities should be empowered to solve by themselves, their own problems. If it so, human development becomes totally genuine and embraces the whole person physically, emotionally. psychologically and spiritually. Their daily physical needs especially shelter, food, water, heat and security are addressed. Psychologically and emotionally love, care and company They also have need for personal relationship with the supernatural being. This search for truth about ultimate concerns and the mystery of life, death and God constitute the vital spiritual development

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