Bachelor Of Arts In Social Ministry In Mission
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Item The Effects of Poverty On Children's Education(Tangaza University College, 2004-04) Kassaye, Antuan PetrosOur 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.Item Religious Brothers - Hidden Treasure: The Witness of Vowed Brotherhood in The Church(Tangaza University College, 2003) Massay, GeorgeMarcellin 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?Item Promoting Technical Education for Self-Reliance A Case Study of Chaminade Training Centre (CTC) Mukuru Slum.(Tangaza University College, 2003) Simiyu, AugustineIn 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.Item Sustainable Agriculture and Integral Rural Development through Participation(Tangaza University College, 2001-03) Kayago Kinara, RaphaelAgricultural 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.Item Community Participation Rural Health Development: A Case Study of Nakuru District in Kenya(Tangaza University College, 2001-03-31) Munyua, Mary WambuiCommunity 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 developmentItem Alcohol Related Problems in Areas: A Case Study of Nairobi(2001-03) Alberto, LantanaAlcohol has been present in Africa for long time, being part and parcel of its social organisation at all levels. It indeed played an important socio-religious role in aspects as significant as recreation and celebrations. Alcohol abuse also existed but it was submitted to strong social control and therefore it was not an explicit problem as such. Colonization brought about remarkable changes, for instance, urbanisation and the introduction of the wage system. As a result, drinking patterns were absolutely distorted after the breaking down of the tight social structure characteristic of the African society. Strong beverages were also introduced and their consumption became a symbol of emancipation from the cultural ties and a step into the 'new society'. The production of alcohol beverages became thus a prominent economic activity, both in the formal sector but especially in the informal one. Rural-urban migration during the last three decades has overwhelmed the infrastructure of urban centres, contributing to the mushrooming of shanty towns around the cities. Survival in slums is a question of personal initiative and engagement in any type of economic activity, mostly informal but also criminal ones. There has been an increase in illicit production of alcoholic beverages as a means of livelihood for many and in particular for women. In addition, this has been a contributing factor to the achievement of a relative independence of women from the economic point of view. Related to this is the adulteration of alcoholic beverages that are an immediate health hazard. Unfortunately, alcohol abuse is on the rise, striking above all the poor at personal, family and social levels. It is a fact that there is a kind of culture of desperation in the slums. The intake of alcohol acts as a painkiller of the hopeless reality, indeed, the opiate of the poor, to use Karl Marx' slogan. The following study analyses the issue of alcohol-related problems in slum areas of Nairobi. The research was carried out in Kawangware and Kianda (Kibera) slums. The first chapter gives the background of the study and the framework of the dimensions of the issue at stake. The second chapter presents the different social theories on alcohol abuse in Africa. It also emphasizes how alcohol manufacture and abuse is a factor of poverty and of the devaluation of an integrative worldview. It concludes with a section that focuses on the pastoral approach to the problem. The following chapter gives the methodology that was used in the research, that is, which methods were used to collect the data and how it was analysed. Basically, two types of questionnaires were used: one for those who abuse alcohol and the other for those who manufacture or trade illegal brew. The fourth chapter analyses the data according to the two types of questionnaires. It presents the findings of the research in a critical manner and integrates the facts with the literature review. Recommendations and conclusions follow in Chapter Five. It also presents an analytic framework that endeavours to give a cohesive picture of the problem from where recommendations flow. Finally. Chapter Six is a project proposal as a concrete implementation of the recommendations outlined in the previous chapter. The project consists of a centre for the promotion of recreational facilities, cultural values and employment in Kawangware slum.Item Active Non-Violence: A Means of Personal and Social Change(Tangaza University College, 2001-04) Kokonya, Pamela AchiengViolence is as old as humanity. Efforts have always been there at various levels to minimize it yet the world today appears to be more violent than ever. More weapons than ever stand poised at all times on the brink of disaster. In part, this is seen as reason why the Americans keep an eye on Saddam Hussein, the President of Iraq for fear that he could destroy the whole Middle East or even the world. Today, many people live on a nervous edge all the time, thus requiring the large number of psychologists and psychiatrists that the world has. Before the era of the present advanced technology, one would destroy another person with a spear. Today, it would only take the press of a button to extinguish the whole world. For many years, many people have believed and acted as if the only solution to conflict is violence. Unfortunately, this is not the whole truth. Violence is a quick-fix method that succeeds in as much as it instills fear in the weaker party, leading to the withdrawal or submission of the weaker one. But the source of conflict still lurks. We see this in families that believe in corporal punishment as the one and only means of instilling discipline in their children. A child may have the habit of not eating in their house but feed to its full at the neighbor's. As a result, the parents constantly beat the child for doing so. Though the child, out of fear of more beatings may stop the habit, the reason underlying the behavior will not have been addressed. For instance, it could be that at the neighbor's, the family sits round the meals and each and every individual's needs are catered for, thus creating a very homely atmosphere which may be lacking at the child's home. Violence is force or the use of force that is injurious and destructive of the life or quality of life or dignity of any human person. Violence begets violence. Active non-violence on the other hand, is a way of life towards personal, social, national and international change based on the power of truth and the force of love. Parties in conflict dialogue for the betterment of all the stakeholders. There is no winner or loser. Violence has wrecked havoc in Africa; the continent has the largest number of refugees. Generally speaking, the refugee situation in, for example, Guinea is the worst in the world. The people are the poorest not because they are lazy but because of profit-driven economic integration that favors the already rich. However, we find non-violent ways of conflict resolutions though non-violence by the use of masses is a new concept. To some communities, especially the so-called warrior communities, such a concept is difficult to digest. There are cases where religion has been used to perpetrate violence. Examples of this include the Historical Christian crusades and the Jihad. However, the holy books such as the Qur'an, the Bible and the Gita among others, underline non-violence, portraying the Supreme Being as one of Justice and Peace and not war. For peace to reign in this world, it is important that the faithful adhere to their religious teachings and constantly dialogue among themselves and with other religions. This Long Essay is an effort to critique violence as the solution to conflicts and to propose an alternative, Active Non-violence, as a more effective and long lasting solution.Item Urbanization and Human Integrity(Tangaza University College, 1998-05) Njega, Lawrence OwinoThe urbanization, which has become always a point of address for its existing miseries is an issue to be looked into from different perspectives. Therefore, in this 'Essay'; I wish to address it from the sociological perspective of which its meaning, historical background the aftermath of its historical events and the proposed plans of action in the third chapter, are matters of concern in the context of social- ministerial realm. Prior to this effort, declarational remarks and platitudes of acknowledgment remarks are self - affirming stages at which my essay reveals its contents of appreciation and confidence in its status of originality; and the pride of its first attempt to this kind of approach. It is very clear, besides being my own originality, I have never independently used my own materials to justify my discussions promptly. Instead, I have been collaborating with other sources of literature for the justification of my argument. This sources include:- oral interviews and written literature. All have been of great support for the success of this essay. As conclusion, I have tried to avail my plans of action in reflect to the situation of urbanization, with specific reference to Nairobi city in Kenya. In this plan of action, I have also made an effort to propose the possible ways and means of reducing problems of urbanization. At this stage, I have made a final remark on urbanization with the hope that my social ministerial services in the society world influence the contemporary evangelization and world transformation generally in understand the human integrity.Item The Role of Technical Training in Development(Tangaza University College, 1998-08) Taban, JosephThis year 1998, I had the opportunity to spend one month and some weeks in St. Joseph's Vocational Training Centre in Khartoum-Sudan. This centre is run by the Salesians of Don Bosco. This report is the result of my experience and it is an assessment of the project by being involved in it, after observing and trying to interview Fathers, Students, Teachers and the Workers, as well as those who came to my assistance. However, I feel that due to my short involvement in this project I do not have a deep understanding and evaluation of the whole set up which a paper of this kind would require. This experience has been very meaningful and enriching to me as a Comboni Brother. I think this will help me to understand how a project is set or runs.Item The Church and Human Promotion in Technical Education(Tangaza University College, 1998-04) Aringo, MargaretThe subject of this essay is technical education. The Church has always shown a keen interest in the development of technical education. When talking of the Church, we are particularly referring to the Catholic Church, whose major aim is at creating and elevating the dignity of the poor, and raising their status in the Kenyan society as elsewhere. The Church aims at making a major contribution to the objectives above, through involvement in technical education, hence the titteThe Church and I luman Promotion in Technical Education'. This essay is an attempt to bring out the contribution and role of the Church in technical education, and the challenges facing this education in Kenya at present. My main aim in ' exploring this area is to provide some elements of reflection on these challenges, not only for local Churches and religious institutes, but also for the Kenyan government. I also hope to offer some possible orientations and proposals for action to improve technical education in institutions that are already in existence. The essay is as a result of both primary and secondary data collection. Primary sources of information involved: going out and visiting different technical training institutions run by the Church. This included interviewing those in administration of these institutions about the group of people (street children, orphans, primary or secondary school leavers), they are training; some government owned institutions were also visited and those in charge were interviewed. The secondary source of information is mainly from periodicals and a survey on the industrial training needs assessment and institutional capacity and capability in Kenya prepared by the Federation of Kenya Employers (EKE). This essay is divided into three chapters with two sections in each chapter. The methodology followed in this study is that of see, judge and act. In chapter one, I have attempted to give the meaning, role and trace the history of technical education in Kenya. It is a fact that the history of this education cannot be written without reference to the Christian missionaries and the colonial government. All these, up to the present existing institutions offering technical education in Kenya, will be seen in the first section. That the Church has always been concerned in the development of technical education is clearly set out in the second section of chapter one. This concern stems from the vision of her mission to care for the poor. To pursue this concern, the Church has contributed to this education through her dioceses, parishes and religious congregations in Kenya, by setting up technical training institutions. Some of these institutions are strictly for the Church, and others are in partnership between the Church and the government of Kenya. They include youth polytechnics, Christian vocational training centres and technical training institutes among others. We cannot treat the Church owned government due to partnership pointed above. does she control the policies concerned with institutions separately from those run by the Moreover the Church has no monopoly, neither technical education in Kenya. For this reason, chapter two examines sonic of the challenges facing technical education in Kenya. Section one of this chapter deals with technical training institutions while section two is concerned with disharmonies that underlie technical training in Kenya. In response to the challenges pointed out in chapter two, concrete measures and proposals to improve technical education have been discussed in chapter three in the first section. Citizens of any country need a training that will enable them earn a living and transform their lives. It is in this context that the Church insists on the promotion of training for transformation. Hence section two gives the Church some guidelines in this underlying task. Finally, there is a curious illusion that a more complete research is possible when there is less to know. My point here is that no course of study, neither does this essay claim any position of ideal completeness nor are the omitted facts of surbodinate importance. Therefore, this essay is only but a stepping stone to further research.