Undergraduate Projects/Long Essays

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Start date: 1996End date: 1999

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    MUGUMO SELF-HELP GROUP AS SOURCE OF WOMEN'S EMPOWERMENT IN KISERIAN PARISH, KENYA
    (Tangaza University College, 1999-03)
    This project research examines the efficiency of Mugumo Self-Help Group as source of women empowerment in all aspects of life particularly economic wise. The study emphasizes on the importance of making women aware of their poverty in their quest for liberation. The Church and society are urged to be conscious of women issues so as to take part in promoting women economically. In this study, collective effort must be made to mobilize women to get united into groups where they can tackle their common enemy, namely, poverty and helplessness. The researcher chose to analyse Mugumo Self-Help Group so as to find out how best self-help groups should be the source of women's empowerment and the way to self-reliance. Women and men members of Mugumo Self-Help Group were selected randomly with the group They answered questions during interviews and questionnaires elicited information about Mugumo Self- Help Group as source of empowering women economically. It is therefore the hope of the researcher that this piece of work will act as a promoter of women self-help groups in Kenya and in other parts of Africa.
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    Witchcraft Belief and Christian Faith Among The Tiv People of Nigeria
    (Tangaza University College, 1999-02) Ugbudu, Mark Tiza
    Belief in witchcraft is one of the major challenges the Church in Africa is facing in evangelizing the Africans. This was evident during the African Synod when it was said, "...some Christians pray rosary in the 'naming and take to witchcraft in the afternoon".' And the Church in Tivland of Nigeria is not an exception. This is one of the major challenges it is facing in its process of evangelizing the Tiv people. So in this paper, is my attempt to try and see the way this belief in witchcraft does influence the Tiv people and their way of accepting and living their Christian life and worship. And then finally suggest the ways I feel these people could be helped to accept and live an authentic Christian life. In chapter one my aim is to give a general introduction of who the Tiv people are, their concept of Tar (the land) and of a human person. In chapter two, I will be looking at the universal concept of witchcraft in order to help me understand the concept of witchcraft among the Tivs well. And so in chapter three I will focus on the belief and practices of witchcraft in Tiv. In chapter four, I will be seeing the morality of witchcraft according to the Christian point of view and also look at witchcraft mentality and Christian faith: how Christian faith challenged witchcraft belief and how witchcraft belief challenged Christian faith with special reference to the Tiv people. And then finally bring my personal view and suggestions especially how I feel the Tivs could be best helped to live an authentic Christian life in my conclusion.
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    What must I do Jesus...?"
    (Tangaza University College, 1999-02) Gamba, Bryan. F.
    I have been working for a long period of time with young ixople in educating them to the faith. I have been involved especially in the area of the pre-confirmation and confirmation programmes for young people between the ages of 14 to 17 years old. It has been my observation and the common experience among many religious instructors that young people at this age of their religious formation lack the personal experience of the person of Jesus, as well as knowledge and understanding of who Jesus is. When the time arrives for the young person to confirm his/ her intention to be a committed young disciple of Jesus, one wonders to whom and what the person is committing him/herself. I ask myself: " How can they follow the call of discipleship by Jesus, if they do not know who Jesus is, what He did or said?" This work has provided me with the opportunity to design and produce a user-friendly manual. It was not my intention to draw up a biography on Jesus, but rather, a manual to guide the young person to experience, through reading and reflection on it, the person of Jesus, what He did and said. From this position, the young person will be able to make an adequate response to Jesus and so face life's situations today as a committed young disciple of Jesus.
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    The Traditional Religious Leaders among the Gogo Society Of Central Tanzania
    (Tangaza University College, 1999-02-12) Chilala, Mlabu E.
    "My son; for the contemporary generation and this religion of yours, it is very difficult to understand and appreciate what has been done and what is being done by the real traditional diviners". It is a statement by an old lady, about eighty years old, called Chando Msonjela When I was interviewing her, in detail about the traditional religious leaders in the Nyambwa community she was not comfortable, because it is her belief that the world we are living is quite different from the world she lived; we are living in a chaotic world. The reasons being that, there is no respect for the traditional customs, traditional religious leaders are becoming fewer and fewer and most of those who are calling themselves traditional religious leaders are not true diviners but liars. Her world view is just in a small village called Sanza and other neighbouring villages in the Eastern part of Singida region in Tanzania. Mama Chando, was trying to express how it is becoming so difficult for the new generation to value and appreciate the traditional religious leaders in the Nyambwa community; this community is part of the (logo society in central part of Tanzania. The Gogo society is divided into two main communities, the Nyaugogo community in the eastern and central part of Dodoma, and the Nyambwa community which is in the western part of Dodoma and the eastern part of Singida region, situated in the Central Rift Valley . These two communities speak the same language but they differ in accent and some few expressions of words. As a result of my interviews from experienced elders of the Nyarnbwa community and going through different books, I hope that this paper will be helpful for us to understand about the traditional religious leaders in Africa, using the Gogo society specially the Nyambwa sub-group, as a case study. In this paper I will try to explain the reality of the African traditional religious leaders, their existence, role and how the African communities looked at them. Explaining the past about these religious leaders it will not be enough without trying to see , what is the attitude of the contemporary society toward them. Having an idea of who are these religious leaders and their importance to the African societies it will not help us, unless we pick something from them that could help our Christian priests and the whole Christian community at large in their Missionary work. The song of inculturation will not click to any mind, unless the wisdom and knowledge of the African traditional religious leaders is consulted,since their wisdom is the foundation of the African beliefs. It is my hope that, something positive and educative from the African traditions will come out. With open and critical mind we will be able to understand the African traditions, which later on is going to be very helpful for our missions in Africa.
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    The Suffering of the Innocent In Job
    (Tangaza University College, 1999-02) Ngendandumwe, Jean-Claude
    This essay is divided into two major parts: Part one is an Exegesis that contains a selection of texts. It deals mainly with different understandings of the suffering of Job by different personages in the Book of Job: The three friends (Eliphaz, Bildad and Zophar), Job himself, Flihu, and God. Part Two deals with the theology of the text, and some pastoral implications.
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    The Problems the Rehabilitators Encounter in Educating Street Children.
    (Tangaza University College, 1999-05) Karweru, Lucy
    This research was conducted to find out problems encountered by rehabilitators in the process of educating street children. To facilitate this Dada center, Mary Immaculate center and Salesians of Don Bosco home have been taken as the case study. The purpose of this study was to identify the problem which the rehabilitators encounter while educating children who have been to the street. The head teachers are hesitant to admit street children in their schools. The rehabilitation centers do not have financial problem because they rely on donations from overseas. Therefore the objectives were: to identify problems rehabilitators encounter as they rehabilitate street children through education, to establish whether head-teachers accept to admit street children in their schools, to identify the problems which inhibit their learning process. To find out if the street children have difficulties in relating with other people especially in the ordinary school set up whereby they need to interact with teachers and pupils. Also to investigate if the service offered in the rehabilitation centre help the street children to recuperate what they have been denied by their families and the society. In order to achieve this objective, the following research questions were used. Do rehabilitators experience problems in educating children who have been to the street ? Do rehabilitators have financial problems in running this rehabilitation centre ?Do street children experience difficulties in relating with other children ? Does the environment in the centre help them to feel loved and appreciated in the society ? The study used the following instruments to collect the data. That is, questionnaire, observation skill and interview The findings were: that the rehabilitators encounter problems while trying to look for schools to fix street children . The head teachers are hesitant to accept street children in their schools because they are afraid that they are drug addicts and they will influence other pupils. The street children have potential to learn even though they have affective past memories. From the findings the following conclusions were made that children go to the streets because of poverty, domestic problem and orphans from AIDS victim parents. Rehabilitation centres serve as places where these traumatized children are helped to heal the wounds through bandages of Love. The traumatic experience affect the learning process of children who have been in the streets. The research recommends the following: recreation activities to be promoted in the rehabilitation centres in order to enhance rehabilitation process. The Kenyan society to be involved in both offering services to the rehabilitation centres as well as contributing finance to maintain the centres. The society to sensitized on the root cause of street children so that this menace can be eradicated. Rehabilitation centres to join together and construct a primary school for children who have been to the streets, so that the problem of lacking schools for admission can be solved.
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    The Mission Renews the Church
    (Tangaza University College, 1999-02) Francesco, Pierli
    When I realise especially through prayer and a deepened reflection that we are the Church of Christ, the Church which is a gift, grace, and chance. We will easy realise also that we have to take care for the Church in order to make her more and more the community living for Christ and for others. The expression given above enlightens us that to be the Church of Christ is also a task which must be fulfilled. A logic consequence of its acceptance will be a reflection over the mystery of the Church missions. Our task is to take care of the Church we belong to and make it a community of joy. We must discover the Christian enthusiasm in our spiritual life, enthusiasm in giving witness. Our task is the co-operation with the grace of the Holy Spirit who leads the Church and makes her always new and holy. Our task is to do that the Bride Christ that is our Church be always beautiful and Christ could find her constant delight. We live in a time when the Pastor of the Universal Church, John Paul II, points out for us the tasks of a new evangelization. He calls us to the renewal of the Spirit, what will allow us to show again to the world the unchangeable truth of the Gospel as the only truth about God and people. The renewal which is always needed in the Church has one of its sources in its mission calls and task. Our openness for those who are not aware of the greatness of the gift given to the human race, which is the Church, is finally turned towards ourselves, makes new our Christianity and strengthens us in faith which opens our hearts for sisters and brothers. And it is why I chose this topic. I was born and grew up in Poland, I know the reality of Polish Church, but now I'm in Africa and I see many challenges, not only for myself but for the whole Universal Church. In this paper I would like to present the brief history of Polish missionary activity, participation of Poles in the evanngelization. Polish Church is a part of the Global Church, a part of the mission which is the continuation of the mission of Christ, guided by the Holy Spirit. I will try to support this with the teaching of the Church and suggest some ideas that our mission would be effective, and may renew the Church.
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    The Jerusalem Community: A Lukan Model for Small Christian Communities in the AMECEA Region
    (Tangaza University College, 1999-02-12) Chisanga, Patrick
    Luke is the only one among the evangelists who draws our attention to what immediately followed the Gospel story of Jesus, namely the birth and growth of a community constituted in the Spirit of the risen Christ. This is the Jerusalem community presented at the beginning of his second work, the Acts of the Apostles. He describes the members of this community as having been of "one heart and soul" (Acts 4:32) and summarizes their everyday life as characterized by unwavering faithfulness to "the teaching of the apostles and the communion, the breaking of the bread and the prayers" (Acts 2:42). This Lukan description of the first Christian community has played a very significant role, especially in the second half of this century, as the Church renews itself in the light of the second Vatican Council ecclesiology. It has been the inspiring model for the decisive option by the Bishops who constitute the Association of the Member Episcopal Conferences in Eastern Africa (AMECEA)I to establish Small Christian Communities (SCC) in the region as a pastoral priority in response to the challenges of time. The need to rediscover this original Christian identity mark comes with greater urgency today when so many Catholics are leaving the Church to join small, often very fundamentalistic and sectarian groups. What is given as the main reason for this is the appeal of a close-knit community which provides a greater sense of belonging. In view of this pastoral challenge, this paper re-affirms the fundamental significance of the SCC as a necessary return to the original model of Christian living suggested by Luke in his description of the first Christian community at Jerusalem. The first chapter of this essay takes us back to the roots of this community, viewed as A Community in Formation. Jesus takes the initiative to gather disciples around himself and, as he journeys toward Jerusalem, forms them into a community of authentic witnesses. In the second and central chapter, Luke takes us into the inner life of The Spirit-filled Community through his summary presentation of its everyday activity as consisting in continuous perseverance in "the teaching of the apostles and the communion, the breaking of the bread and the prayers" (Acts 2:42). These elements will constitute the four parts of this chapter, developed in the light of the Lukan summaries, particularly Acts 2:42-47 and 4:32-35. The final chapter views the option for SCC by the Association of Member Episcopal Conferences of Eastern Africa (AMECEA) as A Return to the Lukan Model of an ideal Christian community characterized by a unique spiritual-material solidarity. It is hoped that this presentation will bring about a greater appreciation of the SCC as a truly African and authentic Christian way of responding to the renewed post-Vatican II and African Synod vision of Church toward the third millennium.
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    The Factors That Contribute to Effective Class Management.
    (Tangaza University College, 1999-05) Ochieng, Baridi George
    The study was to investigate the factors that contribute to effective class management in Strathmore High school, Nairobi. Data was collected flora 15 teachers in Strathmore High School by use of quest' s. The findings from the study revealed that teachers' needs and belief systems play a dominant role in shaping their approaches to classroom management Some teachers can operate effectively without having their classes tightly structured, while others must have complete control st all times. Although teachers need to give direction to classroom management procedures, students' needs and characteristics mast also be taken into consideration_ Classroom management systems should not exacerbate student problems, and generally they should facilitate positive student and teacher relationship. Teachers who attend to the academic and social needs of their students are in a better position to prevent and respond to misbehavior. Some recommendations were made for the ministry of education. Ministry of Education and the National Curriculum Centre ,tiould devise means and ways of promoting effective class management to other .ctiools. In-service courses should be organised. Teacher Training Institutions should be emphatic on sensitizing teachers to be in methods of effective classroom management The research further recommended the positive relationship between tra4chers and the students. Conclusion and recommendations based on the study show that the researcher say whether you did achieve the obtectives of the study
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    Early Methods of Evangelization by Spiritans In East Africa (Christian Villages and Education)
    (Tangaza University College, 1999-02) Msilanga, Vedastus Babu
    This work, thus, is divided into three main chapters. The first chapter gives a glimpse of the identity of the Spiritans and a historical background of the congregation at large. Chapter two deals with the people of Bagamoyo, their culture, religion, the impact of slave trade and the contact between Christian and Islamic cultures. The third chapter covers the two methods of evangelization and the critique of the methods. The methods were the creation of the Christian Freedom Villages and Education. The Spiritans moved in Bagamoyo taking these methods as an answer to the need of the time; Slaves were set free but they had no where to go and had no one to care for them. Spiritans work with the marginalized of the society. (SRL 40) The ex-slaves were the marginalized of the time. The conclusion focuses on my personal comments on the Spiritan understanding of mission today. Spiritans in Bagamoyo participated and still participate in the work of the Church on earth. She is missionary by her very nature, for according to the plan of the Father, the church has her origin in the mission of the Son and the Holy Spirit (LG. 1). Thus, the Spiritan missionary zeal of living the gospel message, echoes Isaiah's words "the sovereign Lord has filled me with his Spirit, lie has chosen me and sent me to bring good news to the poor, to heal the broken-hearted, to announce release to the captives and freedom to those in prison.. .to proclaim a year of favour from the Lord." (Is.61:1-2) But, did the methods of evangelization by Spiritans in Bagamoyo bring the good news of the kingdom of God, the kingdom of universal table-fellowship to the local community?