This paper makes a case for further studies on the contribution of peace museums to interfaith dialogue debate. We argue that there is a lacuna in the study on the contribution of peace museums to the interfaith dialogue debate. The development of community peace museums in Kenya, in predominantly Christian communities, and the use of traditional religio-cultural artefacts in peace education and peace building is a case of
interfaith dialogue worth documenting. With religious conflict threatening to tear the fabric of society apart, the question of interfaith dialogue is now paramount in the search for sustainable peace and development.
Interfaith dialogue is important in multicultural, multi-faith Australia to foster cooperation and understanding between religious traditions. It establishes recognition of diversity and promotes communication to coexist peacefully. The document discusses two organizations, Interfaith Dialogue and the Jewish Christian Muslim Association of Australia, that focus on education, community building, and cooperation across faiths through principles like sincerity, service, and consultation. Both aim to develop deeper understanding and awareness of shared values between Abrahamic religions.
Christian ecumenical movements in Australia have had a significant impact by helping to reduce sectarianism between denominations that was inherited from the UK, such as between Anglicans and Catholics. The Week of Prayer for Christian Unity celebrated in May each year brings denominations together in prayer and worship around shared scripture, faith, and calling from God. The Uniting Church of Australia, formed from the union of Methodist, Presbyterian, and Congregationalist denominations, continues ecumenical work through theological dialogues with other churches to promote understanding and cooperation in their shared mission. The National Aboriginal and Torres Strait Islander Ecumenical Commission advocates on indigenous rights and policy issues, representing the united Christian voice.
Interfaith dialogue is essential for several reasons according to Catholic theologian Dr Gerard Hall SM. First, in our postmodern world no single religion can claim to have the sole truth. Second, in a democracy all religions have a right to practice freely. Third, in secular societies the role of organized religion is ambiguous. Fourth, as global citizens we must care for all humanity regardless of borders. Fifth, Australia is a multicultural society requiring dialogue between religious groups and indigenous peoples. Sixth, spirituality exists outside religion so faiths must engage all voices. Seventh, religions should promote justice for marginalized groups. Eighth, dialogue is fundamental to human dignity and community.
This document provides an introduction and overview of Catholic Social Teaching. It begins by noting that Catholic social teaching has deep roots in scripture and has been developed over the past 100+ years through papal and episcopal writings. It then provides definitions of Catholic Social Teaching, noting that it is social, an expression of the Church's ministry of teaching, and calls Catholics to hope in action by putting faith into practice in the world. The document then examines two key aspects of Catholic Social Teaching - charitable works and social justice. It concludes by providing an introduction to how the document can be used to deepen understanding of scriptural foundations.
Politics and Catholic social teaching, apayaoLeonard Guiang
This presentation in which i delivered at Santa Marcela, Apayao to the Local Government staffs and workers headed by Hon. Mayor Rolly U. Guiang (my relative) for good governance for the welfare of the people in reflection to their vision-mission.
Catholic Social Teachings are principles based on the Gospel that provide guidance on social issues. They have evolved over time as the Church reflects on social realities using Scripture, Tradition, reason, and experience. The Church plays an important role in society by promoting Catholic Social Teachings and speaking to the moral implications of economic, political, and cultural issues. Both clergy and laity are responsible for spreading the Gospel's values within society.
The document discusses Catholic social teaching, which provides principles for how to build a just society that respects human dignity. It covers topics like human life and dignity, family and community, rights and responsibilities, preferential option for the poor and vulnerable, work, solidarity, and care for God's creation. The teachings are grounded in scripture and aim to balance human rights with the common good.
This document outlines the key Catholic Social Teaching principles for primary school students:
Human dignity, common good, solidarity, subsidiarity, participation, stewardship, and preferential option for the poor. It defines each principle simply, with examples of how people can uphold each one. The principles are founded on biblical messages and aim to guide how people live and work together in community with justice and respect for all.
Interfaith dialogue is important in multicultural, multi-faith Australia to foster cooperation and understanding between religious traditions. It establishes recognition of diversity and promotes communication to coexist peacefully. The document discusses two organizations, Interfaith Dialogue and the Jewish Christian Muslim Association of Australia, that focus on education, community building, and cooperation across faiths through principles like sincerity, service, and consultation. Both aim to develop deeper understanding and awareness of shared values between Abrahamic religions.
Christian ecumenical movements in Australia have had a significant impact by helping to reduce sectarianism between denominations that was inherited from the UK, such as between Anglicans and Catholics. The Week of Prayer for Christian Unity celebrated in May each year brings denominations together in prayer and worship around shared scripture, faith, and calling from God. The Uniting Church of Australia, formed from the union of Methodist, Presbyterian, and Congregationalist denominations, continues ecumenical work through theological dialogues with other churches to promote understanding and cooperation in their shared mission. The National Aboriginal and Torres Strait Islander Ecumenical Commission advocates on indigenous rights and policy issues, representing the united Christian voice.
Interfaith dialogue is essential for several reasons according to Catholic theologian Dr Gerard Hall SM. First, in our postmodern world no single religion can claim to have the sole truth. Second, in a democracy all religions have a right to practice freely. Third, in secular societies the role of organized religion is ambiguous. Fourth, as global citizens we must care for all humanity regardless of borders. Fifth, Australia is a multicultural society requiring dialogue between religious groups and indigenous peoples. Sixth, spirituality exists outside religion so faiths must engage all voices. Seventh, religions should promote justice for marginalized groups. Eighth, dialogue is fundamental to human dignity and community.
This document provides an introduction and overview of Catholic Social Teaching. It begins by noting that Catholic social teaching has deep roots in scripture and has been developed over the past 100+ years through papal and episcopal writings. It then provides definitions of Catholic Social Teaching, noting that it is social, an expression of the Church's ministry of teaching, and calls Catholics to hope in action by putting faith into practice in the world. The document then examines two key aspects of Catholic Social Teaching - charitable works and social justice. It concludes by providing an introduction to how the document can be used to deepen understanding of scriptural foundations.
Politics and Catholic social teaching, apayaoLeonard Guiang
This presentation in which i delivered at Santa Marcela, Apayao to the Local Government staffs and workers headed by Hon. Mayor Rolly U. Guiang (my relative) for good governance for the welfare of the people in reflection to their vision-mission.
Catholic Social Teachings are principles based on the Gospel that provide guidance on social issues. They have evolved over time as the Church reflects on social realities using Scripture, Tradition, reason, and experience. The Church plays an important role in society by promoting Catholic Social Teachings and speaking to the moral implications of economic, political, and cultural issues. Both clergy and laity are responsible for spreading the Gospel's values within society.
The document discusses Catholic social teaching, which provides principles for how to build a just society that respects human dignity. It covers topics like human life and dignity, family and community, rights and responsibilities, preferential option for the poor and vulnerable, work, solidarity, and care for God's creation. The teachings are grounded in scripture and aim to balance human rights with the common good.
This document outlines the key Catholic Social Teaching principles for primary school students:
Human dignity, common good, solidarity, subsidiarity, participation, stewardship, and preferential option for the poor. It defines each principle simply, with examples of how people can uphold each one. The principles are founded on biblical messages and aim to guide how people live and work together in community with justice and respect for all.
This document discusses the role of religious groups and individuals in politics and society. It argues that while citizens have the right to participate in government, religious authorities should not use their positions to carry out subversive activities or create divisions. It also discusses the importance of the common good and dignity of all people, and the role of the Church in advocating for justice and moral principles without being ideological or replacing the functions of the state.
Catholic social teaching is an essential part of Catholic identity and faith formation. It is rooted in biblical themes of justice and God's preferential option for the poor and vulnerable. The Church's social mission and promotion of justice, human dignity, and the common good are constitutive elements of what makes a community authentically Catholic. Sharing Catholic social teaching with both depth and competence is crucial for Catholic educators seeking to form students in the fullness of Church teaching.
The document discusses Catholic social teachings, including that society should work for the benefit of people, the Church's mission to promote social justice, and the "see, judge, act" method of reflection and action. This method involves seeing or observing a situation, making a theological and social analysis to judge it, and acting to address injustices.
The Muslim Student Union at the University of California, Irvine strives to unite Muslim students from diverse backgrounds into a cohesive community. They focus on internal growth through religious and social activities, outreach to promote understanding of Islam, and community service. Their goals are to establish a welcoming space for Muslims on campus and foster spiritual, academic, and leadership skills to develop future leaders through various programs, events, and service opportunities.
The document discusses inter-faith harmony and sectarianism. It defines inter-faith harmony as a condition signifying peaceful coexistence among different religious beliefs, aimed at eliminating discord. The World Interfaith Harmony Week was established at the UN to promote mutual understanding and respect among people of diverse faiths and cultures. Several organizations worldwide and in Pakistan work to encourage dialogue and understanding between religious groups through activities and education. However, sectarian violence still occurs in some areas due to militant groups and tensions between religious subdivisions.
Globalization has interconnected religion and technology, allowing religions to spread more efficiently across borders. Religions use various technological tools like books, movies, apps and social media to teach beliefs globally. This has led to new developments as small religions can now engage in overseas activities. While globalization allows wider religious access, it has also enabled the expansion of extremist ideas and terrorist recruitment through online sermons and communication networks. In conclusion, globalization will likely continue impacting religion as cultures and ideas spread through advancing technology, both positively and negatively.
The document discusses how religious pluralism requires respecting religious identities while also building mutually inspiring relationships and working together for the common good. It argues that young people have often led social change movements, and provides examples of Martin Luther King Jr. and the Dalai Lama. The document also discusses how inter-religious dialogue is part of the Church's evangelizing mission, and how proclaiming Christ can be linked to such dialogue.
Introduction to Catholic Social Teaching - Session 1smolgff
This document discusses the key themes of Catholic social teaching, including the life and dignity of the human person. It explains that Catholic social teaching is based on the belief that human life is sacred and that the dignity of each person is founded on them being created in the image of God. The document outlines some of the main threats to human life and dignity that Catholic social teaching addresses, such as abortion, euthanasia, war, and conflict. It states that Catholic teaching calls for the protection of all human life and resolving disputes through peaceful means.
The Universal Peace Federation and its global network of Ambassadors for Peace bring universal, spiritual principles to the task of resolving conflict and reconciling the divided human family. International Leadership Conferences, symposia and peace councils offer opportunities for high-level consultations. These are complemented by "track II" diplomacy and grass-roots programs that build support for a culture of peace.
World peace can be fully accomplished only when the wisdom and efforts of the world’s religious leaders are combined cooperatively and respectfully with the endeavors of national political leaders. Absent the recognition of spiritual principles, the world has drifted increasingly toward analyses and prescriptions that are materialistic and secular in nature. In so doing, we have lost sight of the profound wisdom to be found in humanity’s spiritual heritage.
Global institutions must be built on a foundation that takes into account the full potential of the human being, not only as a political, economic, and social being, but also as a spiritual being with spiritual needs and a capacity for spiritual wisdom and insight. The legacy of the world’s great saints, prophets, sages, and spiritual leaders cannot be denied or discounted without ignoring what is most fundamental about the human being.
In too many ways the history of religion has been marked by narrow sectarianism, strife, and competitive struggle with other faiths, all to the detriment of the cherished goals and teachings of the founders and scriptures. This cannot continue. The need to eliminate corruption, selfishness, and bad governance applies not only to all nations but also to all of the world’s religions.
Lasting peace depends on cooperative partnerships between governments and religions, as well as NGOs and representatives of the private sector. The United Nations can benefit from a council of religious and spiritual leaders to bring broad vision and wisdom to the effort to address critical global problems. International conferences, publications, networking, and on-the-ground activism are mechanisms for interfaith cooperation and lay a foundation for spiritual renewal at the United Nations.
This document is the transcript of a keynote presentation on evolution, human potential, and building an ethical future. The presentation discusses how humanity has reached the conclusion of tribal histories and is now at a turning point of recognizing our shared oneness as a human race. It argues this evolution has been an ethical one toward a globally coherent ethical society, which is the natural next stage of social evolution. It also discusses how spiritual and social education throughout history has helped humanity realize its potential and resist forces like egoism, and how a universal ethos running through all religions is needed as the spiritual core of a harmonious global civilization.
Religious groups and institutions have historically used social boundaries to preserve their identity and distinguish themselves from others. They established sexual taboos against homosexuality and transvestism by including prohibitions in influential texts. These taboos were maintained over time through continued reference to the same texts, influencing later generations. Examples given include rules developed by Old Testament Jews and Parsees to survive exile, and boundaries formed by Christians and the British military to defend against threats.
This is the my full report about Doctrine of Roman Catholic in our school.
Hope you'll understand everything especially if you're one of us, Catholics.
The document outlines the major themes of Catholic Social Teaching, including human dignity, community, rights and duties, option for the poor, participation, economic justice, stewardship of creation, solidarity, the role of government, and the promotion of peace. It discusses how Catholic Social Teaching emphasizes that all people have inherent worth and dignity, society is important for human flourishing, and society should prioritize the needs of the poor and vulnerable.
This document provides a summary of religion in Nigeria from 1900 to 2013. It begins with an introduction to the three major religions in Nigeria - Christianity, Islam, and African Traditional Religion. It then discusses the meaning and definitions of religion. The next sections provide historical overviews of the arrival and emergence of Islam and Christianity in Nigeria, noting that African Traditional Religion was already established prior to their arrival. The document uses phenomenological and historical analytical methods to examine the evolution and coexistence of religions in Nigeria over time. It concludes that while fundamentalism is rising, the three religions still have prospects for survival in Nigeria if meaningful dialogue can be fostered to promote peaceful coexistence.
Introduction to Catholic Social Teaching - Session 2smolgff
This document discusses several key principles of Catholic Social Teaching, including: the dignity of the human person; that people grow in community and society should support families and participation in the common good; economic and social policies should protect human life and dignity; and that people have fundamental rights to life, dignity, and well-being as well as responsibilities to their communities. It references several Catholic documents that discuss human rights in the context of living in community and society.
The document summarizes the 12 major documents of Catholic Social Teaching (CST) that provide moral principles and priorities to guide social action. It begins with Rerum Novarum in 1891 addressing workers' rights and conditions, and ends with Centessimus Annus in 1991 reviewing the Church's fundamental social teachings. The CST documents collectively address issues like economic systems, globalization, development, peace, modern society, and integral human development from economic, political, cultural and spiritual perspectives.
The document provides an introduction to Catholic social doctrine. It discusses that as social beings, humans need community and live by agreed upon social guidelines. It describes how Catholic social teaching developed from the Bible and Church teachings in response to societal changes. The social doctrine helps order society to fulfill human purpose and live according to God's teachings.
The social teachings of the catholic church johnlorenz540
This document provides an overview of Catholic social teaching (CST). It discusses CST both broadly, as encompassing the Church's teachings on social life throughout its history, and more narrowly, as the modern body of literature from popes and bishops responding to current political, economic, and social issues. It outlines several key principles of CST, including the dignity of the human person, the common good, solidarity, and preferential option for the poor. It emphasizes that CST is rooted in Scripture and aims to guide how Catholics approach issues of justice, peace, and social organization.
The document outlines the fundamental principles of Catholic Social Teaching (CST) according to the Church. It discusses four key principles: human dignity, the common good, subsidiarity, and solidarity. It states that these principles provide parameters for interpreting social phenomena and criteria for discerning social interactions. The document focuses in depth on the principle of human dignity, describing it as the bedrock and foundation of CST. It explains that according to CST, every individual has inherent and immeasurable worth or dignity based on being created in God's image and simply through their existence as a human person.
This document provides a summary of religion in Nigeria from 1900 to 2013. It begins with an introduction to the three major religions in Nigeria - Christianity, Islam, and African Traditional Religion. It then discusses the meaning and definitions of religion. The next sections provide historical overviews of the arrival and emergence of Islam and Christianity in Nigeria, noting that African Traditional Religion was already established prior to their arrival. The document uses phenomenological and historical analytical methods to examine the evolution and coexistence of religions in Nigeria over time. It concludes that while fundamentalism is rising, the three religions still have prospects for survival in Nigeria if meaningful dialogue can be fostered to promote peaceful coexistence.
http://entrelib.org/conferences/2013-conference/scheduled-presenters/
Project APRCH (Agency in the Preservation of Refugee Cultural Heritage) asks refugees to speak in their own voice (agency) about how they wish to document (record for posterity), perpetuate (ongoing practice/survival) and disseminate (make accessible) their cultural heritage. By using a “scholarship of dialogue” approach, we seek to be culturally competent in this endeavor.
–Nora J. Bird, Assistant Professor, UNCG Department of Library and Information Studies
–Clara M. Chu, Professor, UNCG Department of Library and Information Studies
–Fatih Oguz, Assistant Professor, UNCG Department of Library and Information Studies
This document discusses the role of religious groups and individuals in politics and society. It argues that while citizens have the right to participate in government, religious authorities should not use their positions to carry out subversive activities or create divisions. It also discusses the importance of the common good and dignity of all people, and the role of the Church in advocating for justice and moral principles without being ideological or replacing the functions of the state.
Catholic social teaching is an essential part of Catholic identity and faith formation. It is rooted in biblical themes of justice and God's preferential option for the poor and vulnerable. The Church's social mission and promotion of justice, human dignity, and the common good are constitutive elements of what makes a community authentically Catholic. Sharing Catholic social teaching with both depth and competence is crucial for Catholic educators seeking to form students in the fullness of Church teaching.
The document discusses Catholic social teachings, including that society should work for the benefit of people, the Church's mission to promote social justice, and the "see, judge, act" method of reflection and action. This method involves seeing or observing a situation, making a theological and social analysis to judge it, and acting to address injustices.
The Muslim Student Union at the University of California, Irvine strives to unite Muslim students from diverse backgrounds into a cohesive community. They focus on internal growth through religious and social activities, outreach to promote understanding of Islam, and community service. Their goals are to establish a welcoming space for Muslims on campus and foster spiritual, academic, and leadership skills to develop future leaders through various programs, events, and service opportunities.
The document discusses inter-faith harmony and sectarianism. It defines inter-faith harmony as a condition signifying peaceful coexistence among different religious beliefs, aimed at eliminating discord. The World Interfaith Harmony Week was established at the UN to promote mutual understanding and respect among people of diverse faiths and cultures. Several organizations worldwide and in Pakistan work to encourage dialogue and understanding between religious groups through activities and education. However, sectarian violence still occurs in some areas due to militant groups and tensions between religious subdivisions.
Globalization has interconnected religion and technology, allowing religions to spread more efficiently across borders. Religions use various technological tools like books, movies, apps and social media to teach beliefs globally. This has led to new developments as small religions can now engage in overseas activities. While globalization allows wider religious access, it has also enabled the expansion of extremist ideas and terrorist recruitment through online sermons and communication networks. In conclusion, globalization will likely continue impacting religion as cultures and ideas spread through advancing technology, both positively and negatively.
The document discusses how religious pluralism requires respecting religious identities while also building mutually inspiring relationships and working together for the common good. It argues that young people have often led social change movements, and provides examples of Martin Luther King Jr. and the Dalai Lama. The document also discusses how inter-religious dialogue is part of the Church's evangelizing mission, and how proclaiming Christ can be linked to such dialogue.
Introduction to Catholic Social Teaching - Session 1smolgff
This document discusses the key themes of Catholic social teaching, including the life and dignity of the human person. It explains that Catholic social teaching is based on the belief that human life is sacred and that the dignity of each person is founded on them being created in the image of God. The document outlines some of the main threats to human life and dignity that Catholic social teaching addresses, such as abortion, euthanasia, war, and conflict. It states that Catholic teaching calls for the protection of all human life and resolving disputes through peaceful means.
The Universal Peace Federation and its global network of Ambassadors for Peace bring universal, spiritual principles to the task of resolving conflict and reconciling the divided human family. International Leadership Conferences, symposia and peace councils offer opportunities for high-level consultations. These are complemented by "track II" diplomacy and grass-roots programs that build support for a culture of peace.
World peace can be fully accomplished only when the wisdom and efforts of the world’s religious leaders are combined cooperatively and respectfully with the endeavors of national political leaders. Absent the recognition of spiritual principles, the world has drifted increasingly toward analyses and prescriptions that are materialistic and secular in nature. In so doing, we have lost sight of the profound wisdom to be found in humanity’s spiritual heritage.
Global institutions must be built on a foundation that takes into account the full potential of the human being, not only as a political, economic, and social being, but also as a spiritual being with spiritual needs and a capacity for spiritual wisdom and insight. The legacy of the world’s great saints, prophets, sages, and spiritual leaders cannot be denied or discounted without ignoring what is most fundamental about the human being.
In too many ways the history of religion has been marked by narrow sectarianism, strife, and competitive struggle with other faiths, all to the detriment of the cherished goals and teachings of the founders and scriptures. This cannot continue. The need to eliminate corruption, selfishness, and bad governance applies not only to all nations but also to all of the world’s religions.
Lasting peace depends on cooperative partnerships between governments and religions, as well as NGOs and representatives of the private sector. The United Nations can benefit from a council of religious and spiritual leaders to bring broad vision and wisdom to the effort to address critical global problems. International conferences, publications, networking, and on-the-ground activism are mechanisms for interfaith cooperation and lay a foundation for spiritual renewal at the United Nations.
This document is the transcript of a keynote presentation on evolution, human potential, and building an ethical future. The presentation discusses how humanity has reached the conclusion of tribal histories and is now at a turning point of recognizing our shared oneness as a human race. It argues this evolution has been an ethical one toward a globally coherent ethical society, which is the natural next stage of social evolution. It also discusses how spiritual and social education throughout history has helped humanity realize its potential and resist forces like egoism, and how a universal ethos running through all religions is needed as the spiritual core of a harmonious global civilization.
Religious groups and institutions have historically used social boundaries to preserve their identity and distinguish themselves from others. They established sexual taboos against homosexuality and transvestism by including prohibitions in influential texts. These taboos were maintained over time through continued reference to the same texts, influencing later generations. Examples given include rules developed by Old Testament Jews and Parsees to survive exile, and boundaries formed by Christians and the British military to defend against threats.
This is the my full report about Doctrine of Roman Catholic in our school.
Hope you'll understand everything especially if you're one of us, Catholics.
The document outlines the major themes of Catholic Social Teaching, including human dignity, community, rights and duties, option for the poor, participation, economic justice, stewardship of creation, solidarity, the role of government, and the promotion of peace. It discusses how Catholic Social Teaching emphasizes that all people have inherent worth and dignity, society is important for human flourishing, and society should prioritize the needs of the poor and vulnerable.
This document provides a summary of religion in Nigeria from 1900 to 2013. It begins with an introduction to the three major religions in Nigeria - Christianity, Islam, and African Traditional Religion. It then discusses the meaning and definitions of religion. The next sections provide historical overviews of the arrival and emergence of Islam and Christianity in Nigeria, noting that African Traditional Religion was already established prior to their arrival. The document uses phenomenological and historical analytical methods to examine the evolution and coexistence of religions in Nigeria over time. It concludes that while fundamentalism is rising, the three religions still have prospects for survival in Nigeria if meaningful dialogue can be fostered to promote peaceful coexistence.
Introduction to Catholic Social Teaching - Session 2smolgff
This document discusses several key principles of Catholic Social Teaching, including: the dignity of the human person; that people grow in community and society should support families and participation in the common good; economic and social policies should protect human life and dignity; and that people have fundamental rights to life, dignity, and well-being as well as responsibilities to their communities. It references several Catholic documents that discuss human rights in the context of living in community and society.
The document summarizes the 12 major documents of Catholic Social Teaching (CST) that provide moral principles and priorities to guide social action. It begins with Rerum Novarum in 1891 addressing workers' rights and conditions, and ends with Centessimus Annus in 1991 reviewing the Church's fundamental social teachings. The CST documents collectively address issues like economic systems, globalization, development, peace, modern society, and integral human development from economic, political, cultural and spiritual perspectives.
The document provides an introduction to Catholic social doctrine. It discusses that as social beings, humans need community and live by agreed upon social guidelines. It describes how Catholic social teaching developed from the Bible and Church teachings in response to societal changes. The social doctrine helps order society to fulfill human purpose and live according to God's teachings.
The social teachings of the catholic church johnlorenz540
This document provides an overview of Catholic social teaching (CST). It discusses CST both broadly, as encompassing the Church's teachings on social life throughout its history, and more narrowly, as the modern body of literature from popes and bishops responding to current political, economic, and social issues. It outlines several key principles of CST, including the dignity of the human person, the common good, solidarity, and preferential option for the poor. It emphasizes that CST is rooted in Scripture and aims to guide how Catholics approach issues of justice, peace, and social organization.
The document outlines the fundamental principles of Catholic Social Teaching (CST) according to the Church. It discusses four key principles: human dignity, the common good, subsidiarity, and solidarity. It states that these principles provide parameters for interpreting social phenomena and criteria for discerning social interactions. The document focuses in depth on the principle of human dignity, describing it as the bedrock and foundation of CST. It explains that according to CST, every individual has inherent and immeasurable worth or dignity based on being created in God's image and simply through their existence as a human person.
This document provides a summary of religion in Nigeria from 1900 to 2013. It begins with an introduction to the three major religions in Nigeria - Christianity, Islam, and African Traditional Religion. It then discusses the meaning and definitions of religion. The next sections provide historical overviews of the arrival and emergence of Islam and Christianity in Nigeria, noting that African Traditional Religion was already established prior to their arrival. The document uses phenomenological and historical analytical methods to examine the evolution and coexistence of religions in Nigeria over time. It concludes that while fundamentalism is rising, the three religions still have prospects for survival in Nigeria if meaningful dialogue can be fostered to promote peaceful coexistence.
http://entrelib.org/conferences/2013-conference/scheduled-presenters/
Project APRCH (Agency in the Preservation of Refugee Cultural Heritage) asks refugees to speak in their own voice (agency) about how they wish to document (record for posterity), perpetuate (ongoing practice/survival) and disseminate (make accessible) their cultural heritage. By using a “scholarship of dialogue” approach, we seek to be culturally competent in this endeavor.
–Nora J. Bird, Assistant Professor, UNCG Department of Library and Information Studies
–Clara M. Chu, Professor, UNCG Department of Library and Information Studies
–Fatih Oguz, Assistant Professor, UNCG Department of Library and Information Studies
LOCAL INTEREST VALUES IN SYAIR TORAJA AND ITS RELEVANCE WITH ISLAMIC EDUCATIONAJHSSR Journal
ABSTRACT: This study aims to determine the relevance of cultural values and Islamic education. Hymn
Pasomba Tedong is the highest thanksgiving ceremony in the life of the Toraja people, namely at the ceremony
of maqbuaq and meruaq which is dedicated to Puang Matua (God), which aims to invoke soil fertility and
facilitate social interaction at the expense of a black and fat young buffalo. These expressions contain the values
of religious values education, the value of unity, the value of deliberation and consensus, ethical values, and
tolerance / respect values that have relevance to Islamic Education and it is hoped that the language and
expressions of the Toraja community are included in the subject matter local level at all levels of education in
schools to preserve its sustainability from extinction as a national cultural asset. Then internalized through
informal education in the household environment and socialized in the community through culture as part of
non-formal education
This document discusses the colonial legacy within libraries and systems of knowledge organization. It describes how libraries played a role in dismantling local knowledge during colonialism by promoting Western styles of literacy, language and values. Current practices like academic publishing and subject classification still reflect colonial biases by privileging English, Western topics and Christian viewpoints. Librarians' "vocational awe" can prevent critiquing these systemic biases and exclusions. Efforts are being made to decolonize practices and make knowledge systems more inclusive, but colonial inheritances remain embedded.
AA 4AASkwarczekEngl. 2310.20 4 December 2017The River Be.docxransayo
AA 4
AA
Skwarczek
Engl. 2310.20
4 December 2017
The River Between
Introduction
The novel ‘The River Between’ is a chronological record of author Ngugi's literary encounter of the Kikuyu's culture and history. The novel gives a historical account of the Gikuyu tribe in the Mount Kenya region of central Kenya between the early ‘20s and ‘30s. Throughout the novel, Ngugi undergoes several significant changes in style and thematic. The author gives a skeletal overview of the native life amongst the ancient Kenyan tribe of the antagonism between modernity and culture. Through Waiyaki the lead protagonist in the novel, the author reveals the idealism and materialism that defined the 19th-century African societies (Thiong’o, 20).
Thesis statement
This paper is a study of the importance of cultural tradition and ritual to the cohesion of a community. It also ponders upon Ngugi’s views about how a community can withstand changes to its traditions caused by external forces.
Supporting evidence and analysis
The turmoil of former British colonies, an example being Kenya, consistently struggle with the themes Ngugi highlighted were evidently present deep into the 21st century. Ngugi highlights the plight of these communities together with the early missionaries input and their impact on societies, including the uproar of female circumcision. “The River Between distills this atmosphere of urgency, self-questioning, and change context set around the time of the push by the British colonial religious infrastructure to eradicate female circumcision” (Thiong’o & Uzodinma, 12). Ngugi through Waiyaki embodies the idea of identity in adherence to the African culture.
In the novel, Waiyaki at a very young age tackles the messianic role of mending the two ridges of both Makuyu and Kameno that separated because of the religious affiliations. “The two ridges lay side by side. One was Kameno, the other was Makuyu. Between them was a valley. It was called the valley of life” (Thiong’o & Uzodinma, 17). One was true to the tribal identities while the other embraced Christianity. The ramifications of the white man and his religious interference to the native life in the ridges acted to increase the wedge between the two ridges separated by river Honia (Thiong’o & Uzodinma, 17). According to Thiong’o, Waiyaki is the new face of change. Waiyaki does not believe in the influence of the white man's religion but believes in the white man's education. The story narrates Waiyaki's failed attempts to combine old traditions with the new educational endeavors.
The novel describes how the arrival of the Whiteman and the subsequent colonization, threatened the very existence of the cultural experience. The colonialists epitomized by the Reverend Livingstone in the novel, judge the people based on their own cultural experiences. Female circumcision in the eyes of the colonialists was evil and backward but according to the Gikuyu, it was what held society together. They equated .
Cultural relativism is an important concept in anthropology that emerged in response to ethnocentrism. It argues that a culture should only be understood within the context of its own traditions and history, not by another cultural standard. Franz Boas is considered the founder of cultural relativism, arguing that cultures cannot be objectively ranked as superior or inferior. His student Ruth Benedict further developed these ideas in her works exploring different cultural practices in their own contexts. While cultural relativism aims to avoid ethnocentrism, some argue it can also hinder cross-cultural understanding if taken to an extreme. Finding the right balance is an ongoing discussion.
From cultural awareness to cultural heritageAna Monteiro
The document discusses building a framework for teaching materials on cultural awareness and cultural heritage. It argues that curricula should prepare students to respect cultural differences and appreciate diverse cultures. Teachers should develop self-awareness of their own culture first before teaching about others. When selecting cultural heritage sites to represent in teaching, it is important to consider which periods, groups and minorities are represented or omitted to avoid an imbalanced emphasis on majority cultures.
The document discusses cultural awareness, cultural heritage, and cultural heritage education. It addresses aims to promote cultural awareness through developing abilities like observing and participating in other cultures. It notes the need to avoid an ethnocentric perspective and instead immerse participants in other cultures. Regarding cultural heritage, it finds an overrepresentation of certain periods, elites, religions, and regions in the European cultural heritage list. It questions whose heritage is represented and which groups may be forgotten. It raises how teachers can incorporate cultural heritage education and empower diversity through their teaching materials and curriculum.
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(𝐓𝐋𝐄 𝟏𝟎𝟎) (𝐋𝐞𝐬𝐬𝐨𝐧 𝟏)-𝐏𝐫𝐞𝐥𝐢𝐦𝐬
𝐃𝐢𝐬𝐜𝐮𝐬𝐬 𝐭𝐡𝐞 𝐄𝐏𝐏 𝐂𝐮𝐫𝐫𝐢𝐜𝐮𝐥𝐮𝐦 𝐢𝐧 𝐭𝐡𝐞 𝐏𝐡𝐢𝐥𝐢𝐩𝐩𝐢𝐧𝐞𝐬:
- Understand the goals and objectives of the Edukasyong Pantahanan at Pangkabuhayan (EPP) curriculum, recognizing its importance in fostering practical life skills and values among students. Students will also be able to identify the key components and subjects covered, such as agriculture, home economics, industrial arts, and information and communication technology.
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-Define entrepreneurship, distinguishing it from general business activities by emphasizing its focus on innovation, risk-taking, and value creation. Students will describe the characteristics and traits of successful entrepreneurs, including their roles and responsibilities, and discuss the broader economic and social impacts of entrepreneurial activities on both local and global scales.
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Interfaith dialogue at peace museums in Kenya
Timothy Gachanga & Munuve Mutisya
To cite this article: Timothy Gachanga & Munuve Mutisya (2015): Interfaith dialogue at peace
museums in Kenya, Journal of Peace Education, DOI: 10.1080/17400201.2015.1103395
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3. (2007), considers museums as cultural forums where people’s histories can be dis-
cussed in informal and public ways, and where personal memories are materialised
and shared through collections. This is particularly true when museum exhibitions
are concerned with local communities and their history. Such museums and their
collections can become a remarkable resource for interfaith dialogue and may
strengthen a sense of place, shared history and identity. They can also visually
cement peoples’ religious beliefs and values.
According to Somjee (2011), objects tell us something precious about our life,
our family, the community, its culture, social norms and the past. ‘If you have an
object you have kept from wartime, it will tell the story of where you were during
the war, where your family was and what the war was about,’ he observes. Ejizu
(1987) and Hiebert (1997) observe that in the absence of developed literary culture,
traditional Africans store their knowledge in material cultures which are closely
linked to ideas, feelings and values that lie within its people. This ensures that these
religio-cultural values and narratives are well preserved and successfully transmitted
to successive generations. The Golden Stool among the Ashanti of Nigeria is a good
example. It preserves a vital narrative regarding the Asantehene (traditional king)
and the kingdom itself, its culture and religion (Ejizu 1987; Onwubiko 1991). The
Ofo, a ritual object in traditional Igbo life and culture, expresses an important narra-
tive concerning their religious, social and political life. It also reinforces the narra-
tive about their basic structure of leadership and endorses important traditional
values. Bartlett and Halbwachs, as noted in Beckstead et al. (2011), make a similar
observation. They consider artefacts as stores of memory. ‘Memory is not only
“stored in brains” but rather distributed through social artefacts and cultural tools’,
they observe. They also play an important role in social organisation and in interper-
sonal relations and conflicts (Eisenhofer 2008).
According to Hiebert (1997), certain objects are means of communication not only
between the living but between the not-yet born and the no-longer living members of a
society. They are points of contact between the human and superhuman world. Onwu-
biko (1991) notes that sacred objects in African thought and culture are at times political
emblems or religious elements concretising a people’s belief systems in which case they
embody transcendental concepts. Graburn (1976) and Catalani (2009) consider material
objects as symbols of identity within a social category. For instance, Graburn observes
that when identities of small communities are threatened by external political and eco-
nomic forces, they tend to revive their archaic traditions so as to bolster their sense of
identity and to link the people to a past perhaps more glorious than the present. A good
example is Mungiki1
in Kenya which advocates a reversion to indigenous ways of life
as one way to fight against the yoke of mental slavery, which they claim was introduced
by Christianity and colonisation (Wamue 2001).
Negative perceptions about religio-cultural objects
Despite the important role traditional artefacts play in preserving religio-cultural val-
ues and narratives, they continue to suffer from lack of acceptance and inadequate
understanding of their role and essence. This is mainly due to the judgemental atti-
tude that many colonialists and missionaries displayed towards African religion and
culture. According to Kirwen (1987), most missionaries and indigenous Christian
leaders are yet to understand, in a systematic way, how traditional religions function
in people’s lives. As he points out, this is because their theologies were constructed
2 T. Gachanga and M. Mutisya
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4. within the cultural framework of Western societies. ‘The cultural roots of these
theologies are elsewhere and are intelligible only to those who share a western
cultural perspective’, he observes. As such, they do not adequately address African
values, issues and problems.
This attitude has contributed to suppression, erasing and loss of religio-cultural
heritage. It has also hindered an open conversation about the role of peace museums
in interfaith dialogue, in promoting community cohesion, and preserving religio-cul-
tural values and narratives. In addition, it has an impact on how culture is presented
in schools and society. As to the suppression, erasing and loss of religio-cultural her-
itage, Olupona (1991) recounts an incident where two murals painted on the walls
of a Presbyterian-sponsored school in Ghana were to be removed. One mural
showed a drummer on the talking drums (ntumpan), with the drumming phrase
‘Ghana muntie’ (Ghana, listen) below it and the other depicted the famous moment
when the Golden Stool was brought down from the skies, thereby inaugurating the
Asante Empire and giving it its spiritual power. According to Olupona, the murals
were to be removed because they were perceived to be inhabited by evil spirits
whose presence in the school allegedly contributed to its poor performance. This
suggests that the attitude of members of the Presbyterian school towards the murals
was hostile, and unsympathetic to the vital narrative symbolised by the two murals.
As to the role of religio-cultural museums in promoting interfaith dialogue and
community cohesion, similar apathy is expressed. According to Arinze (1999), muse-
ums in many developing nations are seen as places where unwanted objects or materi-
als are deposited. They are also regarded as places where objects associated with
idolatry and fetish religions are kept. This negative view of museums has continued
to inhibit their development in most countries. In her research on ‘Yoruba identity
and Western museums’, Catalani (2009) demonstrates how this attitude impedes open
conversation about the role of religio-cultural objects in museums. In her research
which included discussion of some pictures of traditional, religious and ceremonial
Yoruba objects with members of the Yoruba diaspora in Britain, participants were
reluctant to speak about such artefacts because of their new faith and looked upon tra-
ditional religious objects only as part of their past. They also considered these objects
as meaningless for they have been exposed to public viewing, yet such objects were
not meant for display but for private and initiated worshipping. She concludes that
the adoption of new faiths and resettlement into a new context has changed the Yoru-
ba’s perception of and attitude towards traditional, religious and cultural objects. It
has also created a new, unsympathetic view of their cultural heritage.
With regard to how culture is presented in schools, studies reveal that among
teachers there is a struggle to reconcile educational directives about religio-cultural
heritage with personal religious beliefs. In Kenya, one of the goals of education is to
promote respect for and development of the country’s rich and varied cultures.
According to Bogonko (2000), this is to be achieved through the teaching of African
culture, history, languages, literature and other aspects of African life, which ought
to form the core of all learning. However, there is no guidance on what aspects of
culture are to be integrated into the school curricula. The syllabus only informs
teachers as to what they ‘must’ do, and ‘should’ do but does not explain how such a
task could be carried out. Thus, to employ aspects of religio-cultural heritage would
depend entirely on the teachers’ perceptions of the same. Gachanga (2014) describes
an experience where indigenous peace education classes were shunned by teachers
because of their negative perceptions about indigenous peace traditions.
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5. Coe (2005) observes that in Ghana, primary and junior secondary school
teachers are supposed to teach the three main religions in Ghana – Christianity (the
religion of 63% of Ghanaians), Islam (16%) and traditional religion (21%). The
syllabus makes the three religions both equal and comparable; each is presented as
having divine power, a mode of prayer, specific beliefs and a prophet or a messen-
ger. However, teachers do not see the three religions as equal and often turn these
lessons into a lecture on the superiority of Christianity. Whenever they discuss the
three religions, they belittle traditional religion, describing it as the worship of natu-
ral objects like streams or trees or of divinities less powerful than the Christian God.
Islam has often been ignored, possibly an indication that it was not seen as being in
competition with Christianity.
Reasons for unsympathetic attitude to religio-cultural heritage
One of the reasons as to why this has come about is the tendency by missionaries
and the colonial administration to stereotype African objects. According to Mkangi
(2004), the Scramble for Africa and subsequent colonisation which continues to
manifest itself in the form of ‘modernisation’ dealt a heavy blow to expressions of
traditions, customs, narratives and mores that determine Africa’s cultural identity.
He observes that when colonialists came to Africa in the closing years of the nine-
teenth and the beginning of the twentieth century, they found a highly religious and
spiritual society.
However, many colonialists regarded all variant forms of African religion as
paganism. Besides teaching their language and culture in schools, they tended to
degrade the African cultural identity by upholding their culture as the highest level
of human attainment. For instance, in Portuguese colonies Africans would only be
considered civilised if they could speak Portuguese and had rejected all tribal cus-
toms. They were therefore required to forsake their familial and cultural connections
in order to join the ‘civilised’ community. With the growing political consciousness
among African Christians in many African communities, and the use of ethnic ritu-
als, material culture, songs and dances in defiance of Europeans’ display of cultural
authority, alarmed colonial administrators and missionaries for it was interpreted as
going back to primitivity. The authorities then began to systematically suppress it. In
1930, for example, they banned Muthirigu oral literature and dances in Kenya.
According to Somjee (1996), the colonialists’ approach towards African material
cultures depicted this stereotypical attitude. Some crafts such as pottery and basketry
were viewed as pure art forms and products of labour. Wood carving was discour-
aged in favour of carpentry. Wood carving was indigenous and hence it related to
African belief systems while carpentry has a long tradition in European Christian
beliefs and stories. Carpentry was thus viewed as labour work that inculcated disci-
pline while wood carvings reflected primitive intellect. Other expressions of native
culture such as bead ornaments and body paintings were associated with sensuality
and heathen rites. Thus, missionaries viewed material culture from this point of
view. It also influenced the content of what was to be taught in schools.
Okpewho (1977) argues that the perception of African objects as idols stems
from fifteenth and sixteenth century Europeans. He observes that Greek and Roman
gods and goddesses were also foreign and pagan, but as religious forces, they were
dead, having been vanquished by victorious Christianity. However, African statues,
at the time they were encountered, represented living forces which Europeans
4 T. Gachanga and M. Mutisya
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6. considered to be hostile to Christ and resisting conquest. They were thus included in
the religious segment of the Western reality as negative entities, belonging in the
devil camp. They were thus seen as idols and fetishes, not statues.
Nianoran-Bouah (1991) describes how missionaries and colonial administrators
waged a merciless war against the traditional African drum. To colonial administra-
tors, it was a symbol of political resistance in that it signalled over a long distance to
the natives the Western military campaigns, the punitive expeditions, the time and
itinerary of the repressive forces. Christian missionaries found in the drum an excuse
for waging war against traditional African possession cults. They took away and
destroyed thousands of drums, convinced that the drum was the diabolic instrument
that liberated satanic manifest forces and energies. This concurs with Mveng’s (1975)
observation regarding early missionaries’ interest in studying traditional African reli-
gions. He points out that they were ‘not just looking for points of insertion … they
were out to attack such traditions’. He gives examples from Benin, Congo, and Sierra
Leone where, from the sixth century onwards, the major interest of missionaries was
fetish hunting. Treasures of Negro Art of the ancient kingdom of Congo were burned
by Catholic missionaries and all religious ceremonies, traditional medicine and crafts-
men’s techniques were lumped together under the title of devilries.
According to Olupona (1991), the two monotheistic traditions to which most
Africans have converted over the centuries – Islam and Christianity – have devel-
oped a hostile attitude to African traditions. For instance, he notes that Islam ‘rele-
gates [them] to al-jahilliya, the time of barbarism, and Christianity views [them] as
pure paganism.’ Coe (2005) makes a similar observation regarding Ghana’s charis-
matic Christianity view of their traditions. He notes that it objectifies ‘tradition’ as a
past wrapped up in ancestral and devil worship. It also believes that every Christian
has a past that affects his or her present condition, because it exposes that person to
demonic influence. It therefore does its best to avoid rituals like festivals and funer-
als, which traditionally have served as occasions for individuals to re-affirm ties to
their families and hometowns dependent on their income. He further notes that fears
of personal contact with the devil extend to protecting valued institutions like
schools from demonic intrusion.
Another reason is the imposition of western dichotomous classification on
African objects. Eisenhofer (2008) argues that many western art lovers apply the
label art to African objects. This has consequences for understanding the religious
dimension of African artefacts in that it has no equivalent in African societies. He
observes that objects classified under ‘African Art’ were not primarily created to be
looked at. They were made in order to be used whether in this world or in connec-
tion with the next one. While western art lovers are fascinated by the forms of Afri-
can artefacts, these artefacts had a pragmatic purpose in society in which they were
made or originated. Art as an end in itself, art for art’s sake, was practically
unknown in traditional Africa. ‘If the object did not fulfil their purposes adequately,
they were useless’, he points out. According to Duerden (1968), most of the African
artefacts were created for use in ceremonies performed to induce particular states of
mind in the people. For their creators, their meaning lies in the part they play in
these ceremonies, together with the kindred arts of music, dancing and poetry. They
are brought out of hiding and used in danced masquerades or kept in shrines and
only seen by people during special ceremonies conducted by priests. He further
observes that some people keep images for use in family ceremonies, but these are
never seen by the rest of the community.
Journal of Peace Education 5
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7. The tendency to portray African objects from a functionalist perspective as being
in the service of religion, namely harnessing and communication with divine forces,
is another reason. This is according to Hackett (1996) who argues that over-interpre-
tation of the religious aspects of African objects led earlier writers to claim that
African art was predominantly religious or ‘ritualistic’. Other writers readily ascribed
symbolic and ritual value to aspects or features of African art they did not under-
stand or that appeared mysterious. Schildrout and Keim as noted in Hackett (1996)
cite as an example the famous Mangbetu curved human figures from North-eastern
Zaire which have been described as ancestral effigies and memorial figures for
deceased rulers when there is virtually no evidence for such an interpretation. Like-
wise, Nettleton (1988) claims that Zulu sculptures have often been called ‘ancestor
figures’ in spite of the fact that the Zulus never used these objects in such a context
at all. This type of reductionism fails to address why they take the form they do and
how they convey meaning.
Yet, another reason is that African objects are still regarded by some as
‘primitive’, or archaic. According to Hackett (1996), ‘traditional’ has become the
more acceptable term to describe objects which are seen as characteristically
African. According to Eisenhofer (2008) and Mkangi (2004), this echoes the colo-
nial propaganda which postulated Africa as a static, timeless continent urgently in
need of the leading and developing hand of European colonial powers. And since
Africa and its inhabitants were denied a history, the continent’s sculptural traditions
were also seen as being without growth.
Interfaith dialogue at community peace museums in Kenya
Community peace museums are a new phenomenon in Kenya. Founded in 1997 by
Kenyan ethnographer Dr Sultan Somjee, the museums aim to celebrate and conserve
the religio-cultural heritage of particular communities. They also use peace traditions
and artefacts associated with peace to unite different communities (Hughes 2011).
The community peace museums have two main objectives: to give exposure to
African peace heritage, and to facilitate the community’s access to resources and
management of traditional peace materials. To achieve these objectives, the muse-
ums’ curators research, collect, document and display material culture, environmen-
tal symbols and oral history that are closely connected with peace building.
Hundreds of artefacts derived from local communities have been collected and dis-
played at the peace museums. Environmental symbols such as peace trees are also
found in nurseries of the peace museums or in the environment of the museums.
The museums have worked extensively with outreach approaches to education
and dialogue between different religious and ethnic groups within Kenya. Their
peace program is aimed at young people (both primary schools and young adults)
and involves work with volunteers. In 2008, they coordinated a ‘beaded peace tree
project’ that reached over 30,000 people in 22 communities. In 2013–2014, they
coordinated a travelling exhibition on Kenyan peace cultures which was a great suc-
cess. Over 3000 people across Kenya participated in the project and contributed to
dialogue and building connections. The power of cultural heritage as a peace build-
ing tool and for engaging in interfaith dialogue was clearly demonstrated.
What is unusual about the development of these museums is that it is contrary to
Arinze’s (1999) observation regarding development of museums in many developing
countries. He observes that museums in many developing nations are seen as places
6 T. Gachanga and M. Mutisya
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8. where unwanted objects or materials are deposited. They are regarded as places
where objects associated with idolatry and fetish religions are kept. More intriguing
are observations by Catalani (2007) and da Silva (2010) regarding the shift of mean-
ing once religious objects are removed from their original place. They argue when
such objects are moved to a new place – such as a museum – there can be a shift in
meaning and those objects can lose their traditional values, reinforce prejudice,
cause controversy or aggravate sections of society. It is also interesting to note that
such museums have been established in predominantly Christian communities. The
personnel managing these museums are staunch Christians some of whom hold lead-
ership positions in churches. These people seem to have no difficulty in making
sense of their traditional religio-cultural objects exhibited in these museums. Reli-
gious narratives have also played a significant role in the development of these
museums. In fact, one can observe how biblical narratives and traditional wisdom
have influenced the establishment of these community peace museums.
This is a case of interfaith dialogue materialising into tangible peace museums. It
is a remarkable example of an attempt by peace museums to promote interfaith dia-
logue. It shows an openness of mind as opposed to prejudice, narrow-mindedness
and intolerance. It would therefore be interesting to investigate how this dialogue is
transacted. Peace museums, traditional artefacts, peace-making traditions: How are
these integrated in Christian communities? What inspiration do Christians draw from
peace museums and African religion? What is edited out of museum displays and
narratives? Who decides what should be excluded? Does the rest of the Christian
community exhibit a similar willingness to remember their religio-cultural tradi-
tions? Do these artefacts still retain their religious values and meaning once they are
exhibited at museums?
Disclosure statement
No potential conflict of interest was reported by the authors.
Note
1. Mungiki is a fundamentalist movement in Kenya with a religious, political and cultural
agenda. Its followers have denounced the Christian faith and advocate for re-conversion
from foreign worship to indigenous belief (Wamue 2001).
Notes on contributors
Timothy Gachanga teaches peace studies at Tangaza University College, Catholic University
of Eastern Africa. He is also the coordinator of the Community Peace Museums Heritage
Foundation and an advisory board member of the International Network of Museums for
Peace.
Munuve Mutisya is a graduate of Catholic University of Eastern Africa. He is also a board
member of the Community Peace Museums Heritage Foundation and curator of the Akamba
peace museums.
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