African women in religion and culture Chewa women in the Nkhoma synod of the church of central Africa, presbyterian: a critical study from women's perspective

This thesis is an inter-disciplinary approach to the study of Chewa women in the Nkhoma synod of the Church of Central Africa Presbyterian. It is an interpretation, from a women's perspective within the Reformed tradition of their status, roles, and experiences. The introduction provides a detailed explanation of the area of study, African women's perspective of religion and culture, and methodology. I Chapter one aims at examining the context of women in Malawi. This includes the current demography, politics, economy and education as they affect women. The chapter also includes a background history of Chewa people and the church of Central Africa, Presbyterian which provide a base for the understanding of Chewa women in the Nkhoma synod. Chapter two considers the position of Chewa women further by providing a detailed analysis of their position in traditional society. The period under study in this chapter is 1400-1870s. Through the study of the Makewana cult, the chapter aims at showing that Chewa women traditionally had religious leadership roles. This led to a discussion on the concept of God among the Chewa. In studying these traditional roles, the chapter shows both the positive and negative elements in Chewa culture. Chapters one and two then provide a framework for chapters three, four, and five. Chapter three analyzes in detail the issues of Chewa women in religious. leadership and culture under the Dutch Reformed Church Mission and the Nkhoma synod from 1889 to present. It examines church policies on women's participation in church leadership positions and theological education. It also examines how the church has handled cultural issues, especially the women's initiation ceremony, bride wealth, child marriages, polygamy, and widowhood. The concern of this chapter is to show that while Christianity liberated Chewa women from some degrading cultural practices, it also denied women leadership positions. Chapter four takes the issue of women's participation in the church further by examining the Chigwirizano-Women's organization. The aim of this chapter is to explore what the organization means to women, how it runs, and most of all, its relationship with the synod. The chapter establishes that Nkhoma synod women do not only suffer from patriarchy but also from clericalism. Chapter five moves from the historical approach to a sociological one. It is primarily a survey of attitudes of men and women in the synod on the issues raised in chapters three and four. It also aims at finding out if the presence of women in the general synod would make a difference. Chapter six considers the effect on Nkhoma synod women who have participated in continental church women's organizations, especially their aims at raising the consciousness of women and the church with regard to women's issues. Chapter seven provides a summary of the findings. It also raises theological issues on interpreting the Bible from a women's perspective and a new understanding of authority in the church. The chapter concludes by posing a challenge to the synod to develop a theology that takes into account the experiences of women in the church, and enables them to fulfil a creative role within it

Major challenges for African women theologians in theological education (1989-2008)

Peer reviewedThe aim of this article is to present a critical analysis of how far the Circle of African Women Theologians have addressed the three initial challenges that face African women who are receiving theological education in African theological institutions and to identify new problems. The problem statement of this article is as follows: After nineteen years of the Circle’s existence, the African women theologians who constitute the Circle still face the challenges of: self-definition, fewer female student enrolments in theology, poorly represented at academic institutions (few women on staff), resistance to the engendering of the theological curriculum, and lack of greater collaboration with African male theologians in research and publication. The methodology of the article is based on conceptual analysis which, in turn, is based on my personal experiences as a former coordinator of the Circle. I also draw on case studies from Circle partnerships from 2002–2007, and my personal journey in theological education over 24 years in five southern African academic institutions. In conclusion, the article argues that: “After nineteen years of the Circle’s existence, African women theologians have gained recognition in the theological arena at both a local and global level. The Circle has achieved its objective of increasing the number of theological publications for the academic use of theological institutions in Africa; it is also participating in theological debates in the northern hemisphere through its partnership of equals with theological institutions. Its ethos of being inclusive in: (1) its definition of African women theologians; (2) its promotion of an increased enrolment of female students and employment of more female staff; (3) its contribution to the process of engendering the theological curriculum in Africa; and (4) its overt efforts to promote collaboration with African male theologians has gone Major challenges for African women theologians … 2 a long way to show that the Circle is built firmly on the concept of community.”Research Institute for Theology and Religio

A reconstructive motif in South African Black Theology in the twenty-first century

Peer reviewedIn this article, Black Theology as a strand of continent-wide African theology is seen through the eyes of African Black Theologians other than South Africans. The article is based on the premise that, whereas up to 1994 Black Theology in South Africa was distinct from other strands of African theology (especially in its emphasis on the urgency of liberation from White racism and its attendant suffering and exploitation), that dividing line is now blurred: Black Theologians in South Africa are moving closer to other theologians from the rest of the continent (Motlhabi 1994). In particular, their present concern with gospel and culture, a phenomenon that did not previously receive much attention, comes to much the same as joining other African theologians in seeking a theology of reconstruction. Certainly, African theologians in the twentyfirst century have all united to address the common challenges that the continent is grappling with. These concerns include HIV and AIDS, xenophobia, gender injustice, tribalism, poverty, moral regeneration, corruption, re-emerging forms of dictatorship, and global warming among others. As to methodology, the article starts by tracing the historical background of South African Black Theology and proceeds to survey some of its past concerns as articulated by its proponents. It then addresses some of the current concerns of theology in twenty-first century Africa, a trajectory that points to a reconstructive as opposed to an Exodus motif.Research Institute for Theology and Religio

Culture Free CBT for Diverse Groups

Traumatic experiences are known to have a significant impact upon one’s physical and mental health. Post-traumatic stress disorder (PTSD) is understood to be a common mental health consequence of trauma. However, Complex Trauma and consequences of adverse childhood experiences appear more prevalent and a serious public health concern that hinders the individual’s daily existence, thus emphasising the need to implement a culturally free treatment intervention. In this chapter, we begin by introducing traumatic experiences in several contexts and explore the treatment for trauma. It will focus on a research study that employs Comprehend, Cope and Connect (CCC), a third wave CBT approach, to deliver a culturally free form of therapy that has been adapted for individuals from diverse populations. The CCC approach’s relevance to cultural adaptation is explained and discussed through the use of two case examples from the main study. The Culture Free study found that CCC was both feasible and acceptable in diverse populations, echoing existing research on cultural adaptations which found use of mindfulness to be accepted and appreciated as an effective intervention that can elicit concrete positive change across a broad range of mental health presentations, including trauma and trans-diagnostically. Further investigations utilising a robust methodology and powered sample are warranted in particular with diverse populations presenting with complex trauma

The health policy response to COVID-19 in Malawi

Malawi declared a state of national disaster due to the COVID-19 pandemic on 20th March 2020 and registered its first confirmed coronavirus case on the 2 April 2020. The aim of this paper was to document policy decisions made in response to the COVID-19 pandemic from January to August 2020. We reviewed policy documents from the Public Health Institute of Malawi, the Malawi Gazette, the Malawi Ministry of Health and Population and the University of Oxford Coronavirus Government Response Tracker. We found that the Malawi response to the COVID-19 pandemic was multisectoral and implemented through 15 focused working groups termed clusters. Each cluster was charged with providing policy direction in their own area of focus. All clusters then fed into one central committee for major decisions and reporting to head of state. Key policies identified during the review include international travel ban, school closures at all levels, cancellation of public events, decongesting workplaces and public transport, and mandatory face coverings and a testing policy covering symptomatic people. Supportive interventions included risk communication and community engagement in multiple languages and over a variety of mediums, efforts to improve access to water, sanitation, nutrition and unconditional social- cash transfers for poor urban and rural households

Effects of antiplatelet therapy on stroke risk by brain imaging features of intracerebral haemorrhage and cerebral small vessel diseases: subgroup analyses of the RESTART randomised, open-label trial

Background Findings from the RESTART trial suggest that starting antiplatelet therapy might reduce the risk of recurrent symptomatic intracerebral haemorrhage compared with avoiding antiplatelet therapy. Brain imaging features of intracerebral haemorrhage and cerebral small vessel diseases (such as cerebral microbleeds) are associated with greater risks of recurrent intracerebral haemorrhage. We did subgroup analyses of the RESTART trial to explore whether these brain imaging features modify the effects of antiplatelet therapy

Effects of antiplatelet therapy after stroke due to intracerebral haemorrhage (RESTART): a randomised, open-label trial

Background: Antiplatelet therapy reduces the risk of major vascular events for people with occlusive vascular disease, although it might increase the risk of intracranial haemorrhage. Patients surviving the commonest subtype of intracranial haemorrhage, intracerebral haemorrhage, are at risk of both haemorrhagic and occlusive vascular events, but whether antiplatelet therapy can be used safely is unclear. We aimed to estimate the relative and absolute effects of antiplatelet therapy on recurrent intracerebral haemorrhage and whether this risk might exceed any reduction of occlusive vascular events. Methods: The REstart or STop Antithrombotics Randomised Trial (RESTART) was a prospective, randomised, open-label, blinded endpoint, parallel-group trial at 122 hospitals in the UK. We recruited adults (≥18 years) who were taking antithrombotic (antiplatelet or anticoagulant) therapy for the prevention of occlusive vascular disease when they developed intracerebral haemorrhage, discontinued antithrombotic therapy, and survived for 24 h. Computerised randomisation incorporating minimisation allocated participants (1:1) to start or avoid antiplatelet therapy. We followed participants for the primary outcome (recurrent symptomatic intracerebral haemorrhage) for up to 5 years. We analysed data from all randomised participants using Cox proportional hazards regression, adjusted for minimisation covariates. This trial is registered with ISRCTN (number ISRCTN71907627). Findings: Between May 22, 2013, and May 31, 2018, 537 participants were recruited a median of 76 days (IQR 29–146) after intracerebral haemorrhage onset: 268 were assigned to start and 269 (one withdrew) to avoid antiplatelet therapy. Participants were followed for a median of 2·0 years (IQR [1·0– 3·0]; completeness 99·3%). 12 (4%) of 268 participants allocated to antiplatelet therapy had recurrence of intracerebral haemorrhage compared with 23 (9%) of 268 participants allocated to avoid antiplatelet therapy (adjusted hazard ratio 0·51 [95% CI 0·25–1·03]; p=0·060). 18 (7%) participants allocated to antiplatelet therapy experienced major haemorrhagic events compared with 25 (9%) participants allocated to avoid antiplatelet therapy (0·71 [0·39–1·30]; p=0·27), and 39 [15%] participants allocated to antiplatelet therapy had major occlusive vascular events compared with 38 [14%] allocated to avoid antiplatelet therapy (1·02 [0·65–1·60]; p=0·92). Interpretation: These results exclude all but a very modest increase in the risk of recurrent intracerebral haemorrhage with antiplatelet therapy for patients on antithrombotic therapy for the prevention of occlusive vascular disease when they developed intracerebral haemorrhage. The risk of recurrent intracerebral haemorrhage is probably too small to exceed the established benefits of antiplatelet therapy for secondary prevention