Zambian humanism, a socialist ideology, was developed by Kenneth Kaunda, independent Zambia‟s first president. It was made the national philosophy and ideology of Zambia in April 1967. The ideology was composed of a combination of many elements which did not always fit together into an organic whole. Among them include African traditions, socialism, radical Christianity, existential humanism and Kaunda‟s personal convictions. Kaunda‟s motivation for proposing this ideology appears to have been the desire to break free from the colonial past and to create a national identity centered on values which he considered true to the African heritage and to his Christian background. Zambian humanism, as an ideology applied to all spheres of public life during Kaunda‟s reign as president. Kaunda intended it to provide the moral basis for all human activity in the country, political, economic and social. In a sense the ideology was meant to be the social cement that held together and inspired the nation. The ideology failed in economic terms. As a country, Zambia experienced several economic difficulties beginning from the mid-1970s which humanism failed to adequately address. By the mid-1980s the country was worse off economically than it had been at the time of independence. The causes of this economic down-turn are complex and debatable. This dissertation critically examines Kaunda‟s ideology. It argues that while humanism might have failed at the level of implementation, especially in economic terms, the ideology as such played a significant role in the history of post-independence Zambia which should not be overlooked. To appreciate fully why Zambian humanism was introduced and adopted as the national ideology it is necessary to recall the social, economic and political background against which this was done. The experience of colonialism suffered by Kaunda and his contemporaries and the challenge of building a modern nation-state that had experienced the negative effects of colonialism are two key factors that should not be overlooked in understanding Zambian humanism. Zambian humanism, this thesis argues, is a postcolonial discourse whose aim was to break with the colonial past and to create an African identity. It was not a unique experiment as can be seen in fields such as philosophy and theology of the era. Nyerere‟s Ujamaa socialism is closely related, yet not identical with Zambian humanism. What Kaunda and his contemporaries set out to do in proposing a different worldview from the dominant Western worldview must be interpreted theologically to see how and if it accords with Classical Theology‟s understanding of the Christian God‟s interaction with human beings. Their intention was not only the deconstruction and rejection of the colonial and therefore dominant Western discourse, but also an attempt to construct an African discourse capable of giving meaning to African existence and society. Such an ambitious undertaking certainly calls for theological consideration. Two important areas emerge in the dissertation: the search for an authentic African identity and an alternative socio-economic organization of Zambian society. Christianity has been on the continent for more than a century now and most of Africa has been politically independent for about half a century. Have these facts made any real difference in the lives of Africans, both Christian and non-Christian? The political situation in which the Church in Africa finds itself today affects the nature and method of Christian theology. In the political arena, theology in Africa has the urgent task of challenging systems and ideologies which attack liberty and human dignity. This theis argues that theology has a relevant role to play in public discourse even today. But to do so effectively it must understand the past. Hence, the study of Zambian humanism, which played a significant role in Zambia‟s history, is an important area of theological study. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.

The study looked at the religious implications of declaring Zambia a Christian nation. The conclusion arrived at was that Zambia is not a Christian nation because of the following reasons: • A nation cannot be Christian by proclamation, but by the life styles of individuals who call themselves Christians. • Zambia's constitution guarantees freedom for all religions found in Zambia. Individuals have a freedom to have or adopt a religion or belief of their own choice without being coerced by any means. • The declaration had no theological backing. The scriptures used in the declaration were out of context. • The declaration was po1itical as opposed to being religious. The supporters ofthe declaration argued that President Chiluba was appointed by God and whoever disagreed with him, disagreed with God. • Zambian Christianity is diverse in the sense that there are different denominations with different doctrines and emphasis. / Religious Studies and Arabic / M.A. (Religious Studies)

The study looked at the religious implications of declaring Zambia a Christian nation. The conclusion arrived at was that Zambia is not a Christian nation because of the following reasons: • A nation cannot be Christian by proclamation, but by the life styles of individuals who call themselves Christians. • Zambia's constitution guarantees freedom for all religions found in Zambia. Individuals have a freedom to have or adopt a religion or belief of their own choice without being coerced by any means. • The declaration had no theological backing. The scriptures used in the declaration were out of context. • The declaration was po1itical as opposed to being religious. The supporters ofthe declaration argued that President Chiluba was appointed by God and whoever disagreed with him, disagreed with God. • Zambian Christianity is diverse in the sense that there are different denominations with different doctrines and emphasis. / Religious Studies and Arabic / M.A. (Religious Studies)

The research explores and examines the relationship that exists between religion and health. Four church health related activities were examined as case studies to assert their direct and indirect contribution to health and well being of communities on the Copperbelt Province of Zambia. The main thrust and perspective of the study is a theological position on the contribution of the Christian Church toward holistic health care and provision. The study is rooted in a large field of study called African Religiou s Health Assets Program [ARHAP] which has developed a theory to help establish the link that exist between religion and health in health care. The insights from the ARHAP theoretical framework are engaged in this study to identify the religious health assets known as tangible and intangible in each institution and how they contribute to health promotion and care . Key informants from each of the four religious health institutions were interviewed to establish and examine the kind of religious health assets they have and on how they affect and contribute to health outcomes. Through these case studies of four Christian religious health institutions, in Ndola and Masaiti districts, the thesis has shown that religious health institutions have diverse assets that enhance and contribute directly and indirectly to better health outcomes . These assets [referring to what is present in these institutions] are labeled as ‘religious health assets’ in this thesis . The findings of the thesis indicate that Christian religious health institutions have assets, which could be aligned and leveraged in public health policy for the well being of people and communities. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2008.

This dissertation seeks to address the issue of women, poverty and livelihoods in Ndola and how the Zambia Baptist Association, (the Z.B.A.) could implement development strategies in response to this problem. Through my field research, where I interviewed a number of poor women in Ndola, Church leaders at both local and national level within the Z.B.A, library research and internet search, I have come to realize that the problem of poverty among women needs addressing. I found out during my research that many poor women in Africa live in chronic poverty as a result of economic and social injustices they face in many societies. By virtue of their social status as females, many women are denied access to and control of assets that would enable them realize their development aspirations. I found out that many poor women in Ndola have come up with six key livelihood strategies for survival. These livelihood strategies being; selling food and groceries in shacks, subsistence farming, begging and sending children to beg, charcoal burning, formal employment and brewing illicit beer. Through this research, I was also made aware of the potential that the Z.B.A. has to help alleviate poverty among women in Ndola, despite some area of concern with regard to their patriarchal leadership structures at both local and national Church level and the patriarchal theology that restrict women's activities within the Church. This dissertation offers a number of development proposals based on the sustainable livelihoods framework which is a coherent and clear tool that is used to understand people's livelihoods. I propose in this dissertation that the Z.B.A. needs to respond to women's poverty in Ndola through three approaches, namely; transforming religion and culture, building poor women's asset portfolio and enhancing those strategies that could potentially become sustainable. When this is done, it would help to alleviate poverty among poor women in Ndola. / Thesis (M.Th.)-University of KwaZulu- Natal, Pietermaritzburg, 2005.

The problem of African women's hospitality has not been well handled in most churches in Africa. Although many churches seem to attach great value to African women's hospitality, there are still a lot of situations related to African women's hospitality that have been dehumanising and oppressive to African women both in the church and in the society. Issues such as the HIV/AIDS pandemic, economic hardship and sexuality have all affected African women's practice of hospitality. The fact that problems related with African women's hospitality surface within the church goes to show that this kind of hospitality needs to be re-examined by the Church if it has to be free and liberative to African women. Despite all these effects, African women themselves have valued and accepted hospitality as part of their calling in their service to God. The aim of this thesis is to discuss African women's hospitality from an African woman theologian's perspective. Writing as an African woman theologian, the researcher was able to bring out some of the effects of African hospitality to African women. Apart from hospitality being an African way of life and a virtue that needs to be embraced by both African culture and Christianity, hospitality is also viewed as a' command from God to all the Jews and Christians. On the other hand it is also important to mention that hospitality is a gift from God in that there are people who are gifted in extending their acts of hospitality to others. Hospitality as a concept, which has been practiced mainly by women in most African societies has impacted many dimensions of life especially in the Christian faith where African women's hospitality has been viewed as God's command to God's people. Although there is some literature produced on hospitality, the researcher noted with special interest that not much literature has been covered from the theological side on the issue of African women's hospitality and HIV/AIDS. The study was undertaken in the United Church of Zambia with the Mothers' Union group of St. Margaret Church of Kitwe. Among many others, the study reviewed the need for enculturation and contextualization of the African culture and the gospel. Chapter one is the introduction to the study. This includes the background to and motivation for the study, statement of the problem, the methodology used to collect data and the literature review. Chapter two brings out the historical background of hospitality both from the Biblical and African concept. The chapter shows African women's practice of hospitality in all these aspects and how their practises impacted the communities and people who lived at that time. Chapter three looks at different ways African women express their acts of hospitality. The effects of this expression of hospitality are also discussed. The other issues that have been covered are the response of African women theologians' to African women's practise of hospitality. Chapter four examines how HIV/AIDS has affected the practise of African women's hospitality and how these women who continue to offer hospitality under HIV/AIDS conditions cope with the risks involved in the practice. Chapter five analyses the research findings using cultural hermeneutics of Kanyoro 2000 as the frame of reference. Chapter six concludes African women's understanding of hospitality. This chapter states that African women's hospitality is a gift from God and women who are involved in this practice should be encouraged to do so. However, there is need for the church and community to re-examine the practice and look out for oppressive structures that are destructive to the African women's practice of hospitality. The chapter has also called on the church to be supportive to African women in their practise of hospitality. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

This study, which lies within the ARHAP ongoing research on the interface between religion and public health, examined the impact of Faith-Healing Pentecostal Churches on health and well-being among health-seekers in Ndola, Zambia. The study involved a self-administered questionnaire answered by 100 Faith-Healing Pentecostal Church worshippers in Ndola over a period of 4 weeks. Based on the data analysis and interpretation it was found that these churches have grown rapidly in Zambia and that many people are turning to them for their healing and well-being. There are several factors that are contributing to the rapid growth of Faith-Healing Pentecostal Churches and these range from socio-economic problems to the impact of diseases like HIV/AIDS, malaria and tuberculosis on households, due to the poor health provision in most government health centres in Ndola. The study notes that people attend Faith-Healing Pentecostal Churches because these churches provide a home for people in need of social networks which enable them to have a sense of identity, belonging and purpose amidst their day-to-day socio-economic challenges. It was therefore evident from the research that Faith-Healing Pentecostal Churches are addressing huge socio-economic needs in people's lives within a context of poverty, unemployment and the burden of sicknesses and diseases, and can rightly be understood as a Religious Health Asset. These findings also provide the context for four important insights into a contemporary and contextual theology of health and healing. Based on the findings of this study, this dissertation offers a number of challenges to public health policy makers and church leaders to take serious the interface between religion and public health, and to also take seriously the contribution that Faith-Healing Pentecostal Churches are making to health and well-being in Ndola, Zambia. When these two issues are taken seriously, it would help to address issues of health and well-being in communities, based on people's religious convictions and understanding of health, healing and well-being. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

Women in the Mutima Church in Zambia have for some years had the highest HIV rate in the church, but because this is one of the African Indigenous Churches (AICs), not much is known about the behavioural and other risk factors that predispose these women to the virus. One of the reasons is that some members of the Mutima Church cannot make their own decisions when getting married. The church founder makes marital decisions for some of the church members. This problem raises serious questions for HIV health practitioners, activists and some of the church members. Informed by some of the Mutima Church members that HIV testing in their church is not considered a norm, this dissertation demonstrates theological teachings on polygamy and HIV and Aids employed by the church founder. In this dissertation, some church members from the Mutima Church were asked to describe and explain what polygamy and HIV and Aids meant to them and how they theologically perceived and understood them. While the major results indicate that polygamy in the Mutima Church contributes to the spread of HIV and Aids, the other new research findings are that the Mutima Church members' theological understanding on polygamy is that it is a blessing from God; and that HIV and Aids is a punishment from God. These responses are analysed and discussed in this dissertation. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

Since independence in 1964, Zambia in general and the Copperbelt Province in particular have largely depended on the mono-economy based on copper mining. Around the 1970s the copper prices started falling causing the mining industry to collapse leading to economic stagnation. Efforts to revive the economy, such as the Structural Adjustment Programme implemented since the late 1980s have not brought about well-being for the people of the Copperbelt. As a result the government of the Republic of Zambia decided to launch an economic diversification programme for the Copperbelt province whose main aim is to seek and implement alternative economic activities that would accelerate economic growth thereby improving people's living conditions on the Copperbelt. This thesis proposes that in order to overcome poverty and improve people's living conditions, we need to shift our policy and practice from free market economic growth centred approaches, to shalom. The shift is based on the argument that development seen through the lenses of free market economic growth alone has not sustained life; instead it has contributed to environmental degradation and poverty creation in Zambia and the Copperbelt Province in particular. The thesis argues that shalom is an authentic development paradigm. This argument is based on three fundamental integral parts of shalom namely creation, people and justice. In order to bring about comprehensive well-being for people there is a need to a) appreciate creation as a phenomenon with its own integrity. It should not be destroyed for selfish economic ends; b) give pre-eminence to people as free agents who could participate in creating their own destiny based on their capacities and social conditionalities; and c) ensure social justice as a necessary condition for human relations and economic dispensation. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

The most important part of the research or the central part of this work is the inculturation which may be understood as the emergence of a local church in a place (Bate 1994, 100). By a local church I mean the manifestation of the one church of Christ as the community of faith in a particular context. Essential for this emergence are two apparently opposed forces whose dialectical resolution motivates the inculturation process. The first of these forces is the unifying, creative and redemptive power of God seeking the oneness of creation and salvation, so that God may be all in all. The second is the incarnational locus of all creation and salvation which moves the Word to take on flesh in a time, place and culture and the Spirit to take the church to the ends of the earth. The resolution of this dialectic may be expressed as the emergence of unity in diversity or as a communion of communities. The papal document emerging from the African Synod, Ecclesia in Africa, describes the resolution of this dialectic as showing respect for two criteria in the inculturation process, namely ‘compatibility with the Christian message and communion with the Universal Church’ (EA62; cf RM 54). These two criteria highlight the importance of unity in the inculturation process. They affirm the relatedness of all Christian consciousness, ethos and mission which is expressed so well by Paul: ‘There is one Lord, one faith, one baptism and one God and the father of all, over all, through all and with all’ (Eph 4: 6). / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)