Th.--Sci. du langage--Paris 13, 1987.

Th. Etat--Lettres et sciences humaines. / Bibliogr. p. 347-361.

Doctorat en sciences sociales, politiques et économiques / info:eu-repo/semantics/nonPublished

Marc Ashley Foster's thesis (D.M.A.)--University of North Carolina at Greensboro, 2005. / Title from PDF title page screen. Includes bibliographical references (p. 128-130)

Thesis (M.A.)--Catholic Theological Union at Chicago, 1992. / Vita. Includes bibliographical references (leaves 145-163).

Trois tendances polarisent le débat philosophique en Afrique. La première tendance considère la redécouverte des traditions et coutumes africaines comme la seule voie pour faire advenir le développement et le bien-être des peuples. Cette position est apparue dogmatique pour autant qu'elle fonde sa démarche sur des cultures repliées sur elles-mêmes. La deuxième tendance, elle, proclame le vide de la rationalité et de la pensée dans les traditions africaines, et annonce par-là la conversion à la science et à la technologie occidentale. Cette position est aussi dogmatique parce qu'elle nie à l'Afrique toute forme de rationalité. La troisième prend la voie de la réconciliation entre la tradition et la modernité, en mettant à l'avant-plan le dynamisme des cultures africaines porté par le souci d'ouverture et d'intégration des schèmes de progrès de la modernité. Pour les tenants de cette tendance donc, la tradition et la modernité doivent s'interpréter et s'impliquer mutuellement pour une vitalité sans faille. Mais à bien voir la question, ce débat est demeuré théorique et les différentes tendances ont éludé la vraie question de l'existence humaine des peuples africains qui, à notre sens, reste celle du bonheur partagé. Ces tendances auraient dû partir des cas concrets tirés des traditions et coutumes africaines pour étoffer une philosophie cohérente susceptible de faire hâter le développement et le bien-être des peuples. Concret et pratique, le présent travail propose une réflexion sur l'éthique du bonheur partagé cultivée par le peuple Luba-Kasaï, avec ses implications sociales et politiques dans la vie de tous les jours. L'enjeu consiste à montrer que, chez le peuple Luba-Kasaï, la visée éthique de l'existence humaine est le bonheur. Loin d'être individuelle, la quête du bonheur partagé concerne aussi toute la communauté (famille, clan, village) et passe par les médiations institutionnelles et symboliques. Car pour être possible, le bien-vivre doit dépasser le face à face des relations individuelles et s'étendre à la dimension transpersonnelle, sociale et institutionnelle. Cette perception du bonheur régit l'organisation sociale, notamment en permettant à chaque membre de s'accomplir socialement, en favorisant la participation de tous à la gestion de la Cité et du bien commun. Ce qui nécessite l'instauration des structures politiques et sociales adéquates, respectueuses des droits, de la dignité humaine et des libertés. Ce travail a aussi comme objectifs de montrer que l'avènement du bien-être de l'Afrique ne dépend pas uniquement du processus de conversion au modèle occidental comme le seul dont l'Afrique ait besoin pour son développement. Il s'agit de montrer la nécessité de la voie de la réconciliation capable d'articuler dynamiquement la modernité occidentale et la tradition africaine, le principe d'ouverture, d'intégration et d'universalisation permettant l'enrichissement dans la réciprocité ; montrer, à partir de la culture luba-kasaï, que dans les pays africains, chaque culture doit trouver les socles éthicophilosophiques du développement harmonieux et d'une heureuse organisation étatique. / For sometime, most intellectuals have agreed that the African philosophical debate has evolved around three tendencies. The first propensity has been that the promotion of traditions and local cultures is the unique and sole venue that would yield the development as well as the happiness of nations. Such a bias has proven to be dogmatic as it is rooted in the belief that people need to be self-reliant. The second proclivity claims that there is no rationale in the idea of relying solely on African traditions, when it is possible to evolve into a synergic symbiosis that includes both modern science and technology. The latter is also quite dogmatic, as it invalidates any shape or form of African rationality. The third current attempts to propitiate traditions and modernism, while putting forward the exhilaration of African customs, and being cognizant of the need to maintain openness and integration of the betterment that a contemporary society might infuse. In this respect, traditions and modernism must symphonize and assimilate their values in order to sustain their essence. However, when applying the sniff test, this debate has remained fruitless; these theories have eluded the question of addressing the existence of African nations, which, from our stand point, remains one of shared happiness. These predilections should have utilized concrete examples from African customs, in order to enhance a coherent philosophy that would propel the development and the happiness of nations. A more practical approach is proposed and illustrated in these writings, which bring forth an ethical rationale of the shared happiness we find among the People of Luba heritage, despite its socio-political implications. Within the ethnic Luba-Kasai, the human goal of everyday living is happiness. Far from being individually centered, the search for a shared happiness is the concern of the entire society (family, clan or village), extending through institutional and symbolic mediation. This perception of happiness runs the social organization, allowing the contribution from as well as the participation of each individual, to the management of the city and the commonwealth. This requires the integration of social and political structures that would advance everyone's rights, dignity and liberty. We therefore insist that the oncoming realization of African happiness does not rest uniquely on an occidental conversion model. It will become a reality when we coalesce western contemporary systems, African traditional values, openness, integration that would lead to reciprocal and mutual enrichment. It is only within such premises, starting within the Luba-Kasaï tribes, that each African nation, each African culture, will find the missing ethical and philosophical links to a more harmonious societal organization.

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This thesis asks “What would a decolonized partnership look like between North Katangan and American United Methodists?” Guided by the 7-point mission praxis matrix developed in the missiology department at the University of South Africa, it explores a series of subquestions. First, the terms “mission,” “partnership,” and “decolonize” are defined, and literature applicable to these concepts is discussed. In Chapter 3, the historical relational power structures and culture of the Luba and Lunda Kingdoms are summarized. Chapter 4 provides a historical overview of American and North Katangan United Methodist (UM) collaborations and describes the dominant relational dynamics and mission models of each time period. This chapter draws heavily from memoirs, reports, and articles published by United Methodist agencies. Chapter 5 explores the psycho-affective dimension of these interactions, focusing on identifying issues of guilt, shame, grief, trauma, and racial biases at play. Chapter 6 documents the responses to in-depth interviews with North Katangan UMs and American collaborators about their memories and beliefs about a twenty-year period (approx. 1994-2014), during which a shift took place in the how North Katangan (DR Congo) church leaders viewed their own capacities relative to those of the American United Methodists they encountered. The final section compares the theological reflections of interview participants, explores the ways in which Methodist doctrine and praxis can be used in furthering the decolonization and healing process through the partnerships, and explores pathways forward. The interviews conducted reveal areas of tension in the partnership, differing missiologies (e.g. mission as outreach vs. mission as relationship), and visions of the future of the partnership. The responses show that the partnership is currently on a trajectory towards decolonization, but that more needs to be done in the areas of healing and self-awareness--both on the individual and collective level. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

This thesis argues that King Leopold II, in his exploitation of the Congo, dealt the Congo a future of political, ethnic, and economic destabilization. At one time consisting of unified and advanced kingdoms, the Congo turned to one completely beleaguered by poverty and political oppression. Leopold acquired the Congo through unethical means and thus took the people's chances away at self-rule. He provided for no education or vocational training, which would stunt future Congolese leaders from making sound economic and political policies. Leopold also exploited the Congo with the help of concession companies, both of which used forced labor to extract valuable resources. Millions of Congolese died and the Congo itself became indebted through Belgian loans that were given with no assurance they could ever truly be paid back due to the crippled economy of the Congo. With the Congo now in crippling debt, the current president, Joseph Kabila, has little incentive to invest in reforms or public infrastructure, which stunts economic growth.1 For over a century the Congo has been ruled by exploitative and authoritarian regimes due to Leopold's initial acquisition. The colonization from Leopold lasted from 1885-1908, and then he sold it to his home country of Belgium who ruled the Congo from 1908 to 1960. Belgium helped prop up a dictator named Joseph Mobutu or Mobutu Sese Seko who ruled from 1965 to 1997. Afterwards he was overthrown by the Kabila family who has continued the exploitative rule and has made no significant efforts at democratization or reforms. Thus the ethnic conflicts, political oppression and economic woes that the Congo is facing today are inevitably linked to its Leopoldian past.