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 effects of the Structural Adjustment Programmes (SAP) that have been the International Monetary Fund's (IMF) prescribed economic reforms have accentuated poverty levels in Zambia. For the majority ofthe population, the Structural Adjustment Programmes have exacerbated poverty if not directly contributing to it. This paper argues that poverty has a historical aspect dating back to the colonial strategy of establishing and perpetuating rural-urban dual structures. The Zambian government upon attainment of independence continued this dual economic structure. The dualist approach favoured urban areas at the expense of rural areas in terms of social and economic development. To date it is estimated that 80% of Zambia's population of about ten million people (2000 Census) lives under conditions of abject poverty. The Zambian economy did well in the first ten years of independence (1964 -1974), but went on a continuous decline from that period to date. Both internal and external factors have contributed to the continuous steep decline ofthe economy and subsequent increase in poverty levels. Among efforts to turn round the economy, the Zambian government in cooperation with the IMF and World Bank embarked on the Structural Adjustment Programmes (SAP). President Kenneth Kaunda hesitatingly introduced the first SAP in 1981. The economic reforms, particularly the decontrol of prices and abolition of subsidies resulted in the increase of prices of foodstuffs leading to civil disobedience, violence, riots, looting and deaths in 1986. The SAP also contributed to income disparities. In 1991 when Frederick Chiluba won the presidency, he implemented the SAP fully. The implementation ofthe SAP meant the decontrol of prices and removal ofall forms of subsidies. The immediate effect was a rapid rise in prices and poverty levels. This paper argues that in the face of this poverty the involvement of the Church has not been as comprehensive as taught by the Gospel of Jesus Christ. Emphasis has r-emained on spiritual emancipation with little stress on material well-being. Equally there has not been participation in decision-making by the affected people as the government and the donor-community make most decisions without consulting the citizens. There also seems to have evolved a culture ofdependence on "handouts" or free things, and lack of good work ethics and standards. The improvement in the standards of life of the people may be realized if the Church through its prophetic ministry challenges global capitalism so that the powerful and rich western countries accept the New World Order that the Third World has been advocating for many years. The Church should also voice the fact that the Zambian politics and economic policies should not be motivated by profit making and individual gain but by a desire for hard work and fair distribution of the world and nation's wealth. It is further proposed that the best economic and development policies are those that sustain human life and bring a better life in every human community. This ideal may be fulfilled if the Church through its diaconal ministry gets involved in developmental issues. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002. / Christian Aid (UK) through the University of Natal, School of Theology,

This study centres on Church involvement in community development. The study seeks to demonstrate that the model adopted by the Christian Community Services is a fruitful experiment of church involvement in community development - one that has a tremendous potential to shed theological as well as practical light on church involvement in community development. After offering the statement of the problem and a brief geographical and social analysis of Kirinyaga Diocese, the study traces the genesis, vision and the modus operandi of the Christian Community Services. It then discusses the CCS 'Food Increase Programme' through the organisation's Rural Development Department. The Community Health and Social Services Programmes are presented as some of the CCS's interventions to reduce poverty in the community. The impact of these interventions was evident after the data collection, analysis and interpretation. The study then offers a theological evaluation and reflection of the work of the CCS as a model of church involvement in development activities in the community.The study argues that Christian theology has a particularly significant contribution to make to the debates about community development. In a pluralistic society in a secular age, a special responsibility is laid on the Church to present its distinctive understanding and insights to address the abject poverty among the vast majority of her followers. Without this, her public life is impoverished. Theology of development is the tool of the Church to achieve this vision. Although difficult to define, development is seen as the process of transforming the conditions of life of the people referred to as 'the poor' such that they can lead a more holistic life. The main objective of the CCS development activities is to allow the poor to become the subject, not the object, of development strategies. Given the opportunity to do so, they have shown themselves to be capable of making rational choices regarding their own destinies. In this context, it is hoped that this dissertation will help to contribute to an increased understanding of Church involvement in development from within for, by and with the poor. As a result, therefore, new optimism for the role of the Church in development may emerge from the current pessimism. The study has concluded that the Church's involvement in development is not an 'extra' but a bona fide function of the Church. / Thesis (M.Th)-University of Natal, Pietermaritzburg, 1999.

This thesis discusses issues relating to development, sin and salvation. It examines the development visions of the Millennium Declaration and NEPAD Documents and compares them with the values of the Kingdom of God. It identifies some lessons from the Millennium Declaration and NEPAD Documents, and the Kingdom of God for the Union Baptist Church of Mozambique. These lessons are to help the denomination as it involves itself in the mission of the Kingdom of God in the community in Mozambique. The thesis argues that there is a relationship between the visions of the Millennium Declaration and the NEPAD Documents, and the values of the Kingdom of God on a number of issues such as the issues of sickness, orphans, vulnerability, gender inequality, poverty, the poor, hunger, unemployment, oppression, exploitation, wars, crime, violence against women and children, injustice and corruption. The Kingdom of God is about love, health, well-being for all, care, justice, unity and solidarity; harmony, life, peace, freedom, restoration, acceptance, righteousness, community, and salvation that includes both spiritual and physical salvation of the whole person both now in this life before death and after death. However, the thesis argues that the eschatological aspect of the Kingdom of God helps us see that sin is deeply rooted in human life, and even our best efforts at development will not rid the world of sin. The Church therefore has to remind society of this deeper sin, and to proclaim the gospel of the forgiveness of sins, while struggling with the evidence of that sin in poverty, sickness, injustice and violence. The church, especially the Union Baptist Church of Mozambique, has to be a key player in striving for Kingdom values. The church is called to holistic and integral mission. It should take a leading role in the issues that concern our people and society today, because that is doing the will of God. The commandment to love our neighbour as we love ourselves has to be expressed through our participation in integral mission, which is concerned with all human beings and all God's creation. The shalom of the Kingdom has to be experienced by all, and the church must be the means through which shalom is realised. / Thesis (M.Th.)-University of KwaZulu- Natal, Pietermaritzburg, 2004.

The environmental crisis and the poverty crisis, are among the major challenges the Church in Zambia is facing. In this work I argue that poverty and the ecological crises are interrelated. However, a major problem has been that many programmes carried on by the Churches or church-based organizations seem to focus on poverty alleviation not recognizing the linkage between poverty and the ecological crisis. For this reason, this study represents the situation of poverty in Zambia and indicates its links to the environmental crisis. The aim of this dissertation is to remind the Free Methodist Church in Zambia and the Church in Zambia in general, that as Christians we are mandated to respond to these social issues of poverty and ecological degradation. We have the theoretical and theological contributions necessary to address the above two challenges, if we are keen to transform and build up the community we are ministering to. What is needed is to put into practice our beliefs. I argue that unless adequate environmental awareness is carried out, and that Christians understand the relationship between poverty and the ecological crisis we will not manage to break the cycle of poverty in the community. The Church efforts to carry out environmental awareness based on biblical and theological foundation teachings are a unique contribution that Christians can offer to respond to the earth crisis as well as to contribute to poverty eradication. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

This research centres on the church's involvement in human development and poverty alleviation programmes. This thesis acknowledges that many Third World nations received political freedom from Western colonialists, but many of these countries failed to successfully exploit the political freedom to improve economic growth and human development. Poverty is therefore one of the major problems facing people in Third World countries. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002

The genocide of April 1994 left the Rwandan society completely ruined and the survivors totally disoriented with numerous problems ranging from material deprivation to bodily and psychological injuries. As in other conflicts, especially in Africa, women and children were the most affected by the Rwandan genocide; consequently Rwanda has a sizeable number of widows and orphans. After the genocide, Rwanda witnessed an influx of many non-governmental organizations, which came with the aim to help the Rwandans in general, and genocide survivors in particular, as part of a program to put the Rwandan society back on its feet. Rwanda claims to be overwhelmingly a Christian nation, which theoretically gives the Christian community in Rwanda a prominent hand in all efforts of rebuilding the Rwandan society. This work therefore, is a Case Study, which seeks to investigate the role of Christian Non-Governmental Organizations (NGOs) in responding to the needs of genocide widows residing in Kigali-Ville province-Rwanda. The study thus aims to assess efforts of the above-cited Christian NGOs and highlights their success and shortcomings in the light of a Christian model of understanding and responding to human needs. The investigation also surveys the background to the genocide. It focuses on the interpretation of the history of the people of Rwanda, the role impact of the colonial rule and Christian missionaries, and the role of the civil war of early 1990s. The study also investigates the plight of genocide widows from fives angles: economic loss, personal and social relationships, bodily injuries, psychological damage and spiritual welfare. The assessment was carried out through the analysis of the data collected mainly from selected Christian NGOs, genocide widows, churches, and written materials. The paradigm used to critically analyze the response of Christian NGOs has stemmed out of a body of literature that focuses on Christian response to human need, with particular emphasis on the distinctiveness of the Rwandan context. The findings, conclusion, recommendations of this study are of cardinal significance not only to Christian NGOs operating in Kigali-Ville province but also to other groups involved in the ministry to the needy in other parts of Rwanda and beyond her boundaries. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

The study explores the response of the Anglican diocese of Bujumbura to the challenge of urbanization, especially in the area of urban poverty. The introductory Chapter provides the framework within which the study will be conducted. It also includes a literature review, which is devoted to urban poverty showing how it could be addressed. In Chapter 2, the study analyses the context of urbanization in Burundi, particularly in the Bujumbura municipality, where urban poverty is reported to be high. It then highlights the Church’s missionary calling when it comes to the challenges of urbanization. Chapter 3 reports the findings of interviews and focus groups conducted with members of the nine Anglican parishes serving the Bujumbura residents. These findings are interpreted in Chapter 4 through the lens of the praxis cycle. Chapter 5 provides an effective model in the context of urban poverty. The study explored through the reasons behind urban poverty and proposes effective solutions to it. It aims at sensitizing the Church to be concerned about urban ministry and suggests an efficient model for eradicating poverty and bringing about a transformed community to be enjoyed by all the residents. This model will inspire both the Anglican Church, the other denominations, the faith-based organisations and whoever strives to serve urban residents. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology-with specialisation in Urban Ministry)

"The Response of African Religion to Poverty with specific reference to the Umzimkhulu Municipality" is a particular effort of the wider world that researches the ways and means for combating the scourge of poverty in society aiming at securing a better future for the future generations. In as much as African traditional religion is part of the culture, tradition and custom of its tenants, and as such aims at the wellbeing of its tenants, it is able to offer a response to poverty. It teaches about the importance of the values of community, meaningful and life-affirming relationships and the value of ubuntu. All these clamour for extended sharing and extended participation which are essential if society will continue to exist. African traditional religion maintains an ethic that says: `Real poverty results from the blockage of the vital links'. Celebrating economic achievements in food must be preceded by the celebration of people. `Batho pele': is the contemporary Democratic South Africa's slogan that suggests putting people in the center of life. It does not only call us to serve the poor, but also to allow them to champion the courses of the kind of service they desire. African traditional religion teaches that, together with the other institutions that govern the lives of people, religion and politics should have among other things a concern about production and distribution of the resources, hence the claim: `Food is also politics'. In their dealing with the problem of poverty, religion, politics and other social institutions ought to dedicate a special place to instilling positive attitudes towards the concept of work among their tenants. In this way the slogan `Batho pele' or people first, does not merely mean waiting to be served, but it also means that every body to the best of their ability ought to be doing something towards the production of the items of service. The inclusiveness of African religion in terms of what it calls `community' cautions society about the importance of the other beings in its consideration of poverty alleviation. Our economic wellbeing depends mostly on our attitude towards the other non-personal neighbours, prominent among which is our common abode, the earth, the land. / Religious Studies & Arabic / D.Th. (Religious Studies)

In 1994 South Africa celebrated the election of a new democratic government. This came with the abolition of the Group Areas Act 36of1966, which controlled the movement of black people from rural areas to urban areas. The repealing of this act led to the rapid movement of people from rural areas all over Southern Africa to the cities and towns in search for a better life. In turn this led to rapid urbanization and the growth of informal settlements' also known as squatter camps. These communities are characterized by poverty and lack of basic necessities such as houses, water and employment. The church was caught unaware by the need to minister to these communities that need more than the gospel that satisfies spiritual poverty but also the satisfaction of material poverty. This exposed the need for a model of ministry that will be holistic. This study shares a model of ministry that has been used by a Methodist congregation in an informal settlement community called Ivory Park in Midrand. This church uses a model of ministry that propagates the gospel both through preaching and community development. / Religious Studies & Arabic / M. Th. (Missiology)