In Kenya as elsewhere in Africa, women are economically deprived. This situation is exacerbated when a husband, who has been the sole bread winner, dies leaving his wife with no financial support to look after herself and the children. Traditionally, these women were cared for by levirate marriage. With the coming of modernization, care of widows has dramatically changed. It is in this understanding this study was undertaken to examine how the ACK Diocese of Nairobi, can explore some practical ways and means of dealing with issues affecting widows and address the cultural regulations that oppress, dehumanize and victimize them in the society and in the church. This thesis further examines how an African woman, living in a changing world can continue with her life once widowed. This is considering the fact that she is living in a male dominated society. After the first chapter, which provides background information, motivation and the research focus, the study proceeds with an investigation of what widows experience after their husband's death. Through the formal interviews the study asserts that widows undergo cultural marginalisation, emotional stress, financial insecurity and lack of meaning, control and purpose oflife. Then the study proceeds to a theological reflection on this experience in light of the word of God and the church. It points that it was a biblical tradition in the Old Testament and the New Testament to care for widows. The church is challenged to continue with this and redefine its original goal, at same the time rebuking the injustices in the society. In response to the experience of widows and the theological reflection, the thesis argues that there is need for a holistic four-fold ministry to widows in the ACK Diocese of Nairobi. It is argued that the church should be involved in the role of advocacy, counselling, empowerment and job creation. This is to help them regain their dignity, self-esteem, and become self-reliant. The thesis concludes with a set of practical proposals for the Anglican Diocese of Nairobi. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

Since the early sixties, social and political change in Quebec has fundamentally altered the relationships between the majority French and minority English-speaking populations. As francophones have laid claim to the decision-making spheres of power, anglophones have experienced losses to their community through out-migration and the loss of social power. This study reveals various responses within the church, incorporating concepts of community and 'place' as symbols in identity formation and cultural affirmation. Levels of financial commitment for individual parishes and mission outreach, numbers of Easter communicants and response to liturgical change all show distinctive patterns. The research also points to important implications for the church in relation to its aging population, the role of women, and the significance of family histories.

This thesis examines the current relationship between Aboriginal and EuroCanadian Anglicans in the Northwest Territories and the Yukon as they seek to move beyond past hurts into a more positive future. After three field trips to Canada's North, visiting seven communities and interviewing seventy-nine individuals, complemented by archival research, I realized the dominant narrative based on a colonialism process linking residential schools, Christian Churches and federal government in a concerted effort to deliberately destroy Aboriginal peoples, cultures, and nations was not adequate to explain what happened in the North or the relationship that exists today. Two other narratives finally emerged from my research. The dominant narrative on its own represents a simplistic, one-dimensional caricature of Northern history and relationships. The second narrative reveals a more complex and nuanced history of relationships in Canada's North with missionaries and residential school officials sometimes operating out of their ethnocentric and colonialistic worldview to assimilate Aboriginal peoples to the dominant society and sometimes acting to preserve Aboriginal ways, including Aboriginal languages and cultures, and sometimes protesting and challenging colonialist policies geared to destroying Aboriginal self-sufficiency and seizing Aboriginal lands. The third narrative is more subtle but also reflects the most devastating process. It builds on what has already been acknowledged by so many: loss of culture. Instead of seeing culture as only tangible components and traditional ways of living, however, the third narrative focuses on a more deep-seated understanding of culture as the process informing how one organizes and understands the world in which one lives. Even when physical and sexual abuse did not occur, and even when traditional skills were affirmed, the cultural collisions that occurred in Anglican residential schools in Canada's North shattered children's understanding of reality itself. While the Anglican Church is moving beyond colonialism in many ways - affirming Aboriginal values and empowering Aboriginal people within the Anglican community, it nevertheless has yet to deal with the cultural divide that continues to be found in their congregations and continues to affect their relationship in Northern communities where Aboriginal and EuroCanadian people worship together yet remain separate.

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