Thesis (M.A.)--University of Wisconsin--Madison, 1969. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thesis (M.A.)--University of Wisconsin--Madison, 1972. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thesis--Wisconsin. / Vita. Includes oral sources for Chewa history on film, located in Microforms Center, Film 4894. Includes bibliographical references (leaves 252-262).

Thesis (MTh)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: This study concerns the possibility of the Nkhoma Synod C.C.A.P. formulating its own ecotheological views as a way toward motivating its members to participate in addressing the ecological crisis in the Malawi. First the major issues in the study are introduced, namely what the ecological crisis is and what its causes and consequences are, globally as well as in Malawi. The other issue is whether the Nkhoma Synod may learn from existing ecotheological reflections, specifically those of Ernst M. Conradie and whether, in the process, elements of African culture (specifically that of the Chewa, who form the majority of the constituents of the Synod) that resonate with Conradie’s work may be taken into account to make the Synod’s ecological message more understandable and effective among its members. With regard to the causes of the ecological crisis, natural causes are identified, but it is shown that the current crisis is particularly the result of human action. Malawi, a very poor country, is shown to already be negatively affected by the crisis in different ways and on almost all levels of society. The reflection on the ecotheological thought of Ernst Conradie takes as point of departure his understanding of the term “church” as a locus of ecotheological reflection and action. Conradie’s theological understanding of the causes and consequences of the ecological crisis is explained and special attention is given to the most recent emphasis in his work, namely his understanding of the culture of consumerism as the root cause of the ecological crisis and what the theological implications and solutions to this may be. With a view to ascertain what Chewa culture may contribute to efforts by the Nkhoma Synod to formulate ecotheological principles for its members, the meaning and characteristics of culture are discussed as well as the important issue of what the relationship between it (culture) and theology/faith may be. Different elements of Chewa culture are then identified and explained, especially ecological sensitive elements in it. Finally these elements are brought into conversation with Conradie’s thought in an attempt to find ways in which the ecological sensitivities in Chewa culture may strengthen efforts by the Synod to motivate its members towards ecological responsibility and action on the basis of their faith. / AFRIKAANSE OPSOMMING: Die vraag wat staan teen die agtergrond van hierdie studie is die wenslikheid en moontlikheid al dan nie van die formulering van eie ekoteologiese insigte deur die Nkhoma Sinode C.C.A.P. in Malawi in die lig van die ekologiese krisis wereldwyd en in Malawi. Die kwessie wat eerste bespreek word is wat die ekologiese krisis is en wat die oorsake en gevolge daarvan is. ’n Ander kwessie is of die Nkhoma Sinode kan leer by bestaande ekoteologiese sienings, spesifiek die van Ernst M. Conradie en of dit, in die proses, elemente van Afrika-kultuur (spesifiek dié van die Chewa, wat die meerderheid van die Sinode se lede uitmaak) wat resoneer met Conradie se insigte in ag kan neem ten eiende ’n eie effektiewe en verstaanbare ekologiese boodskap te formuleer. Met betrekking tot die oorsake van die ekologiese krisis, word beide natuurlike en mensgemaakte oorsake uitgewys. Malawi, ’n baie arm land, word reeds negatief geraak deur die krisis op verskillende wyses en op bykans alle vlakke van die samelewing. Die bespreking van die ekoteologiese insigte van Conradie neem as vertrekpunt sy verstaan van die term “kerk” as locus van ekoteologiese refleksie en aksie. Conradie se verstaan van die teologiese oorsake en gevolge van die ekologiese krisis word verduidelik en aandag word veral gegee aan die mees onlangse klem in sy werk, naamlik sy verstaan van verbruikerskultuur as die kernoorsaak van die ekologiese krisis en wat die teologiese implikasies daarvan mag wees. Ten einde vas te stel hoe Chewa-kultuur mag bydra tot die Nkhoma Sinode se pogings om ’n eie ekoteologie te formuleer, word die betekenis en eienskappe van kultuur bespreek asook die belangrike kwessie van die verhouding tussen kultuur en toeologie/geloof. Verskillende elemente in Chewa-kultuur word dan geidentifiseer, veral mbt die eko logiessensitiewe aard daarvan. Uiteindelik word hierdie elemente in gesprek gebring met Conradie se insigte in ’n poging om maniere te vind waarin die ekologies-sensitiewe elemente in Chewakultuur mag bydra tot die pogings van die Nkhoma Sinode om die lede daarvan te lei tot groter ekologiese verantwoordelikheid en aksie gegrond op hul geloof.

This dissertation critically reviews chilangizo in the Baptist Convention of Malawi (BACOMA) and assesses its impact on Chewa society. Christian History has shown that the Christian attitude towards traditional customs and practices surrounding life cycle rituals has ranged from negative and hostile to positive and acceptance, resulting in offering alternative 'Christian' rituals. The issue of chilangizo and chinamwali have been a real pastoral and missiological problem to the Baptist Convention churches because of the churches' failure to understand the meaning of the traditional rites in the light of the mother tongue Scriptures. This study aims at guiding the Church in Malawi and in Africa to engage with more openness with the cultural issues. This should assist BACOMA to thoroughly understand this cultural phenomenon and the meanings associated with all aspects of the rites. Studying the Scriptures to understand how they reinterpret chinamwali and its associated meanings should lead BACOMA churches into an interactive process of discussion, reflection, teaching and action. This study is therefore an attempt to begin this process and make recommendations for BACOMA. After the introductory chapter, the second chapter gives a survey of the 'religious itinerary' of the Chewa pre-Christian life and thought. The third chapter traces the emergence of BACOMA churches within the American Southern Baptists' religious and Western cultural contexts on one hand, and the African context on the other. The fourth chapter gives a phenomenological description and analysis of chinamwali. It also shows the socio-religious significance of chinamwali within the Chewa culture. The fifth chapter surveys the historical context of chilangizo as the Christian response to the traditional rite. It then analyses the Baptist chilangizo liturgy and its contents. The sixth chapter gives the phenomenological description and analysis of chilangizo at the grassroots level. It also assesses its impact and makes recommendations towards an improved rite. In view of the assessment and recommendations made in chapter six, the final chapter allows the Chewa Scriptures to re-interpret the rite and its meanings. It also presents a proposed Christian chinamwali that maintains the traditional ritual frame and dynamism. The proposal leaves room for creativity and improvement by the individual congregations. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2003.

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2008. / Vita. Includes bibliographical references (leaves 245-255).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2008. / Vita. Includes bibliographical references (leaves 245-255).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2008. / Vita. Description based on Microfiche version record. Includes bibliographical references (leaves 245-255).

Nyau Masquerades have been studied by missionaries, anthropologists and religious specialists, but have seldom been documented by theatre and performance specialists. This dissertation argues for the acceptance of Ny au performance as a contemporary world theatre form rooted in tradition. Charting the uneasy relationship between the Nyau and those who have sought to record their performances, the author delineates a vivid dramaturgy of this art form. In doing so, the boundaries of what define theatre as it has traditionally been understood in dominant discourses are made more fluid. Nyau performances have been affected by Colonial processes in varied ways. They were banned by the former government of Northern Rhodesia and severely censored by Catholic Mission teachings in the former Nyasaland. Other forms of vilification have been more subtle. Information about performance in Africa has often been collected and arranged in ways which limit the understanding of these genres. Images of Africa which cluster around the notion of the 'Primitive Other' have enabled a representation of Ny au masking as a superstitious and outdated practice with no relevance for contemporary Africa. This work calls for a new examination of the Nyau, through the lens of local discourse as well as contemporary global understandings of performance. Chapter One examines the issue of primitivism and the ways in which Africa has historically been posited as the exotic Other to Europe. Chapter Two examines the Nyau ih terms of specific dramaturgical elements, adjusting previous misconceptions surrounding the theatr~ forms of Chewa and Nyanja people. Chapter Three is devoted to a discussion of space in ritual theatre and Nyau performance, while Chapter Four explores masking and questions of transformation and liminality. In conclusion, it is seen that the use of the mask is a metaphor for the suspension of rigid boundaries separating subject/object, self/other, ritual/theatre, a suspension which needs to take place before an enriched understanding of performance in Africa can be reached.