<p>Tourism is one of Zambia’s undeveloped economic sectors, which if developed and marketed globally would provide employment, foreign exchange and international recognition. The purpose of this study was to find out how Zambia National Tourist Board could improve the awareness in Finland of Zambia's diverse tourism attractions and how Zambia is positioned in Finland as a tourist destination in Southern Africa. Primary data was collected by using long face to face interviews with members of the Association of Finnish Travel Agents, selected members from societies and clubs promoting adventure activities, staff at Zambia National Tourist Board and other tourism experts. Secondary data was derived from archival records. The data was analysed using inductive reasoning approach. The results of this study show that the image of Zambia in Finland is not strong and recognisable, there is a strong perception of poor safety for tourists, that Zambia is an expensive destination owing to the lack of direct flight connections, there is lack of promotional materials in local language, there is inadequate information on what Zambia as a tourist destination has to offer and that the positioning strategies adopted by Zambia National Tourist Board are ambiguous and are not structured. Consequently the recommendations are to set up a strategy to make available as much promotional materials. Furthermore, ZNTB must continue to position Zambia as an adventure tourist destination were one can enjoy exceptional wildlife and adventure. The Victoria Falls should be used as a unique feature around which an image can be developed.</p>

Tourism is one of Zambia’s undeveloped economic sectors, which if developed and marketed globally would provide employment, foreign exchange and international recognition. The purpose of this study was to find out how Zambia National Tourist Board could improve the awareness in Finland of Zambia's diverse tourism attractions and how Zambia is positioned in Finland as a tourist destination in Southern Africa. Primary data was collected by using long face to face interviews with members of the Association of Finnish Travel Agents, selected members from societies and clubs promoting adventure activities, staff at Zambia National Tourist Board and other tourism experts. Secondary data was derived from archival records. The data was analysed using inductive reasoning approach. The results of this study show that the image of Zambia in Finland is not strong and recognisable, there is a strong perception of poor safety for tourists, that Zambia is an expensive destination owing to the lack of direct flight connections, there is lack of promotional materials in local language, there is inadequate information on what Zambia as a tourist destination has to offer and that the positioning strategies adopted by Zambia National Tourist Board are ambiguous and are not structured. Consequently the recommendations are to set up a strategy to make available as much promotional materials. Furthermore, ZNTB must continue to position Zambia as an adventure tourist destination were one can enjoy exceptional wildlife and adventure. The Victoria Falls should be used as a unique feature around which an image can be developed.

traders are perceived to extract monopoly rents from farmers by offering very low prices. However, little attempt has been made to understand the behaviour of private traders and the factors that influence their behaviour. This study, therefore, examines the behaviour of private traders and determines the factors influencing their behaviour by means of the Chi-squared test. It further identifies the characteristics of smallholder farmers and private traders transacting with each other and examines the pricing, grading and weighting systems used by private traders, as well as the relationship that exists between farmers and private traders. Understanding private trader behaviour, factors influencing this behaviour, and the relationship between farmers and these private traders are important questions and have great implications for policy. Primary data was used in this study which involved interviews and direct observations with both private traders and smallholder farmers. The sample sizes for private traders and smallholder farmers were 50 and 200, respectively. The data was collected in the Kalomo District of Zambia between June and August, 2015. Only those farmers that transact with private traders or use assembly traders as the marketing channel were included in this study. The data collected was analysed using gross marketing margin, the Chi-squared test and descriptive statistics. The measure of the extent of opportunistic behaviour was also used to achieve the study objectives. The findings show that the mean price paid by private traders was ZMW 0.989 (USD 0.13) per kg and private traders were the ones who determine the prices and grades of maize. The private traders also weigh the maize and the smallholder farmers have little control on the final weight of the maize, as they do not participate in the weighing. This indicates that the private traders have power in the determination of the weight of maize. The majority of the private traders were found to behave opportunistically, accounting for 58 % of the surveyed traders. Experience and education level of the private traders were found to influence their behaviour. Given the importance of the above factors in influencing private trader behaviour, particularly experience and education, the results suggest that monitoring of the maize trading could potentially significantly reduce opportunistic behaviour among these less-experienced and less-educated traders. Lastly, the study reveals that 68.5 % of the smallholder farmers did not trust the private traders, whereas 46 % of the private traders did trust the farmers. The findings of this study indicate great potential for public sector investments in organisations that ensure standard weights (such as the Zambia Weights and Measures Agency 'ZWMA') and grades for maize. The ZWMA is the Zambian organisation responsible for enforcing weight institutions. An agency enforcing grading institutions for the smallholder maize farmers, however, does not exist in Zambia. Investment in such organisations would increase the levels of trust between farmers and traders, as neither would be suspicious of the weight or grade obtained, and possible opportunistic behaviour would be reduced. The suggestions and recommendations given by this study should help reduce the possibilities for opportunistic behaviour and exploitation of smallholder farmers. Because this study is in line with Zambia's poverty reduction plan to reduce poverty levels through increased agricultural production and improved maize trading among smallholder farmers, the recommendations given will help improve maize trading and the livelihoods of smallholder farmers. This is because they will be able to sell their maize at higher prices owing to reduced opportunistic behaviour of private traders, thus realising profits. The development of a grading system will lead to a better trading environment for both smallholder farmers and private traders, as both parties will be certain of the maize quality. In conclusion, a trading environment where organisations and institutions are in place, monitored and enforced to ensure reliable grading and weighing systems will help improve maize trading by smallholder farmers and private traders in Zambia. The improved maize trading will be the result of reduced opportunistic behaviour. This will ultimately increase the welfare of smallholder farmers and improve their livelihoods, which will contribute towards the reduction of the poverty levels in Zambia. / Dissertation (MSc (Agric))--University of Pretoria, 2016. / Agricultural Economics, Extension and Rural Development / MSc (Agric) / Unrestricted

The research examines how the banking sector in Zambia faired in the wake of the global financial crisis, and the ensuing global recession that followed. Even prior to the crisis, weaknesses within the Zambian Banking sector were already identified by a World Bank/IMF financial sector assessment. The research therefore aims to gain a better understanding of the potential destabilizing factors to the Zambia Banking sector, and provide key players (Policymakers, Regulators and Banks) with knowledge on how best to manage and overcome these adverse effects, in times of a financial crisis. A Vector Error Correction Model (VECM) is estimated using commonly identified macroeconomic and banking sector indicators from selected Anglophonic African countries that were affected by the crisis at the time. The selected variables include, Return on Assets (ROA); Non-Performing Loans (NPL); Foreign Assets (FA); Interbank Lending Rate (IBLR); Liquidity (LQD); Credit to Private Sector (PRV); Foreign Exchange Rate (FOREX); Inflation (INFL); Copper Price (CU); and a ‘dummy’ variable (CRISIS). The direction of causality between the variables is further established using the VAR Granger Causality Test. Results of the model suggests that although the CRISIS was found to cause the ROA, it had no significant effect on its outcome, implying that overall the crisis had very little effect on the Zambian banking sector’s profitability. It was the liquidity (LQD) variable instead which was found to have a significant effect on the ROA. In times of a financial crisis, it is therefore recommended that policy makers and regulators apply more stringent regulatory and monetary policy instruments. This would counter the adverse effects on the liquidity and profitability of the Banking sector, and thus ensure its stability.

The function of patterns of faith experience and theology in religion and society forms part of the whole complex system of God, life and world views which operate amongst Zambian Presbyterians Christians. The dissertation endeavors to make an assessment of the place of faith and theology within the ambit of a Black Zambian and Presbyterian God-life-world view. This home grown African God-life-world view of Zambian Reformed Presbyterian making, is similar in some respects and differs in others with European and Western God, life and world views of the Reformed and Presbyterian brand. In the first chapter the stage for this dissertation is set. I do not claim to be exhaustive or definitive in discussing the mixture of faith patterns and theories of faith (theologies) from different parts of the Reformed/Presbyterian world. What plays an important operational role in this analysis and synthesis are what can be called a God, life and world pattern or view which is more or less the same as a sense making system, an ideology or a belief system. Therefore quite a number of pages are allotted to this phenomenon in the first chapter. Furthermore a broad outline of the basic points of departure of a contextual-historical approach which operate with a radical, integral and differential view of God, human life, and the physical world is spelled out. The last part of the chapter is devoted to provisional comments on a view of the experience of everyday faith and a theory of faith. The latter is the designation for what is usually called theology. In here I have tackled the problem of theology and human experience of faith from the angle of the traditional double sided or dualistic view of faith as a extraordinary supernatural and ordinary natural support structure for a discipline like theology. Theology is not intrinsically involved in people's faith experience and thus is not a real reflection of their everyday faith experience. When one is however emphasising that a faith (belief) pattern includes belief towards God, belief of the self (self-confidence) and belief towards the many neighbours as well as belief towards the physical-organic environment then one is closer in the neighbourhood of a radical and integral black African faith pattern and what we call a theory of faith. In chapter two the Reformed/Presbyterian legacy is discussed and reflected upon in terms of nine features of a Reformed/Presbyterian sense making system, ethos or God, life and world view which emerged in Reformed history since the days of John Calvin (1509-1564). Reformed-Presbyterian theologies, theories of faith and philosophies are examined as well as the major impact of Calvin on the characteristic features of Reformed God, life and world views or sense making systems. Some of the main features of these Reformed/Presbyterian sense making systems repetitively recur in the majority of Reformed experiential settings, communities and churches. The nine features or characteristics of a Reformed-Presbyterian ethos are the following: the well known soft duality of special and general; the social attitude of accepting every phenomenon and immediately start to criticize it; the tendency of pilgrimage through life; the idea of the extra-calvinisticum; the dual idea of special and general determination, that is the doctrine of election and the doctrine of providence and its strong encapsulation by a very strong theology of covenantal duality; the idea that a Reformed community or church is always in the process of reformation (ecclesia reformanda semper reformata); the doctrine of the dispensation of the gifts of the Spirit; the idea of a presbyter system and the democratic legacy that flows from it; and the regulative principle of the Church or the Kingdom of God? In chapter three the black-African-Zambian-Reformed-Presbyterian heritage is discussed in terms of the nine features discussed in chapter two. The idea in this chapter is to acknowledge the fact that an interchange, exchange and mixed appropriation between Reformed/Presbyterian contextual settings has taken and is taking place and that a Reformed/Presbyterian ethos is already incorporated and accommodated within the African milieu and experience. Our task in this chapter is to deal with the African reflections on faith and theology looking for black African similarities with the nine main features that we have detected as determinative of a Reformed/Presbyterian ethos. The predicament of non-African (European Western, Eastern and others) and Bantu-speaking black African experience manifests their differences in the realness and concreteness of their God-life-world views. Generally speaking, one of the main differences in the experience of faith and theology in the European Western and Black African Southern hemisphere contexts amount to the difference between reflective thinking experience as typically European Western and action directed reflective experience as the main emphasis of Black African experience. This entails that we must identify the foremost traits of European Western Reformed-Presbyterian theology and compare and contrast these with Black African, specifically Zambian Reformed-Presbyterian experience. The comparison and contrasting of these two broad contexts, that is European Western Reformed and Zambian Reformed are caught up in the complexities of a to and fro networking of Reformed ideas, clues and cues all over the world. There is more than one view of faith and theology and more than one God-life-world view in both the European cum Western and African ways of life. The existence of various views of faith, theology and God, life and the world explains the co-existence of these views of faith and theology and God, life and world views amongst African Christians. Africans and African Christians are not only Bantuspeaking and black because even if we take our white African counterparts out of the equation about who and what an African is, the Moroccans, the Egyptians, Algerians, Felani Hausas, Wollofs and others would surely disclaim such a statement. In chapter four theology as a theory of faith is discussed as aware reflection of everyday experiences of faith and belief that is far more important than doctrinal ideas that hover abstractly in the minds of ministers, pastors and theologians and is thus not intrinsically part of people's day to day experiences of faith and belief. A few markers on the way to a theory of faith as a functional paradigm is discussed. In order to do this four things have been touched upon: Firstly themes are compared in the Christian theological and philosophical world from both Eurocentric as well as the Afrocentric worlds. Secondly, theology as theory of faith is discussed as a concrete enterprise of aware reflection in the midst of the experience of a faith community or a church. Thirdly, some issues are highlighted which are analysed and synthesised in an attempt to expand a Reformed ethos and agenda by using clues, cues and hues from both Eurocentric and Afrocentric experiences of faith, belief and trust as well as the written and oral theological and faith theoretical reflections of these experiences. Finally, an attempt is made to interweave theories of faith from both contextual worlds as a functional paradigm. The desire to know God, oneself and other human beings as well as the physical-organic environment in this life in tandem and coterminously has a great bearing as a black African contribution to the ongoing building of a holistic Reformed/Presbyterian ethos or sense making system. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)

The relationship between religion (Church) and education (State) through religious education (RE) in Zambia has passed through different stages of development. During the missionary period (1883/1890- 1924), RE was, naturally, offered in the form of Religious Instruction (RI) and was thus fully denominational and confessional. Despite some general improvements in the provision of education, the subject remained largely confessional at the end of the colonial period (1925 - 1964). After Independence, the confessional model of the subject was inherited and continued throughout the First Republic (1964 - 72) and part of the Second Republic (1973 - 90). However, as a result of educational reforms started in the mid 1970s, RE became more educational by adopting an approach that was partly confessional and partly phenomenological from the mid 1980s. Despite new educational reforms in 1991/92 and after 1996, progressive development of RE as a curriculum subject seems to have been negatively affected by the state's self-contradictory declaration of Zambia as a Christian Nation in 1991. Thus the subject continued to be partly confessional and partly phenomenological during the Third Republic (1991 to date). While the state or Ministry of Education sees RE as a curriculum subject with educational aims like any other, research results show that many Zambians, especially members of different religious traditions, still see the subject as having confessional aims as well. However, since the country is pluralistic and democratic, RE in Zambia should continue developing in line with the constitutional values of religious and cultural freedom and the liberal national education policy provisions for spiritual and moral education. Thus the subject should go beyond its current unclear state of being largely confessional and partially phenomenological and become more educational; it should take the religious literacy and critical understanding model which takes both religious truth-claims and educational skills and understanding of religion seriously. To ensure this, a specific national policy which broadly outlines the nature and form of RE in schools needs to be put in place as a guide to all interest groups. / Religious Studies & Arabic / (D. Litt. et Phil. Religious Studies))

1 online resource (viii, 155 leaves) / This study explores the ways in which female entrepreneurs in Zambia and South Africa use their cellular phones, as well as their interests and needs in using this technology. The findings in this study are therefore crucial to the body of knowledge on programmes that seek to uplift women's lives through the deployment of ICTs, since current policies do not make full provision for the use of mobile phones in female entrepreneurship. Information on female entrepreneurs and cellular phones was collected in the literature review. The scrutiny of various literature sources and the analysis of the responses from the interviews with the female entrepreneurs were carried out to arrive at answers to the following research questions: 1. Can telecommunications (specifically, cellular phones) increase the participation of women in the economy? 2. What are the consumer habits of female entrepreneur cellular phone users in Zambia and South Africa? 3. Are the communication needs of business women in Zambia and South Africa adequately met? 4. What are the obstacles that female entrepreneurs in Zambia and South Africa face in the use of cellular phones? 5. What are the similarities and differences in the consumer habits of female entrepreneur cellular phone users in Zambia and South Africa? In order to gather information on the consumer habits of female entrepreneurs in Zambia and South Africa, a survey was conducted of 100 female entrepreneurs. The female entrepreneurs identified in this survey consist of female business owners with no more than 50 employees each, from Gauteng Province in South Africa, and Lusaka Province in Zambia. The female entrepreneurs were identified through the accidental sampling technique, and a structured questionnaire was used to collect information from them. The findings of the investigation reveal that cellular phones have the potential to increase the participation of women in mainstream economic activity, since they are a useful means of communication that allow women from diverse backgrounds to communicate easily for both business and social purposes. Accordingly, national policy-makers in South Africa and Zambia need to investigate further the potential of using cellular phone or similar technology to empower small-scale businesswomen. The investigation also shows that the cellular phone consumer habits of female entrepreneurs in Zambia and South Africa differ when it comes to using cellular phones for business and social communication purposes. More Zambian women indicated that they use their cellular phones in business operations, while South African women showed a tendency to use their phones more for social purposes. The results of this investigation further illustrate that despite the importance in value which the mobile phone has for women entrepreneurs in both Zambia and South Africa, the communication needs of women's entrepreneurship are not adequately met. The main obstacles in meeting the communication needs of female entrepreneurs in Zambia and South Africa are inadequate network coverage and high prices. The study shows that a number of women (52,2%) indicated that they are inhibited from effective communication services and therefore resort to borrowing other people's mobile phones. The lack of empirical studies on the use of telecommunications by female entrepreneurs in both Zambia and South Africa attests to the fact that women's entrepreneurship is still an area that requires in-depth investigation. If various development efforts are to meet their targets, clearly the area of women's entrepreneurship and how various ICTs such as cellular phones are used therein needs urgent investigation. / Communication Sciences / M. A. (International Communication)

Mineralogical and geochemical characteristics of metallurgical wastes from the Cu-Co smelters situated in the Zambian Copperbelt have been investigated. A number of instrumental analytical methods (XRD, SEM/EDS, EPMA, TEM/EDS) has been used to identify primary and secondary phases in smelter slags and dusts. A set of leaching experiments (CEN/TS 14997 pH-static test, EN 12457 batch test) in combination with geochemical modelling has been performed, with the emphasis on the leaching behaviour of potential contaminants and their release as a function of the pH. The effect of sample preparation on metal leachability from slag was also evaluated, considering the grain size reduction required by the standardised leaching protocols. Environmental and health risk assessments of the dust samples have been performed. It was shown that the main carriers of metals in the studied slags were Cu sulphides (bornite, digenite, chalcocite), Co sulphides (cobaltpentlandite), Co-bearing intermetallic phases and alloys. Copper and cobalt were detected in major silicates and spinels, substituting for Fe or Mg in their structures, and in glass. The presence of secondary metal-bearing phases observed on the slag surfaces indicated the reactivity of the slags on contact with water/atmosphere. It was reported that in...

1 online resource (viii, 155 leaves) / This study explores the ways in which female entrepreneurs in Zambia and South Africa use their cellular phones, as well as their interests and needs in using this technology. The findings in this study are therefore crucial to the body of knowledge on programmes that seek to uplift women's lives through the deployment of ICTs, since current policies do not make full provision for the use of mobile phones in female entrepreneurship. Information on female entrepreneurs and cellular phones was collected in the literature review. The scrutiny of various literature sources and the analysis of the responses from the interviews with the female entrepreneurs were carried out to arrive at answers to the following research questions: 1. Can telecommunications (specifically, cellular phones) increase the participation of women in the economy? 2. What are the consumer habits of female entrepreneur cellular phone users in Zambia and South Africa? 3. Are the communication needs of business women in Zambia and South Africa adequately met? 4. What are the obstacles that female entrepreneurs in Zambia and South Africa face in the use of cellular phones? 5. What are the similarities and differences in the consumer habits of female entrepreneur cellular phone users in Zambia and South Africa? In order to gather information on the consumer habits of female entrepreneurs in Zambia and South Africa, a survey was conducted of 100 female entrepreneurs. The female entrepreneurs identified in this survey consist of female business owners with no more than 50 employees each, from Gauteng Province in South Africa, and Lusaka Province in Zambia. The female entrepreneurs were identified through the accidental sampling technique, and a structured questionnaire was used to collect information from them. The findings of the investigation reveal that cellular phones have the potential to increase the participation of women in mainstream economic activity, since they are a useful means of communication that allow women from diverse backgrounds to communicate easily for both business and social purposes. Accordingly, national policy-makers in South Africa and Zambia need to investigate further the potential of using cellular phone or similar technology to empower small-scale businesswomen. The investigation also shows that the cellular phone consumer habits of female entrepreneurs in Zambia and South Africa differ when it comes to using cellular phones for business and social communication purposes. More Zambian women indicated that they use their cellular phones in business operations, while South African women showed a tendency to use their phones more for social purposes. The results of this investigation further illustrate that despite the importance in value which the mobile phone has for women entrepreneurs in both Zambia and South Africa, the communication needs of women's entrepreneurship are not adequately met. The main obstacles in meeting the communication needs of female entrepreneurs in Zambia and South Africa are inadequate network coverage and high prices. The study shows that a number of women (52,2%) indicated that they are inhibited from effective communication services and therefore resort to borrowing other people's mobile phones. The lack of empirical studies on the use of telecommunications by female entrepreneurs in both Zambia and South Africa attests to the fact that women's entrepreneurship is still an area that requires in-depth investigation. If various development efforts are to meet their targets, clearly the area of women's entrepreneurship and how various ICTs such as cellular phones are used therein needs urgent investigation. / Communication Sciences / M. A. (International Communication)

The function of patterns of faith experience and theology in religion and society forms part of the whole complex system of God, life and world views which operate amongst Zambian Presbyterians Christians. The dissertation endeavors to make an assessment of the place of faith and theology within the ambit of a Black Zambian and Presbyterian God-life-world view. This home grown African God-life-world view of Zambian Reformed Presbyterian making, is similar in some respects and differs in others with European and Western God, life and world views of the Reformed and Presbyterian brand. In the first chapter the stage for this dissertation is set. I do not claim to be exhaustive or definitive in discussing the mixture of faith patterns and theories of faith (theologies) from different parts of the Reformed/Presbyterian world. What plays an important operational role in this analysis and synthesis are what can be called a God, life and world pattern or view which is more or less the same as a sense making system, an ideology or a belief system. Therefore quite a number of pages are allotted to this phenomenon in the first chapter. Furthermore a broad outline of the basic points of departure of a contextual-historical approach which operate with a radical, integral and differential view of God, human life, and the physical world is spelled out. The last part of the chapter is devoted to provisional comments on a view of the experience of everyday faith and a theory of faith. The latter is the designation for what is usually called theology. In here I have tackled the problem of theology and human experience of faith from the angle of the traditional double sided or dualistic view of faith as a extraordinary supernatural and ordinary natural support structure for a discipline like theology. Theology is not intrinsically involved in people's faith experience and thus is not a real reflection of their everyday faith experience. When one is however emphasising that a faith (belief) pattern includes belief towards God, belief of the self (self-confidence) and belief towards the many neighbours as well as belief towards the physical-organic environment then one is closer in the neighbourhood of a radical and integral black African faith pattern and what we call a theory of faith. In chapter two the Reformed/Presbyterian legacy is discussed and reflected upon in terms of nine features of a Reformed/Presbyterian sense making system, ethos or God, life and world view which emerged in Reformed history since the days of John Calvin (1509-1564). Reformed-Presbyterian theologies, theories of faith and philosophies are examined as well as the major impact of Calvin on the characteristic features of Reformed God, life and world views or sense making systems. Some of the main features of these Reformed/Presbyterian sense making systems repetitively recur in the majority of Reformed experiential settings, communities and churches. The nine features or characteristics of a Reformed-Presbyterian ethos are the following: the well known soft duality of special and general; the social attitude of accepting every phenomenon and immediately start to criticize it; the tendency of pilgrimage through life; the idea of the extra-calvinisticum; the dual idea of special and general determination, that is the doctrine of election and the doctrine of providence and its strong encapsulation by a very strong theology of covenantal duality; the idea that a Reformed community or church is always in the process of reformation (ecclesia reformanda semper reformata); the doctrine of the dispensation of the gifts of the Spirit; the idea of a presbyter system and the democratic legacy that flows from it; and the regulative principle of the Church or the Kingdom of God? In chapter three the black-African-Zambian-Reformed-Presbyterian heritage is discussed in terms of the nine features discussed in chapter two. The idea in this chapter is to acknowledge the fact that an interchange, exchange and mixed appropriation between Reformed/Presbyterian contextual settings has taken and is taking place and that a Reformed/Presbyterian ethos is already incorporated and accommodated within the African milieu and experience. Our task in this chapter is to deal with the African reflections on faith and theology looking for black African similarities with the nine main features that we have detected as determinative of a Reformed/Presbyterian ethos. The predicament of non-African (European Western, Eastern and others) and Bantu-speaking black African experience manifests their differences in the realness and concreteness of their God-life-world views. Generally speaking, one of the main differences in the experience of faith and theology in the European Western and Black African Southern hemisphere contexts amount to the difference between reflective thinking experience as typically European Western and action directed reflective experience as the main emphasis of Black African experience. This entails that we must identify the foremost traits of European Western Reformed-Presbyterian theology and compare and contrast these with Black African, specifically Zambian Reformed-Presbyterian experience. The comparison and contrasting of these two broad contexts, that is European Western Reformed and Zambian Reformed are caught up in the complexities of a to and fro networking of Reformed ideas, clues and cues all over the world. There is more than one view of faith and theology and more than one God-life-world view in both the European cum Western and African ways of life. The existence of various views of faith, theology and God, life and the world explains the co-existence of these views of faith and theology and God, life and world views amongst African Christians. Africans and African Christians are not only Bantuspeaking and black because even if we take our white African counterparts out of the equation about who and what an African is, the Moroccans, the Egyptians, Algerians, Felani Hausas, Wollofs and others would surely disclaim such a statement. In chapter four theology as a theory of faith is discussed as aware reflection of everyday experiences of faith and belief that is far more important than doctrinal ideas that hover abstractly in the minds of ministers, pastors and theologians and is thus not intrinsically part of people's day to day experiences of faith and belief. A few markers on the way to a theory of faith as a functional paradigm is discussed. In order to do this four things have been touched upon: Firstly themes are compared in the Christian theological and philosophical world from both Eurocentric as well as the Afrocentric worlds. Secondly, theology as theory of faith is discussed as a concrete enterprise of aware reflection in the midst of the experience of a faith community or a church. Thirdly, some issues are highlighted which are analysed and synthesised in an attempt to expand a Reformed ethos and agenda by using clues, cues and hues from both Eurocentric and Afrocentric experiences of faith, belief and trust as well as the written and oral theological and faith theoretical reflections of these experiences. Finally, an attempt is made to interweave theories of faith from both contextual worlds as a functional paradigm. The desire to know God, oneself and other human beings as well as the physical-organic environment in this life in tandem and coterminously has a great bearing as a black African contribution to the ongoing building of a holistic Reformed/Presbyterian ethos or sense making system. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)