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                <text>‘SETTING THE RECORD STRAIGHT’ – DISAMBIGUATING ‘METAPHYSICS’ ‘AFRICAN METAPHYSICS’, &#13;
‘AFRICA-CENTRED METAPHYSICS’, ‘TRADITIONAL” METAPHYSICS’ AND ‘MODERN METAPHYSICS’&#13;
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                <text>Dr AUGUSTINE M TIRIVANGANA</text>
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                <text>So much mystery and confusion have surrounded the metaphysics branch of philosophy since the very coinage of the term “metaphysics”. In fact advances in research in the domain of metaphysics have not made the conceptualisation any easier; if anything they have contributed more confusion to the already confusion-suffused term, making it murkier with each new finding. Categories of metaphysics continue to emerge with each contribution from different quarters of the Universe as various philosophers dialogue and continue to dialogue with experience and already existing corpus on metaphysics. This paper aims to contribute, in part, to the disambiguation of such terms as ‘metaphysics’ itself, ‘African metaphysics’, ‘Africa-centred metaphysics’, ‘traditional metaphysics’, and ‘modern metaphysics’. The prime purpose is not to deconstruct but to reconstruct. However, in the process of unpacking reconstruction may actually become deconstruction, if not destruction. Of particular interest will be the disambiguation, deconstruction and reconstruction of such terms as ‘chivanhu’, ‘chibhoyi’, ‘chikaranga’, etc. Metaphysics shall be understood basically as one vast ocean of the laws of Mother Nature and the operation of such esoteric laws of the Universe. Questions of passwords to these universal laws, the esoteric codes through which such esoteric knowledge can be accessed and harnessed to transform or influence events (e.g. by n’angas, varoyi, vabereki, etc) will be discussed. Such knowledge helps one to experience godliness but never in its totality (mortal man being that finite), hence finiteness/limitedness of mankind’s’ metaphysical capability. Finally questions about the nature of vibrational frequencies and about God as the Ultimate/infinite metaphysical force (not human being) will wrap up the discussion. Indeed, the fact of such a force as neither good nor bad will emphasized.</text>
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                <text>IMPLICATIONS OF GLOBALIZATION ON SUSTAINABLE TOURISM GROWTH&#13;
AND DEVELOPMENT IN SUB-SAHARAN AFRICA&#13;
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                <text>THOMAS. P.Z. MPOFU</text>
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                <text>Globalization is a phenomenon that has permeated and influenced the whole spectrum of human activities.&#13;
One such activity is the tourism industry. This is due primarily to tourism’s geographical scale; its spatial&#13;
linkages, as well as increased tourist flows to all corners of the world, including Sub-Saharan Africa. While&#13;
the benefits that have accrued to several countries of the world are well known, the impact of globalization&#13;
on tourism growth and development to Sub-Saharan Africa has not been thoroughly studied. The main&#13;
objective of this paper, therefore, is to assess the extent to which tourism globalization has benefited Sub-&#13;
Saharan African countries. The study is based on secondary data sources. The paper submits that some Sub-&#13;
Saharan African countries have, through globalization, increased their revenues and foreign currency&#13;
earnings; created additional employment; introduced new technology in transport, communications and e-&#13;
commerce; and improved their tourism facilities and services to meet international standards. On the social&#13;
and environmental fronts, globalization has broadened people’s knowledge; created respect for indigenous&#13;
cultures; contributed to the protection and conservation of historical monuments as well as the physical&#13;
environments. Some Sub-Saharan countries have attracted multinational corporations through vertical and&#13;
horizontal mergers, takeovers and integrations. However, the paper also notes that tourism globalization has&#13;
not been a panacea. It has also brought negative impacts such as price increases in land values and basic&#13;
commodities; financial leakages and repatriation of foreign currency. Also, an influx of international&#13;
tourists has led to a change in some African cultural values, resulting in local communities losing their&#13;
cohesion and commitment to family life, religion and traditional customs. On the basis of the above&#13;
findings, the paper recommends that Sub-Saharan African governments should closely monitor the negative&#13;
impacts of the globalization process while continuing to reap the many benefits that accrue from this&#13;
phenomenon.</text>
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                <text>WOMEN’S PARTICIPATION IN RESOLVING CHURCH CONFLICTS. A CASE OF THE SALVATION ARMY, BINDURA CITADEL, ZIMBABWE</text>
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                <text>C MASUNUNGURE &#13;
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                <text>This study investigates women’s participation in resolving church conflicts. The study used a mixed method approach&#13;
combining focus group discussions, in-depth interviews and congregants survey. The findings of the study were that&#13;
women in the Salvation Army Church, Bindura Citadel were actively participating in resolving church conflicts through&#13;
counseling, mediation, negotiation, and facilitation and by being members of the powerful Pastoral Care Council whose&#13;
main role was to hear matters referred from the lower echelons of the church. It was established that the church was&#13;
organized and administered in military style with all congregants referred to as “soldiers” and leadership titles bearing&#13;
military ranks. The church faced the challenge of male domination due to the patriarchal nature of African and church&#13;
communities, lack of self confidence and esteem as well as the lack of support from fellow women. The study recommended that women be trained and encouraged to participate and support one another in resolving church conflicts. Furthermore, church policy reforms were recommended to foster women participation</text>
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                <text>UNDERSTANDING CONFLICT AND CONFLICT RESOLUTION METHODS IN ZIMBABWEAN CHURCHES. THE CASE OF BINDURA SALVATION ARMY CITADEL&#13;
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&#13;
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                <text>This study sought to assess how congregants at Bindura Salvation Army Citadel understand conflict and conflict&#13;
resolution methods. The study used a mixed method approach combining focus group discussions, in-depth interviews&#13;
and congregant’s survey. The study revealed that conflict was understood differently in church, understanding conflict&#13;
as violence and conflict as misunderstandings. Major causes of church conflicts are doctrine differences, social and&#13;
political in nature. The major conflict resolution used is counseling, mediation, negotiation and facilitation.&#13;
Understanding of conflict and conflict resolutions differs on the basis of gender and level of education. The study recommended that conflict and conflict resolution be defined and understood in a way which encompasses views across both gender and education level.</text>
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                <text>THE ROLE OF TERMINOLOGICAL USES AND SEMASIOLOGICAL ANALYSES IN THE&#13;
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&#13;
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                <text>DR. S. B. M. MARUME,&#13;
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                <text>For some academics, both old and young, it seems frivolous if not a waste of space to devote some&#13;
time in social research on the issue of terminological uses and semasiological analysis. Yet, the opposite is&#13;
fundamentally true. That is, lack of special attention in any social research study to this issue is an academic&#13;
suicide, a tragedy, a scientific offence, and un pardonable scholastic shortcoming</text>
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                <text>IOSR Journal Of Humanities And Social Science (IOSR-JHSS)</text>
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                <text>TOWARDS A WELCOMING SOCIETY: AN EXAMINATION OF&#13;
STEPHEN ALUMENDA’STHE GIRL WHO COULDN’T DANCE&#13;
AND ANANI THE ALBINO BOY&#13;
&#13;
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                <text>Children’s literature is a useful resource for transforming society for the better. In this study, I pay&#13;
attention to Stephen Alumenda’s ideological commitment to disadvantaged children. I undertake&#13;
a literary analysis of his works that focus on marginalised children in order to establish how&#13;
he puts forward a proposal for a new society. The study examines how Alumenda’s children’s&#13;
stories address disability and albinism. It critiques Alumenda’s approach, while appreciating his&#13;
commitment to marginalised individuals and groups.The study highlights his sensitivity towards&#13;
children living with disability and albinism. However, it questions his tendency of granting happy&#13;
endings to his children’s stories. Overall, the study appreciates Alumenda’s willingness and cour-&#13;
age to address neglected individuals and themes</text>
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                <text>WOMEN RE-DEFINING&#13;
THEMSELVES IN THE CONTEXT OF HIV AND AIDS: INSIGHTS FROM TENDAYI WESTERHOF’S UNLUCKY IN LOVE&#13;
&#13;
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                <text>8&#13;
Women Re-deﬁning&#13;
Themselves in the Context&#13;
of HIV and AIDS: Insights&#13;
from Tendayi Westerhof’s&#13;
Unlucky in Love&#13;
Anna Chitando&#13;
Introduction&#13;
In a literary landscape that has been dominated by male voices,&#13;
Westerhof’s auto/biographical text subverts several assumptions,&#13;
principally the unstated underprivileging of female agency. She fur-&#13;
ther performs a sacrilegious desecration through a triumphalist nar-&#13;
rative of a taboo subject: HIV and AIDS and openly celebrating her&#13;
personhood, even though mired in divorce and disease. This chapter&#13;
focuses on Westerhof’s Unlucky in Love (2005), a novel about a woman&#13;
who marries and divorces. Rumbidzai (Rumbi for short) is a mother of&#13;
four. She is HIV positive and strives to make her life meaningful in an&#13;
environment that is characterised by oppressive masculinities. This&#13;
chapter attempts to resolve what has been left hanging by Tagwira&#13;
with regards women’s vulnerability to HIV and AIDS, their survival&#13;
strategies, as well as their attempt to reconstruct positive identi-&#13;
ties. Theoretically, this chapter is informed by the critical works of&#13;
African womanists and feminists such as Grace, Saadawi, Gaidzanwa&#13;
and Moyana. Saadawi (2007) insists that women must refuse to suc-&#13;
cumb to patriarchal dictates. In a recent chapter on Saadawi, Zucker (2010) has brought out Saadawi’s determination to empower women.&#13;
Firdaus, a key personality in Saadawi’s Woman at Point Zero, murders&#13;
a man and recovers control of her destiny. Zucker comments on the&#13;
novel:&#13;
In Woman at Point Zero, El Saadawi shows us what a human&#13;
being will do in spite of cultural sufferings to feel some degree&#13;
of personal power and freedom. She has woven a multi-generic&#13;
tale of a woman whose life embodies an inter-gendered outlook;&#13;
Firdausi has suffered as women do in her culture and has grad-&#13;
ually assumed aspects of masculine power generally off-limits to&#13;
Egyptian women. Indeed, her coming to power results from her&#13;
re-authoring her life against the gendered constraints of her soci-&#13;
ety. Firdaus earns her own money and decides how to publicly&#13;
spend it. She selects the job that avails her of a better lifestyle and&#13;
chooses with whom she will or will not have sex. And finally, she&#13;
acts out her rage at the appropriate target.&#13;
(Zucker 2010:248–249)&#13;
This powerful passage demonstrates that, when cornered, women are&#13;
willing to “murder” patriarchy in order to re-define themselves and&#13;
recover their agency. Gaidzanwa (1985:14) questions male author-&#13;
ity that only feels that “motherhood is respectable and held in high&#13;
esteem as long as it goes with or is preceded by socially approved&#13;
wifehood”. How men prescribe inferior roles that women have to&#13;
play in society is also underscored by Moyana (2006), whose anal-&#13;
ysis of the portrayal of women in some of Mungoshi’s short stories&#13;
shows that women are supposed to be underlings in society. Moyana&#13;
goes on to show that, against this phallocentric logic, some female&#13;
characters are determined to defy patriarchy and that it is these&#13;
assertive women who create the basis from which it is conceivable&#13;
to imagine that women can challenge the multiple sources of their&#13;
oppressions. Ngoshi and Pasi (2007) add that the agency of people&#13;
affected by HIV and AIDS must be framed as subjects, not objects.&#13;
These perspectives on women struggling to realise their freedoms&#13;
in a context of HIV and AIDS and the male-induced stigma are&#13;
used in this chapter to unravel how black women fight for their&#13;
voices and to be heard in predominantly patriarchal and capitalist&#13;
society</text>
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                <text>Palgrave Macmillan</text>
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                <text>AINVESTIGATING THE GUIDANCE AND COUNSELLING ROLE OF&#13;
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WARS IN ZIMBABWE, 1896-1980&#13;
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                <text>This study sought to appreciate the guidance and counselling roles played by the&#13;
agency of female spirit mediumship during Zimbabwe’s liberation wars, 1896-1980,&#13;
in order to describe African worldview’s link to contemporary guidance and&#13;
counselling theory and practice. In so doing, the study offers gendered perspective&#13;
research to the study of spirit mediumship in Zimbabwe. The study’s objectives&#13;
included exploring the guidance and counselling offered by spirit mediums during the&#13;
liberation wars in Zimbabwe contextualizing it to mainstream guidance and&#13;
counselling theory and practice; examining the connection of this guidance and&#13;
counselling to African cosmology; explicating factors causing the marginalisation of&#13;
female spirit mediums in the Chimurenga meta-narrative and lastly to contribute a&#13;
home grown theory of guidance and counselling. The role of guidance and counseling&#13;
by female spirit mediums is seldom mentioned in the works of other scholars.&#13;
Existential phenomenology was employed as a research design to investigate the&#13;
phenomena of spirit mediumship. Purposive sampling and snowballing were utilized&#13;
to select the research participants and was determined by data saturation. Data were&#13;
gathered through in-depth interviews guided by interview guides and observation&#13;
schedules. Research findings revealed that female spirit mediums’ guidance and&#13;
counselling role has not been contextualized within the mainstream Western oriented&#13;
guidance and counselling theory and practice. The study concluded that the important&#13;
female spirit mediumship guidance and counselling paradigm has remained outside&#13;
the purview of mainstream guidance and counselling theory in Zimbabwe. It is&#13;
recommended that the guidance and counselling services provided by the female&#13;
spirit mediums should be recognized within conventional guidance and counselling&#13;
practice.</text>
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                <text>MORAL REGENERATION, MULTI-FAITH PERSPECTIVES AND INTERCULTURAL EXCHANGE REPRESENTATIONS IN ZIMBABWE’S RELIGIOUS EDUCATION CURRICULA AND TEXTBOOKS&#13;
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                <text>FRANCIS MACHINGURA</text>
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                <text>&#13;
DAVID BISHAU&#13;
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        <name>Intellectual exchange</name>
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                <text>THE DISTINCTION OF CLINT LE BRUYNS’ KAIROS&#13;
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                <text>This article, contextualised within the commemoration of 50 years of scholarship at the&#13;
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the enduring contributions of Clint Le Bruyns to the development of the Kairos brand of&#13;
public theology in post-apartheid South Africa. Le Bruyns engages contemporary&#13;
imperatives of a transformative framework, including economic justice, gender equity,&#13;
environmental sustainability, decolonisation and political responsibility by synthesising&#13;
insights from theology, development studies and social ethics. He critiques the persisting&#13;
inertia of faith communities in passive theological reflection rather than prophetic action,&#13;
wherein the church remains a pivotal agent of social justice and human flourishing. Le&#13;
Bruyns’ theological framework (dual role as a scholar and activist), intensely articulates&#13;
the communal dimensions of Kairos theology anchored in the foundational tenets of the&#13;
South African Kairos Document and complemented by insights from global decolonial&#13;
discourses that include Palestinian Kairos and Latin American Liberation Theology. He&#13;
uses this background in his ecumenical dialogues to equip grassroots movements&#13;
to transcend denominational divides in grappling with the complexities of moral&#13;
renewal and social transformation in South Africa. Kairos theology serves as both a&#13;
historical artefact and active, engaging scholarship and praxis (i.e. robust public theology)&#13;
from an interdisciplinary perspective in view of historical injustices of colonialism and&#13;
apartheid</text>
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                <text>THE MORAL AUTHORITY AND PROPHETIC ZEAL OF THE CHRISTIAN CHURCH IN ZIMBABWE</text>
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                <text>This article aims to illuminate moral authority and prophetic zeal dynamics by analysing the&#13;
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political turbulence, the church operates at a critical juncture, grappling with the dual threats&#13;
of state capture and the dilution of prophetic integrity. The ecclesiastical prophetic voice,&#13;
traditionally positioned as society’s moral compass, has suffered profound erosion, trapped&#13;
within a nexus of mutually exploitative relationships among ruling elites, legal frameworks,&#13;
and acquiescent ecclesiastical leaders. Those dissenting from the Zimbabwe African National&#13;
Union-Patriotic Front (ZANU-PF) face systemic repression within the church, revealing a deep&#13;
moral crisis. Referencing Martin Luther King Jr’s assertion that the church must function as&#13;
the ethical justice of the state, this research underscores the potential decline into irrelevance&#13;
should prophetic zeal wane. This investigation employs Critical Discourse Analysis (CDA) to&#13;
bridge gaps concerning moral compromises within religious institutions, aligning practical&#13;
leadership insights with broader socio-political contexts. Employing qualitative methodologies,&#13;
including informal discussions and WhatsApp exchanges among church leaders and&#13;
congregants from diverse denominations, the study generates nuanced insights into the lived&#13;
experiences of church-state interactions and the preservation of prophetic integrity. Findings&#13;
indicate a pervasive trend of ecclesiastical subservience to state interests, signifying moral&#13;
decay and an imperative to restore the church’s ethical foundation. To maintain spiritual&#13;
relevance, a revival of prophetic assertiveness is essential, lest the church devolves into an&#13;
inconsequential social entity devoid of substantive moral engagement with the state</text>
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                <text>The description of the history of the church in Zimbabwe highlights the presence of a visibly&#13;
united church that has been actively involved in supporting public life since the colonial era.&#13;
The division within the Christian community is not a recent phenomenon but has existed&#13;
throughout colonial history. The Zimbabwe Heads of Christian Denominations (ZHOCD)&#13;
serves as an umbrella organisation that aims at re-uniting Christian efforts of Catholic,&#13;
Protestant, Evangelical, and Indigenous traditions, in order to have a collective influence on&#13;
democratic processes in Zimbabwe. The ZHOCD takes a combative approach towards state&#13;
tyranny and is proactive in seeking solutions for public life challenges. This active engagement&#13;
is beneficial for national agendas, that allow citizens to freely choose and join political parties&#13;
of their preferences. The individual actions and activities of the ZHOCD members contribute&#13;
towards the overall work of the churches in Zimbabwe. This demonstrates religious confidence&#13;
in addressing the political and economic impacts on human well-being. By fulfilling its mission&#13;
and tasks, the ZHOCD actively participates in the shaping public life in Zimbabwe</text>
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        <name>ecumenism.</name>
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        <name>political violence</name>
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        <name>public life</name>
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                <text>PROFESSOR CANAAN SODINDO BANANA AND HIS BORDER-&#13;
CROSSING ANTICS: LESSONS FOR THE CHURCH AND &#13;
CITIZENRY IN KAIROS MOMENTS&#13;
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                <text>Professor Canaan Sodindo Banana (5 March 1936 – 10 November 2003) was a complex person with a complex historical context that began with his birth frommixed parentage. His father, a practitioner of Christianity and a herbalist, further influenced him to see no difference between African ancestors and Hebrew patriarchs. He became a cleric in the Zimbabwean Methodist Church from where he was exposed to the World Council of Churches (WCC) Programme to Combat Racism (PCR). In 1971, he resigned from the church after it voted against the PCR, which he felt was justified. Instead, in 1973, he travelled to the  United States, without a passport, probably to free himself from oppression.  When he returned to Zimbabwe and joined politics, to fill the gap created by the &#13;
arrest of nationalists, he was active in the United African National Congress (UANC), but frustrated by its moderate approach to the problem of racism, in  1976, he joined the radical Zimbabwe African National Union (ZANU). In  1998, when he was accused of sodomy, probably to deter him from joining the opposition for his sharp disagreements with former President Robert Mugabe, he crossed the South African border with Botswana without a passport. This&#13;
 article discusses the history of ethnicity, African identity and African&#13;
Traditional Religion, Western Christianity, and the rise of African&#13;
consciousness as well as the violence that emerged from the colonial powers in Banana’s life. This context shaped his character and personality, so much so that “what he became to us was a product of his historical context”. Banana defied the sense of security found in colonial borders, and his attempt to free himself from the constraints of hegemony were useful lessons for hid Kairos moments</text>
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                <text>UNISA</text>
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                <text>DE GRUCHY AND HIS HOLISTIC MODEL OF THEOLOGY AND DEVELOPMENT IN SOUTH AFRICA AND BEYOND</text>
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                <text>This study reflects on Steve de Gruchy’s holistic model of theology and development (T&amp;D),&#13;
emphasising his commitment to justice, human dignity and social transformation in the&#13;
context of post-apartheid South Africa. De Gruchy was a notable South African theologian&#13;
whose scholarship significantly influenced development theory, public theology and social&#13;
ethics. This article is presented in response to the commemoration of 50 years of scholarship at&#13;
the Research Institute of Theology and Religion at the University of South Africa, and the&#13;
question is: How does De Gruchy’s holistic model of T&amp;D inform our understanding of socio-&#13;
ecological, political and economic challenges in South Africa, and what implications does it&#13;
have for development practices both locally and globally? This study employs an&#13;
interdisciplinary approach, integrating theological analysis with development theory, drawing&#13;
from De Gruchy’s works and contextual examples. It examines the historical injustices in&#13;
South Africa, critiques neoliberal economic paradigms and emphasises participatory&#13;
frameworks for social change. Findings reveal that De Gruchy advocates for T&amp;D that&#13;
transcends economic metrics, highlighting ecological, social and spiritual dimensions. His&#13;
emphasis on integrated approaches, such as the Sustainable Livelihoods Framework, illustrates&#13;
the necessity of empowering marginalised communities. The role of faith communities&#13;
as catalysts for social change underscores the potential for constructive engagement between&#13;
secular and religious sectors. This study is significant as it reiterates the relevance of De&#13;
Gruchy’s insights in addressing ongoing development challenges, advocating for a&#13;
reconceptualisation of T&amp;D that intertwines theory and praxis, promoting collaborative&#13;
solutions in the African context and beyond</text>
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                <text>INTEGRATING SEX-AND-GENDER IN ZIMBABWE’S FAMILY,&#13;
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&#13;
&#13;
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                <text>This article reviews and assesses the Family, Religious and Moral Education (FAREME)&#13;
syllabus’ treatment of sex-and-gender (SnG) perspectives. Family, Religious and Moral&#13;
Education lacks sufficient SnG socialisation perspectives, and we propose to use the Theory of&#13;
Change (ToC) to integrate these issues. Results suggest that 10% quantitative integration&#13;
of SnG content and objectives across all FAREME levels as well as qualitative combination of&#13;
SnG differences can empower learners to become advocates for SnG equality and respectful&#13;
religious practices in Zimbabwean schools. This study is informed by qualitative research&#13;
methodology. The ToC is the theoretical framework used to support the unbiased integration&#13;
of SnG-related issues into this qualitative study of the FAREME syllabus. Theory of Change&#13;
helps identify, select, place, mentor and monitor how SnG issues are holistically integrated&#13;
into the school syllabus. The review process advocates for a 10% quantitative integration&#13;
target of SnG content and objectives across all levels, considering there are only 10 cross-&#13;
cutting issues in the FAREME syllabus. Moreover, the study emphasises the qualitative&#13;
combination of biological and socio-cultural differences within religious phenomena&#13;
throughout the syllabus. This approach allows learners to develop a comprehensive&#13;
understanding of SnG perspectives</text>
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                <text>Theologia Viatorum</text>
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                  <text>Department of Religious Studies and Philosophy</text>
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                <text>THE CHURCH, STATE ACCOUNTABILITY AND&#13;
THE ZIMBABWE GOLD CURRENCY&#13;
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          <element elementId="39">
            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
            <elementTextContainer>
              <elementText elementTextId="2595">
                <text>GIFT MASENGWE&#13;
</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="2596">
                <text>This theoretical study explores the Zimbabwe Council of Churches’ (ZCC) pivotal role in&#13;
promoting social justice and economic accountability within Zimbabwe’s repressive political&#13;
climate under the Zimbabwe African National Union-Patriotic Front (ZANU-PF). The ZCC&#13;
embodies grassroots agency in resisting systemic injustices alongside the Zimbabwe Heads of&#13;
Christian Denominations (ZHOCD), representing diverse Christian expressions. The study is&#13;
anchored in decolonial theory, advocating for a vigilant prophetic tradition that counters&#13;
internal colonisation and contemporary biblical oppression, urging ecumenical and localised&#13;
initiatives to challenge state repression. The study highlights a disconnect between government&#13;
rhetoric and policy outcomes, exemplified by the failure of the Zimbabwe Gold (ZiG) currency&#13;
to ease socio-economic hardships. The study frames the disconnect through prophetic ideals,&#13;
emphasising the importance of grassroots Christians to assume church agency in this scenario.&#13;
The study asks the question: What theological indictments should the church issue against prevailing&#13;
state policies, and how can the ZCC’s resilience foster effective resistance to repression? Findings&#13;
indicate that, despite numerous challenges, the ZCC advocates for impartiality in ethical&#13;
governance and anti-corruption efforts. The study concludes that the church’s prophetic&#13;
mandate for social justice can be realised through engagement with grassroots communities,&#13;
addressing the complex interplay of economics and politics, underscoring the necessity of&#13;
prophetic witness and moral authority in Zimbabwe’s collective pursuit of justice, and calls for&#13;
unified civil society action to drive systemic economic reforms.</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="2597">
                <text>2025</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
      </elementSet>
    </elementSetContainer>
    <tagContainer>
      <tag tagId="1179">
        <name>economic insecurity</name>
      </tag>
      <tag tagId="1178">
        <name>historical legacy</name>
      </tag>
      <tag tagId="1177">
        <name>political accountability</name>
      </tag>
      <tag tagId="1180">
        <name>public trustsocial advocacy</name>
      </tag>
      <tag tagId="1176">
        <name>theological foundations</name>
      </tag>
    </tagContainer>
  </item>
</itemContainer>
