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Abstract
The purpose of this paper is to demonstrate the contribution of Fetha Negest to the development of Ethiopia’s legal system and to evaluate the present judges’ appointment law of Ethiopia in line with indigenous sources. It focuses particularly on Fetha Negest, which had a significant impact on Ethiopia’s judicial system until the early 1940s. To this effect, the research for this paper discovered chapter 43 of the Fetha Negest and the federal judicial administration proclamation No. 1233/2021 through critical review. The paper thus finds that the current laws do not confirm Fetha Negest as their source and instead opt to transplant legal ideas from other countries. Due to this, the laws have been repeatedly amended and lack acceptance. Moreover, these transplanted laws face the issue of compatibility with the local culture. Legislators and concerned bodies should thus turn to indigenous sources before adopting external ideas.
Abstract
Neo-Prophetic churches in Ghana are the fastest growing churches and have been highly criticised, but little is known about their teachings and potential impacts on adolescent congregants. The present study explored the content and impacts of the teachings of a Neo-Prophetic church on the well-being and character development of adolescent congregants. Semi-structured interviews were conducted with 20 adolescents aged between thirteen to nineteen years in a Neo-Prophetic church in Accra, Ghana. Following thematic analysis, the findings suggest that although the Neo-Prophetic church’s teachings have positive content that equipped adolescents with virtues, survival and leadership skills, and support for career development, there are negative elements that may cause adolescents to develop depression and low self-esteem, lack of reasoning and discernment skills, and potentially negative attitudes toward women. The implications of the findings are discussed.
Abstract
The missionaries’ engagement with science and technology in colonial Kenya (1887–1963) is evidentially seen through the use of the post-industrial revolution’s breakthroughs of the eighteenth century, which included: advancement in science and mass production, steam engines, and the rise of digital technology. The tendency to rely heavily on post-industrial innovations and inventions were critical in fast-tracking their missiological discourses, which included scriptural translations, publishing, and the use of printing machines. These were critical in generating instructional materials and especially the Bible, which was produced in the local indigenous languages by 1952, and by encouraging technical-science education after primary school, among other methods. Although the concept of science and technology is largely attributed to the scientific breakthroughs of the twenty-first century, we argue that this concept was also evident in both the African indigenous society and in the missionary era. The widespread use of the phrase ‘science and technology’ is further seen in the missionary enterprises since they founded or supported the establishment of technical schools that offered electrical engineering, plumbing, carpentry, masonry, mechanical engineering, and training in medicine and the establishment of dispensaries and hospitals, among other relevant activities. Methodologically, the research article endeavours to review the European missionary societies, especially the Protestant wing, in its aim to understand their engagement with science and technology, and to determine if there conflict between Western science and the indigenous systems. The data was gathered through a review of existing literature, archival sources, unpublished materials and other oral sources.
Abstract
Child abuse is a common phenomenon in Africa, and Ghana is no exception. Where child abuse exists, the appropriate response is child protection. Child protection involves policies, structures and practical steps to ensure children are safeguarded. The Church of Pentecost is one of the fastest-growing Church in Ghana, with a local congregation in almost every community. Winneba, a predominantly fishing community, is affected by several forms of child abuse – child labour, child prostitution, child neglect and trafficking. The Church has 37 local congregations across the length and breadth of the Winneba municipality. In recent times, churches have been recognized as strategic partners in child protection efforts in the communities which they serve. This paper examines the child protection ministry of the Church of Pentecost in Winneba in relation to insights from biblical and practical perspectives on child protection. The findings point to insufficient child protection in the Church of Pentecost congregations in Winneba. The current situation only views children in terms of God’s salvific plan that includes children (conversion and sanctification). The paper posits that something far broader is required in the light of child abuse throughout the world and in Winneba. Consequently, certain recommendations are made to enable the churches to take more concrete measures to safeguard children.
Abstract
COVID-19 heightened interest in faith partnerships as governments and international agencies sought rapid behavior change to reduce the spread of the pandemic. It illuminated the unique capacity of local faith groups to reach people quickly, effectively, and relevantly. To increase resilience to future crises, the qualities of effective, ethical partnerships must be identified and developed.
To support this effort, the Joint Learning Initiative on Faith and Local Communities facilitated a learning process that explored key success factors and barriers to effective partnerships for eight faith actors (national and international organizations and networks) who responded to COVID-19, 2020–2021. Four themes recurred. Firstly, there were mixed views about the quality of partnerships with international agencies, some feeling instrumentalized in times of crisis. Secondly, where colonial exploitation has left mistrust of Western “experts,” effective programming with faith communities to counter misinformation requires either skilled, long-term investment in relationships or supporting faith groups already trusted by local communities. Thirdly, many of the most effective responses to COVID-19 emerged when local faith groups took the initiative and responded using their own assets. Finally, although technology facilitated connection, it also excluded, mediating the kinds of partnerships that were possible.
The participating faith actors identified the need to build and sustain trusted relationships with local faith groups, increasing resilience by equipping them with asset-based approaches to take the initiative in their own context. They call on international agencies to value their complementary capacities and develop long-term structures for cross-sectoral engagement, supported by flexible funding.