A pivotal early scene in the movie engages African cosmology and varieties of African spirituality on many levels. The viewer encounters a vibrant spiritual world from the earliest moments of the film, which draws from the cultural traditions of many real African nations by incorporating customs, clothing, languages, art, architecture, body modification styles, and combat techniques found across the continent.
It is an awful and awesome time to be Black in America. I hear the voices of those who came before say “it always has been son.” Yet the last few years have been especially psychologically traumatizing and awful. The images of unarmed Black bodies being shot, choked, and killed by police officers looping on television and social media and the lack of justice or accountability around many of those murders have haunted me. The resurgence of (and the unhelpful media attention given to) a racist White nationalism. The introduction of policies and executive orders that seek to dismantle progress that took decades to build. And the ascendance of a bigoted fearful president who rose to political power on lies about our first Black president, lies about other minorities, and by playing to the siege mentality of many White Americans. All of this has been added to the daily micro and macro aggressions we experience and the contorting demanded of us to calm white neighbors, colleagues and classmates. It is exhausting. Maddening. Awful
Even many within the Christian universities said they grew too fast, did not allocate money well — or both.
Shunned by family, scorned in state media and deemed “worse than dogs and pigs” by President Robert Mugabe, gays in Zimbabwe often find their country’s churches just as hostile.
Starting in the suburb of Ruiru, about 19 miles north of Nairobi, the train for the past five years has informally hosted a growing number of self-styled pastors and a makeshift, moving congregation eager to hear the gospel.
At least two coaches turn into “churches” each day, with Christians singing, dancing, and clapping as they prepare for a short sermon during the one-hour journey.
Following a report that President Trump is thinking of scrapping the ambassador position assigned to combat global anti-Semitism, a bipartisan group of 167 U.S. House members sent a letter asking him to appoint one soon.
The letter, released on March 13, asks Trump to “maintain and prioritize” the appointment, in a time of rising anti-Semitism.
Clutching a Bible in one hand and a walking stick in the other, Pastor Stephen Lenku Tipatet traverses the plains of Kajiado County, fighting female circumcision and propounding on the Christian gospel.
The region is the homeland of the Maasai, an indigenous community in Southern Kenya and northern Tanzania. The community has resisted modernity and Western influences, and clings to their traditional way of life, including the practice of female genital mutilation, or FGM.
Popular films like American Sniper reduce places like Iraq to dusty war zones, devoid of any culture or history. Fears and anxiety manifest themselves in Islamophobic actions such as burning mosques or even attacking people physically.
At the heart of such fear is ignorance. A December 2015 poll found that a majority of Americans (52 percent) do not understand Islam. In this same poll, 36 percent also said that they wanted to know more about the religion. Interestingly, those under 30 years were 46 percent more likely to have a favorable view of Islam.
As Pope Francis officially opened this year’s Christmas Nativity scene in St. Peter’s Square, he said Jesus was a “migrant” who reminds us of the plight of today’s refugees.
Francis told donors who contributed both the Nativity set and an 82-foot tree that the story of Jesus’ birth echoes the “tragic reality of migrants, on boats, making their way toward Italy,” from the Middle East and Africa today.
The Vatican has launched a website as part of its efforts to protect children from clerical sexual abuse and promote healing and reconciliation.
It’s the first time that the Vatican has published resources and documents on the issue, and the site is sponsored by the commission set up by Pope Francis to protect minors.
If I’ve learned anything since my time in Rome, it’s that people — not just Catholics — are hungering to connect peace with justice. This is why those of us who traveled to Rome just before the election, accompanied by Stockton, Calif., Bishop Stephen Blaire, and Houma-Thibodaux, La., Bishop Shelton Fabre, are preparing for a regional WMPM meeting in Modesto, Calif., in February.
At a solemn ceremony in St. Peter’s Basilica, to elevate 17 new cardinals, Pope Francis, on Nov. 19, delivered a ringing plea to the world, and his own Catholic Church, to reject “the virus of polarization and animosity," and the growing temptation to “demonize” those who are different.
The pontiff’s address came across as a powerful, gospel-based indictment of the populist and nationalist anger roiling countries around the world, displayed most recently by the stunning election of Donald Trump as president of the U.S.
The Rev. Jerry Kulah has nothing but gratitude for the United Methodist Church.
In 1833, American Methodists sent their first missionary to his country, Liberia, which was founded for freed American slaves. Melville B. Cox died four months after he arrived in Africa, but the missionary’s legacy lives on in the United Methodist Church’s fastest-growing region, and in his words to his own church back in North Carolina: “Let a thousand fall before Africa be given up.”
Churches in eastern and southern Africa are appealing for humanitarian aid in the region, as 36 million people grapple with the worst drought in decades. Linked to extreme El Nino weather conditions, the drought has hit countries such as Somalia, Ethiopia, Kenya, South Sudan, Malawi, and Zimbabwe, among others. The conditions have reversed normal weather patterns, upsetting people’s livelihoods.
Led by charismatic preachers and self-proclaimed prophets, African churches are swelling with promises of miracle healings, signs, and wonders. But in recent months, governments across the continent are trying to rein in these churches.
“There is nowhere a human being should be allowed to enslave others.”
This is a statement made by Burundian Catholic Archbishop Simon Ntamwana, referring to the Burundian president who was seeking an extra term in power. The archbishop was implicitly calling the president's actions unjust and unacceptable.
Indeed, the term limit crisis in Africa needs to be considered in the same light as the liberation, decolonization, and democratization movements against slavery and apartheid. Similarly to those struggles in history, today's term limit crisis in Africa is characterized by people struggling against oppression and political injustice.
Francis marked the start of the jubilee on Dec. 8, when he opened the Holy Door at St. Peter’s Basilica in Rome. The yearlong celebration calls on Catholics to reflect on the theme of mercy and forgiveness and showcase a more inviting faith. That theme resonates in Africa, home to about 200 million Catholics. A sizable part of this population is tormented by war, violence from Muslim extremists, HIV/AIDS, and poverty.
Ultimately, we learn to overlook the light already present in these places. We come to think that our responsibility is to bring light when instead we should bear witness to a flame that already exists. In reality, where God is, there is light. If this whole created earth belongs to the Lord, there is no place his light doesn’t send forth a warm glow.
I used to volunteer with an organization called PEER Servants. PEER is an acronym for Partnering for Economic Empowerment and Renewal. PEER Servants partners with indigenous Christian microfinance institutions that want to help transform their communities and empower others to do the same. During my time as a volunteer, I learned about a woman in South Africa who used the profits from her business to begin a nursery school for her community. I read about a man in Uganda who wanted to expand his business so he could provide more jobs for his neighbors. These stories spread hope to my North Carolina home, a hope as warm as a rising sun.
In the first chapter of the biblical book of John, Nathanael says to Phillip, “Can anything good come out of Nazareth?” to which Phillip answers, “Come and see.”
Based on the typical narrative the West gives the African countries, the question might become, “Can anything good come out of the African continent?” And I would answer, “Come and see.”
Taylor Swift’s controversial new music video, “Wildest Dreams,” is intended to evoke awe of the “wildest” of African landscapes: pure natural beauty, “undiscovered” and “untarnished” — and entirely without Africans.
Perhaps because this video launched soon after Ms. Swift’s recent race- and privilege-related feud with Nicki Minaj, or because at the time of writing, the video has reached nearly 25 million views since its release on Aug. 30, response to the video has been intense. Reading articles on both sides was a conflicting experience, as a young white woman raised on fashion magazines, classic cinema, and the idealization of “old Hollywood.” Can we love and appreciate those films without endorsing that oppression? Is it possible to create an homage to them without endorsing them entirely? In short — how can we free ourselves from the cognitive dissonance of outwardly condemning racism, misogyny, and colonialism while still internally glorifying images and ideals that are built upon them?
The answer to this question may lie in other, more nuanced, portrayals of midcentury American culture.
Clerics in Kenya are backing a presidential decree banning homemade brews, largely blamed for a recent spate of deaths in the East African nation.
The homemade alcoholic drinks, popularly dubbed chang’aa (“kill me quick”) or Kumi Kumi (ten-ten shillings), are popular with the poor, who cannot afford commercially brewed bottled beer, which is heavily taxed.
Until recently, most Kenyan homemade brews were safe and were consumed at traditional parties, but unscrupulous brewers in the last few years have been introducing industrial chemicals such as methanol to make the drinks stronger and to quicken the brewing process, turning the drinks into poisons.