In many communities across the world traditional beliefs and practices are passed down generations and are a feature of day-to-day life, despite the influence of outside sources. Focusing on Luo Muslims in Kenya, Dr Lawrence Oseje looks at the interaction of Islam and traditional Luo practices, especially those around death and burial. Dr Oseje’s research with Luo Muslims in Kendu Bay investigates the impact of the traditional Luo conceptualization of death with their current views, and provides new understanding of fundamental issues that affect the lives of ordinary Muslims. From his observation of this community, Oseje encourages a celebration of traditions and customs, showing that an appreciation of traditions and beliefs can help develop ministry to local communities. Dr Oseje’s findings result in a deepened understanding of cultures, how they develop from a blend of influences, and provides anthropological and missiological guidelines for cross-cultural ministry, particularly in times of bereavement.

The historiography of African religions and religions in Africa presents a remarkable shift from the study of 'Africa as Object' to 'Africa as Subject', thus translating the subject from obscurity into the global community of the academic study of religion. This book presents a unique multidisciplinary exploration of African traditions in the study of religion in Africa and the new African diaspora. The book is structured under three main sections - Emerging trends in the teaching of African Religions; Indigenous Thought and Spirituality; and Christianity, Hinduism and Islam. Contributors drawn from diverse African and global contexts situate current scholarly traditions of the study of African religions within the purview of academic encounter and exchanges with non-African scholars and non-African contexts. African scholars enrich the study of religions from their respective academic and methodological orientations. Jacob Kehinde Olupona stands out as a pioneer in the socio-scientific interpretation of African indigenous religion and religions in Africa. This book is to his honour and marks his immense contribution to an emerging field of study and research.

Islam and Christianity are often presented as violent rivals facing each other across a gulf of insurmountable differences. Yet if Christians are to effectively engage Muslims with the gospel, they must learn to build bridges across this divide. This study explores the Muslim presence in Ghana, a nation once believed to be resistant to Islam, and analyses the missiological implications for Pentecostals, the fastest growing group of Christians in the country. Dr. Dieudonne Komla Nuekpe examines the shared spiritual heritage of Ghanaian Pentecostals and folk Muslims within the broader context of African traditional religion. He proposes that this shared heritage – with its emphasis on supernatural encounters and the spiritual realm – can provide common ground for Pentecostals seeking to peacefully and respectfully engage Muslims with the gospel. Identifying the existential, experiential, and theological needs at the heart of folk Islam, this book offers a practical guide for constructive Muslim-Christian engagement in Ghana and beyond. This study also challenges missiologists – both scholars and practitioners – to engage in critical contextualization that considers a culture’s indigenous religious practices when seeking to build bridges to the gospel.

In many communities across the world traditional beliefs and practices are passed down generations and are a feature of day-to-day life, despite the influence of outside sources. Focusing on Luo Muslims in Kenya, Dr Lawrence Oseje looks at the interaction of Islam and traditional Luo practices, especially those around death and burial. Dr Oseje's research with Luo Muslims in Kendu Bay investigates the impact of the traditional Luo conceptualization of death with their current view

In the works of many prominent African writers, Islam provides a key component, and yet until now Islam has been ignored, unseen or glossed over in English literary criticism. This volume redresses this imbalance and focuses on Islam in the works of authors such as Camara Laye, Cheikh Hamidou Kane, Sembene Ousmane, Birago Diop and Hampate Ba. It also includes studies on Songhay epics, Swahili and Somali poetry, Senegalese film, and the role of Sufism and Mouridism.

The historiography of African religions and religions in Africa presents a remarkable shift from the study of 'Africa as Object' to 'Africa as Subject', thus translating the subject from obscurity into the global community of the academic study of religion. This book presents a unique multidisciplinary exploration of African Traditions in the Study of Religion, Diaspora, and Gendered Societies. The book is structured under two main sections. The first provides insights into the interface between Religion and Society. The second features African Diaspora together with Youth and Gender which have not yet featured prominently in studies on religion in Africa. Contributors drawn from diverse African and global contexts situate current scholarly traditions of the study of African religions within the purview of academic encounter and exchanges with non-African scholars and non-African contexts. African scholars enrich the study of religions from their respective academic and methodological orientations. Jacob Kehinde Olupona stands out as a pioneer in the socio-scientific interpretation of African indigenous religion and religions in Africa and the new African Diaspora. This book honours his immense contribution to an emerging field of study and research.

This handbook generates new insights that enrich our understanding of the history of Islam in Africa and the diverse experiences and expressions of the faith on the continent. The chapters in the volume cover key themes that reflect the preoccupations and realities of many African Muslims. They provide readers access to a comprehensive treatment of the past and current traditions of Muslims in Africa, offering insights on different forms of Islamization that have taken place in several regions, local responses to Islamization, Islam in colonial and post-colonial Africa, and the varied forms of Jihād movements that have occurred on the continent. The handbook provides updated knowledge on various social, cultural, linguistic, political, artistic, educational, and intellectual aspects of the encounter between Islam and African societies reflected in the lived experiences of African Muslims and the corpus of African Islamic texts.

During the summer of 2010 Ghana played host to the first ever conference held within Africa to focus solely on the relationship of the African Christian and Islam. The event was led by John Azumah in partnership with the Center of Early African Theology. The conference, chaired by Archbishop John Olorunfemi Onaiyekan of Abuja welcomed over 50 participants from across 27 African countries and several denominations. This book is a collection of the papers presented by 22 of the delegates forming a historical survey and thematic assessment of the African Christian and Islam. In addition, key information on the introduction, spread and engagement of Islam and Christianity within 9 African countries is presented. The book closes with Biblical reflections that opened each day of the conference, providing useful examples of Christians reading the Bible in reference to Islam.

These traditional reads are brimming with spirited characters and positive values--but with a little extra excitement and bite, so hold on to your hats! Written expressly for the middle grade struggling reader, the series does not contain strong language, edgy themes, or dysfunctional families. In fact, family is the main theme of these titles. And one particular Latino family is the focus with their uncanny knack for finding humor, hope, and colorful personalities--even in unusual circumstances. Written at the lowest reading levels, the 50-page story structure is straightforward and moves the reader through the text quickly and efficiently. They were trapped. Then Ana remembered the old stone church. It was nearby. She knew the old building was the safest place for her family. It could withstand the high winds and rising water.