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Theological Education and sustainable development in Zimbabwe: towards a transformative praxis in doing theology.
(AOSIS Books, 2021) Dr. Lovejoy Chabata
Theological colleges in Zimbabwe have been run on curricula that are mostly alien and eccentric to the socio-economic and political circumstances of the country. The curricula
pursued in theological institutions in Zimbabwe were designed either in European or American settings under the auspices of missionaries who initiated those colleges. Typical of
the maxim that he who pays the piper calls the tune, the curricula of theological colleges have espoused foreign theo-ideologies that are not in sync with real life situations facing the
Zimbabwean community. Theological education in Africa, generally, and in Zimbabwe particularly, has not addressed the holistic needs of the continent. (Chitando 2013; Mugambi,
2013). It is now high time that a new African theological education curriculum be designed that entrenches sustainable socio-economic and political development initiatives (Phiri, 2009; Chitando, 2010). This Chapter investigates the appropriateness/relevance of current theological education curricula of twenty-three theological colleges in Zimbabwe. The main
thesis in this Chapter is that theological education in Africa and in Zimbabwe particularly, can go beyond meeting the spiritual needs of the people to spearhead sustainable development initiatives for the economic survival of the country (Magezi & Banda, 2017). Deficiencies and efficiencies of theological education curricula in Zimbabwe shall be discussed in this work with the view to establish a contextually relevant and robust curriculum. At the end of the Chapter, recommendations shall be made on pertinent topics for integration into a down- to- earth curriculum for theological education. The Chapter advocates for a theological curriculum development that focuses on theology as a key agent and driver for socio-economic and political change.
Theology of enough: An agenda for the 21st century church in Zimbabwe
(Springer nature link, 2020-05-23) Bednicho Nyoni
Plutocracy is the 21st Century worldwide serious challenge facing most, if not all countries. Antonym to this challenge, there is biblical furore and protest on wanton wealth
accumulation and ecosophy crisis. There is advocacy for equitable wealth distribution to humanity. It is crystal clear; however, that there must be some concealed rationale as to
why this is favoured by the majority. Equitable distribution of wealth or theology of enough is proffered in as means for a just society through the moral, fairness, economic efficiency,
social stability and democratic concepts, for this mother-earth to be peacefully inhabitable. Therefore, the theology of enough combat the death penalty passed to the poor masses in
Zimbabwe and beyond. However, in other words, this is a theology of life antonym to the theology of death, poverty theology, and prosperity theology/Davidic royal ideology or
theology (to rule forever or to stay in power/positions forever). Therefore, enoughism is an antonym of wanton wealth accumulation and consumerism. The conviction of enoughism or
theology of enough is advocating for satiated humanity in societies. How much is enough of wealth? What is necessary for the society’s salvation? Why are there ‘filthy rich’ people and ‘filthy poor’ people in Zimbabwe and beyond? Is it that the ‘filthy rich’ work very hard or they are more blessed by God? To the ‘filthy poor’, is it that they are too lazy or they are
more cursed by God? Hence, it is from these critical questions that it shows that the Church has never had seriously considered ‘theology of enough’. In this article the theology of
enough advocates for equitable distribution of wealth. Therefore, this article explores possible ways of responding to those who are ‘filthy rich’ and ‘filthy poor’. For, in Zimbabwe
and beyond this scenario exists, it’s a reality.
Towards theorising an effective leadership model for Small and Medium Enterprises (SMEs) in Zimbabwe
(The Catholic University of Zimbabwe, 2023) Paul Nemashakwe
While there is consensus that Small and Medium Enterprises (SMEs) are important to all countries especially developing economies like Zimbabwe, only 15% are expected to survive beyond three years. Scholars have attributed these high failure rates to managerial deficiencies and lack of an appropriate leadership model. As such, the study sought to propose an Afrocentric Effective Leadership (AEL) model for Zimbabwean SMEs. The study was guided by the positivism philosophy and the deductive approach. It adopted a quantitative research design where a survey was conducted using a questionnaire developed by the researcher. Primary data was collected from 241 participants from Bulawayo’s Central Business Area (CBA) who were chosen using the proportional stratified sampling technique. The study developed and validated an AEL model and an AEL instrument for Zimbabwean
SMEs. It was concluded that effective leadership in Zimbabwean SMEs depends on ubuntu, culture, history of the country and stage of economic development of the country, intermediated by leader characteristics. It was recommended that leaders should lead in line with the philosophy of ubuntu. They should value group solidarity, good social and personal relations and believe in consensus and compromise. Employees should gain the courage to challenge their leaders, demanding accountability and transparency from them. The AEL instrument may be used to measure perceptions of effective leadership in Zimbabwean SMEs. The AEL model may be used to structure leadership such that SMEs in Zimbabwe and beyond are led in an effective way. It may also be used to educate students, budding and seasoned entrepreneurs on how SMEs should be effectively led in order to achieve sustainable success.
Straitening The Audit Expectation Gap In Zimbabwe’s Public Sector: Doing Things Right Versus Doing The Right Things
(2023) Joe Muzurura; Emmanuel Mutambara; Leo Mataruka
The rapid metamorphoses in Zimbabwe’s public sector have intensified the concerns of the widening audit expectation gap between the public and the country’s supreme audit institution (SAI). Zimbabwe has been battling systemic corruption, pervasive fraudulent activities and weak finance management in the public sector. As a consequence, three critical issues have morphed up; the litigation risks created by the auditor expectation gap, loss of trust and erosion of public confidence in the country’ SAI. The main aim of this study was to explore strategies that can be used to diminish the audit expectation gap in Zimbabwe and re-establish public buoyancy, conviction and public value of external audits. Qualitative data
was collected using a combination of one brainstorming session and a focus group discussion made up of civil society organisations, accountants, audit professionals, academics and members of the public. Our findings demonstrate the need for policy makers to extend the remit of the country’s SAI to go beyond forming opinions of truthfulness and fairness of
fair statements, but also to assume responsibility for detecting public corruption and fraud in the public sector. The study recommends that external auditors should produce reports that engender public trust, public sector accountability, public value and sustainable use of public resources. Hence, there is an imperative need to amend various laws that govern the
SAI to bring them in tandem with international best audit standards.
A critical analysis of Pentecostalism and development in Sub Saharan Africa
(Journal of Interdisciplinary Academic Research, 2024-09-24) Nyoni Bednicho
Can religion in Africa be a genuine and permanent partner for sustainable development in an asymmetrical world and modern world system? Can indigenous African peoples create African futures within the aforesaid question and in the midst of spiritual coloniality? Despite apparent differences between the regions and cultural groups on this colossal continent, we can identify similar elements in religion. Religion has proven to be the highest social institution with an overwhelming influence on the lives of indigenous peoples in Sub-Saharan
Africa, in contrast to other social institutions. This is evidenced by the contemporary realities that wherever you turn in this region’s communities, Churches overwhelm the landscape. Therefore, this is a testimony that belief in religion has grown stronger in the same region compared to the yesteryears. Of colossal interest in this article is the comparison between the classical Pentecostalism and the new Pentecostalism / Charismaticalism Mega Churches. The former’s approach was and/or is more oriented in empowerment in its thrust – thus, they are conduits for sustainable development, whereas the latter’s thrust is more inclined in food distribution than in development programs and projects, as well as their theological, behavioural activities and characteristics or distinctive are the opposite of the former. The latter’s charismatic prophets and preachers who are sole owners of these Mega-Churches accumulate wealth more than their governments. Their spiritual advice is shrouded with ‘gospreneurship’ premised on carnal, greedy, treacherous and selfish inveiglement that seeks to continue fleecing and milking unsuspecting poor masses of congregants of their hard earned. There is mass enslavement here. Therefore, in relation to the aforesaid challenges posed by these new Pentecostal/Charismatic Mega Churches in Africa the article’s contention is that there is a need for freedom or liberation from spiritual coloniality for sustainable development in order to create new humanism and genuine African futures.