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Criticism. 2nd rev ed. Grand Rapids: Wm. B. Eerdmans Publishing Company. Alexander, Bishop Daniel William 1880–1968 African Orthodox Church Records 1880–1974, Emory University Libraries, Emory University Archives: RG 005. American Mission Committee at Natal 1851 “Plan for Ef fecting a Uniform Orthography of the South-African Dialects”, Journal of the American Oriental Society, 2: 330–334. Anderson, David 2005 Histories of the Hanged: The Dirty War in Kenya and the End of Empire. New York: W. W. Norton & Company. Anderson, William B. 1977 Man Facing Out. Nairobi

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sisters in our self-affirmation18 skills, which will equip us to adapt to experiences of and encounters with male church territorial claims. “These role models provide a rich resource for our self-affirmation in church politics of identity”.19 They can be used to challenge patriarchal systems of Applied Linguistics & English Literature 1(2), July 2012. Identity politics is a dominant theme in Black feminists, 2012, p. 85. 17 Rody, Caroline:  The Daughter’s Return:  African-American and Caribbean Women’s Fictions of History. Oxford University Press: New York 2001

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Publ., Enugu, Nigeria, 2004. ATHERTON, J., The Scandal of Poverty: Priorities for the Emerging Church, Mowbray & Co. Ltd, London, 1983. ATKINSON, A. B., Poverty and Social Security, Prentice Hall, Harvester Wheatsheaf, New York, 1989. BANSIKIZA, C., Responding to Poverty in Africa, AMECEA Gaba Publ., El- doret, Kenya, 2007. BARRI, F. R., “The Sex Trade Industry’s Worldwide Exploitation of Chil- dren”, in: Annals of the American Academy of Political and Social Science, Vol. 575, 15 May 2001, 147–157. BIRD, O. A., The Idea of Justice, Praeger, New York, 1967. BITTLE

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’. They are men and women to whom one is related through males only. In other 154 the society. For instance, the “Umune/Ibenne” (Mother’s agnates among whom the individual enjoys the “Okene” privileges) stands as a defence against the injustice, which may surge against the individual in his or her father’s agnate, the “Umunna”. We shall return to this theme later. 3.4 Life is Paramount “Ndu bu isi” in Igbo (African) Worldview Another popular stereotype of the African worldview is that on their value for life. For the African the foundation of every human

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all those who were “alienated and hostile” are now at peace with God. Ephesians, in our judgement, elaborates a lot more on this latter concept when the writer dwells on how Jews and Gentiles are brought together in Christ. The former alienation has ended because of him. The study of the differing contexts of Paul’s and his disciples’ use of reconciliation, as presented above, has implications for the Church today. The next and final part of this article tries to explore this from the perspective of the African Synod39 of October 2009. Part III. Active

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place, Walls remained optimistic. He wrote, “Never before has the Church looked so much like the great multitude whom no man can num- ber out of every nation and tribe and people and tongue. Never before, therefore, has there been so much potentiality for mutual enrichment and self-criticism, as God causes yet more light and truth to break forth from his word.”23 Mercy Amba Oduyoye and Earth’s Concentric Circle of Neighbors, An African Women’s Perspective The African religious writer Mercy Amba Oduyoye (1934-) articulated a carefully constructed doctrine of

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African Institute, 2005). For graphic descriptions of the suffering endured by people, see A. A. Gill, “Welcome to Hell,” The Sunday Times Magazine ( July 11, 2004) 38–47; also A. A. Gill, Previous Convictions: Assignments from Here and There (London: An Abyss of Human Misery 9 As a result of the violence, which according to UN estimates has led to the displacement of more than 2 million people and the deaths of at least 200,000 more, a major humanitarian crisis has been precipitated. In the camps which litter the region, populated for the most part by women and

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the 21st century. New York: Basic Books, 1999. Gates, Henry Louis. The Signifying Monkey: A Theory of African-American Literary Criticism. New York: Oxford University Press, 1988. Gilligan, Carol. In a Different Voice: Psychological Theory and Women’s Development Cambridge: Harvard University Press, 1982. Goldberg, David Theo and Ato Quayson, ed. Relocating Postcolonialism. Oxford: Blackwell, 2002. Goody, Jack. The Power of Written Tradition. Washington, D. C.: Smithsonian Institution Press, 2000. Gress, James R with the assistance of David E. Purpel, ed

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in Latin America; 65 per cent in Asia; and 72 per cent in sub-Saharan Africa. It is believed that if South Africa is excluded, the share of informal employment in non-agricultural employment would rise to 78 percent in sub-Saharan Africa. 151 In all developing regions, self-employment comprises a greater share of informal employment (outside of agriculture) than wage employment. 152 The informal economy accounts also for 60% of the urban employment in Africa, 40- 60% in Asia and 40% in Latin American and in the Caribbean. Its share of new jobs in African

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Elsbernd, A Theology of Peacemaking: A Vision, a Road, a Task (New York: University Press of America, 1989), 41. 67 Ibid. 68 Ibid. 69 Ibid. 70 Godfrey Onah, “The Meaning of Peace in African Traditional Religion and Culture;” available from: http://www.afrikaworld.net/afrel/goddionah.htm (accessed on 27/01/2011). 71 Ibid. 72 Karl Nipkow, “Education for Peace as a Dimension of Inter-religious Education: Preconditions and Outlines,” in International Handbook of Inter-religious Education, eds. Kath Engebretson, et al., International Handbooks of Religion and