The intention of this article is to demonstrate that theological ethics as a discipline can be expressed through some Setswana proverbs and idioms, which is another way of decolonising theology in Africa. Decolonising theology through African proverbs in expressing ethics is another way of decolonising theology since the philosophical elucidations and the meaning embedded in proverbs does not easily change over time. Proverbs are important in the substantiation of philosophical claims, and therefore are a powerful tool for education and moral formation in all sectors of society. The method used in this research is a literature study, as the main tool to gather the information of these proverbs and how they are educatively used in ethical and moral decision-making. The objective of this article is not just to define the proverbs but to point out that African folklore is rich with moral and ethical instructions. Methodologically, various proverbs are quoted to indicate that individuals are responsible for self-development when it comes to ethical and moral formation. The same sentiment prevails that an individual is a member of the community, and that as an individual he or she achieves higher goals of life not in isolation but through the contribution of the community. Application of these Setswana proverbs is didactive when considering an individual's development and achievement, the importance of community involvement, and the complementarity where an individual cannot live in isolation. The conclusion is made that there is still some hope that although ethics and morality are dwindling in African cultural fabrics, African preachers should embark on popularisation of proverbs, promote school curricula that include proverbs, and articulate theological ethics through proverbs. CONTRIBUTION: This is an interdisciplinary study engaging disciplines such as linguistics, history, ethics, theology, anthropology, sociology, and communications. This study shows the richness of Setswana proverbs in articulating theological ethics. It shows that proverbs in African languages can be used to unwrap theology from western clutches and make it relevant to the African context. It makes a remarkable contribution towards a theological decolonial project

A theological response to the crisis of cult-related activities in Warri is imminent, considering the increasing number of young people joining the group on a daily basis. Proverbs 1:8-19 presents important aphorisms from a wise father to his son, emphasising the importance of avoiding evil company and rejecting the enticement of those who engage in evil behaviour. A literary analysis of the study text reveals three structures: the call to listen (vv. 8-9), peer pressure (vv. 10-16), and consequences for evil-doers and partakers of evil (vv. 17-19). The findings of this study reveal that this thematic analysis forms the basis for young people to join cults and even dropping out of school to practise cultism. The father in the pericope spoke wisely, urging his son not to follow the wrong path and join a bad gang, but to follow the right path that would lead to a happy life, both now and in the future. This study adopted literary criticism. As a recommendation, it is important to conduct mass sensitisation in schools and churches, where young people can be informed about the long and short-term consequences of joining cult groups. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: Notwithstanding the father's counsel, it depends on the son to be wise or foolish. Parents in Warri would be considered wise if they are able to warn their children against cultism and not use their cultists' children to harass others. Old Testament and Practical Theology were implicated in the study

The paper examines an important Tswana proverb, "Kgosi ke kgosi ka batho".1 It discusses how the proverb facilitates and strengthens human relations in all aspects of life: the political, social, religious and economic spheres. The overarching objective is to examine the functional role of proverbs in conflict resolutions, democratic principles and good governance based on delegation and consultation at all levels in an African community. The paper argues that proverbs are succinct summations of how success, in any given role of responsibility, in this case, the role of kingship, is not dependent solely on an individual's intellect or their prowess. Rather, success in such positions of responsibility results from one's willingness to tap into the available 'democratic ' or communal wisdom and communal support. In discussing the proverb, Kgosi ke kgosi ka batho, the paper is not making any claim that this proverb is an actual representation of the conduct of kings in Botswana. Rather, the meaning behind the proverb is explored in terms of its potential in providing guidance and influencing the conduct of those in the position of kingship. The paper mainly depends on the review and analysis of existing literature in the field, which shows that the African worldview put strong emphasis on relationships in building the community. The paper concludes that the key purpose of proverbs is to promote a peaceful atmosphere through developing strong relationships in a society.

The aim of this article is to point out that Black Consciousness and Black Theology are conceptually and philosophically comrades in arms, fighting side-by-side for the liberation of the oppressed masses, especially the black people emerging from apartheid South Africa. Through the literature review, the two philosophical disciplines are historically sketched, defined, and compared. The Setswana idiom, Di ya thoteng di bapile (comradeship), like many African proverbs and idioms, is philosophically employed as a way of decolonising theology. The idiom is used to demonstrate the symbiotic relationship between Black Consciousness and Black Theology in fighting against structural injustices in societies. Historical evolvement of the two disciplines is narratively presented to demonstrate how the two philosophies can continue to fight together towards the liberation of the marginalised masses in post-apartheid South Africa. The article concludes by sketching some strategic initiatives that can be undertaken to create the space for these two disciplines to symbiotically lead to the liberation of people living under the new form of political, cultural and socio-economic marginalisations. The strategic initiatives include the enhancement of self-reliance, prophetic role, and dialogical processes that lead to emancipation of those who sense self-pity, dependency syndrome, and loss of sense of quality life. These initiatives can be achieved through symbiotic cooperation of Black Consciousness and Black Theology, eventually leading to human liberation from any form of oppression. CONTRIBUTION: There is a symbiotic cooperation of Black Consciousness and Black Theology, eventually leading to human liberation from any form of oppression

Human immunodeficiency viruses (HIV) and acquired immunodeficiency syndrome (AIDS), COVID-19 and Ebola have exposed the magnitude of care-related tasks on women. Most often, because of the gendered nature of domestic and reproductive roles, women are expected to assume unpaid care-related, nurturing and domestic work. Despite the valuable duties, women are economically poor and othered. These unpaid care duties are exacerbated by pandemics and ratified even further by religion. For instance, in Nomiya Church (NC), the first African independent church in Kenya, women's experience narratives and biblical texts such as the story of the Proverbs 31 virtuous woman are used to glorify unpaid charitable work for women. Women's virtuous personality, hard work and character are upheld in Christian spaces, thus obstructing sound work theologies. This article employed African Women's theological lens in view of pointing out repressing and transformative tenets in charitable theologies of work for social and gender justice. While applying womanhood hermeneutics in the passage, the article points to valued behavioural postures of hard work in responding to God's stewardship mandate. An affirmation of fair reward and accumulation of property is embraced as a familial complementary role, especially in pandemic contexts. The article amplifies the accumulation of property as a human right and the mandate of stewardship for all earth communities. Hence, charity work is a stewardship framework that all earth communities must engage in for replenishment and sustenance for all. CONTRIBUTION: The article challenges literal biblical interpretations that glorify charity work. It advances a stewardship framework in understanding unpaid and charity work that all earth communities must engage in to replenish and sustain all creation. The framework affirms the dignity of all human persons through a transformational understanding of the theology of work as enabled by the African theological hermeneutics

BACKGROUND: African development evaluation stakeholders express discontent with Euro-American evaluation methodologies and advocate for formulating evaluation theories and approaches rooted in African wisdom and values OBJECTIVES: This article focuses on generating wisdom and philosophical insights from Swahili proverbs, constructing a robust philosophy of evaluation and using emerging theoretical and methodological insights to guide development evaluations METHOD: Forty-five Swahili proverbs were analysed to uncover their philosophical insights and implications for development evaluation practices RESULTS: Based on established philosophical insights, the evaluand is a single but multifaceted phenomenon; knowledge about the evaluand is possible through close and trusted relationships with people who have experienced it; adequate learning about and production of the credible history of the evaluand is possible in well-established humane relations; and the credible information and evidence on aspects of the evaluand are generated in well-managed processes of inquiry and assessment. These philosophical beliefs form the core of the Swahili evaluation approach, providing valuable guidance for development evaluators in selecting and engaging legitimate stakeholders, managing evaluation processes effectively, utilising diverse forms of knowledge and assessment criteria, and facilitating co-generation, co-learning, and co-validation of findings and reporting on project or programme successes, failures, and lessons CONCLUSION: The philosophy of evaluation underpinning the Swahili evaluation approach provides adequate guidance on the what, why and how of conducting development evaluations CONTRIBUTION: This research contributes to the proverb-based approach to developing African-rooted evaluation theories and approaches by offering lessons on generating and applying philosophical insights to inform and improve development evaluation practices

BACKGROUND: African people demand the reformation of current development evaluation practices because they are less democratic and marginalise their ways of knowing and valuing OBJECTIVES: This article examined wisdom in Swahili proverbs that could inspire and guide efforts to reform development evaluation practices to make them more democratic and transformative METHOD: A total of 45 Swahili proverbs were analysed to uncover their wisdom and guidance on framing meanings and purposes of evaluation and the rights and duties of participants in the evaluation process. The appropriateness and feasibility of the framed meanings, purposes, rights and duties were tested in a survey involving 61 Swahili-speaking evaluators RESULTS: Based on the uncovered wisdom, development evaluations are social activities initiated by and involving people to systematically inquire and assess aspects of ongoing or completed development projects and programmes to: (1) determine performances in keeping promises made, (2) determine preventive and corrective measures for possible and actual implementation challenges and (3) co-learn and co-produce histories of the completed development projects and programmes. Insights in these three development evaluation practices adequately guide respecting people's rights and freedoms to initiate and lead the evaluations of their development projects and programmes and integrate their ways of knowing and valuing CONCLUSION: Swahili wisdom provides solid theoretical bases and numerous methodological strategies for supporting people in initiating, conducting and using evaluations CONTRIBUTION: This research contributes to the proverb-based approach to developing African-rooted evaluation theories and methodologies by offering lessons on generating and applying proverbial wisdom to improve development evaluation practices

Abstract The use of proverbs and sayings, so characteristic of the language of the past, has not disappeared and continues to be a peculiar feature of the most colloquial registers, sometimes also reaching the standard level. Learning this linguistic and cultural background in the framework of a foreign language means facing the arduous task of assimilating and memorizing statements that often do not find correspondence in one’s own native language. Having said that, a source that can contribute to the transmission of these linguistic combinations is undoubtedly the bilingual dictionary, which brings together these expressions, thus reinforcing the communicative competence of the student. The objective of the present essay is then to analyze the lexicographic treatment reserved for paroemias in some bilingual Italian-Spanish dictionaries currently used. We will emphasize the translation of these expressions, since the lack of accurate equivalents can have a negative impact on the acquisition through the consultation of the dictionaries. sayings past registers level ones one s dictionary expressions student ItalianSpanish Italian Spanish used

Resumen El uso de proverbios y refranes, tan característico de la lengua del pasado, no ha desaparecido y sigue siendo un rasgo peculiar de los registros más coloquiales, alcanzando a veces también el nivel estándar. Aprender estas piezas lingüísticas en el marco de una lengua extranjera significa enfrentarse a la ardua tarea de asimilar y memorizar enunciados que con frecuencia no encuentran ninguna correspondencia en la propia lengua nativa. Ahora bien, una fuente que puede contribuir a la transmisión de este bagaje lingüístico y cultural es sin duda el diccionario bilingüe, que reúne estas expresiones afianzando la competencia comunicativa del discente. El principal objetivo que nos hemos marcado consiste, pues, en analizar el tratamiento lexicográfico que se les reserva a las paremias en algunos diccionarios bilingües italiano-español usados actualmente. Haremos hincapié en el aspecto traductológico de estos enunciados, puesto que la falta de equivalentes acertados repercute sin duda negativamente en la adquisición por parte de quien consulta el diccionario. refranes pasado coloquiales estándar nativa bien bilingüe discente consiste pues italianoespañol italiano español actualmente

Expressions such as 'a piece of a man is better than no man', and monna ke kobo, re a apolelana [a man is a blanket, he is shared among us] (read: women) afford hearers a small glimpse about female perceptions on a male body and/or male sexuality. Several African proverbs shed light on the underlying assumption that a male body, despite the man's marital status, can be shared with many women. Also, a glimpse, at certain texts in the Hebrew Bible (cf. Es 2) appears to give readers an impression that a male body, including a married man's body, can be shared with other women. In a nutshell, patriarchal heteronormativity coupled with unhealthy notions of masculinity, seem to take it for granted that a male body is a collective space, not necessarily for female pleasure in marriage, it may be argued, but first and foremost, for the satisfaction of male desire, the entrenchment of the normativity of the male species as well as the endorsement of dangerous notions of masculinities. CONTRIBUTION: Can the pursuit for equality, human and/or woman dignity and reciprocity succeed amid the preceding dynamics of the intersection among power, male sexuality and unhealthy notions of masculinities as revealed in the affirmation and celebration of the notion of the 'male body as communal space' especially in the context of heterosexual unions? The preceding was the main question that this essay sought to answer

From the 1960s, African theologians sought to decolonise biblical scholarship, calling for a hermeneutical approach that pays attention to the African sociocultural context - inculturation. One of the undergirding principles of inculturation is that there are African sociocultural questions that the Bible can address through the appropriate interpretative methodology. Thus, this culminated in the application of inculturation on different levels. Similarly, an analysis of Akan aphorisms - the anthology of valuable data on Akan anthropology and communitarian egalitarianism - and the Johannine theology of unity reveals that there are sociocultural maladies that require inculturation. Consequently, the study employed Ukpong's inculturation hermeneutics to read the Johannine unity ideation because it facilitates the cross-pollination of ideas - the Johannine unity ideation to critique the Akan culture and the conceptualisation of unity in Akan proverbial lore to enrich the understanding of the Johannine theology of unity. The findings indicated that Akan unity ideation receives its impetus from personal and communal benefits, making sustainability impossible without them. Additionally, it contravenes the tenets of Akan communalism and anthropology. Furthermore, it revealed that Christian unity is grounded on replicating the divine community; therefore, it can fill the lacunae in the Akan concept. Finally, it established that the culture enriches the text. CONTRIBUTION: Given that this article is an interactive engagement between the Johannine and Akan concepts of unity, it contributes to the ongoing discussions on contextual theology - the inculturation of the New Testament in the African context. Furthermore, it contributes to the discussions on Akan communalism.

The decolonisation of theology has been a subject in academia for almost 60 years. In this article, although referring to African proverbs as a way of decolonising theology all the proverbs are in the Setswana language, which the author is knowledgeable of and is conversant with; however, most of these proverbs cut across tribal, ethnic, and geographical boundaries. The objectives are, among others, to demonstrate the richness of African philosophy and wisdom expressed through proverbs, idioms, and folklore. These proverbs are sapient and capable of articulating theology, therefore making theology contextual and relevant for Africans. Definitions of proverbs start the discussions. A literature review and common knowledge are used to validate the facts stated. Three areas are chosen where and how the proverbs can be used to formulate and validate theological truth. Firstly, the area of ethics where proverbs are used in ethical instructions regarding morality and values, community and cooperation, leadership, family life, as well as respect and integrity. The second area is theologising through proverbs by which dogmatisation can be achieved highlighting the view of theology, a database in theologising, an authority base, and hermeneutical principle. Thirdly, proverbs can be used to strengthen communion ecclesiology. The conclusion is drawn that theology can unshackle itself from the clutches of colonialism, if African philosophy and wisdom expressed through proverbs can be engaged in hermeneutical processes and the contextualisation of theology in the African context. CONTRIBUTION: The article engages the Setswana language, African philosophy, and theology to strengthen the theme of decolonising theology. It is both interdisciplinary and intradisciplinary as it engages anthropology, linguistics, human philosophy, theological ethics, dogmatics, and ecclesiology

Music is an indispensable tool of cultural transmission. Considering the vast nature of oral traditions, of which indigenous music is encapsulated, many studies on Nigerian indigenous music have concentrated on Juju, Ijala, Dadakuada, Esa, and Apala. However, much research still needs to be done on Gospel Apala, a variant of Traditional Apala which was popularised by Haruna Ishola and Ayinla Omowura, noted for its highly proverbial folklore, blended with percussive instruments of which dundun drum and. sekere play leading roles to give aesthetic appeal. In this research, therefore, I investigate and document Gospel Apala as it translates from traditional Apala into praise and worship of God, in order to identify and describe its unique style and communicative functions, especially in these changing times of modernisation and globalisation. Drawing on systemic functional linguistics and sociology of literature, in this article I provide an analysis and interpretation of six Apala Gospel songs from three Apala Gospel artistes:. Sade Osoba, Yomi Olabisi, and Boiz Olorun. I portray the relevance of Apala music both in Christian worship and events and gathering. Themes in Apala Gospel include praises, thanksgiving and adoration to God, salvation/acknowledging Jesus, God's greatness and miracles, forgiveness, unity, holiness, heaven, love among brethren, commitment, and dedication to God's work. My findings reveal, among others, that Gospel Apala music encapsulates indigenous knowledge contained in oral literature. I identify stylistic devices such as repetition, rhetorical question, personification, loan words, code-mixing/code-switching, and proverbs which garnish the metamorphosed music and conclude that Apala has metamorphosed from traditional Apala into Gospel Christian worship.

Postcolonial feminism conceptualises the female body as volatile to theorise the inherent vibrant activities of (re)identification of the self from the social masculine inscriptions. In addition to that, the female body is also understood as a subject of conquest in a political struggle to emancipate the self from the instigators of its suppression. Given this, the female body is highly political and attempts to emancipate itself from oppressive patriarchal hegemony. In spite of these efforts by feminist scholars to proclaim the inevitable transfiguration of the female body, and to elucidate a transformation towards autonomy of self, discourse in emerging oral tradition and emerging genres of oral literature in contemporary African societies derail the quest for recreation of an 'envisioned woman'. In this study I analyse 'Dhako en' (a woman is) proverbs among the Luo community of Kenya, and investigate their dominant role in the objectification of the female body in contemporary society. These proverbs were collected from Facebook, and then analysed through a deconstructionist approach and postcolonial feminist theory of sexualised objectification. At the superficial level, 'Dhako en' proverbs are supposed to entertain by creating comic relief. I argue that the signified is a woman relegated to a mere object of misappropriation, and that the signifiers embody sexual connotations in the pretext of artful use of words verbally. I conclude that these proverbs become existential threats to the 'transfiguration' process of the female body and continue to 'other' the image of the woman, complicating the overall feminist struggle.

BACKGROUND: A conversation about sexuality is most likely to encourage healthy and positive sexual practices while reducing risky sexual behaviour among adolescents. Traditionally, sexuality is discussed in hushed tones in proverbs and is reserved for adults. On the other hand, adolescents must be well informed about their sexuality to assist them to make informed decisions about their sexual behaviour. OBJECTIVES: The study determined parents' views regarding challenges of sexual health communication among secondary school learners in the Limpopo province. METHOD: A qualitative, exploratory-descriptive and contextual approach was employed for the study. Fifty-six parents were purposively selected, resulting in five focus group discussions that had 8-12 members. One central question was asked, and based on the participants' responses, probing questions followed. Data were analysed using thematic analysis. Trustworthiness and ethical considerations were ensured. RESULTS: Three themes, namely communication concerns, role shifting in imparting sexuality education and poor parent-child relationships, and eight subthemes emerged from the data. CONCLUSION: This study identified that communication concerns influence parent-child dialogue on sexuality education. Therefore, there is a need to address factors hindering communication such as cultural barriers, role shifting in imparting sexuality education and poor parent-child relationships. This study suggests that parents should be empowered in dealing with children's sexuality. CONTRIBUTION: Parents should be equipped with reproductive knowledge to enable them to talk freely about sexuality with their children. This should be complemented with broader programmes aimed at promoting sexual health education within the traditional family institution

Pr 30,3-5 s'inspire de Job 38-39, d'oü l'emploi du nom divin de Eloah en Pr 30,5. Pr 30,5 a été repris en Ps 18,31, mais avec substitution de YHWH ά Eloah dans le cadre de la reaffirmation messianique Yahviste de la redaction d'ensemble du Psautier. Dans cette perspective Ps 18,32 identifie Eloah ά YHWH. Dans le parallele de 2 S 22 au Ps 18, le nom de Eloah n'a pas été repris, l'accent étant mis sur la relation entre David et le Psautier. En Dt 32, en accord avec la redaction d'ensemble du Psautier qui réaffirme conjointement le Messie davidique et la Torah de Moïse aussi bien dans l'introduction générale (Ps 1 Torah et Ps 2 Messie) que dans le premier livre Ps 3-41 (Ps 18 Messie et Ps 19 Torah) et le cinquième livre Ps 107-150 (Ps 119 Torah et 120-132 Messie) en inclusion, Dt 32,2-4 en reference ά YHWH ROCHER, ce qui renvoie au Temple et ά son culte y compris la pratique du Psautier, s'appuie sur Ps 18,31-32. Le vocabulaire de ce passage du Ps 18, apparatt encore dans les versets suivants, dont Eloah en Dt 32,15.17, seules occurrences du Deutéronome.

Proverbs 30:3-5 depends on Job 38-39, hence, the use of the divine name Eloah in Prov 30:5. We note the same in Ps 18:31 but with the substitution of the name of YHWH for Eloah, as part of the messianic Yahwist reaffirmation of the writing of the whole Psalter. In this perspective, Ps 18:32 identifies Eloah with YHWH. In the parallel of 2 Sam 22 to Ps 18, the name Eloah is not repeated, the emphasis being on the relationship between David and the Psalter. Deuteronomy 32 agrees with the overall redaction of the Psalter, which jointly reaffirms the Davidic Messiah and the Torah of Moses, in the general introduction (Ps 1, the Torah and Ps 2, the Messiah), in the first Book, Pss 3-41 (Ps 18, the Messiah and Ps 19, the Torah) and the fifth Book, Pss 107-150 (Ps 119, the Torah and Pss 120-132, the Messiah). Thus as inclusion, Deut 32:2-4 is based on Ps 18:31-32 with the reference to YHWH the ROCK, an allusion to the Temple and its cult, including the performance of the Psalter. The vocabulary of this passage from Ps 18 appears again in the following verses of Deut 32, including the name Eloah in Dt 32:15, 17, its only occurrences in Deuteronomy.