Gandhi's concept of nonviolence has a humanistic approach. He tried to change the very character of every Indian in the society where he lived. He said that man is basically a violent being, but gradually he can become non-violent if he desires. He recognizes that man is a conditional being and as such subject to the determination of the physical world. The ultimate end in man's life for Gandhi is realizing the Absolute. Pertinent to note that, Gandhi had spent quite some time in his tutelage in Southern Africa where his experiences impelled him to adopt non-violence as the only paradigm to overcome oppression and domination in his country India. British oppression and inhumanity were so severe and intensive that Gandhi was cautious about the use of violence, alternatively, he adopted non-violence to be the only imperative paradigm to dislodge the domination and inhumane treatment of the British against the Indians in South Africa. In this respect, I recommend Gandhi's non-violence principles as a fundamental paradigm towards peace in Africa. Peace in Africa is imperative for human and societal development especially as one sees Africa grappling with instabilities, insurgencies, terrorism, xenophobia, political upheavals, nepotism and gender agitations. In this article, I recognize Gandhi’s postulations on non-violence as an initiative which if adopted and its dictates are adhered to, could enhance peace in Africa.
The aim of this work is opening up a new area of research on conflict prevention. A conflict is a form of disagreement that is capable of resulting in violence. There has been so much waste of lives, properties, and resources all over the world as a result of the uncontrollable conflict that has resulted in violence. It has become necessary to deal with the problem before it escalates into violence, hence the need to seek ways of preventing rather than ways of resolving conflict. The work adopted a qualitative research methodology with a literary approach using books, journal articles, and internet sources to gather data. Religions (Islam and Confucianism) have been at the forefront of preaching and teaching against conflict as ways of preventing same. More could be gained from exploring their approaches. This chapter recommends that scholars should explore this theme further and encourage religions not to relent in the fight.
The Nigerian commonwealth has been bastardized by our national political and economic managers. This has given rise to the current cry in search of unity, peace and patriotism of Nigerians. It can be said again that things have fallen apart and the centre seems not to hold any longer. The current wave of corruption, bloodshed, ethnic militia and communal and political subdivisions and carpet crossing at our political arena are clear signs of the deteriorating state of our Nigerian commonwealth. Good Nigerians desire to see Nigeria return back to her former glory of oneness, prosperity and pride. That is why this research explored the ethos of Confucius for the rebuilding of the Nigerian commonwealth. This work which is anchored on the sociological theory of “Structural Functionalism” propounded by Emile Durkheim (1850-1917) and adopted the qualitative or exploratory research method in gathering information. It employed the content analysis approach in examining available printed materials on the subject matter. The findings from the research showed that Nigerians have deviated from the ethical values that had initially been the source of strength and toe the path of selfishness, ethnicity and division. This new path became a path to corruption and disintegration. The research recommends an inclusiveness of human responsibility for improving life; adoption of an ideal political system founded on “ideals of personal conduct” rather than on formerly enacted laws; and adoption of a viable religious ethos that will revitalize the ailing economic, social and political status of the Nigerian commonwealth.
Purpose: This paper contends that even though the doctrine of eschatology is one of the core teachings of the Christian doctrine, the reality is that it has not always received due attention in the postmodern church. The relegation of this important doctrine to the background of church activity has therefore meant that eschatology has almost been forgotten in church circles. This research sought to establish the interaction of the church with eschatological teachings, beliefs and practices as understood by the pastors, elders/deacons, leaders, and members of Christ Is The Answer Ministries (CITAM). Methodology: The study used mixed methods research design. The target population was the pastors, elders/deacons, leaders, and members of CITAM in two selected assemblies in Nairobi. The assemblies were: CITAM Parklands and CITAM Valley Road. Data was collected from a sample of 68 respondents using stratified sampling technique by use of a questionnaire. The data was then analysed by use of descriptive statistical analysis. Data collected from open-ended sections of the questionnaire were discussed and presented in narrative form. Findings: It was found that the church has done some work as regards to teaching and discussing eschatology. However, the paper also finds that what the church has done to popularize eschatology amongst its members is insufficient and inefficient. More needs to be done in popularizing eschatological themes in church circles. Recommendations: It was recommended that the church should be intentional and committed to doing more in promoting interactions with the doctrine of eschatology. It was also recommended that further studies on the methodologies and ways of systematically inducting eschatology into the everyday church activities and teachings be undertaken.
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