There is no more urgent theological task than to provide an account of hope in Africa, given its endless cycles of violence, war, poverty, and displacement. So claims Emmanuel Katongole, an innovative theological voice from Africa. In the midst of suffering, Katongole says, hope takes the form of "arguing" and "wrestling" with God. Such lament is not merely a cry of pain—it is a way of mourning, protesting, and appealing to God. As he unpacks the rich theological and social dimensions of the practice of lament in Africa, Katongole tells the stories of courageous Christian activists working for change in East Africa and invites readers to enter into lament along with them.
In The Sacrifice of Africa Emmanuel Katongole confronts this painful legacy and shows how it continues to warp the imaginative landscape of African politics and society. He demonstrates the real potential of Christianity to interrupt and transform entrenched political imaginations and create a different story for Africa ù a story of self-sacrificing love that values human dignity and "dares to invent" a new and better future for all Africans. --
Who Are My People? explores the complex relationship between identity, violence, and Christianity in Africa. In Who Are My People?, Emmanuel Katongole examines what it means to be both an African and a Christian in a continent that is often riddled with violence. The driving assumption behind the investigation is that the recurring forms of violence in Africa reflect an ongoing crisis of belonging. Katongole traces the crisis through three key markers of identity: ethnicity, religion, and land. He highlights the unique modernity of the crisis of belonging and reveals that its manifestations of ethnic, religious, and ecological violence are not three separate forms of violence but rather modalities of the same crisis. This investigation shows that Christianity can generate and nurture alternative forms of community, nonviolent agency, and ecological possibilities. The book is divided into two parts. Part One deals with the philosophical and theological issues related to the question of African identity. Part Two includes three chapters, each of which engages a form of violence, locating it within the broader story of modern sub-Saharan Africa. Each chapter includes stories of Christian individuals and communities who not only resist violence but are determined to heal its wounds and the burden of history shaped by Africa’s unique modernity. In doing so, they invent new forms of identity, new communities, and a new relationship with the land. This engaging, interdisciplinary study, combining philosophical analysis and theological exploration, along with theoretical argument and practical resources, will interest scholars and students of theology, peace studies, and African studies.
Civil war, famine, genocide, AIDS--the peoples of Africa have endured horrific human tragedies. Those crises plus widespread economic, political, and social instability have combined to produce what some consider a dire and nearly hopeless situation. Even as this book was going to press, the leaders of the G-8 nations were meeting to talk about what could be done to "aid Africa" in these critical times. A careful look at history would indicate that the answer must come from within Africa and from the African people themselves, not from other nations or the economic programs and solutions they propose. The rapid rise of a Christian social ethics movement as an alternative perspective focused precisely on addressing Africa's challenges using the spiritual resources of its own people is providing a hopeful solution and a timely and powerful coping mechanism for African peoples. One of the leaders of this movement is Emmanuel Katongole, a Catholic priest from Uganda. In A Future for Africa, Katongole wrestles with concrete problems like the AIDS epidemic and widespread military conflicts, as well as fundamental, systemic ones, like poverty, corruption, and tribalism. He then offers faith-filled solutions based on the power and example of Christian community and Christian moral imagination. Katongole's radical message is that a political ethic based on Christian principles as taught in the Scriptures is the necessary foundation for healing, reconciliation, and rebuilding the continent.
Civil war, famine, genocide, AIDS--the peoples of Africa have endured horrific human tragedies. Those crises plus widespread economic, political, and social instability have combined to produce what some consider a dire and nearly hopeless situation. Even as this book was going to press, the leaders of the G-8 nations were meeting to talk about what could be done to ""aid Africa"" in these critical times. A careful look at history would indicate that the answer must come from within Africa and from the African people themselves, not from other nations or the economic programs and solutions they propose. The rapid rise of a Christian social ethics movement as an alternative perspective focused precisely on addressing Africa's challenges using the spiritual resources of its own people is providing a hopeful solution and a timely and powerful coping mechanism for African peoples. One of the leaders of this movement is Emmanuel Katongole, a Catholic priest from Uganda. In A Future for Africa, Katongole wrestles with concrete problems like the AIDS epidemic and widespread military conflicts, as well as fundamental, systemic ones, like poverty, corruption, and tribalism. He then offers faith-filled solutions based on the power and example of Christian community and Christian moral imagination. Katongole's radical message is that a political ethic based on Christian principles as taught in the Scriptures is the necessary foundation for healing, reconciliation, and rebuilding the continent. Emmanuel Katongole is associate professor of theology and peace studies at the University of Notre Dame, Indiana, and a Catholic priest of the Archdiocese of Kampala, Uganda. His other books include Mirror to the Church, The Sacrifice of Africa and Born From Lament.
We learn who we are as we walk together in the way of Jesus. So I want to invite you on a pilgrimage. Rwanda is often held up as a model of evangelization in Africa. Yet in 1994, beginning on the Thursday of Easter week, Christians killed other Christians, often in the same churches where they had worshiped together. The most Christianized country in Africa became the site of its worst genocide. With a mother who was a Hutu and a father who was a Tutsi, author Emmanuel Katongole is uniquely qualified to point out that the tragedy in Rwanda is also a mirror reflecting the deep brokenness of the church in the West. Rwanda brings us to a cry of lament on our knees where together we learn that we must interrupt these patterns of brokenness But Rwanda also brings us to a place of hope. Indeed, the only hope for our world after Rwanda’s genocide is a new kind of Christian identity for the global body of Christ—a people on pilgrimage together, a mixed group, bearing witness to a new identity made possible by the Gospel.
Conflict resolution and peacemaking are not enough. What makes real reconciliation possible? Emmanuel Katongole and Chris Rice work from their experiences in Uganda and Mississippi to recover distinctively Christian practices that will help the church be both a sign and an agent of God's reconciling love in the fragmented world of the twenty-first century.
Civil war, famine, genocide, AIDS--the peoples of Africa have endured horrific human tragedies. Those crises plus widespread economic, political, and social instability have combined to produce what some consider a dire and nearly hopeless situation. Even as this book was going to press, the leaders of the G-8 nations were meeting to talk about what could be done to "aid Africa" in these critical times. A careful look at history would indicate that the answer must come from within Africa and from the African people themselves, not from other nations or the economic programs and solutions they propose. The rapid rise of a Christian social ethics movement as an alternative perspective focused precisely on addressing Africa's challenges using the spiritual resources of its own people is providing a hopeful solution and a timely and powerful coping mechanism for African peoples. One of the leaders of this movement is Emmanuel Katongole, a Catholic priest from Uganda. In A Future for Africa, Katongole wrestles with concrete problems like the AIDS epidemic and widespread military conflicts, as well as fundamental, systemic ones, like poverty, corruption, and tribalism. He then offers faith-filled solutions based on the power and example of Christian community and Christian moral imagination. Katongole's radical message is that a political ethic based on Christian principles as taught in the Scriptures is the necessary foundation for healing, reconciliation, and rebuilding the continent.
In The Sacrifice of Africa Emmanuel Katongole confronts this painful legacy and shows how it continues to warp the imaginative landscape of African politics and society. He demonstrates the real potential of Christianity to interrupt and transform entrenched political imaginations and create a different story for Africa ù a story of self-sacrificing love that values human dignity and "dares to invent" a new and better future for all Africans. --
The discarded brick, a three season trilogy, in two volumes, is set in Africa, Europe and North America. It is about the travels and experiences of Emmanuel N. Mukanga who even in childhood, would be moved to a different location every three to five years. Born in the British Protectorate of Uganda, the changing political and economic fortunes of his post-independence homeland and region, led to thousands of his country people to flee and go look for greener pastures all over the world. This desire for a better and safer world, is a human desire and in Europe and North America, Emmanuel found people from other countries, in pursuit of happiness. Back home, not everyone was happy to co-exist with him. Fears and intrigue led to a family split, legal battles and irreconcilable differences. He and his siblings became a pariah to be avoided like the pest, The discarded Brick. Born in 1953, near the shores of Lake Victoria in Eastern Uganda, Emmanuel N. Mukanga was plucked from his parents at the age of three and taken to the Ugandan capital, Kampala. At age six, he was taken to a primary school, near Mbale in Eastern Uganda and at age nine transferred to Entebbe, former seat of the British Protectorate Government. At thirteen, he joined a prestigious boarding secondary school, after which he went to University to study the Arts. One of the reasons Idi Amin gave for expelling the 80,000 strong Indian Community from Uganda in 1972, was that, “they were milking the cow without feeding it,” which was not entirely true. He, who had no cow to milk, did not know that he too would have to leave his country of birth. He worked at Uganda Television, but in 1976, he fled Idi Amin’s Uganda, starting an odyssey that would take him to over 26 countries in Africa, Europe and North America. He interacted with many cultures, however, when it came to a denigration of his culture, at home, then a clash was inevitable. This awakened in him the question, “who are you, where do you come from and what do you stand for?” Cultural clashes, intrigue and legal battles follow. He has included an epilogue reflecting on his life and existence and tracing his origins among the Samia-Luhya, astride Kenya and Uganda. He started compiling this book in May 2009 and completed it in October 2020 during the great Covid 19 pandemic, and after George Floyd said twelve times, in less than 9 minutes, “Mama, I Can’t Breathe.”
There is no more urgent theological task than to provide an account of hope in Africa, given its endless cycles of violence, war, poverty, and displacement. So claims Emmanuel Katongole, an innovative theological voice from Africa. In the midst of suffering, Katongole says, hope takes the form of "arguing" and "wrestling" with God. Such lament is not merely a cry of pain—it is a way of mourning, protesting, and appealing to God. As he unpacks the rich theological and social dimensions of the practice of lament in Africa, Katongole tells the stories of courageous Christian activists working for change in East Africa and invites readers to enter into lament along with them.
Conflict resolution and peacemaking are not enough. What makes real reconciliation possible? Emmanuel Katongole and Chris Rice work from their experiences in Uganda and Mississippi to recover distinctively Christian practices that will help the church be both a sign and an agent of God's reconciling love in the fragmented world of the twenty-first century.
Who Are My People? explores the complex relationship between identity, violence, and Christianity in Africa. In Who Are My People?, Emmanuel Katongole examines what it means to be both an African and a Christian in a continent that is often riddled with violence. The driving assumption behind the investigation is that the recurring forms of violence in Africa reflect an ongoing crisis of belonging. Katongole traces the crisis through three key markers of identity: ethnicity, religion, and land. He highlights the unique modernity of the crisis of belonging and reveals that its manifestations of ethnic, religious, and ecological violence are not three separate forms of violence but rather modalities of the same crisis. This investigation shows that Christianity can generate and nurture alternative forms of community, nonviolent agency, and ecological possibilities. The book is divided into two parts. Part One deals with the philosophical and theological issues related to the question of African identity. Part Two includes three chapters, each of which engages a form of violence, locating it within the broader story of modern sub-Saharan Africa. Each chapter includes stories of Christian individuals and communities who not only resist violence but are determined to heal its wounds and the burden of history shaped by Africa’s unique modernity. In doing so, they invent new forms of identity, new communities, and a new relationship with the land. This engaging, interdisciplinary study, combining philosophical analysis and theological exploration, along with theoretical argument and practical resources, will interest scholars and students of theology, peace studies, and African studies.
Our world is broken and cries out for reconciliation. But mere conflict resolution and peacemaking are not enough. What makes real reconciliation possible? How is it that some people are able to forgive the most horrendous of evils? And what role does God play in these stories? Does reconciliation make any sense apart from the biblical story of redemption? Secular models of peacemaking are insufficient. And the church has not always fulfilled its call to be agents of reconciliation in the world. In Reconciling All Things Emmanuel Katongole and Chris Rice, codirectors of the Center for Reconciliation at Duke Divinity School, cast a comprehensive vision for reconciliation that is biblical, transformative, holistic and global. They draw on the resources of the Christian story, including their own individual experiences in Uganda and Mississippi, to bring solid, theological reflection to bear on the work of reconciling individuals, groups and societies. They recover distinctively Christian practices that will help the church be both a sign and an agent of God's reconciling love in the fragmented world of the twenty-first century. This powerful, concise book lays the philosophical foundations for the Resources for Reconciliation, a new series from InterVarsity Press and the Center for Reconciliation at Duke Divinity School which explores what it means to pursue hope in areas of brokenness in theory and practice.
The peculiar and moving story of a Congolese boy's coming-of-age amid the political strife of postcolonial Congo His nickname is Matapari, which means "trouble." He is an African child of the '90s--brilliant, mischievous, postcolonial, postmodern-caught in the crossfire of a chaotically liberated African country. Matapari grows up in a world of talking drums, the Internet, and satellite TV, a world of dictators who remake themselves as democrats overnight. His uncle is a stooge for the dictator; his father is a scholarly recluse obsessed with proving that blacks played key roles in Western history. Matapari is a young man in the middle--but the shrewdness and wit with which he tells his often riotously funny story set him apart from his relatives and countrymen. Emmanuel Dongala uses the ingenious viewpoint of a child to show up the telltale world of adults--and to show how one preserves one's independence in a corrupt and violent society.
Comme un exutoire, ce mémoire des aurores représente la renaissance de l’auteur. Ce dernier y illustre tous les obstacles majeurs qui ont jonché son existence jusqu’à présent, en démontrant les moyens employés pour les surmonter. À l’exemple d’un feu polysémique, l’ouvrage nous montre les moments d’épreuves qui ont façonné la personnalité d’Emmanuel Mabondo, l’aidant ainsi à sortir de sa zone de confort pour accomplir ses objectifs. Dans la quête d’une flamme rédemptrice, il effectue un parallèle entre son histoire et celle de son pays, plus précisément celle de son peuple. À PROPOS DE L'AUTEUR !--StartFragment--Participer au développement de son continent et de son pays, telle est l’ambition que porte Emmanuel Mabondo quand il prend la plume. Il croit fermement que l’échange des idées, suivi d’actions concrètes, est primordial pour l’émancipation des siens. C’est d’ailleurs dans cet ordre d'idées qu’il écrit TiYa, son premier ouvrage.!--EndFragment--
Joli coup pour Carmin. Le fleuron minier français signe un partenariat historique avec la Chine afin d’exploiter un exceptionnel gisement de cuivre au Congo. Annoncé en grande pompe par les gouvernements respectifs, soutenu par les banquiers d’affaires, le projet Kisanga doit être inauguré dans trois mois. Un délai bien trop court pour Olivier Martel, l’ingénieur dépêché sur place pour le piloter, mais en principe suffisant pour les barbouzes chargées de retrouver un dossier secret susceptible de faire capoter toute l’opération s’il tombait entre de mauvaises mains. Celles de Raphaël Da Costa par exemple, un journaliste qui s’est déjà frotté par le passé à Carmin et aux zones grises du pouvoir. Trois mois, le temps d’une course-poursuite haletante au coeur de la savane katangaise et sur les pistes brûlantes du Kivu, pour découvrir ce que dissimule le nom si prometteur de Kisanga. Du suspense, du rythme et un réalisme redoutable irriguent ce thriller implacable sur les nouveaux jeux d’influence en Afrique.
Life During Wartime, As Seen Through the Eyes of Two Congolese Teenagers Set amid the chaos of West Africa's civil wars, Emmanuel Dongala's striking novel tells the story of two teenagers growing up while rival ethnic groups fight for control of their country. At age sixteen, Johnny is a member of the Death Dealers, a rebel faction bent on seizing power. Even as he is drawn into the rebels' program of terror, Johnny Mad Dog, as he calls himself, retains his youthful exuberance--searching for girls, good times, and adventure. Sixteen-year-old Laokolé, for her part, dreams of finishing high school and becoming an engineer, but as rogue militias prepare to sack the city, she is forced to leave home with her mother and brother--and then finds herself alone and running from the likes of Johnny. Acclaimed in France, Johnny Mad Dog is a coming-of-age story like no other; Dongala's masterful use of dual narrators makes the novel an unusually vivid and affecting tale of the struggle to survive--and to retain one's humanity--in terrifying times.
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