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African Pentecostalism remains the fastest growing form of Christianity on the African continent. Scholarship on Zimbabwean Pentecostalism has noted how the emergence of New Pentecostal Movements (NPMs), specifically Prophetic Pentecostalism (PP), has increased this growth. Apart from other attracting factors, such as the Holy Spirit, claims of faith healing, deliverance and prophecy, among others, African Pentecostalism is known for its emphasis on faith as a major anchor of any Pentecostal Christian. Hebrews 11, with its emphasis on faith, is, therefore, a central scripture in this Christian tradition. However, the emergence of NPMs at the height of the Zimbabwean crisis from the year 2008 to the present, has challenged Zimbabwean Pentecostal Christians from their sole dependency on faith. The crisis called for much more than faith could stand on its own. Hence, NPMs responded to this need by infusing indigenous religious practices with biblical ones as a way of strengthening believers through the crisis. Prophetic Pentecostal Movements (PPMs) in Zimbabwe introduced touchable objects such as anointed towels, handkerchiefs, wrist bands, stickers, oils and even condoms. While this appears to be sophisticated syncretism, a critical analysis of the practices shows how steeped they are in the African indigenous religious worldview. This article, therefore, seeks to examine the religious encounters between indigenous African religious practices and Pentecostal practices as practiced in the NPMs in Zimbabwe. The focus of this paper is to establish the resilience of indigenous religious practices within a Christian tradition that claims to have totally broken from the past. It further argues that the fast growth of PPMs depends on the 'Christianization' of indigenous religious practices, which are presented to believers as 'purely biblical'. This is largely a desktop research project in which secondary sources were used as sources of data. [ABSTRACT FROM AUTHOR]

There is a widespread tendency in modern, secular society to view law and religion as unrelated except insofar as they may, from time to time, come into conflict. However, intimate relations between the two have been constituted and constantly changed throughout history. Law and religion are two great interconnecting values and belief structures with their own normative, authoritative sources and mechanisms, as well as their own legislation and amendment processes and steps. However, at the practical level, the relationship between the two has not often been smooth sailing. This paper seeks to untangle the confusion, conflicts and complications that have arisen, especially in the Zimbabwean context, when legal statutes have appeared to be in opposition with religious beliefs and practices. The major question arising from such a scenario is: How are communities of faith across the religious divide supposed to react when laws demand that they act in ways that conflict with either their sacred text whether written or oral? The focus of this paper, therefore, is to simultaneously examine the place of religion in the public sphere as well as explore the impact of enacted laws on religion in Zimbabwe. This paper made use of public discourse, as presented in a WhatsApp group chat of a Bible Challenge Group which took place on 21 February 2021. Secondary sources were utilised in informing this paper's conceptualisation of religion and the law. [ABSTRACT FROM AUTHOR]

Since the arrival of Christianity in Africa during the pre-colonial era, one of the main characteristics of its spread has been Christian Education (CE). The achievements made thus far by missionaries and African Christian communities were based on the Church-based Christian Education programs that were put into place by churches created by missionaries. Education, let alone Christian Education, has a key role to play in the transformation of every society. The problem is that the type of Christianity and Christian Education introduced sought to uproot Africans from their identity, culture, and language. Christian Education has a crucial role in changing the perspective of citizens to one that is Euro-centric and in promoting effective discipleship and strong doctrinal allegiance among members of mainline churches. Even though Christianity has undergone meaningful change over time, its many manifestations still survive in diverse 21st-century societies. Christianity, just like African Traditional Religion, has permeated every sphere and life of the Zimbabweans. The prospects of Christian Education to foster a positive society's transformation in Zimbabwe are great and accepted. Two types of Christianity were introduced to Africa: Afro-centric Christianity and Euro-centric Christianity. [ABSTRACT FROM AUTHOR]

This paper focuses on the conversion narrative of a man in the Johane Masowe weChishanu Church, an apostolic church in Zimbabwe. Taking up recent discussions within anthropology on Pentecostal and charismatic churches, the author shows how apostolics talk about conversion as a distinct break with 'African custom'. It is argued that anthropologists of religion need to take such narratives of discontinuity seriously because they allow us to understand better the dynamics of religious change. [ABSTRACT FROM AUTHOR]

Background: Timely initiation of breastfeeding or breastfeeding within 60 min of birth has been shown to be associated with significantly lower risk of infant mortality. The World Health Organization recommends starting breastfeeding within the first hour of birth, yet many women in sub-Saharan Africa do not observe this recommendation. To date, there is limited evidence of timely initiation of breastfeeding for Zimbabwe. Therefore, we undertook this study with the aim of calculating the trend in timely initiation of breastfeeding and to explore the correlates. Methods: We used five rounds of Zimbabwe Demographic and Health Survey data conducted between 1999 and 2015. Participants were 15,923 mothers currently breastfeeding or who had a childbirth within five years preceding the surveys. Outcome variable was self-reported timing of timely breastfeeding for singleton births which was categorized as early (< 60 min), late (≥ 60 min to < 2 4 h) and very late (≥ 24 h). Results: Prevalence of timely initiation of breastfeeding was 60.3% (95% Confidence Interval [CI] 57.44, 63.02) in 1999, 66.9% (95% CI 64.32, 69.4) in 2006, 65.8% (95% CI 63.7, 67.8) in 2011 and 58.3% (95% CI 56.3, 60.4) in 2015. It increased by 27 and 22% in 2006 and 2011 compared with that of the 1999 level respectively. We found no socio-economic and gender-based differentials in the prevalence of timely initiation of breastfeeding. Compared with women aged 15–19 years old, women 25–29 and 30–34 years old had higher odds of practicing timely initiation of breastfeeding. The odds of practicing timely initiation of breastfeeding among Muslim women (adjusted odds ratio [aOR] 1.2, 95% CI 1.07, 1.36) was 20% higher when compared with Christian mothers. Women who wanted to have their last child later (aOR 0.89, 95% CI 0.81, 0.97) had 11% lower odd of practicing timely initiation of breastfeeding when compared with women who wanted children then. Conclusions: The prevalence of timely initiation of breastfeeding in Zimbabwe was 58.3% in 2015, well over the 50% target recommended by WHO for all countries to attain by 2025. [ABSTRACT FROM AUTHOR]

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Focuses on the perceptions of the cultural heritage and colonialism in Zimbabwe. Implication of the introduction of Christianity for the cultural values of the people; Development of archaeological sites as cultural education resources; Overview of the problems of cultural revival and preservation.