In that history there is a very detailed study of the rise, use and occurrence of the term ntumbuluko in the Bible. These tables and meanings provide basic theological possible meanings of the term ntumbuluko in the Bible.
Overview and summary
These aspects or issues are: (a) classification of Tsonga, (b) Tsonga languages and cultures, (c) Tsonga spelling, and (d) different Tsonga understanding of the concept ntumbuluko. It is from that matrix that the research was conducted and therefore for the understanding of the meaning of its use in this study.
The background and motivation for the topic
Existential motivation: A personal story
- My infancy and family struggle with ntumbuluko and the issues of the Christian faith
- Deep disillusionment with Christian faith and dependence in ntumbuluko
- A new beginning: My conversion
- The paradigm shift: My liberation in Christ from the powers operative in ntumbuluko
This is the name of one of the deceased from the father's or mother's family. In most cases, it is the supposed spirit of the dead who demands retribution.
Missiological motivation
- A prophet in his home town and in his own family: The liberation of my parents, family and church
- New experience leading towards a new theological paradigm for the understanding of ntumbuluko and the Christian gospel
It is also necessary to explain what is meant by the term "gospel" in this study. The terms 'Christian faith' or 'Christian faith gospel' and '(the) gospel' are used interchangeably in this study.
Problem formulation and analysis
The research problem
This is the basic understanding from which we will see the interaction between the gospel and ntumbuluko in the context of the gospel and culture. The problem of the gospel and ntumbuluko has never, to my knowledge, been explored deeply in any academic study at this level from an evangelical missiological and theological point of view among the Tsonga in Mozambique17, especially not in my own denomination, the Igreja Uniao Baptista de Mozambique.
Research sub-problems
We need to know the kind of relationship between ntumbuluko and the gospel if we are both truly Christians and also truly Tsongas. As a Tsonga evangelical, I am dissatisfied with the current understanding of the relationship between ntumbuluko and the gospel.
The assumptions of the research
This question will ultimately bring us back to the main research problem, namely how people relate ntumbuluko to the gospel or their faith in Christ. Based on these analyses, my suggestion for a new paradigm in the relationship between ntumbuluko and the Christian faith will take shape.
The aims of the thesis
The chapter begins by locating the problem of ntumbuluko and the gospel in the wider gospel and culture debate. Chapter six aims to present a theological and missiological response to the problem of the relationship between ntumbuluko and the gospel.
Research design and research methodology (methods and models)
This methodology was used in accordance with the Guidelines and Principles of the Oral History Association. Perhaps one of the questions we need to ask is the relationship between my research and oral history methodology.
Historical background, geographical location and delimitation of the research area
- The origin of Tsonga people
- The three groups of the Tsonga people
- Geographical location and delimitation of the Tsonga area researched
- A history of Tsonga people contact with world religions and ideologies Islam was the first non-indigenous religion to reach the Tsonga in southern
The complete transcripts are presented in the appendix section of this thesis as evidence of the research carried out and its results. But for the current geographical distribution of Tsonga, Junod indicates that in the 19th century it was a result of Zulu (Nguni) invasion. The first direct encounter with Christianity was that between the ntumbuluko and Portuguese Catholicism in the form of the Tonga Mission of Baur 1994:79).
Ntumbuluko - the traditionalist perspective
- Profile of Mr. Chilombani Josayi Ndzukule and his description of ntumbuluko
- The profile of Mrs. Makhawukani Bosopa Mathepswa and her account of ntumbuluko
- The profile of Mrs. Kalamano Veyane Thombeni and her account of ntumbuluko
- The profile of Mr. Johane Juvanise Mazive and his account of ntumbuluko
Ntumbuluko is a law that we learn as we grow up in every household. Ndzukule said that ntumbuluko is the greatest of all things on earth for every individual. Women are seen as death chambers or murderers; strict adherence to ntumbuluko is the only way to live with a woman and survive.
Ntumbuluko - the academic perspective
The profile of Mr. Felix Khosa and his definition and description of ntumbuluko
Tatana Khosa is a Tsonga language lecturer at the Universidade Eduardo Mondlane (UEM) in Maputo, Mozambique. After asking him to explain his understanding of what the Tsonga think about fate or the place where the spirits of the dead go, I then asked him about the function of ntumbuluko in Tsonga daily life. The government is doing all it can to promote ntumbuluka in public and community life.
The profile of Mr. Roberto Mario Mundlovo and his definition and description of ntumbuluko
The concept of ntumbuluko includes the beginning or origin of the human race, meaning what the beginning or origin of man was. He concluded by saying that the case of Magude's marula tree indicates the presence of an invisible force that exists. But his story does not support his argument about the influence of the church in public life based on the church's artistic contribution in the anthem.
Ntumbuluko - the artist's perceptions
The perception of ntumbuluko in Movota's song "Tudo PMo Criador"
Don't laugh when things happen to others, it's natural (repeated x6) Don't run away, nature is like that, go and strive, life is like that. This is ntumbuluko (x8). In this song, by a young man, the word ntumbuluko is used to denote a tradition or a way of thinking that must be "killed" because it is destructive. It is part of the justification or supporting tools for the ills and evils of society.
Ntumbuluko - the Christian practitioner's perspective
Igreja Uniao Baptista de Mozambique
- The profile of Rev. Salvador Matsombe and his description of ntumbuluko
- The profile of Rev. Rafael Mangwele and his description of ntumbuluko
He was also involved in the translation project of the Tsonga Bible {Mahungu la Manene). He emphasizes light, grace and truth in his understanding of the gospel in relation to ntumbuluko. When it comes to the point of the relationship between ntumbuluko and the gospel, he gets very personal.
J The profile of Mr. Filimone Josayi Chitlango and his comments on ntumbuluko and the gospel relationship
Here, his complaints about the relationship between ntumbuluko and the gospel are similar to the complaints made by Rev. He then gave a wonderful testimony of how he himself came to know the power of God and how he trusted God and was eager to teach others. All three were not happy about the kind of interaction between ntumbuluko and the gospel as reflected in IUB today.
Igreja Metodista Unida em Mocambique
- The profile of Mrs. Nel Sinai Massango and her definition and description of ntumbuluko
Matsombe indicated that the influences of Muchapi and that of new religious movements within the Christian religion are contributing factors to the rapid deterioration of Christian life and practices at IUB. At the time of the interview (2001) he was working and living at the Cambine center but was expected to move anytime in 2002. When people and human life were created in the beginning [mat is ntumbuluko'].
Igreja Assembleias de Deus de Mozambique
- The profile of Mr. Solomoni Chitlango and his definition and description of ntumbuluko
- The profile of Mr. Daniel Machava and his perception of ntumbuluko
It will be interesting to hear what he says about the drought in the year (2002). Chitlango all observed the ntumbuluko law on menstrual impurity in the family and in the Church. One of the things about ntumbuluko that should not be overlooked is the prohibition of extramarital sex by a woman when someone in the family is sick (the husband or the children) and the need for a peaceful acceptance or tolerance of women towards the infidelity of men, and their duty to cover up their husbands' infidelity so that they are not exposed (and disciplined in the church?).
Ntumbuluko - the Bible translators' perspective
The profile of Rev. Mavulule and Priest Nhagumbe and their understanding of ntumbuluko
The use of information by each will follow the same style as in the case of Dule and Nhanombe, above. The two translators make an appeal saying: 'as we serve the people as translators, theologians and pastors, let us bear in mind the need to find appropriate ways to convey the word of God in a substantial and accessible way in the language of the people' (Mavulule 2003, interview). 34; translation is the shaper of theology." It is theology that dictates the choice of words and terms in the translation process.
The profile of Rev. Jonas Ngomane and his understanding of ntumbuluko
They are also critical of the South African Tsonga influence in Mahungu la Manena's version. When confronted with the very negative use of the term in the Bible, they feel ambiguous. 34;immorality" and other negative terms associated with the meaning of ntumbuluko in the Bible.
Analytical summary of the informants' definitions, views and descriptions of ntumbuluko
People feel helpless because it is a matter of the invisible force of ntumbuluko against which they have no answer. These questions boil down to the question of the relationship between ntumbuluko and the gospel, which must be addressed to the category of the Christian practitioner. One of the informants in the academic category complained about the dominance of ntumbuluko. in the public life of Mozambican society.
The importance and value of ntumbuluko in Tsonga consciousness
- The importance and value of ntumbuluko in the traditionalists' consciousness
- The importance and value of ntumbuluko in the academics' consciousness
- The importance and value of ntumbuluko in the artists' consciousness
- The importance and value of ntumbuluko in the Christian practitioners' consciousness
- The importance and value of ntumbuluko in the Bible translators' consciousness
- Some differences in the Christian practitioners' approach to ntumbuluko
We need to find out how deeply ntumbuluka permeated Tsonga's consciousness and assess the influence of ntumbuluka on Tsonga's perception of the Christian faith. Nhagumbe, on the other hand, sees ntumbuluka as an expression of the essence of nature. We will return to this when we discuss the influence of ntumbuluk in Tsongo's understanding of the Christian faith, but for now it will suffice to say that the meaning of ntumbuluk is for go.
Discerning the influence of ntumbuluko in the Tsonga apprehension of Christian faith
The influence of ntumbuluko upon Tsonga Christian understanding of sexual immorality
In the Bible, extramarital sex is called adultery, and in the Bible and Tsonga it is called ku oswa or ku bhaya (illegitimate or sinful sex). The diluted fact that any extramarital sexuality, whether male or female, is a sin against God and a complete betrayal of the marital relationship and trust with serious spiritual, emotional and social consequences. As a result, we find women resorting to extramarital sex as a form of revenge or because their husbands neglect their sexual needs for a long time and attend to the needs of other women instead.
Ntumbuluko in the perception of impurity, holiness and sanctity
I don't know if that's right, but I believe it's just as out of our culture as it is out of the Jewish culture in the Bible. With "constant pollution", she described the general bias against women in African cultures, which is also reflected in religious movements of both Christian and traditional or Islamic origin. The Church ordains women to follow the modern trend, but it has not done its work on the ground by changing the conditions and structures that have been in place since time immemorial and have been instrumental in the marginalization of women.
Conclusion
Cultures shape perceptions of reality into conceptualizations of what reality can or should be, what should be regarded as actual, probable, possible, and impossible. Worldview lies at the very heart of culture, touching, interacting with, and strongly influencing all other aspects of culture.
Introduction
Ontological and philosophical interpretative approach to the study of ntumbuluko
The combination of what he calls the vital force that directs Bantu behavior, the philosophy of forces and Bantu ethics are captured in the concept of ntumbuluko. The need to know one's own philosophy, customs or wisdom that guides life and defines one's personality or personality is a central element of ntumbuluko in the Tsonga worldview. Although we are not building a Bantu or Tsonga civilization, this statement helps us see how, in the case of ntumbuluk as a defined philosophy, a deep body of wisdom and, to use the latest term, a deep indigenous system of knowledge and established code of conduct among the Tsonga peoples, ntumbuluk can be the foundation upon which in which Tsonga Christianity can develop.
Phenomenological interpretative approach to the study of ntumbuluko According to Smart (1983), phenomenology has its origin in the 19 th century in the
Understanding ntumbuluko as construction of reality (Berger)
According to the author, the sociologist's understanding of "reality" and "knowledge" falls between those of One of the author's main arguments in this section is that Man (human being) is a social product (Berger 1966:79). Thus, the Tsonga people's encounter with the Christian faith is an interaction that must integrate different bodies of knowledge (:160), namely ntumbuluko and the gospel.
Approaching ntumbuluko as explaining, predicting and controlling reality (Horton)
If this is the picture we have of ntumbuluko, Horton (1993) can help us see if ntumbuluko is also a theoretical framework for explaining, predicting and controlling reality in the Tsonga context. We believe that, in the long run, the special contribution to the world by Africans will be in this field of human relations. And that, if this happens, theology will come back and resume the explanation, prediction and control of reality, which was abandoned as a survival tactic in the face of scientific threat in the field of knowledge theory.
