The University of Chicago Divinity School

¹ Randwedzi Nengwekhulu, “The Dialectical Relationship Between Culture and Religion In The Struggle For Resistance And Liberation,” in Culture, Religion, and Liberation, edited by Simon S. Maimela (Pretoria, South Africa: Penrose Book Printers, 1994), 19.

² Amilcar Cabral, “National Liberation and Culture,” in Return to the Source: Selected Speeches of Amilcar Cabral (New York: Monthly Review Press, 1973), 41.

³ Ibid., 41-42.

⁴ Ibid., 43-44 and 50.

⁵ Ibid., 55.

⁶ Barry Hallen, The Good, The Bad and The Beautiful: Discourse About Values In Yoruba Culture (Bloomington: Indiana University Press, 2000).

⁷ Ibid., 114-115.

⁸Ibid., 115.

⁹ Ibid., 117

¹⁰ Ibid., 118-119.

¹¹ Ibid., 120-121.

¹² Kwame Gyekye, African Cultural Values: An Introduction (Accra, Ghana: Sankofa Publishing Company, 1998), xiii.

¹³ Ibid., 4-5.

¹⁴ Mercy Amba Oduyoye, “Spirituality of Resistance and Reconstruction,” in Women Resisting Violence, edited by Mary John Mananzan, Mercy Amba Oduyoye, Elsa Tamez, J. Shannon, Mary C. Grey, and Letty M. Russell (Maryknoll, N.Y.: Orbis Books, 1996), 163.

¹⁵ Ibid., 167.

¹⁶ Kwame Gyekye agrees with Oduyoye when he states: “In talking about cultural values, I do not imply by any means that there are no cultural disvalues or negative features of the African [traditional] cultures. There are, of course; and they are legion.” Op.cit., 171 and 174. Likewise, Kalilombe challenges traditional spirituality be stating that the seeds of negative spirituality pre-existed foreign contact, particularly the failure to allow for some forms of “individualistic ambition, aggressiveness, and self-interested acquisitiveness.” Op.cit., 129.

¹⁷ From J.N.K. Mugambi's lecture given at the Pan African Consultation on Religion and Poverty in Nairobi, Kenya, July 20, 2002. Notes in author's possession.