Religious Education in Malawi and Ghana contributes to the literature on opportunities and complexities of inclusive approaches to Religious Education (RE). It analyses how RE in Malawi and Ghana engages with religious pluralisation and provides a compelling case for the need to re-evaluate current approaches in the conceptualisation, curriculum design and delivery of RE in schools in Malawi and Ghana. The book explains how a pervasive tradition of selection involving exclusion and inclusion of religion in RE leads to misrepresentation, and in turn to misclusion of non-normative religions, where religion is included but marginalized and misrepresented. The book contributes to wider discourse of RE on opportunities as well as complexities of post-confessional approaches, including the need for RE to avoid perpetuating the continued legitimisation of selected religions, and in the process the delegitimization of the religious ‘other’ as a consequence of misrepresentation and misclusion. Inspired by Braten’s methodology for comparative studies in RE, the book draws on two qualitative studies from Malawi and Ghana to highlight the pervasive problems of religious misclusion in RE. This book will be of great interest for academics, scholars and post graduate students in the fields of RE, African education, educational policy, international education and comparative education..

If Malawi calls itself a God-fearing nation, then Mzuzu should be a God-fearing city. This survey of religious geography describes major aspects of the religious reality in Mzuzu. Quantitative methods were used in order to create a full picture of the distribution of religious centres as in 2013.

This is the first attempt to comprehend the whole of Malawi's church history in a single volume. The focus of this book is about documenting the religious experience which was at the centre of founding the new nation of Malawi as we have come to know it. The book strikes a balance in covering issues pertaining to both mission activities and African agency. In many instances interesting pieces of evidence have been marshalled to corroborate or emphasize some of the conclusions reached.

In Malawi, where Islam arrived before Christianity, a substantial minority of the population are Muslims and, in some areas, they form the majority. Many people in one major ethnic group, the Yao, have an especially close association with the religion. In cities and many areas of the country the distinctive presence of Islam can be seen in the form of mosques, ways of dressing, customs and festivals. Muslims have provided Malawi with a State President and Vice-President, Cabinet Ministers and Ambassadors, as well as leading figures in commerce, the professions and the security services. This book aims to contribute to knowledge and understanding in three main ways and falls into three 19 sections. First and foremost, it offers a concise introduction to the foundations on which the religion of Islam is based. It then goes on to describe the expansion and development of the Islamic Community and account for some of the sources of the rich diversity that is found among Muslims. Some of this diversity comes from the very different cultures in which Islam has found a place, and some of it comes also from different interpretations of the foundations of the religion itself. The book concludes with an outline of how Islam has come to Africa, and to Malawi in particular, and how it has found expression in the lives of Muslims there.

This book describes itself as: 'a cultural, psychological study of the way Christian Malawians account for their involvement in African traditional religion'. It is a qualitative study of how Christians manage to be at the same time involved in African traditional religions, of which the Christian church, on the whole, disapproves. It lends insight into the ways in which individuals enact two different religions in their daily lives, focusing particularly on religious practices. It further aims to adopt a position of religious pluralism, representing the voices and perspectives of the peoples studied.

Over a century much of Africa south of the Sahara embraced the Christian religion. Malawi, where 80% of the population identify as Christian is no exception, nor are the Ngonde at its northern border with Tanzania. While it is difficult to find someone who does not claim to be a Christian, African traditional religion is by no means dead and often practiced by many. While the two religions are not “mixed”, but they are both realities in many a Christians life, though realities of a different kind. The author explores the intricate and often varied relationship between the two and considers factors which increase or decrease dual religiosity.