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HDI QQ0-400 : HDI Qualified Customer Support Specialist Exam

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Exam Number : QQ0-400
Exam Name : HDI Qualified Customer Support Specialist
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QQ0-400 test Format | QQ0-400 Course Contents | QQ0-400 Course Outline | QQ0-400 test Syllabus | QQ0-400 test Objectives


This certification verifies that customer service professionals are knowledgeable in the skills and techniques required to provide exceptional customer service and support in both support center and call center environments. It ensures they understand how to assess customer needs while exceeding their expectations.

Frontline customer service representatives interact with your customers every day. Do they have the skills to create first-rate customer experiences=> This skills-building and certification course introduces the skills and techniques required to provide outstanding customer service and support.

HDI Customer Service Representative (HDI-CSR) training focuses on call handling best practices, communication and listening techniques, documentation, problem-solving, and troubleshooting skills, conflict negotiation, and responses to difficult customer behaviors.

- How to assess customer business needs and exceed customer expectations - Critical thinking skills to resolve incidents quickly and consistently - Active listening skills and effective communication strategies - How to identify and defuse challenging customer behavior - An awareness of the core processes and best practices used in service and support
Unit 1: Your Role in Service and Support
The Service & Support Center
The Role of CSR
The Value of a CSR
Understanding the Business
Unit 2: Communication Essentials
Communication Essentials
Active Listening
Voice Components
Effective Word Choices
Written Communication
Effective Cross-Cultural Communication
Unit 3: Troubleshooting & Incident Management
Troubleshooting and Problem-solving
The Incident Management Process
Unit 4: Customer Management Skills
Challenging Customer Behaviors
Emotional Intelligence
Expressing Empathy
Managing Customer Behaviors
Stress Management

The certification test is included with training purchased directly from HDI. The test must be completed within 6 weeks of purchase.The certification test is based on the Certification Standard and is delivered online through the HDI Learning Center.

Each test consists of 30 multiple choice questions and must be completed in 35 minutes. A minimum score of 80 percent is required to pass a certification exam, unless otherwise published. Individuals who achieve the passing score will receive a certificate from HDI acknowledging their accomplishment and a credentialing logo that may be added to signature blocks and business cards.

Our courses are developed from the certification standards and are designed to assist a student in preparing for an HDI certification exam. They reinforce the core concepts of the certification standards and provide skills-building opportunities for the attendees

Exam Weighting
The certification test is randomly generated from a pool of pre-authorized test questions. As a result, each certification test is different. The questions have been classified by the categories of the HDI Standard. The certification test is designed to test the candidates knowledge in each category. The number of questions presented from each category is based on the certification weighting. When the time available to study prior to taking a certification test is limited, consider the certification weighting and review the categories with the highest allocations.

The following table represents the weighting for each of the standards categories within the certification exam. This information is provided to help you focus as you prepare for the exam.

Category Weighting %
Leadership 10 %
Policy and Strategy 10 %
People Management 10 %
Resources 10 %
Process and Procedures 55 %
Performance Results 5 %



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Christianity in Africa: what is the Scorecard? | QQ0-400 practice questions and boot camp

Introduction

sarcastically, a few published indices of social health, for example, concerning battle, corruption and human development, look like reasonably vastly, inversely correlated with the extent of Christianisation of sub-Saharan Africa. youngsters, deeper exploration raises questions on even if correlation is always synonymous with causation. Many influences are at play in creating standard social situations in Africa, including colonial legacy, the methods wherein Christianity turned into delivered through Western missionaries, way of life, depth of heart transformation in opposition t God and others, and the influence of distinctive types of Christianity on practical facets of construction.

Arguably, global measures of social affect also disguise a greater nuanced figuring out of the way during which Christianity has introduced hope and fantastic exchange to people, companies and communities in sub-Saharan Africa.

This essay seeks to discover, at a greater granular level, the have an effect on of Christianity on life in sub-Saharan Africa and to make an assessment of the ‘scorecard’ of achievement.

Christianisation and indicators of social circumstances and public existence

posted information from the Pew analysis middle indicates that in lots of international locations in sub-Saharan Africa, high proportions of the inhabitants determine as Christian.[1] initially glance, it could be expected that Christian values lived out in so many lives would result in high-quality measures of social health in those countries. however, in practice, this appears removed from the case - indeed there is some diploma of curiously inverse relationship. This essay, first off, briefly examines three indicators – relating to corruption, battle and human development - and their relationship with the extent of Christianisation of sub-Saharan African countries.

The Corruption notion Index 2018 ranks one hundred eighty nations via a considerable number of measures of corruption. Thirty-seven of 49 sub-Saharan African nations are ranked within the bottom a hundred. Twenty-two lie in the backside 50. Yet 22 of the 37 nations ranked within the backside one hundred document Christian adherence at over 50% of the population.[2],[3]

For steadiness, it must be mentioned that a small variety of countries in sub-Saharan Africa are experiencing a unique image. In specific, the Seychelles, Botswana, Cape Verde and Rwanda are all ranked among the many desirable 50 least corrupt countries, with Namibia in 52nd place. All of those countries report excessive Christian inhabitants percentages, in the 70s and upwards.[4],[5]

The world Peace Index 2019 ranks 163 international locations by using measures of ‘peacefulness’. in this case, 33 of forty nine sub-Saharan African international locations are ranked within the backside a hundred, and 18 in the bottom 50. Twenty of the 33 international locations ranked within the backside a hundred have populations suggested at over 50% Christian.[6],[7]

The Human construction Index (HDI), a “abstract measure of normal achievement in key dimensions of human building: an extended and healthy lifestyles, being knowledgeable and have a good general of dwelling” [8], ranks 189 international locations globally. This evaluation makes for further problematic reading, with 38 of forty eight sub-Saharan African nations ranked in the bottom 50. of these low-rating 38 international locations, 22 have populations mentioned at over 50% Christian.[9],[10]

at the same time as drawing consideration to a few huge poor statistics on circumstances in Africa, it need to be referred to that an awful lot writing also aspects to fantastic affects of Christianity on African existence. From the frequent construction of colleges and more desirable healthcare[11], to civic training within the slums of Nairobi[12], to literacy, teaching and discovering in Sierra Leone[13], to peacebuilding in Sudan[14], Uganda[15] and Burundi[16], to Archbishop Desmond Tutu and others’ world-well-liked struggle towards apartheid in South Africa[17], examples proliferate of inspirational efforts by means of particular person Christians and Christian establishments to produce lasting alternate in African lives.

What are they to make then of this combined and sometimes paradoxical relationship between the extent of Christianisation of international locations and measures of social well-being? Is it too simplistic to assume a simple, causal relationship between both? Is it greater seemingly that some diploma of apparently inverse correlation does exist, however that plausible explanations are most likely to be discovered via a multifactorial approach?

apparently, Abdulkareem Alhassan and Walter Ugwuoke effort a somewhat complex statistical analysis of the relationship between corruption and extent of ‘religiosity’ in sub-Saharan Africa. it's essential to observe that the examine involving religion in place of to Christianity peculiarly, but it is instructive in that it concluded that, “religion is a major determinant of the degree of corruption in Africa. additionally, Religiosity increases the degree of corruption when there are no mighty institutions in place”.[18] Alhassan and Ugwuoke imply that that acquisitive materialism has become a strong aspect in African society to which religious communities aren't immune.[19]

The next sections of this essay seek to discover a number of various factors which aside from, or intertwined with, Christianity, might also have an effect on the first-rate of public existence in Africa.

Christianity and development

In in the hunt for to consider the impact of Christianisation on social conditions in Africa, it's crucial to appreciate that Christianity isn't a homogenous conception when it comes to practice; there are a variety of streams (Pentecostal, Catholic, Anglican, Baptist, African Initiated churches, and so on.) with varying methods to community engagement and building. Pew research Centre stories that while all mainline categories of Christianity have grown enormously over exact many years in Africa, “even by way of African specifications, the Pentecostal boom stands out, and many of Africa’s most populous and politically giant countries replicate this fashion”.[20] Ogbu Kalu echoes these comments, noting that the Pentecostal stream has grown abruptly and invariably, attracting “attention and situation”.[21] Given this fantastic increase and the distinctives of the Pentecostal stream, it is instructive to pay some consideration to its viable affect on social conditions in sub-Saharan Africa.

Paul Gifford, in his evaluation of Pentecostalism in Africa, suggests sweepingly that, “All Africa’s Pentecostal church buildings originate from the same idea: a Christian is destined for victory in every aspect of life, which includes material prosperity”.[22] when it comes to development issues, Gifford argues that there are six identifiable approaches through which African Pentecostalism is considered as probably contributing to success and wealth: (1) Motivation to be successful; (2) Entrepreneurship; (3) practical knowledge for personal living and for company; (four) religion gospel, claiming what is already yours; (5) Anointing of the Pastor because the ‘Man of God’; and (6) Defeating the spirits blocking personal boost.[23] Gifford means that focusing on the primary three of those dimensions may additionally neatly lead to effective outcomes. extra broadly, Peter Berger, believes that the spread of Pentecostalism is similar to a brand new variety of ‘Protestant work ethic’ and therefore positive to building.[24] despite the fact, Gifford argues that the effect of pursuit of the closing dimensions (4-6) – which he regards as greater widely wide-spread - is counterproductive in that it may well lead to a spotlight on self rather than the wider group, lack of moral responsibility and sense of non-public agency, discounting of scientific rationality, an underestimation of the cost of difficult work and an overdependence on the ‘huge Man’.[25]

when it comes to social engagement and construction, Gifford argues that Catholicism is the “greatest single development company on the continent. No different single body can rival its involvement in health and training”.[26] Yet, he continues, “The greater Catholicism has opted for building, the extra it has ceased to cater for or attraction to Africans with an enchanted spiritual creativeness”.[27]

Afe Adogame in a sturdy critique and response to Gifford, writes:

"notwithstanding one were to take Gifford’s theory of construction and modernity with a pinch of salt, it is obvious that some African Pentecostal and charismatic church buildings have made and proceed to make big strides in this route – as sustainable health care providers and purveyors of training".[28]

Philip Jenkins argues that there can also be an artificial difference between the religious and the practical, every day lives and imperatives for Africans. He writes:

"Yet readings that appear intellectually reactionary don't prevent the identical believers from engaging in social activism…..Deliverance in the charismatic feel can conveniently be linked to political or social liberation and the two phrases are of path shut cognates".[29]

an extra critical situation is the concept and measurement of construction itself. Adogame writes, “religion and building are two enigmatic phenomena to operationalise”.[30] He means that while the Human building Index (HDI) and its associated reviews area emphasis on growth of americans’s selections, in follow they don't seem to accept as true with “non secular development as analogous to and primary for human building”.[31] To the extent hence that the role of faith (including Christianity) is arguably not explored and measured sufficiently within the HDI, they may additionally reach inaccurate conclusions about Christianity’s advantageous have an effect on on individual and social life. Adogame argues for a ‘development from below method’ which takes improved account of the affect of religion on development.[32]

The necessarily constrained scope of this essay prevents a fuller analysis of the have an effect on of different streams of Christianity on building. The aim of this dialogue, youngsters, is to exhibit that the varying emphases in diverse strands of Christianity can have crucial influences – tremendous and bad - on social and human development. There are additionally critical questions about how the thought of development itself is conceptualised and measured.

Legacy of colonial have an impact on on social situations in sub-Saharan Africa

a further, a whole lot written about, ingredient prone to have influenced current social circumstances and conduct in sub-Saharan Africa is the legacy left by way of colonial rule.[33] despite the fact tutorial and different literature elements to combined affects of colonial rule on the current state of affairs in sub-Saharan Africa, it needs to be observed that a good deal of it is poor.[34],[35].[36],[37],[38] This relates in particular to its often brutal and extractive nature, to the insensitive and self-serving imposition by colonial powers of country wide boundaries, with out regard to natural individuals groupings, and to the arrangements and constructions put in vicinity for the recreation of authoritarian vigour. These considerations are explored briefly below.

Turning initially to the once in a while harsh medication of Africans by means of colonial authorities, Paul Nugent writes in regards to the forced dispossession of Africans to make manner for white settlers in Rhodesia and Kenya. He additionally aspects to the characterisation by way of Portuguese colonial authorities of their African syllabus as, “beasts of burden, to be yoked to metropolitan growth…..coming near denying the common humanity of Africans”.[39]

Crawford young highlights the imposition of compelled labour via colonial authorities.[40] Nugent writing in regards to the extractive nature of colonialism, notes that Belgium’s King Leopold II had no selected difficulty for the African americans, but most effective in his own pursuits.[41] certainly his brutal rule in the Congo is well critiqued by, among others, Robert Weisbord and Martin Ewans.[42],[43]  John Mbaku, reinforcing this line of argument, writes that “the institutions brought to the African colonies by way of the Europeans have been essentially buildings of exploitation, despotism and degradation”.[44]

a few authors argue that colonial powers imposed new state boundaries in a culturally and tribally insensitive means.[45],[46] Richard Grabowski claims that the “arbitrary nature wherein (country wide) boundaries had been built resulted in a circumstance through which native political, cultural and ethnic realities have been ignored”[47], undermining political construction.[48] He argues that this approach “creates many faultlines which divide society. This offers ample probability for the ruling elite to play one neighborhood in opposition t an additional as a method of retaining their dominant place”.[49]

Ilorah believes that in place of aiming to make fantastic investment in society and to promote inter-ethnic concord, the leaders of post-colonial African states have broadly endured to observe the extractive and divisive political approaches modelled with the aid of their former colonial rulers.[50] Echoing this theme, John Githongo argues that African colonial states were established on the manipulation by using colonial powers of tribal relationships, by way of dividing and ruling,[51] “managed with the aid of a hearty mix of corruption-fuelled patronage, authoritarianism, worry and violence”.[52]

Given the above evaluation of the structural have an effect on of the colonial legacy on African lifestyles, this looks to be a significant component in understanding one of the crucial existing poor symptoms of individual and societal existence in sub-Saharan Africa.

way of life and corruption

a further vital area to explore is whether or not, as mentioned through some authors, social practices and cultural norms in Africa, which traditionally emphasise family, clan and tribal loyalties, may additionally - unwittingly - play a role in facilitating corruption.[53],[54],[55] Ilorah, commenting on the feasible hyperlink between corruption and cultural and familial issues, writes:

"It isn't exotic for authorities to award govt contracts to unqualified bidders who are in cahoots with spouse and children and cronies……pals and relatives are prioritised within the granting of enterprise allows and export and import company licences…"[56]  

Mbaku argues that civil servants:

"can be obliged to share the proceeds of their public places of work with their kin. The African extended family areas huge power on the civil servant, forcing him to interact in corrupt and nepotic practices".[57]

In an try to facilitate a greater subtle analysis of cultural considerations and corruption, Jean-Pierre Olivier de Sardan presents a useful framework - summarised beneath - and in response to six ‘logics’ which he argues are deeply ingrained in African social existence and underpin individual and community behaviours.[58] Olivier de Sardin makes the factor very clearly that these behaviours are now not themselves about corruption, but that they could, “while exerting continual force on social actors, support to accord a cultural acceptability to corruption”.[59]

logic 1 – Negotiation – Embedded inside the bargaining practices which are found ubiquitously in customary transactions, as an instance, the huge rituals and fees concerned in inter-family marriage negotiations.

good judgment 2 – gift-giving – The apply of present giving to show appreciation is common in African society. in this case, people who have received counsel are under an obligation to demonstrate some type of tangible appreciation (as an example, to a civil servant who may have provided assist). Failure to achieve this is “no longer simplest an indication of avarice or of unhealthy manners, however additionally contains the possibility of attracting misfortune”.

good judgment three – harmony networks – These, that are notably essential in African society, and which can be present in a variety of social groupings - e.g. fellow church participants, college pals, and so on. - can also be incredibly supportive, but can even be so effective that if an individual fails to convey on expectations, he “suffers reproach, and becomes the item of appreciable and sustained force from all individuals of the community”.

common sense four – Predatory authority – issues the way during which holders of vigor and authority predict, as a positional appropriate, to be capable of profit some benefit from those over whom they grasp vigour.

Logics 5 – Redistributive accumulation – issues loved ones’ expectations that a loved one elevated to an influential place should still share that benefit along with his household. in this case, social power strongly drives an expectation of wealth accumulation so that this can be shared with family members.

common sense 6 – competition – relates to aggressive forces working in African society. despite very effective social and familial networks, there can also be severe contention among individuals and agencies. Olivier de Sardan argues that this can provide rise to jealousy, motivation to outdo opponents, and - together with the redistributive accumulation of logic 5 - cause a pressure for people to make the most of and act ostentatiously relating to, positions of power.

It may also be argued then that there are amazing cultural norms in play in Africa, which even as acting intrinsically neutral, can also engender a beneficial local weather for corruption to flourish. points of these cultural norms, as an instance, powerful family and social networks, mutual guide and challenge, may indeed have fantastic elements, resonating strongly with the African idea of ‘Ubuntu’ – residing in concord with one’s neighbours and community.[60] however, the strong expectations of reciprocity implicit in these cultural norms may, on the equal time, run counter to the instructing of selfless carrier, without expectation of return, so fundamental to Christianity. until Christian values and Christ-focused dwelling in Africa – or indeed anywhere else on the planet – run deep in the hearts of individuals and communities, and become greater effective than different, basic cultural norms, then Christianity will proceed to fall wanting its enormous expertise to radically change society for the improved. These considerations are in brief explored under.

Questions of the heart and imagination

In a thought-frightening argument, Katongole develops the conception that colonial powers in Africa, together with aspects of Christian considering and Western missionary effort,  share some accountability for seeding an ongoing narrative of battle and absence of hope by using Africans in the case of their popularity and future. Analysing particularly the tragic genocide in Rwanda wherein Christians themselves have been utterly complicit of their murderous movements toward different Christians and non-Christians, Katongole writes, “Rwandans grew to be individuals who were inclined to kill one one other because of a story they had been first informed via Europeans and later learnt to tell themselves”.[61] it's a narrative (creator’s word: a story of justification of racial inequality according to a particular realizing of the rejection by using Noah of his son, Ham, within the Biblical old testament)[62], “rooted within the imagination of Europe, told with the aid of European colonialists, retold and deepened over centuries by the church’s missionaries, and permitted by means of converts to the Christian faith.”[63] He asserts that:

"rather than questioning, resisting and interrupting the formation of id via racial, financial, and country wide classes, Christianity so commonly affirms, intensifies, and radiates these identities. When this happens, Christianity becomes little more than a skinny veneer over what they think about their herbal identification to be".[64]

A key query - in sub-Saharan Africa as in different places - relates hence to the depth of renewal of hearts, knowing and imagination, when a dedication is made to observe Jesus Christ. Self-identification as a Christian is merely a label except it leads to internal transformation. Kelvin Onongha argues that the coexistence of a dramatic boom in Christianity alongside the ‘melanoma’ of corruption in sub-Saharan Africa “implies…..that more desirable emphasis has to be placed by using the church on the difficulty of genuine conversion”.[65] here is echoed via Qeko Jere who, in exploring how the church may tackle its personal corruption and mannequin a modified way of life to others, emphasises the important role of kenōsis – the emptying by using Christians of egocentric interest - modelled on the Biblical account of Jesus’ personal moves[66]:

"Your angle should still be the same as that of Christ Jesus: Who, being in very nature God, didn't believe equality with God whatever to be grasped, however made himself nothing, taking the very nature of a servant, being made in human likeness".[67]

Conclusion

In exploring the phenomenon of wide Christianisation of sub-Saharan Africa coexisting with terrible indicators of social conditions, the simplistic conclusion to attract can be that in some sense Christianity has ‘failed’ during this case. As argued in this essay however, it seems lots greater probably that the relationship between Christianisation and social development is complex and is stronger explained the usage of a multifactorial approach. This essay has sought to establish a number of these factors, including the enduring, poor aspects of colonial legacy, the theological imperatives and methods adopted by means of distinctive ‘streams’ of Christianity, the interaction with deeply-held cultural values, and the extent of control mechanisms in location geared toward limiting corruption in public and corporate life.

it's simple to acknowledge, in providing a balanced scorecard, that there's a great deal evidence for the positiveimpact of the Christianisation of sub-Saharan Africa, examples of which has been touched on in this essay. This should still no longer be casually brushed aside.

If Christianity is to have its greatest advantageous future have an impact on on sub-Saharan Africa - amongst the other elements influencing social building - they come lower back inescapably to questions of coronary heart transformation among self-recognized followers of Jesus Christ, resulting in altered outward lives and a re-imagining of a hopeful future for this foremost enviornment of the realm. what's required is for deeply instilled and well cultivated Biblical values for living to turn into so potent that they supplant other, negative cultural attitudes and practices. This, of direction, is a challenge no longer handiest for sub-Saharan Africa, but for Christianity globally.

BIBLIOGRAPHY 

Adogame, Afe, ‘African Christianities and the politics of construction from below’, in HTS Teologiese reports/Theological reports, vol. 72, no. 4 (November 2016), http://dx.doi.org/10.4102/hts.v72i4.4065. Accessed twenty third October 2019.

Alhassan, Abdulkareem, and Walter Ugwuoke, ‘Religiosity, associations and Corruption in Africa’, in Journal of Economics and Sustainable development, vol. 9, no. 18 (2018), pp. one hundred forty five-151.

Anderson, Allan H., African Reformation: African Initiated Christianity within the twentieth Century (Trenton NJ and Asmara Eritrea: Africa World Press, Inc., 2001).

Barr, Abigail and Danila Serra, ‘Corruption and way of life: An Experimental analysis’, in Journal of Public Economics, vol. ninety four (July 2010), pp. 862-869, https://doi.org/10.1016/j.jpubeco.2010.07.006.  Accessed twenty third December 2019.

Berger, Peter L., ‘Max Weber is Alive and smartly, and living in Guatemala: The Protestant Ethic nowadays’, in The evaluate of faith and international Affairs’, vol. eight, no. four (December 2010), pp. three-9.

Bodewes, Christine M., ‘The Catholic Church and Civic schooling in the Slums of Nairobi’, in Mwenda Ntarangwi, ed., Jesus and Ubuntu: Exploring the Social impact of Christianity in Africa (Trenton, NJ: Africa World Press, 2011), pp. 147-174.

Ewans, Martin, ‘Belgium and the Colonial event’, in Journal of modern European studies, vol. eleven, no. 2 (November 2003), pp. 167-180.

Gifford, Paul, Christianity, building and Modernity in Africa (London: C. Hurst and Co. (Publishers) Ltd., 2015).

Githongo, John, ‘Inequality, Ethnicity and the battle against Corruption in Africa: A Kenyan point of view’, in financial Affairs, vol. 26, no. 4 (December 2006), pp. 19-23.

Grabowski, Richard, ‘Political building, Agriculture, and Ethnic Divisions: An African viewpoint’, in African construction review, vol. 18, no. 2 (September 2006), pp. 163-182.

Ilorah, Richard, ‘Ethnic Bias, Favouritism and construction in Africa’, in construction Southern Africa, vol. 26, no. 5 (December, 2009), pp. 657-707.

Institute for Economics and Peace, ‘global Peace Index 2019’ (June 2019), http://visionofhumanity.org/app/uploads/2019/10/PPR-2019-net.pdf. Accessed sixteenth December 2019.

Jenkins, Philip, the new Faces of Christianity: Believing the Bible within the world South (Oxford: Oxford institution Press, 2006).

Jere, Qeko, ‘Public function of the church in anti-corruption: An evaluation of the CCAP Livingstonia Synod in Malawi from a kenōsis standpoint’, in Verbum et Ecclesia, vol. 39, no.1 (July 2018), https://doi.org/10.4102/ve.v39i1.1776. Accessed twenty second October 2019.

Kalu, Ogbu U., African Pentecostalism: An Introduction (Oxford: Oxford school Press, 2008).

Katongole, Emmanuel, and Jonathan Wilson-Hartgrove, reflect to the Church: Resurrecting religion after Genocide in Rwanda (Grand Rapids, Michigan: Zondervan, 2009).

Katongole, Emmanuel, The Sacrifice of Africa: A Political Theology for Africa, in Michael L. Buddle and Stephen E. bird, eds., The Eerdmans Ekklesia collection (Grand Rapids, Michigan: William B. Eerdmans Publishing company, 2011).

Kruger, F.P., and H.J.C. Pieterse, ‘reasons why govt leaders, officials and church leaders ought to act in opposition t corruption’, in Ferdinand Kruger and Ben de Klerk, eds., Corruption in South Africa’s liberal democratic context: Equipping Christian leaders and communities for their position in countering corruption (Cape city: AOSIS, 2016), pp. sixty four-ninety five.

Kumuyi, William, F., ‘The Case for Servant management’, in New African, no. 467 (November 2007), pp. 18-19.

Kuyvenhoven, Johanna, ‘Literacy, instructing and studying in Sierra Leone’, in Mwenda Ntarangwi, ed., Jesus and Ubuntu: Exploring the Social influence of Christianity in Africa (Trenton, NJ: Africa World Press, 2011), pp. 191-215.

Kwiyani, Harvey C., sent Forth: African Missionary Work within the West (manhattan: Orbis Books, 2014).

Magesa, Laurenti, What isn't Sacred?: African Spirituality (new york: Orbis Books, 2013).

Manala, Matsobane J., ‘The influence of Christianity on sub-Saharan Africa’, in Studia Historiae Ecclesiasticae, vol. 39, no. 2 (February 2013), http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992013000200016. Accessed 23rd October 2019.

Mbaku, John M., ‘Bureaucratic Corruption in Africa: The Futility of Cleanups’, in CATO Journal, vol. 16, no. 1 (Spring/summer season 1996), pp. ninety nine-118.

Neate, John P.G., ‘Corruption in Africa - Cultural affect and Colonial Legacy’, (unpublished Postgraduate certificates essay, college of Edinburgh, April 2012). This paper attracts, in outline, on ideas formulated at first within the 2012 essay, now suitably up-to-date.

Nugent, Paul, Africa when you consider that Independence: A Comparative background (Basingstoke: Palgrave Macmillan, 2004).

Olivier de Sardin, J.P., ‘an ethical economic system of Corruption in Africa?’, in The Journal of contemporary African stories, vol. 37, no. 1 (1999), pp. 25-52.

Onongha, Kelvin, ‘Corruption, lifestyle, and Conversion: The position of the Church in Correcting a global situation’, in The Journal of applied Christian leadership, vol. eight, no. 2 (Autumn 2014), pp. 67-eighty two.

Pew analysis middle, ‘Spirit and vigour – a ten-country Survey of Pentecostalism’ (October 2006), www.pewforum.org/2006/10/05/overview-pentecostalism-in-africa. Accessed 16th December 2019.

Pew research core, ‘non secular Composition by means of country, 2010-2050’ (April 2015), https://www.pewforum.org/2015/04/02/religious-projection-desk/2020/p.c/all/. Accessed twenty third October 2019.

Robinson, Nathan, J., ‘a short Reminder of Why Colonialism turned into unhealthy’ (14th September 2017), current Affairs, https://www.currentaffairs.org/2017/09/a-brief-reminder-of-why-colonialism-turned into-dangerous. Accessed sixth January 2020.

Transparency foreign, ‘Corruption Perceptions Index 2018’, https://www.transparency.org/cpi2018. Accessed 23rdOctober 2019.

United nations development Programme, ‘2019 Human building Index ranking’, www.hdr.undp.org/en/content material/human-construction-index-hdi. Accessed 11th December 2019.

Weisbord, Robert G., ‘The King, the Cardinal and the Pope: Leopold II’s Genocide within the Congo and the Vatican’, in Journal of Genocide analysis, vol. 5, no. 1 (March 2003), pp. 35-forty five.

younger, Crawford, ‘The end of the publish-Colonial State in Africa? Reflections on altering African Political Dynamics’, in African Affairs, vol. 103, no. 410 (2004), pp. 23-49.

[1] Pew research center, ‘religious Composition by means of nation, 2010-2050’ (April 2015), https://www.pewforum.org/2015/04/02/spiritual-projection-desk/2020/%/all/. Accessed twenty third October 2019.

[2] Transparency foreign, ‘Corruption Perceptions Index 2018’, https://www.transparency.org/cpi2018. Accessed 23rd October 2019.

[3] Pew research core, ‘religious Composition by way of nation, 2010-2050’.

[4] Transparency international, ‘Corruption Perceptions Index 2018’.

[5] Pew analysis center, ‘religious Composition by way of country, 2010-2050’.

[6] Institute for Economics and Peace, ‘world Peace Index 2019’ (June 2019), http://visionofhumanity.org/app/uploads/2019/10/PPR-2019-internet.pdf. Accessed 16th December 2019.

[7] Pew research middle, ‘spiritual Composition via nation, 2010-2050’.

[8] United nations building Programme, ‘2019 Human development Index rating’, www.hdr.undp.org/en/content/human-construction-index-hdi. Accessed 11th December 2019.

[9] United nations construction Programme, ‘2019 Human development Index ranking’.

[10] Pew analysis core, ‘religious Composition by means of country, 2010-2050’.

[11] Matsobane J. Manala, ‘The impact of Christianity on sub-Saharan Africa’, in Studia Historiae Ecclesiasticae, vol. 39, no. 2 (February 2013), http://www.scielo.org.za/scielo.Hypertext Preprocessor?script=sci_arttext&pid=S1017-04992013000200016. Accessed twenty third October 2019.

[12] Christine M. Bodewes, ‘The Catholic Church and Civic schooling within the Slums of Nairobi’, in Mwenda Ntarangwi, ed., Jesus and Ubuntu: Exploring the Social impact of Christianity in Africa (Trenton, NJ: Africa World Press, 2011), pp. 147-174.

[13] Johanna Kuyvenhoven, ‘Literacy, educating and discovering in Sierra Leone’, in Mwenda Ntarangwi, ed., Jesus and Ubuntu: Exploring the Social affect of Christianity in Africa (Trenton, NJ: Africa World Press, 2011), pp. 191-215.

[14] Emmanuel Katongole, The Sacrifice of Africa: A Political Theology for Africa. The Eerdmans Ekklesia series (Grand Rapids, Michigan: William B. Eerdmans Publishing company, 2011), pp. a hundred thirty five-147.

[15] Katongole, The Sacrifice of Africa, pp. 148-165.

[16] Katongole, The Sacrifice of Africa, pp. 166-192.

[17] F.P. Kruger, and H.J.C. Pieterse, ‘explanation why executive leaders, officers and church leaders need to act against corruption’, in Ferdinand Kruger and Ben de Klerk, eds., Corruption in South Africa’s liberal democratic context: Equipping Christian leaders and communities for his or her role in countering corruption (Cape town: AOSIS, 2016), pp. 64-95: eighty two-ninety one.

[18] Abdulkareem Alhassan, and Walter Ugwuoke, ‘Religiosity, institutions and Corruption in Africa’, in Journal of Economics and Sustainable development, vol. 9, no. 18 (2018), pp. 145-151: 150.

[19] Alhassan and Ugwuoke, ‘Religiosity, associations and Corruption in Africa’, p. 146.

[20] Pew research middle, ‘Spirit and vigor – a ten-nation Survey of Pentecostalism’ (October 2006), www.pewforum.org/2006/10/05/overview-pentecostalism-in-africa. Accessed 16th December 2019.

[21] Ogbu U. Kalu, African Pentecostalism: An Introduction (Oxford: Oxford tuition Press, 2008), p.5.

[22] Paul Gifford, Christianity, development and Modernity in Africa (London: C. Hurst and Co. (Publishers) Ltd., 2015), p. 29.

[23] Gifford, Christianity, construction and Modernity in Africa, p. 48.

[24] Peter L. Berger, ‘Max Weber is Alive and neatly, and dwelling in Guatemala: The Protestant Ethic nowadays’, in The evaluate of faith and international Affairs’ no. eight, no. 4 (December 2010), pp. 3-9.

[25] Gifford, Christianity, building and Modernity in Africa, pp. fifty three-sixty eight.

[26] Gifford, Christianity, development and Modernity in Africa, p. 151.

[27] Gifford, Christianity, development and Modernity in Africa, pp. 151-152.

[28] Afe Adogame, ‘African Christianities and the politics of construction from below’, in HTS Teologiese reviews/Theological studies, vol. seventy two, no. 4 (November 2016), http://dx.doi.org/10.4102/hts.v72i4.4065. Accessed twenty third October 2019.

[29] Philip Jenkins, the brand new Faces of Christianity: Believing the Bible in the international South (Oxford: Oxford university Press, 2006), p. 13.

[30] Adogame, ‘African Christianities and the politics of building from below’.

[31] Adogame, ‘African Christianities and the politics of development from under’.

[32] Adogame, ‘African Christianities and the politics of building from under’.

[33] John P.G. Neate, ‘Corruption in Africa - Cultural impact and Colonial Legacy’, (unpublished Postgraduate certificate essay, institution of Edinburgh, April 2012). This component to the paper attracts, in outline, on concepts formulated initially within the 2012 essay, now suitably up to date.

[34] Katongole, The Sacrifice of Africa, pp. 1-25.

[35] Harvey C. Kwiyani, sent Forth: African Missionary Work within the West (new york: Orbis Books, 2014), pp. 62-63.

[36] Laurenti Magesa, What isn't Sacred?: African Spirituality (long island: Orbis Books, 2013), p. 158.

[37] Allan H. Anderson, African Reformation: African Initiated Christianity within the twentieth Century (Trenton NJ and Asmara Eritrea: Africa World Press, Inc., 2001), pp. 24-25.

[38] Nathan, J. Robinson, ‘a quick Reminder of Why Colonialism was dangerous’ (14th September 2017), present Affairs, https://www.currentaffairs.org/2017/09/a-brief-reminder-of-why-colonialism-become-bad. Accessed sixth January 2020.

[39] Paul Nugent, Africa given that Independence: A Comparative heritage (Basingstoke: Palgrave Macmillan, 2004), p. 11.

[40] Crawford younger, ‘The end of the put up-Colonial State in Africa? Reflections on changing African Political Dynamics’, in African Affairs, vol. 103, no. 410 (2004), pp. 23-forty nine: 26.

[41] Nugent, Africa due to the fact that Independence, p. eleven.

[42] Robert G. Weisbord, ‘The King, the Cardinal and the Pope: Leopold II’s Genocide within the Congo and the Vatican’, in Journal of Genocide analysis, vol. 5, no. 1 (March 2003), pp. 35-45.

[43] Ewans, Martin, ‘Belgium and the Colonial experience’, in Journal of contemporary European experiences, vol. 11, no. 2 (November 2003), pp. 167-a hundred and eighty.

[44] John M. Mbaku, ‘Bureaucratic Corruption in Africa: The Futility of Cleanups’, in CATO Journal, vol. sixteen, no. 1 (Spring/summer season 1996), pp. 99-118: 113.

[45] Richard Ilorah, ‘Ethnic Bias, Favouritism and development in Africa’ in building Southern Africa, vol. 26, no. 5 (December 2009), pp. 657-707.

[46] William, F. Kumuyi, ‘The Case for Servant management’, in New African, no. 467 (November 2007), pp. 18-19.

[47] Richard Grabowski, ‘Political construction, Agriculture, and Ethnic Divisions: An African perspective’, in African building evaluation, vol. 18, no. 2 (September 2006), pp. 163-182: 171.

[48] Grabowski, ‘Political construction, Agriculture and Ethnic Divisions’, p. 171.

[49] Grabowski, ‘Political development, Agriculture and Ethnic Divisions’, p. one hundred seventy five.

[50] Ilorah, ‘Ethnic Bias, Favouritism and construction in Africa’, p. 698.

[51] John Githongo, ‘Inequality, Ethnicity and the combat towards Corruption in Africa: A Kenyan standpoint’, in economic Affairs, vol. 26, no. 4, pp. 19-23.

[52] Githongo, ‘Inequality, Ethnicity and the battle in opposition t Corruption in Africa’, p. 20.

[53] Abigail Barr, and Danila Serra, ‘Corruption and tradition: An Experimental evaluation’, in Journal of Public Economics, vol. 94 (July 2010), pp. 862-869, https://doi.org/10.1016/j.jpubeco.2010.07.006. Accessed twenty third December 2019.

[54] Mbaku, ‘Bureaucratic Corruption in Africa: The Futility of Cleanups’, pp. 99-111.

[55] John P.G. Neate, ‘Corruption in Africa - Cultural have an impact on and Colonial Legacy’, (unpublished Postgraduate certificates essay, tuition of Edinburgh, April 2012). This element of the paper attracts, in define, on ideas formulated originally in the 2012 essay, now suitably up to date.

[56] Ilorah, ‘Ethnic Bias, Favouritism and building in Africa’, pp. 695-696.

[57] Mbaku, ‘Bureaucratic Corruption in Africa: The Futility of Cleanups’, p 104.

[58] Jean-Pierre Olivier de Sardin, ‘an ethical economic system of Corruption in Africa?’, in The Journal of up to date African reviews, vol. 37, no. 1 (1999), pp. 25-52: 36-44.

[59] Olivier de Sardin, ‘an ethical financial system of Corruption in Africa?’, p. 44.

[60] Magesa, What isn't Sacred?.

[61] Emmanuel Katongole, and Jonathan Wilson-Hartgrove, replicate to the Church: Resurrecting faith after Genocide in Rwanda. (Grand Rapids, Michigan: Zondervan, 2009), p. fifty two.

[62] Gen 9:18-29 (NIV).

[63] Katongole and Wilson-Hartgrove, replicate to the Church, pp. 52-fifty three.

[64] Katongole and Wilson-Hartgrove, replicate to the Church, p. fifty three.

[65] Kelvin Onongha, ‘Corruption, tradition, and Conversion: The function of the Church in Correcting a worldwide issue’, in The Journal of applied Christian leadership, vol. eight, no. 2 (Autumn 2014), pp. 67-82: seventy eight.

[66] Qeko Jere, ‘Public function of the church in anti-corruption: An assessment of the CCAP Livingstonia Synod in Malawi from a kenōsis standpoint’, in Verbum et Ecclesia, vol. 39, no.1 (July 2018), https://doi.org/10.4102/ve.v39i1.1776. Accessed 22nd October 2019.

[67] Phil 1:5-7 (NIV).


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