How do Ugandan secondary school teachers from diverse Christian traditions and tribes speak about their faith within the Luwero triangle?

Abstract

This thesis contends that there is a gap between the theological priorities of a school's teachers and theologies that inform White mission, postcolonialism, focused on binary distinctions and aspects of Uganda's ecclesial theology. This puzzle emerged from traumatic experiences that confronted my hitherto propositional faith. The research accessed Ugandan storytelling through a co constructed research methodology to address this vacancy. The ultimate objective was to unveil the teacher’s everyday theology through attentive listening. This empirical data modestly continues the postcolonial conversation with Ugandan voices at the fore. The research context is an educational community in rural Uganda, where I have had continual involvement since 2005. The school was resuming normal activities after a two-year hiatus due to the COVID-19 pandemic. My Whiteness and the activities I pursue as an NGO Director create a fluid outsider–insider dynamic. Reflexive attentiveness remained paramount. To inform my self-reflections, I analysed contextually relevant literature and maintained a research journal. This reflexive pursuit was critical because experientially, neither the themes of Whiteness nor colonialism would manifest overtly in the participants' accounts. That did not mean they would not be discovered hidden in their stories if I looked diligently. The teachers’ stories are captured using ten face-to-face interviews and a Talking Circle to cede narrative knowledge. The participants’ selection of ‘Key Informants’ to represent them was crucial in maintaining their voice. Data analysis identified eight interconnecting themes. These unveiled a peaceful and relational local theology. Together, they emphasise the collaborative nature of the “ordinary” miraculous whereby Christian communities participate in the saving actions of God. In addition to their transcribed stories, the teachers wanted a creative ‘takeaway’ from the research, which resulted in an unexpected aesthetic drift. We crafted a short poem to represent each motif using a hybrid Afriku-portraiture methodology. This achieved the aim of developing a theological cycle for ongoing community use. Such poetic knowledge challenged my experience of White missional theology and doctrines, where objectivity readily negates experience. Instead, the poems are a theological source open to creative imaginings. Whilst arguing that this research contributes relatable knowledge, participant numbers, context, and my subjective experience limit this claim. Further studies using a replicable approach would progress this research's findings.