Reuben Kigame is a household name around the world, but especially Africa. He is a scholar, Christian apologist, author, broadcaster, motivational speaker, youth mentor, music performer and producer.
Sifa Voices is a renowned Kenyan gospel music group that is among the most popular gospel bands in Africa. The band was founded by Reuben Kigame in 1996 and has produced over a dozen music albums.
Mision-To fill Africa and the Diaspora with skilled musicians and artists who use music and the arts to positively transform the lives of people in the society.Core Values-skill, excellence, aesthetics, honesty, humility, hard work, and Godliness
Several African governments are grappling with the need to increase local content in Africa's electronic media. The tendency is to focus on sourcing CONTENT from recent productions stretching as far back as the independence era. In this paper I propose the possibility of meeting this need by turning media attention to the neglected African past, not just the colonial era including the scramble and partition of Africa, but farther back to the rich early African Christian tradition of the first fifteen centuries of our common era.
St Augustine is viewed as an intellectual bridge between ancient Greek philosophy and the medieval world of ideas. His writings deeply shaped vast interests and expressions in academia in his day and after. While he made immeasurable contributions to metaphysics and theology, perhaps one of his most significant contributions is the area of epistemology which has shaped both religious and secular definitions of knowledge around the world. This paper examines St Augustine's epistemology with a special focus on its shaping of the theory of knowledge from the medieval era to date. We will show how his brand of epistemology helped to shift prevailing philosophical discourse on it towards supernaturalism.
With this poem as a blueprint for the prevalent idea that nobody has the complete understanding of reality, we raise three philosophical questions in this paper. First, how do we acquire knowledge? Our understanding of how we obtain knowledge is useful in judging whether Saxe was justified to conclude that when we have a partial knowledge of reality, we are all partly in the right and hence all in the wrong. Second, what kind of knowledge do blind people possess? In fact, is there any epistemic justification for the common assumption that someone who can see has a more superior knowledge of things in the universe than someone with visual disability, or can a man see how this world goes without eyes as Shakespeare intimates in his play titled King Lear? Third, we ask what Plato's doctrine of the Forms can lend to the question of how our different approaches to knowledge can be dispensed theoretically as an epistemological foundation for a universal perspective on knowledge for all, whether sighted or blind.
The Jewish Encyclopedia tells us that the name Libya was often used by the ancients, sometimes to designate the whole of northern Africa with the exception of Egypt, and sometimes to denote a single province west of Egypt. There are many volumes published on the history of ancient Egypt and inclusive studies of North Africa, but discussions on Libya tend to concentrate on recent occurrences. Again, a lot has been written on Roman North Africa, Pharaonic Egypt and the Arab conquest of the region, but little attention is given to the religious history of the Maghreb before 600 A.D. The biggest loser historically in this whole discussion remains Libya.
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