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Journal articles on the topic 'Missionary influence in Kenya'
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1
Bakari, Mohamed. "The Historical and Political Backdrop to Islamic Studies in Kenya." American Journal of Islamic Social Sciences 31, no. 3 (July 1, 2014): 70–92. http://dx.doi.org/10.35632/ajiss.v31i3.285.
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This paper argues that the lack of serious attempts to incorporate Islamic studies in Kenya’s academic culture can best be understood by looking at the colonial and postcolonial policies toward university education there. The early missionary influence that shaped the nature of the indigenous educational system had a farreaching impact upon creating a culture of resistance among Muslims toward western education. In the postcolonial period, the new governments tried to create a level playing field for all of their citizens, regardless of religious orientation. But the colonial imapct had already left its mark on Muslims in terms of their visibility at the university level. The Kenyan government did not interfere in what academic programs should be prioritized at this level. But because Christians outnumbered Muslims in academia, their influence created a dearth of indigenous university-generated information and knowledge on Muslim institutions and society. This gap was left to foreign researchers to fill. As a result, Kenya has no indigenous Islamic intellectual culture. If this status quo does not change, Kenyan Muslims will remain vulnerable to foreign Islamist influences.
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Bakari, Mohamed. "The Historical and Political Backdrop to Islamic Studies in Kenya." American Journal of Islam and Society 31, no. 3 (July 1, 2014): 70–92. http://dx.doi.org/10.35632/ajis.v31i3.285.
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This paper argues that the lack of serious attempts to incorporate Islamic studies in Kenya’s academic culture can best be understood by looking at the colonial and postcolonial policies toward university education there. The early missionary influence that shaped the nature of the indigenous educational system had a farreaching impact upon creating a culture of resistance among Muslims toward western education. In the postcolonial period, the new governments tried to create a level playing field for all of their citizens, regardless of religious orientation. But the colonial imapct had already left its mark on Muslims in terms of their visibility at the university level. The Kenyan government did not interfere in what academic programs should be prioritized at this level. But because Christians outnumbered Muslims in academia, their influence created a dearth of indigenous university-generated information and knowledge on Muslim institutions and society. This gap was left to foreign researchers to fill. As a result, Kenya has no indigenous Islamic intellectual culture. If this status quo does not change, Kenyan Muslims will remain vulnerable to foreign Islamist influences.
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Amatsimbi, Herberth Misigo, and D. Neville Masika. "Pioneer Friends Harambee Schools in Western Kenya." International Journal for Innovation Education and Research 1, no. 4 (December 31, 2013): 84–94. http://dx.doi.org/10.31686/ijier.vol1.iss4.128.
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Friends African Mission (FAM) set forth an education department to train corps of African teachers- evangelists. The pioneer teacher-evangelists formed the basis of a new Luhyia elite that helped transform Luhyia society. And as education became more relevant in the emerging colonial structure, African Christians began to demand for more schools, learning in English and higher education, at a pace that neither the government nor the missionaries could match. Consequently, African Christians began thinking of establishing government and missionary supported independent schools. The case of the proposed Mbale School and the successive establishment of Chavakali day secondary school illustrate this point. The influence of the Chavakali experiment on secondary education in Kenya was deep and lasting, because it revealed what local self-help could achieve.
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Kimani, Gitonga P., James E. Otiende, and Augustine M. Karugu. "The Ideology of the German Neukirchen Mission and Its Implication on Education in Tana River County, Kenya 1887-1986." International Journal of Learning and Development 10, no. 3 (September 18, 2020): 43. http://dx.doi.org/10.5296/ijld.v10i3.17715.
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This paper examines the ideology of the German Neukirchen Mission and its implication on education in Tana River County, Kenya 1887 to 1986. Western education and Christianity in Africa were introduced by Christian missionaries from Europe as early as the 16th century but took root in around the mid-nineteenth century. In Tana River, several missionary organizations ventured in the area notably the Methodist Missionary Society (MMS), the German Neukirchen Mission (GNM), the Holy Ghost Fathers (HGF) and the Swedish Mission. They all gave up in the area due to a multiplicity of hardships save for the GNM which hang on and continued with evangelization and education. Consequently, there is need to look at the ideology of the GNM that influenced its resolve to persist in an area shunned by its contemporaries. An understanding of GNM’s ideology would come in handy in helping to improve education standards in the area bearing in mind that the same problems that bedeviled the region have to a large extent remained to date The study had three objectives which were: to identify the educational institutions opened by the GNM in Tana River County 1887-1986; to establish the hardships experienced by the GNM in Tana River County in the period 1887-1986 and to examine the ideology which influenced GNM’s activities in Tana River County in the period 1887-1986. The time frame was 1887 to 1986. This period covers the time the GNM arrived in Tana River to the year the first secondary school was established at Ngao i.e 1986. Ngao served as GNM’s mission base or station since the arrival of the missionaries in the region. The study was historical in nature and utilized a historical research design. Sources of data were both primary and secondary sources. Primary sources were mainly drawn from the Kenya National Archives (KNA) and schools and churches in Tana River. Document analysis was also utilized as a data collection method. The research instruments were interview schedules and Focus Group Discussions (FGDs). Respondents to these research instruments were retired educationists, civil servants and politicians, church leaders and village elders selected through purposive and snowball sampling techniques; all totaling 33. Collected data was analyzed through qualitative and quantitative methods while documents were analyzed through external and internal criticism. The study found out that the GNM established 31 primary schools 28 of which are still operational. The GNM missionaries experienced several challenges among them deportation during the two World Wars, frequent Somali attacks, floods, poor transport network, malaria infections and inadequate finances. The ideology was examined under five perspectives namely The Great Commission, Faith Mission, Reformed Theology, Social Darwinism and Socio-Political and Economic view point. The study recommends improvement of road and school infrastructure, investing more on Technical and Vocational Education and Training (TVET) institutions, opening of a secondary school wing in every primary school, delocalization of teachers and establishment of an institution of higher learning in the area.
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Joshua, Stephen Muoki, Edward Mungai, and David Musumba. "The Swedish Free Mission (SFM) Work in Kenya Between 1960 and 1984." Studia Historiae Ecclesiasticae 43, no. 1 (July 13, 2017): 200–220. http://dx.doi.org/10.25159/2412-4265/828.
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This article is a descriptive account of early missionary work of the Swedish Free Mission (SFM) in Kenya during the last part of the colonial era after national independence in1964. It attempts to reconstruct a memory of surviving local clerics and missionaries on their collaborative work in birthing a local church, the Free Pentecostal Fellowship in Kenya (FPFK). It relies on 20 in-depth interviews conducted by the authors in 2014, as well as missionary records found in FPFK’s head office in Nairobi.
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Johnson, Thomas, and John W. Gerrard. "Africa Calling: A Medical Missionary in Kenya and Zambia." International Journal of African Historical Studies 35, no. 2/3 (2002): 617. http://dx.doi.org/10.2307/3097701.
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Ethe, Kamuyu-Wa-Kang. "African Response to Christianity: A Case Study of the Agikuyu of Central Kenya." Missiology: An International Review 16, no. 1 (January 1988): 23–44. http://dx.doi.org/10.1177/009182968801600102.
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This article explores the religious, cultural, and political dynamics of the Agikuyu response to Christianity from 1900–1950. The article is divided into five sections. In the first section the author briefly traces the theological ideas which prevailed in Europe in eighteenth and nineteenth centuries and how these ideas led to the rise of the Evangelical Missionary Movement. The second section deals with the initial contact made by Europeans and missionaries with the Agikuyu. The third section explores the nature of the Agikuyu religion and culture and the missionary response to that religion and culture. The fourth section discusses the Agikuyu response to missionary reaction to their beliefs and practices with particular reference to the Agikuyu initiation rite which was central to their belief system. The Agikuyu response led to the development of independent churches and schools. These churches and schools were later utilized to politicize the African masses on the evils of missionary Christianity and colonialism. In the fifth section the author briefly analyzes the three groups which emerged out of this Christian response. He concludes that the Karing'a group can be considered as a good case study of how churches in Africa can develop a new theology which encompasses African ontological understanding of God, man, and the universe.
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Okello, Belindah Aluoch, and Dorothy Nyakwaka. "Missionaries’ Rivalry in Kenya and the Establishment of St. Mary’s School Yala." African and Asian Studies 15, no. 4 (December 21, 2016): 372–92. http://dx.doi.org/10.1163/15692108-12341082.
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This article discusses the establishment of St. Mary School Yala, a school begun by the Mill Hill Missionaries as an incentive to attract potential African converts to Catholicism. The school was the outcome of fierce rivalry among missionary groups to spread their denominational faith. Provision of formal education became a popular method of enticing potential converts when colonialism took root as Africans then began flocking mission stations in search of this education to survive the colonial economy. Data for this study was collected from the Kenya National Archive, oral interviews, and from published works on missionary activity in their early years of settlement in Kenya. The study has applied Christian Apologetics theory in analysing the missionaries’ conflict which initiated the establishment of St. Mary’s School; and Dahrendorf’s Theory of Social Conflict in examining conflicts between missionaries, Africans and the colonial state which steered the later development of St. Mary’s School.
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Maxon, Robert M. "The Devonshire Declaration: The Myth of Missionary Intervention." History in Africa 18 (1991): 259–70. http://dx.doi.org/10.2307/3172065.
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It has long been accepted that the Devonshire Declaration of 1923 represented a clever compromise by which the British government was able to extricate itself from a longstanding controversy surrounding Indian claims for equality with European settlers in Kenya through a statement that African interests were to be paramount in that colony. There can be no denying that the doctrine of African paramountcy proved an effective solution to the Colonial Office dilemma caused by attempting to balance the conflicting claims of the Kenya Indians and settlers. Yet another widely-stated view, that the doctrine of African paramountcy and other specific details included in the declaration were provided to the Colonial Office by British missionary and church officials, specifically J. H. Oldham and Randall Davidson, the Archbishop of Canterbury is, quite simply, a myth. The Colonial Office had no need for Oldham and Davidson to devise a settlement for it; officials there had decided the main principles that they would use in making a policy statement long before Oldham entered the Indian question in May 1923. What the Colonial Office officials actually got from the missionary leader, in addition to useful phraseology, was the vital support they needed to sell the policy announced in the White Paper to influential public opinion in both Britain and India. This was a most significant achievement, and it is time to recognize Oldham's contribution for what it was rather than perpetuate an interpretation that has no basis in fact.
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Poizat, Bruno. "Missionary mathematics." Journal of Symbolic Logic 53, no. 1 (March 1988): 132–45. http://dx.doi.org/10.1017/s002248120002898x.
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Le plus souvent, la logique reste une discipline à la périphérie des mathématiques, qu’elle observe de l’extérieur, sans y pénétrer vraiment. C’est un discours sur les mathematiques qui ne dit rien au mathématicien; il n’y reconnait pas son activité favorite, ni ne croit qu’elle puisse avoir une influence sur sa pratique.L’illustration la plus extrême de cette tradition, ce sont les “reverse mathematics” de Harvey Friedman, qui connaissent le succès que l’on sait. Je veux parler ici d’une tendance toute opposée, secrétée par les développements contemporains de la théorie des modèles, qui promet des positions beaucoup plus directes.Elle se cristalise autour de l’étude des groupes stables; l’apparition de groupes n’a rien d’inattendu dans un contexte mathématiquement signifiant: un groupe, c’est ce qui garantit une structure non-triviale (ceci n’est pas un simple argument terroriste: il y a des théoremes pour le soutenir); quant à la stabilité, c’est une hypothèse de controle structurel, au large champ d’application, et qu’on pourra dépasser quand seront résolus les problèmes posés dans le cadre stable.
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Wamagatta, Evanson. "Changes of Government Policies Towards Mission Education in Colonial Kenya and Their Effects on the Missions: The Case of the Gospel Missionary Society." Journal of Religion in Africa 38, no. 1 (2008): 3–26. http://dx.doi.org/10.1163/157006608x262692.
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AbstractBefore the First World War, the provision and management of African education was almost entirely in the hands of the missionaries. After the war, the government enacted a series of laws that were designed to improve the quality of education. However, the new policies placed a heavy financial burden on the missions, which found it difficult to function without government grants. This paper analyzes the effects of government education policies on the fluctuating fortunes of the Gospel Missionary Society (GMS). It shows that, although the GMS was not opposed to the grants, its small size and faith basis made it impossible to meet the government's conditions for receiving the grants. The government's pressure and the mission's inability to implement the policies eventually forced the GMS to withdraw from the mission field altogether, and that is why there are today no schools or churches associated with it in Kenya. The paper is based on secondary sources and primary materials obtained from the Kenya National Archives (KNA) and the GMS's and other missionary societies' archives.
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Hearn, Julie. "THE 'INVISIBLE' NGO: US EVANGELICAL MISSIONS IN KENYA." Journal of Religion in Africa 32, no. 1 (2002): 32–60. http://dx.doi.org/10.1163/15700660260048465.
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AbstractThis article argues that the beginning of the new millennium marks not the end of the missionary era but its high point. Critical changes have taken place in international development policy, resulting in a smaller role for the state and a greater role for non-state agencies, including NGOs. In Kenya, American evangelical missions constitute one of the most important of these groups, but their significance is overlooked, hence they are described as 'invisible'. The article examines the role of missions as implementers of the New Policy Agenda in Kenya, focusing on five organisations and their involvement in such matters as health care, AIDS, family planning and food security. It enriches our understanding of the contemporary role of mission-related Christianity in Africa, and explores the relationship between American evangelical missions and the international aid regime.
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Kamau, Njoki. "From Kenya to North America: One Woman’s Journey." Issue: A Journal of Opinion 24, no. 2 (1996): 40–42. http://dx.doi.org/10.1017/s0047160700502376.
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It was during my early years in high school (in Kenya), that I was first exposed to the idea that far away in the Americas lived people who were black. I was greatly fascinated by this idea. Until then, history was just another mundane class that focused on Europeans colonizing Africa and large parts of the rest of the world. Because the syllabus did not include the stories of the real makers of African History—the Africans themselves—as a young African student I found the learning experience to be fairly alienating. Part of the materials covered in class included David Livingstone’s three missionary journeys. No effort was made to bring to the student’s awareness that the caravans of the so-called “slaves” that Livingstone stumbled on in the interior of Africa were Africans like ourselves.
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Robert, Dana L. "The Influence of American Missionary Women on the World Back Home1." Religion and American Culture: A Journal of Interpretation 12, no. 1 (2002): 59–89. http://dx.doi.org/10.1525/rac.2002.12.1.59.
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No churchgoer born before 1960 can forget the childhood thrill of hearing a missionary speak in church. The missionary arrived in native dress to thank the congregation for its support and, after the service, showed slides in the church hall. The audience sat transfixed, imagining what it might be like to eat termites in Africa, or beg on the streets in India, or study the Bible in a refugee camp. The usually mundane Sunday service became exotic and exciting, as the world beyond the United States suddenly seemed real. In an age before round-the-clock television news, and the immigration of Asians and Latin Americans even to small towns in the Midwest, the missionary on furlough was a major link between the world of North American Christians and the rest of the globe.
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Araújo, Melvina Afra Mendes de. "Joseph Wanjie, Kikuyu Catholic catechist." Vibrant: Virtual Brazilian Anthropology 9, no. 1 (June 2012): 112–30. http://dx.doi.org/10.1590/s1809-43412012000100004.
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This article discusses the problem of cultural mediation, focusing on the relations between a Kikuyu catechist and Consolata missionaries. It analyzes a biography of this catechist, which was written by a missionary. The information contained in the biography is compared with data from other sources that allow us to reconstruct the trajectory of an important agent in the relations between Catholic missionaries and natives in Kenya.
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Ortega, Ofelia Miriam. "THE INFLUENCE OF THE MISSIONARY HERITAGE ON CUBAN CULTURE." International Review of Mission 74, no. 295 (July 1985): 343–49. http://dx.doi.org/10.1111/j.1758-6631.1985.tb02590.x.
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Rosales, Daniel Montoya. "THE INFLUENCE OF THE MISSIONARY HERITAGE ON LITURGICAL FORMS." International Review of Mission 74, no. 295 (July 1985): 373–76. http://dx.doi.org/10.1111/j.1758-6631.1985.tb02595.x.
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Owino, Lisa. "Application of African Customary Law: Tracing its Degradation and Analysing the Challenges it Confronts." Strathmore Law Review 1, no. 1 (January 1, 2016): 143–64. http://dx.doi.org/10.52907/slr.v1i1.156.
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Historically, African customary law has occupied the lower rungs of the legal ladder, often being set aside for more formal laws. This is primarily due to the introduction of western and religious legal systems through the exploration of western nations into Africa, missionary activity and, subsequently, colonisation. However, African countries – including Kenya – are making an effort to give due recognition to customary law. This paper discusses the steady degradation of customary law from the colonial period to the promulgation of the Constitution of Kenya 2010 where there are attempts to resuscitate its application, it also discusses the challenges that the courts may face in this application of customary law today and possible solutions to these challenges.
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Lau, Bryony. "The Limits of the Civilizing Mission: A Comparative Analysis of British Protestant Missionary Campaigns to End Footbinding and Female Circumcision." Social Sciences and Missions 21, no. 2 (2008): 193–227. http://dx.doi.org/10.1163/187489408x342282.
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AbstractDrawing on international relations theory, this article examines why a British missionary campaign against footbinding in China at the turn of the 20 th century succeeded, while a similar campaign against female circumcision in Kenya in the 1920s failed. It argues that the diff erent outcomes can be explained by the incentives new elites had in swiftly changing political climates to adopt, adapt or reject foreign norms promoted by missionaries. Whereas Chinese reformers recast footbinding as a source of China's weakness, the emerging nationalist elite among the Kikuyu in Kenya argued for the continuation of female circumcision as part of anti-colonial resistance. Cette contribution interroge, à l'aide de la théorie de relations internationales, les raisons pour lesquelles une campagne dirigée par des missionnaires britanniques en Chine, à la veille du XXe siècle, contre les pieds bandés réussit, alors qu'une campagne similaire menée durant les années 1920 contre l'excision féminine au Kenya échoua. Ces résultats opposés s'expliquent par le choix que fi rent les nouvelles élites locales d'adopter, d'adapter ou de rejeter les normes étrangères introduites par les missionnaires. Alors que les réformateurs chinois réinterprétèrent les pieds bandés comme une source de l'impuissance de la Chine, la nouvelle élite nationaliste kikuyu au Kenya vit dans la pratique de l'excision féminine un moyen de résistance contre le colonialisme.
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Alden, Jonny. "The Effects of Disease on the London Missionary Society’s South Seas Missions between 1797 and 1860." Social Sciences and Missions 31, no. 1-2 (May 1, 2018): 99–129. http://dx.doi.org/10.1163/18748945-03003004.
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Abstract European missionary activity enabled not only the communication of the Christian message, but facilitated the dissemination of a mélange of diseases amongst epidemiologically disparate cultural groupings. This paper explores the influence of disease upon the London Missionary Society’s South Seas missions between 1797 and 1860. I argue that disease shaped missionary activity in three central ways: Firstly, through shaping missionaries’ primary experiences; secondly, through moulding the ways in which native peoples conceptualised and responded to the Christian message; and finally, through contributing profoundly towards missionary conceptions of European superiority and the Polynesian ‘other’.
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Amoko, Apollo O. "The Missionary Gene in the Kenyan Polity: Representations of Contemporary Kenya in the British Media." Callaloo 22, no. 1 (1999): 223–39. http://dx.doi.org/10.1353/cal.1999.0001.
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Hale, F. "The characterisation of Christian missionaries in the early novels of Ngug wa Thiong'o." Religion and Theology 3, no. 2 (1996): 152–69. http://dx.doi.org/10.1163/157430196x00167.
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AbstractAlthough the early works of the eminent Kenyan novelist and dramatist Ngug wa Thiong'o have received a great amount of international critical attention since the 1960s, little has been written about his portrayal of missionaries. The present article is intended as a step towards filling that lacuna in the literary and missionary history of East Africa. The evolution of Ngug's depiction of the proliferation of Christianity in Kenya is analysed against the evolving backdrop of his political radicalisation.
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Alex, Jolly. "The Politics of Missionary Discourses." SMART MOVES JOURNAL IJELLH 7, no. 11 (November 28, 2019): 9. http://dx.doi.org/10.24113/ijellh.v7i11.10126.
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Missionaries have characteristically been charged with, cultural annihilation and for conjuring up biased images of diverse and distant peoples and places. Employing the tools of rhetorical analysis, to bear upon such “non-literary texts”, it can be contended that the relation between mission and imperialism is one of ambivalence, which refuses to be restricted in the binary framework but is in reality an amalgamation of dynamic and complex relationships. The aim is to evaluate critically the charges of imperial orthodoxy levelled on missionaries, being considered to be co-conspirators with the imperialists. Though, the missionaries cannot be said to be totally free from the influence of the empire and it has been conceded that they have their faults yet they may more appropriately designated as “ambivalent imperialist”.
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Arendt, Beatrix. "Caribou to Cod: Moravian Missionary Influence on Inuit Subsistence Strategies." Historical Archaeology 44, no. 3 (September 2010): 81–101. http://dx.doi.org/10.1007/bf03376805.
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Larson, Donald N. "Transcending Tribalism: De-parochialization in Missionary Orientation." Missiology: An International Review 20, no. 3 (July 1992): 385–93. http://dx.doi.org/10.1177/009182969202000305.
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We all grow up in groups which exert increasing influence on us, and as we grow up, we become more and more “tribal” without realizing it. The tribalism which often develops is all too often a millstone around missionary necks, alienating them from the very people they hope to influence, and making it difficult to first learn from those they hope to teach. Learning to identify, describe, and evaluate one's tribal experience, an exercise in de-parochialization, should become a central organizing principle in exit (pre-field) orientation. A five-stage program for transcending tribalism is developed.
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Walls, Andrew F. "Eschatology and the Western Missionary Movement." Studies in World Christianity 22, no. 3 (November 2016): 182–200. http://dx.doi.org/10.3366/swc.2016.0155.
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The article considers the influence of eschatological concepts, especially in Puritan and Evangelical circles, on the development of Protestant missions from the early mission efforts among Native Americans to the mid-nineteenth century and notes the major changes introduced by a move from the expectation of a period of notable response to the Gospel to the expectation of the return of Christ to a worsening world. It is argued that very divergent eschatological expectations at different times brought stimulus and direction and that eschatology in African and Asian Christianity needs fuller investigation.
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Atajanova, S. "Missionary Activity of the Russian Orthodox Church at the End of the XIX - the Beginning of the XX Centuries in Central Asia." Bulletin of Science and Practice 6, no. 3 (March 15, 2020): 550–54. http://dx.doi.org/10.33619/2414-2948/52/65.
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The article is devoted to the history of the missionary influence of representatives of the Russian Orthodox Church in the late XIX — early XX centuries in Central Asia. Based on scientific materials, the author characterizes the tasks, methods, organization features and the results of the missionary work of the Russian Orthodox Church in Central Asia.
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Marshall, Kimberly, and Andreana Prichard. "Spiritual Warfare in Circulation." Religions 11, no. 7 (July 2, 2020): 327. http://dx.doi.org/10.3390/rel11070327.
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Without a doubt, an overenthusiastic focus on rupture, as a way of coping with neoliberal trauma, has shaped the conversation about recent religious change in Africa. Yet, rupture remains at the heart of what African charismatics understand themselves to be doing. In this paper, we attempt to nuance this conversation about rupture in religious change in Africa by discussing that various ontologies of spiritual warfare are encountered, made legible, reframed, and redeployed, through direct interactions between Africans and Americans in the context of missionization. We illustrate the patterns of these reciprocal flows through two case studies drawn from our larger research projects. One study illustrates the case of Matthew Durham, a young American missionary who, when accused of sexually assaulting children at an orphanage in Kenya, adopted the spiritual counsel of a Kenyan missionary that the reason he had no memory of the attacks was because of his possession by a demon. Another study discusses the example of a Navajo pastor who applied charismatic techniques of spiritual warfare when under metaphysical threat during a mission trip to Benin, but simultaneously focused on building ontologically protective social networks with Africans. Americans and Africans involved in the flows of global Pentecostalism are equally sympathetic to charismatic renewal. However, the reality of threats presented by malicious spiritual forces are echoed and amplified through concrete missionary networks that belie traditional North–South flows.
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Irwin, David, and Njeri Kiereini. "Media influence on public policy in Kenya." Journal of Modern African Studies 59, no. 2 (June 2021): 159–73. http://dx.doi.org/10.1017/s0022278x21000057.
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AbstractMany scholars argue that the media can influence policymakers – determining the policy agenda, framing issues, prioritising issues and, on occasion, setting the policy as well. It could be, however, that skilled policymakers exploit the media, so that the media in fact reflects the issues that policymakers want debated. This then poses an important question of whether the media does indeed influence the public policy process. The topic of media influence is widely studied in consolidated democracies but there has been limited research in consolidating democracies. This paper addresses both of these gaps – through exploring the extent to which the media influences policymakers in Kenya, a country perceived to have a moderately free press and one in which a range of interest groups vie to influence government and thus with a media likely to carry a range of competing opinions.
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Borman, Randall B. "Survival in a Hostile World: Culture Change and Missionary Influence among the Cofan People of Ecuador, 1954–1994." Missiology: An International Review 24, no. 2 (April 1996): 185–200. http://dx.doi.org/10.1177/009182969602400204.
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All too often, Christian missionaries have faced situations where political considerations make obedience to the great commission difficult. This essay reviews this problem and presents a case study of the Cofan Indians of Ecuador and the role missionary organizations have played in their human rights problems. The author suggests three criteria for dealing with human rights in light of the actual situations faced by the Cofan and missionary allies. The government's attitude both toward its indigenous peoples and toward “foreign meddling” is of crucial importance in such dealings.
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Jensz, Felicity. "The Function of Inaugural Editorials in Missionary Periodicals." Church History 82, no. 2 (May 20, 2013): 374–80. http://dx.doi.org/10.1017/s0009640713000048.
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During the nineteenth century, over 300 missionary periodicals were established in Britain, along with hundreds in North America, Europe, and the colonial world, yet little has been written about the rationale behind their establishment. From their beginnings as sources of intelligence, periodicals developed into vehicles of influence by the first decades of the nineteenth century, with missionary organizations also using this reduplicated commodity to deliberately persuade and mold public attitudes. This article examines some thirty inaugural editorials and first volume prefaces to Protestant missionary periodicals, including those from “new series,” to uncover how editors justified their establishment to their potential readership.
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Tablino, P. "The Missionary Factor in the History of Northern Kenya during the Second Half of the Twentieth Century." Ethnohistory 53, no. 1 (January 1, 2006): 221–41. http://dx.doi.org/10.1215/00141801-53-1-221.
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Tserpitskaya, O. L. "The evolution of the Orthodox church's mission under the influence of modernization." MGIMO Review of International Relations, no. 6(27) (December 28, 2012): 193–95. http://dx.doi.org/10.24833/2071-8160-2012-6-27-193-195.
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The basic forms of modern missionary work Russian Orthodox Church, special features in the context of socio-cultural and political situation of the Orthodox believers and groups that exhibit a positive attitude toward the ideals of Orthodoxy. Critical of the Orthodox mission in negative manifestations of postmodernism in culture.
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Kitsao, Brian Hamisi, and Evans Nyamboga Mandere. "ANALYSIS OF KEY FACTOR RATING TECHNIQUE ON PERFORMANCE OF INSURANCE COMPANIES IN KENYA: A CASE OF KENYA ORIENT INSURANCE LIMITED, KENYA." European Journal of Business and Strategic Management 6, no. 1 (January 5, 2021): 1. http://dx.doi.org/10.47604/ejbsm.1190.
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Purpose: The purpose of this study was to analyze the influence of strategy evaluation techniques on the performance of insurance companies in Kenya. The study was guided by four research objectives namely; to analyze the influence of 360 degree evaluation technique influence the performance of insurance companies in Kenya, To analyze influence of Key Factor Rating influence the performance of insurance firms in Kenya; To analyze effect of Balanced Score Card on the performance of insurance companies in Kenya and to analyze the influence of self-evaluation technique have a significant influence on performance of insurance companies in Kenya.
Methodology: A mixed methodology was used as both quantitative and qualitative data was used. The researcher used descriptive design as most of the research questions sought to find out how and what exists regarding elements or conditions in a circumstance. A questionnaire was used as a data collection instrument. The main study population was limited to Kenya Orient Insurance Limited.. Descriptive statistics was used to describe the data using as frequency tables, measures of central tendency and percentages. A target population of 154 employees was therefore used. In order to find out answers to the research questions, a questionnaire was applied as the data collection instrument. Analysis was done by aid SPSS (version 22.0). Data analysis presentation was in form of tables.
Findings: Correlation coefficient (r) was used in the study and the results showed that there was a positive correlation between the independent variables and performance of insurance company. The study also adopted regression analysis the results of analysis showed an adjusted R square of 0.684 hence proving that the four variables used in the study accounted to 68.4% of performance of insurance companies. The findings of this study provides a policy framework to be adopted by KOIL and other related organization on how to structure their strategy evaluation techniques to maximize their business potentials Insurance companies can adopt the findings in this study so as to make use of the strategy evaluation techniques that have a significant positive influence of the performance of insurance companies.
Unique Contribution to Theory, Practice and Policy: The study recommends for consideration of strategy evaluation techniques that greatly impact the organizational performance, depending on the organizational internal and external circumstances as explained in contingency theory.
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Werner, Winter Jade. "All in the Family? Missionaries, Marriage, and Universal Kinship in Jane Eyre." Nineteenth-Century Literature 72, no. 4 (March 1, 2018): 452–86. http://dx.doi.org/10.1525/ncl.2018.72.4.452.
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Winter Jade Werner, “All in the Family? Missionaries, Marriage, and Universal Kinship in Jane Eyre” (pp. 452–486) As a number of critics have shown, Charlotte Brontë’s Jane Eyre (1847) has as a central theme the analysis of certain essential contradictions in a constellation of ideas concerning kinship and race. In this essay, I propose that these contradictions—which receive fullest exposition in the missionary St John’s determination to wed his kinswoman Jane—gesture toward the history of these issues as they were enacted in missionary literature. Jane Eyre, this essay contends, roots itself in a fraught phase of the Protestant missionary movement: the brief period of time prior to the 1820s when missionary societies, eager to realize what they termed “universal kinship,” not only permitted but encouraged missionaries to enter into interracial marriages. These marriages, however, proved more reciprocal in influence than missionary societies had anticipated. Ultimately they undermined assumptions of British Christians’ “natural” superiority over “natives”—the very assumptions that underwrote missionary work in the first place. Unnerved by the reciprocity and openness these unions appeared to establish between spouses, missionary societies began discouraging intermarriage and dissociated conceptions of “universal kinship” from actual racial mixing. This period of controversy unifies the novel’s anxious focus on family formation and interracial marriage. In exposing how intermarriages worked to legitimate and problematize evangelical understandings of universal kinship, Jane Eyre ultimately suggests that there exists a crucial link between St John’s proposed endogamous union with his kinswoman and Rochester and Bertha’s intermarriage—the former becomes the conceptual alternative to the latter.
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Boone, Guus. "Modernism and Mission: The Influence of Dutch Modern Theology on Missionary Practice in the East Indies in the Nineteenth Century." Studies in Church History. Subsidia 13 (2000): 112–26. http://dx.doi.org/10.1017/s0143045900002817.
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IntroductionIn 1866, the Dutch missionary Jan Nannes Wiersma decided it was necessary to teach the Muslim heads in the place where he was working about the life of the prophet Muhammad - rather a peculiar thing for a messenger of Christianity to do. The Board of the Nederlandsch Zendelinggenootschap [Dutch Missionary Society; DMS], who had sent him, therefore reprimanded him. Wiersma, however, defended himself by stating that if the chiefs knew more about what Islam really was, they would have reached a higher level of intellectual development, and they would be closer to conversion to Christianity. This opinion was not uncommon among adherents of the so called Modern Theology or Modernism.
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Ahmed, Duale A., Dr Dennis Nyongesa, and Wamalwa . "Politics’ Influence On Terrorism In Garissa County, Kenya." International Journal of Scientific and Research Publications (IJSRP) 10, no. 06 (June 26, 2020): 942–47. http://dx.doi.org/10.29322/ijsrp.10.06.2020.p102113.
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Solanke, Bola Lukman. "Do Community Characteristics Influence Unintended Pregnancies in Kenya?" Malawi Medical Journal 31, no. 1 (March 31, 2019): 56. http://dx.doi.org/10.4314/mmj.v31i1.10.
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Peterson, Derek. "Colonizing Language? Missionaries and Gikuyu Dictionaries, 1904 and 1914." History in Africa 24 (January 1997): 257–72. http://dx.doi.org/10.2307/3172029.
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Driven by the linguistic and material imperatives of the civilizing mission, early twentieth-century British missionaries sought to reduce Gikuyu, a language spoken in much of central Kenya, to a systematic code of words and phrases. Two of them—A.R. Barlow, a sometime renegade Presbyterian layman, and A.W. MacGregor, a conservative Anglican—produced Gikuyu grammars in what MacGregor described as a “tentative” effort to ameliorate the linguistic difficulties of European settlers and Christian evangelists.This essay is an attempt to read these two dictionaries as historical texts, highlighting the ways in which they embodied the complexities and contingencies built into colonial hegemony. In the first instance, I argue that the dictionaries were functional tools of colonizing power. As John and Jean Comaroff have shown, missionaries' linguistic interventions were an integral part of the classifying project of colonial control: by insisting on rational modes of debate, and by defining the language in which the debate took shape, missionaries coercively imposed a hegemonizing trajectory onto cultural exchange. Following the Comaroffs, I outline the ways in which these grammars worked to colonize the language of Gikuyu subjects by creating and imposing linguistic meaning through the dictionary.At the same time, I suggest that these dictionaries were more than functional tools of missionary enterprise. The dictionaries sit uncomfortably at the point of contact between missionary linguistic power and Gikuyu discourse: if the dictionary was to be useful for missionary purposes, then its authors were necessarily compelled to enter into the idiomatic lexicon of local conversations over power, property, and wealth.
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Kudo, Yuya. "Missionary Influence on Marriage Practices: Evidence from the Livingstonia Mission in Malawi†." Journal of African Economies 26, no. 3 (February 3, 2017): 372–431. http://dx.doi.org/10.1093/jae/ejx003.
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Stuart, John. "Overseas Mission, Voluntary Service and Aid to Africa: Max Warren, the Church Missionary Society and Kenya, 1945–63." Journal of Imperial and Commonwealth History 36, no. 3 (September 2008): 527–43. http://dx.doi.org/10.1080/03086530802318615.
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Shi, Jinghuan. "Cultural Mixture: Yenching Students and Missionary Christianity." Journal of American-East Asian Relations 14, no. 1-2 (2007): 131–42. http://dx.doi.org/10.1163/187656107793645131.
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AbstractYenching University, one of the most influential institutions in Chinese education in the first half of the twentieth century, also was emblematic of Sino-American cultural interchanges. Its development in the late 1910s and the 1920s coincided with a strong upsurge in national sentiment and anti-Christian movements in China. When the Communist victory and the Korean War brought patriotic anti-American feelings to a peak, the university was deeply shaken and was forced to close its doors. Forty years after its closure, Yenching’s name still arouses memories and fierce unresolved controversies. Both strong critics and defenders of the school need to include the Yenching experience in any discussion of cultural activities between the United States and China in the twentieth century. Yenching is more than a historical interlude, for the Yenching experience sheds light on issues that may influence the future of educational and cultural interactions in Sino-American relations.
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Ofula, Kenneth. "‘The River Between’: Negotiating Dual Identities in the Anglican Churches of Kenya." Studies in World Christianity 25, no. 1 (April 2019): 95–113. http://dx.doi.org/10.3366/swc.2019.0243.
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The double identity of missionaries acting as both Christian and Western representatives carried a burden for their enterprise, resulting in the continuous inquiries by Africans as to whether an individual is an African Christian or a Christian African. Ngũgĩ wa Thiong'o in his novel The River Between depicted these two worlds using Kameno and Makuyu, communities in the mountainous regions of Agikuyu land, as they tried to negotiate their religio-cultural identities amidst the tension between the missionary enterprise and irua practice (the puberty rite of passage among the Gikuyu community). Nevertheless, the river between – the river Honia – acted as a conciliatory agency for the two communities. This article focuses on the inter- and intra-dependence of irua practice and confirmation practice in the Anglican Church of Kenya in their negotiation of religio-cultural identities. Through a historical account of indigenous rites of passage, the development of confirmation practice and their encounters, the article explores the resurgence of irua practice and ‘Christianisation’ to find ‘the river between’. Using examples from three Nairobi Metropolitan Anglican Cathedrals that have adopted the various forms of ‘Christianised’ irua practices, the article will show how they act as recipes for this dual religious identity construction, contestation and negotiation.
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Плевако К. В. "ВІДОБРАЖЕННЯ МІСІОНЕРСЬКОЇ ДІЯЛЬНОСТІ ЩОДО ПРОТЕСТАНТСЬКОГО РУХУ В УКРАЇНІ У ЗВІТНІЙ ДОКУМЕНТАЦІЇ (1900-1917 рр.)." World Science 3, no. 5(57) (May 31, 2020): 29–32. http://dx.doi.org/10.31435/rsglobal_ws/31052020/7086.
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The research was conducted in order to highlight the sources of missionary activity on the Protestant movement in the Ukrainian lands and to establish the information potential of the analyzed documents. The methodological basis is based on the principle of historicism and objectivity. Research methods used: heuristic, method of analysis and synthesis, in particular, thematic and structural types of content analysis, methods of source analysis.The peculiarities of informative saturation of documents, as well as the nature of their informative orientation are determined. Problems of the history of the Protestant movement have been identified in reports, published articles of Orthodox missionaries. An objective assessment of the role of missionary societies in the religious, administrative and educational areas of their activities.According to the results of the research, the prospects of further scientific research of the history of Protestantism in the Ukrainian lands by introducing new sources into scientific circulation are outlined. In the course of the research, missionary periodicals were analyzed, and the influence of missionary journalism on the Protestant movement was revealed.
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Kim, Jane O., Jenny Pak, and Stacy Eltiti. "Cultural Differences in Family Affection and Coping Abilities for Missionary Kids." Journal of Psychology and Theology 45, no. 2 (June 2017): 79–91. http://dx.doi.org/10.1177/009164711704500201.
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While the current literature has indicated parental affection as a potential buffer to common stressors missionary kids experience, the majority of the literature is based on European American samples. However, the number of non-Western missionaries is rapidly increasing, and both ethnicity and cultural identification are thought to influence emotional development for missionary kids. In the current study, 77 Caucasian and 41 Asian missionary kids between the ages of 18–25 completed measures assessing perceived parental affection and coping abilities. Fifty-one individuals identified most with Asian culture and 51 individuals identified most with European or North American cultures. Although no significant differences were found between Caucasian and Asian samples, there were significant differences found between those who identified with non-Western and Western cultures on their measures of parental affection and coping. Those who identified with Asian cultures demonstrated greater coping abilities when they scored higher in affective orientation, perceived greater family communication, verbal affection from their mother, and greater affectionate communication from their father. These results were not seen in missionary kids who identified with Western cultures.
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Ngaji, Omuombo Arthur, and Dr John Achuora. "INFLUENCE OF RISK MANAGEMENT ON SUPPLY CHAIN PROJECTS IN KENYA - A CASE OF DELOITTE KENYA." International Journal of Supply Chain and Logistics 3, no. 3 (May 28, 2019): 1. http://dx.doi.org/10.47941/ijscl.v3i3.305.
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Purpose:This study examined the Influence of Risk Management on Supply Chain Projects in Kenya. Risk Management is a critical issue in the industry. The study sought to assess Influence of Risk Management on Supply Chain Projects in Kenya.Methodology:The study adopted a descriptive survey design. The target population of the study was all the completed (566) Supply Chain Projects in Deloitte within the 2013 to 2017 strategic year period. The study used self-structured questionnaires to collect primary data from respondents and the data collected was cleaned, pretested, validated, coded, summarized and analysed using statistical package of SPSS V23. The study findings were presented using bar charts and pie charts. . Results:The study found that the project managers had conceptual skills, technical skills, cost management skills, which positively influence Risk Management of supply chain projects. In addition, the study established that technological literacy and awareness, projects tools and equipment, skilled manpower, manpower training capacity, technological innovation, analytical and computational capacity and project team’s knowledge on ICT influence Risk Management in supply chain projects. Further, the study found that schedule development, schedule crashing, schedule compression, sequence of activities and schedule fast tracking influence Risk Management in supply chain projects. Also, the study found that factors such as the GDP cost of relocation of public utilities, inflation rates, variation of cost of labor, equipment hire rates, government debt service ratio, competing demands for government funds and unemployment rates influence Risk Management in supply chain projects.Contribution to policy and practice:Based on the study findings, the study concludes that risk planning influences Supply Chain Projects.The study also recommends that the government of Kenya should revise the current monitory policy governing inflation rates and foreign exchange rates so as to ensure the stability of foreign exchange rates and reduction in inflation rate.
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Change, Doris, Teresia Kavoo Linge, and Damary Sikalieh. "Influence of idealized influence on employee engagement in parastatals in the energy sector in Kenya." International Journal of Research in Business and Social Science (2147- 4478) 8, no. 5 (August 18, 2019): 123–35. http://dx.doi.org/10.20525/ijrbs.v8i5.476.
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Parastatals continue to experience difficulties in trying to achieve employee engagement. Consequently, governments have transitioned to the transformational leadership style to effectively achieve employee engagement. Nevertheless, it is still ambiguous whether the institution of transformational leadership style dimensions has boosted employee engagement levels in parastatals in Kenya. The objective of the study was to investigate the influence of idealized influence on employee engagement in parastatals in the energy sector in Kenya. Also, the study sought to determine the moderating influence of employee motivation on the relationship between idealized influence and employee engagement. This study targeted the 10 parastatals within the energy sector in Kenya with a population of 315 middle-level managers. The study adopted a positivist research philosophy to examine how idealized influence influences employee engagement and data were collected using structured questionnaires. A correlational research design was conducted with the purpose of determining the strength of the relationship between parameters of idealized influence and employee engagement in parastatals in the energy sector in Kenya. The findings showed that employee engagement has a statistical significant relationship with charisma, r(166) = 0.590, p < 0.01; ethical leadership, r(165) = 0.553, p < 0.01; teamwork, r(166) = 0.531, p < 0.01. Multiple linear regression analysis revealed that employee motivation positively and significantly moderates the relationship between idealized influence and employee engagement, R2= 0.405, F(2, 159) = 54.100, p <0.05, β = 0.225, p < 0.05. The study concluded that charisma, ethical leadership, teamwork, and employee motivation positively enhance employee engagement.
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Nasonov, Alexandr Alexandrovich. "Orthodox missionary in interfaith interaction in the south of Western Siberia in the second third of XIX - beginning of XX century." Samara Journal of Science 8, no. 1 (February 28, 2019): 170–74. http://dx.doi.org/10.17816/snv201981207.
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The paper considers the problems of the Christian doctrine spread in the context of incorporation into Russia and the cultural development of the Siberian territory. The object of the research is the Orthodox missionary; the subject is the specifics of the missionary activity of Orthodox adepts in interfaith relations and contradictions. The author sets a goal to determine the role of Orthodox missionary in interfaith interaction in the south of Western Siberia in the second third of XIX - beginning of XX century. The paper focuses on the traditional and innovative tactical methods of improving preaching, which was transformed under the influence of changes in the state course with regard to national outskirts, and the intensification of confessional rivals. In the paper on the example of changes in the religious situation at the beginning of the XX century the author characterizes reaction of the Altai spiritual missioners to the public manifestation of the Burkhanist movement, which was a regional syncretic variation of Northern Buddhism. The author concludes that as a result of its purposeful activity, Orthodox missionary actualized the ideas of monotheism and messianism in the traditional religious consciousness of the indigenous people, but they were more successfully interpreted by Buddhist adepts in the dogma of Burkhanism. This fact contributed to the transition of missionary work from predominantly flexible methods of Christianization and to more hard and intensive methods of dogma spreading.
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Eijnatten, Joris Van. "Civilizing the Kingdom: Missionary Objectives and the Dutch Public Sphere Around 1800." Studies in Church History. Subsidia 13 (2000): 65–80. http://dx.doi.org/10.1017/s0143045900002787.
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Reflecting trends in international scholarship, recent explanations of the rise of Dutch missionary activity and thought in the period around 1800 tend to draw on a revised image of the Dutch eighteenth century as a period of Enlightenment. This revised image is based on the twofold claim that there was an Enlightenment in the Netherlands and that this Enlightenment was Christian or Protestant in character. At the turn of the eighteenth century, it is maintained, the strong influence of revivalism and pietism led to widespread missionary fervour, and this newly-found enthusiasm was able to bear fruit because it was spread through the private societies and social activism developed during, and characteristic of, the Dutch Enlightenment. Thus in recent accounts the positive connotations of the Enlightenment and the emancipatory significance of the new missionary enterprises have been strongly emphasised.
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Subekti, Tri. "Pemuridan Misioner dalam Menyiapkan Perluasan Gereja Lokal." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 3, no. 2 (November 30, 2019): 157. http://dx.doi.org/10.33991/epigraphe.v3i2.126.
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The development and expansion of the church is a dream for many local churches. One of the most effective ways to develop or expand a local church is to do evangelism according to the great commission in Matthew 28: 19-20. To be able to move the congregation to carry out missionary activities missionary discipleship is needed. The article is a qualitative study of the significant influence of missionary discipleship on the expansion of the local church. By using a qualitative approach and descriptive method, the results obtained recommending the holding of missionary discipleship by the church to produce a congregation capable of carrying out the great commission of Jesus Christ.AbstrakPerkembangan dan perluasan gereja merupakan idaman bagi banyak gerejaa lokal. Salah satu cara yang paling efektif untuk mengembangkan atau melakukan ekspansi gereja lokal adalah melakukan penginjilan sesuai amanat agung dalam Matius 28:19-20. Untuk dapat menggerakkan jemaat melakukan kegiatan misi diperlukan pemuridan secara misioner. Artikel merupakan penelitian kualitatif tentang pengaruh signifikan dari pemuridan misioner terhadap perluasan gereja lokal. Dengan menggunakan pendekatan kualitatif dan metode deskriptif, diperoleh hasil yang merekomendasikan diadakannya pemuridan misioner oleh gereja untuk menghasilkan jemaat yang mampu melakukan amanat agung Yesus Kristus.