Relevant bibliographies by topics / Religion Kenya

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Religion Kenya'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Religion Kenya"

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Wangai, Mukami. "Religious Pluralism in Practice: Defining Secularism in Kenya’s Headscarf Cases." Strathmore Law Journal 3, no. 1 (August 1, 2017): 177–86. http://dx.doi.org/10.52907/slj.v3i1.59.

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Present day Kenyan society represents a plurality of peoples, ideas and consequently, approaches to life, a state well embodied in the Constitution of Kenya. The apparent diversity presents challenges to the preservation of the multi-coloured nature of the society and at the same time guaranteeing rights and freedoms as envisaged by the 2010 Constitution. The preamble to the Constitution reconciles the two interests by celebrating the ‘ethnic, cultural and religious diversity’ of Kenya and envisioning an existence ‘in peace and unity as one indivisible sovereign nation’. A marriage of diversity and peaceful coexistence requires tolerance in order to balance competing rights. Within Kenya’s plural society, the most visible religion freedom disputes have been between the Christian majority and Muslim minority. Present constitutional clashes between the two religions date back to the Constitution of Kenya, 1963 (Independence Constitution) and its 1969 revision (Repealed Constitution), which granted Kadhis’ courts limited jurisdiction within a 10-mile coastal strip of the country. Following heated debate on matters of religious pluralism during the constitutional review process, the 2010 Constitution introduced a more accommodative framework for religious freedom. These matters will be analyzed in the following lines.
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Iyer, Sriya, and Melvyn Weeks. "Social interactions, ethnicity, religion, and fertility in Kenya." Journal of Demographic Economics 86, no. 3 (September 2020): 329–65. http://dx.doi.org/10.1017/dem.2020.6.

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AbstractReproductive externalities are important for fertility behavior in Kenya. We identify from anthropology structural forms of social interaction operating across individuals belonging to different ethnic and religious groups on the number of children ever born. We use the 1998 Demographic and Health Survey, combined with primary meteorological data on Kenya, and GMM methods, to show that social interaction effects by ethnicity are important over and above an individual's characteristics such as their religion to explain variations in fertility. Our findings have implications for policy debates in Kenya and in other developing countries about ethnic, religious, and other differences in fertility behavior.
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Okelo, Ochong’. "Science Education in Kenya." Frontiers: The Interdisciplinary Journal of Study Abroad 3, no. 1 (November 15, 1997): 83–90. http://dx.doi.org/10.36366/frontiers.v3i1.46.

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This paper briefly presents the structure and organization of science education from preschool (preprimary) to university level. It also addresses such sociocultural issues as religion and acceptance or resistance to science by the Kenyan society.
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Rialem, Faith, Jessie P. Gu, Violet Naanyu, Zipporah Ali, Patrick Chege, Dinah Chelagat, Millicent Korir, Wangari Waweru-Siika, and Peter S. Kussin. "Knowledge and Perceptions Regarding Palliative Care Among Religious Leaders in Uasin Gishu County, Kenya: Survey and Focus Group Analysis." American Journal of Hospice and Palliative Medicine® 37, no. 10 (January 24, 2020): 779–84. http://dx.doi.org/10.1177/1049909119899657.

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Spirituality and religion are at the core of Kenyan life. Pastoral leaders play a key role in shaping the individual and community’s response to living with chronic and life-threatening illnesses. Involvement of religious leaders would therefore be critical in advocacy and education efforts in palliative care (PC) to address the needs of this population. The goal of this study was to evaluate the knowledge and perceptions of religious leaders in Western Kenya regarding PC. This was a mixed-methods study with 86 religious leaders utilizing a 25-question survey followed by 5-person focus group discussions. Eighty-one percent of participants agreed that pastors should encourage members with life-threatening illnesses to talk about death and dying. However, almost a third of participants (29%) also agreed with the statement that full use of PC can hasten death. The pastors underscored challenges in end-of-life spiritual preparation as well as the importance of traditional beliefs in shaping cultural norms. Pastors supported the need for community-based PC education and additional training in PC for religious leaders. The results of this study confirm the dominant role of religion and spirituality in PC in Kenya. This dominant role in shaping PC is tied closely to Kenyan attitudes and norms surrounding death and dying.
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Wambui, Naomi. "THE IMPACT OF RELIGION ON VALUES AND BEHAVIOR IN KENYA." European Journal of Philosophy, Culture and Religion 1, no. 1 (March 14, 2017): 50. http://dx.doi.org/10.47672/ejpcr.218.

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Purpose: The purpose of the study was to investigate the impact of religion on values and behaviour in Kenya.Methodology: The paper adopted a desk top research design. The design involves a literature review of existing studies relating to the research topic. Desk top research is usually considered as a low-cost technique compared to other research designs.Results: Based on the literature review, the study concluded that religion has positive impact on values and behavior. The study further concludes that a belief in fearful and punishing aspects of supernatural agents is associated with honest behavior, whereas a belief in the kind, loving aspects of gods is less relevant.Unique contribution to theory, practice and policy: The study recommended that policy makers should review policies involving religion by changing commonly held beliefs regarding the Constitution and religion. The study also recommended that religious leaders and parents take special care of the religious formation of children, especially during the transition period from childhood to adolescence, when they are most likely to lose their religious faith.
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Mazrui, Alamin. "Ethnicity and pluralism: the politicization of religion in Kenya." Institute of Muslim Minority Affairs. Journal 14, no. 1-2 (January 1993): 191–201. http://dx.doi.org/10.1080/13602009308716291.

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Parsitau, Damaris Seleina. "LAW, RELIGION, AND THE POLITICIZATION OF SEXUAL CITIZENSHIP IN KENYA." Journal of Law and Religion 36, no. 1 (April 2021): 105–29. http://dx.doi.org/10.1017/jlr.2021.12.

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AbstractIn Kenya, debates about sexual orientation have assumed center stage at several points in recent years, but particularly before and after the promulgation of the Constitution of Kenya in 2010. These debates have been fueled by religious clergy and by politicians who want to align themselves with religious organizations for respectability and legitimation, particularly by seeking to influence the nation's legal norms around sexuality. I argue that through their responses and attempts to influence legal norms, the religious and political leaders are not only responsible for the nonacceptance of same-sex relationships in Africa, but have also ensured that sexuality and embodiment have become a cultural and religious battleground. These same clergy and politicians seek to frame homosexuality as un-African, unacceptable, a threat to African moral and cultural sensibilities and sensitivities, and an affront to African moral and family values. Consequently, the perception is that homosexuals do not belong in Africa—that they cannot be entertained, accommodated, tolerated, or even understood. Ultimately, I argue that the politicization and religionization of same-sex relationships in Kenya, as elsewhere in Africa, has masked human rights debates and stifled serious academic and pragmatic engagements with important issues around sexual difference and sexual orientation while fueling negative attitudes toward people with different sexual orientations.
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Alwala, Bernard. "What Has Science to Do with Religion? A Looming Challenge of Traditional and Religious Practices on Curbing the Spread of COVID-19 Pandemic in Kenya." East African Journal of Traditions, Culture and Religion 2, no. 1 (May 22, 2020): 23–33. http://dx.doi.org/10.37284/eajtcr.2.1.152.

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The association between religion and science is a theme of continuous debate in philosophy and theology and recently in politics and governance as experienced in Kenya. To what degree are religion and science (e.g. medicine) well-matched? Are religious beliefs sometimes helpful to science, or do they inexorably pose hindrances to scientific inquiry? Are we able to manage COVID-19 through religion, or medicine or both medicine and prayer? The interdisciplinary field of “science and religion”, also called “theology and science”, aims at answering these and other questions. It studies historical and contemporary interactions between these fields and provides philosophical analyses of how they interrelate and is able to provide a holistic approach to combatting the corona-virus pandemic in Kenya. This paper provides an overview of the topic and discussions in science and religion; the role of spirituality/ religion in health and how traditional and religious practices may contribute to the spread of Corona-virus. Section 1, outlines the scope of both fields, and how they are intersecting; Section 2, focuses on health and spirituality and Section 3 concludes by looking at the looming challenges that religion and culture may present to the scientific directives on the spread of COVID-19 and ends by proposing strategies on community-directed programs by the Ministry of Health.
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Munyao, Martin. "�New wine, old wineskins�: a comparative study of interfaith engagement and transitional justice in Kenya and South Africa." Journal of the British Academy 9s2 (2021): 103–25. http://dx.doi.org/10.5871/jba/009s2.103.

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Transitional justice (TJ) is an approach that has been used by states to bring hope and renaissance in addressing past injustices. Unfortunately, transitional justice mechanisms have been ambiguous and often yield underwhelming results. While various components that constitute human societies have been incorporated in Africa�s journey towards resolving historical injustices, religion has been casually utilised, if not altogether ignored. An interfaith approach to addressing a violent past has not been exploited, yet religion played a significant role in South Africa�s (SA) post-apartheid era and Kenya�s second liberation from KANU�s single-party rule. This article will highlight the insufficiencies and gains made by past TJ mechanisms in Kenya and SA. The article will also discuss the place of interfaith engagement in confronting structural violence. Lastly, improving on SA�s TJ model, it will suggest an interfaith agenda for TJ that mitigates the horrors of historical injustices for reconciliation, peace, and stability in Kenya.
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Otiso, Richard Ondicho. "RELIGION AND THE IMMIGRANT: EXPLORING THE EFFECTS OF RELIGION IN THE SETTLEMENT OF IMMIGRANTS OF LUTHERAN ORIGIN IN KENYA." European Journal of Philosophy, Culture and Religion 4, no. 1 (April 14, 2020): 24. http://dx.doi.org/10.47672/ejpcr.490.

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In the making of a new home, immigrants have always wanted to settle with people that share similar religious beliefs, given that religion is the only common point that offers universality contrary to culture and other social factors that are subject to change in respect with the surrounding. Given the increase in the global population statistics of the Lutheran church, this article presented a case study of the lives and activities of immigrants of Lutheran origin in Kenya. Based on the existing literature, factors like the religiosity, culture and language of the host community will be analyzed. Moreover, the major finding of this study identifies that the separation between immigrants and locals is based on the fact that there is lack of a common language between the two parties. Emphasis was put on language as the biggest unifying factor. A realization of the factors that hinder integration of immigrants into the host society as explained in this article will aid in the formulation of new policies by the Lutheran church of Kenya and as well go a long way in resolving the existing barriers to immigrant integration
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Dissertations / Theses on the topic "Religion Kenya"

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Ondego, Joseph Odongo. "African Luo ethnic traditional religion and Bible translation mission, education and theology." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841177&prov=M&dok_var=1&dok_ext=htm.

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Chiko, Wilson Mungoma. "The social influence of Islam in Kenyan society since 1963." Thesis, University of Wales Trinity Saint David, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683274.

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Wario, Halkano Abdi [Verfasser], and Franz [Akademischer Betreuer] Kogelmann. "Networking the Nomads: A Study of Tablīghī Jamāʿat among the Borana of Northern Kenya / Halkano Abdi Wario. Betreuer: Franz Kogelmann." Bayreuth : Universität Bayreuth, 2012. http://d-nb.info/1060739593/34.

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Lampe, Frederick P. "Right rites, faith and the corporate good Anglican Christianity and social change in Western Kenya /." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2006. http://proquest.umi.com/login?COPT=REJTPTU0NWQmSU5UPTAmVkVSPTI=&clientId=3739.

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Mwangi, Susan. "The genesis , growth, history and vibrancy of a politico-religious movement : the case of Mungiki in Kenya c. 1987-2007." Pau, 2011. http://www.theses.fr/2011PAUU1003.

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Ce travail examine la thèse de la résurgence de mouvements politico-religieux en Afrique, en s’attachant à l’exemple des Mungiki au Kenya, durant la période 1987-2007. Il fait valoir que la résurgence de tels mouvements, à une époque de modernisation et de mondialisation intense, suscite une interrogation puisque certaines thèses avaient fait valoir qu'avec la modernité l'importance de la religion dans la sphère publique diminuerait considérablement. Trois aspects principaux du mouvement sont examinés : son émergence, sa croissance et son dynamisme. Il est à noter que si le mouvement prend de l’envergure du fait de l’appauvrissement relatif des victimes des conflits des années 1991-1998 de la vallée du Rift, en le plaçant dans les feux de la rampe publique, le mouvement existait bel et bien avant le début des années 1990, avec ses idéologues, dans la clandestinité d’un environnement et du fonctionnement répressif de l’Etat. C'est durant la vague mondiale de démocratisation qui a balayé le continent africain que les fondateurs du mouvement Mungiki discernent une occasion de mobiliser les hommes, les moyens et le capital social de la communauté Kikuyu, à l’époque politiquement marginalisée, pour une action collective contre le gouvernement autoritaire de Moi. Parmi les ressources mobilisées se retrouve aussi la mémoire collective des Kikuyu. Le mouvement a rejoint le débat public sur les Mau Mau, domestiqué comme leur propre vecteur idéologique. Correspondant, à sa création, à un groupe culturel et religieux, le mouvement Mungiki, dans le contexte des violences politico-ethniques des années 1990 s’est transformé en une milice protégeant des voisinages kikuyu. Son implantation urbaine, accompagne sa transformation en une milice prédatrice se situant sur le marché de la ‘sécurité’ dans un environnement d'insuffisance de l'État. Actuellement, le mouvement Mungiki conserve son apparence religio-culturelle, mais il a également adopté un langage politique qui force les gouvernements successifs à prendre position face à lui, à se concilier et/ou à accepter ses activités de criminelles. Ce travail est une contribution importante de la recherche universitaire sur un thème de société et de politique d’envergure qui concerne l'Afrique en général et de le Kenya en particulier
This study examines the resurgence of Politico-Religious Movements in Africa with an eye on Mungiki in Kenya in the period 1987 to 2007. The resurgence of such movements at a time of modernization and globalization warrants a re-examination since scholars had argued that with modernity the significance of religion in the public sphere would diminish drastically. Three major aspects of the movement are examined: its emergence, growth and vibrancy. It is noted that while the relative deprivation of the 1991/1998 Rift Valley clashes victims largely informed the emergence of the movement into the public limelight, the movement started well before the early 1990s with its ideologues operating from the underground within the environment of an authoritarian State. It was during the global wave of democratization that swept the African continent that the Mungiki founders discerned an opportunity to mobilize human, material and social capital of the marginalized Kikuyu community for collective action against the repressive Moi government. Among the resources mobilized was also included the Kikuyu collective memory. The movement also joined in on the Mau Mau public debate domesticating it as their own ideological drive. From a religio-cultural group, Mungiki morphed, in the context of the politically-instigated ethnic clashes of the 1990s, into a neighbourhood vigilante group policing Kikuyu neighbourhoods. Its relocation to the urban areas, however, saw it operating as a predatory militia that entered into the market of violence/’security’ in an environment of State inadequacy. Presently, Mungiki still retains its religio-cultural demeanour but it has also adopted a political language that has seen consecutive governments confront it, co-opt and/or accommodate its gangster activities. This work is a major contribution to the field of academic research on a theme of social and political importance relevant to Africa in general and Kenya in particular
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Waris, Attiya. "The freedom of the right to religion of minorities : a comparative case study between Kenya and Egypt." Diss., University of Pretoria, 2004. http://hdl.handle.net/2263/1121.

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"Every country has religious minorities. Any study of religious minorities and the protections afforded to them must also examine the significance of minorities per se. Minorities have no internationally accepted definition. Definitions are either broad and with little specificity or narrow and exclusive. Generally, two trends with regard to minority rights can be observed. On the one hand, in many countries, a comprehensive system of the legal protection of minorities has been introduced. Here the biggest problems stem from the difference between formal and informal rights. On the other hand, a number of countries have not legally committed themselves to the protection of minorities; ranging from inadequate safeguards to non-recognition of the minority. National minorities have received broad, although not well-differentiated, reporting in the international media and attention in international organisations and its impact on the discourse on religious rights have been minimal. However, minority religious rights have featured less significantly on the public agenda. The implications of the status of national minorities and religious groups are that many minorities believe that the majority group generally receive privileged status in state structures, while the minorities are viewed with suspicion. The issue of religious representation and safeguards arose within the Constitution of the Republic of Kenya ("Kenyan Constitution") where there is a recently concluded Constitutional Review Commission that had the Christian majority object to the "excessive protection" being granted to the Muslim minority. There was a huge debate as to the extent of inclusion of Sharia in the resultant draft constitution as well as the protection of fundamental principles of human rights and Islam. The question thus arises, should one apply Sharia or enshrine it in the constitution of a country, or will this involve overprotection that may lead to long-term exploitation of the law by the minority. The Arab Republic of Egypt ("Egypt") and the Republic of Kenya ("Kenya") have been chosen as case studies as they are interesting reflections of the development of states in Africa: Kenya with a Muslim minority maintaining a hold on the application of Islamic law where there is a Christian majority, while in Egypt the Copt and Shia Muslim populations are trying to assimilate into the state. Sharia is of imporance both to Kenya and Egypt. In Egypt the entire legal system is premised on the constitutional provision that Sharia is the principle source of law, thus some religious minorities in Egypt look for ways to maintain their identity and circumvent the application of Sharia provisions. Kenya, with a Muslim religious minority, is grappling with the concept of Sharia and how far it should apply to Muslims in a country. Thus these two countries have an inverse mirror image problem of each other as between the two major world religouns, Christianity and Islam. ... Chapter one sets out the content of the research, identifies the problem and applies the methodology. Chapter two discusses the international and regional law on religious minorities with a regional emphasis on African and the Arab region. Chapter three discusses the Islamic law on religious minorities, both Muslim minorities in non-Muslim states and non-Muslim minorities in Muslim states. Chapter four will focus on case studies comparing the protection accorded to the Muslims in Kenya with the Copts in Egypt, and analysing the extent to which Kenya and Egpyt have complied with international and regional law. Chapter five will set out recommendations and conclusions." -- Introduction.
Prepared under the supervision of Dr. Naz Modirzadeh at the Department of Political Sciences, School of Humanities and Social Sciences, The American University in Cairo, Egypt
Thesis (LLM (Human Rights and Democratisation in Africa)) -- University of Pretoria, 2004.
http://www.chr.up.ac.za/academic_pro/llm1/dissertations.html
Centre for Human Rights
LLM
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Mbugua, Ngoima G. M. "The plight of single mothers and their children in Kenya: The Presbyterian Church's inadequate response." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1995. http://digitalcommons.auctr.edu/dissertations/AAIDP14650.

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This dissertation is an inquiry on what the church should do to respond more adequately to the needs of single mothers in Kenya today. The project was conducted at the shelter for homeless women of the First Presbyterian Church, 1328 Peachtree Street, Atlanta, Georgia. This church is a large, white, middle-class, Christian community. It operates a variety of ministries. One of these ministries is called AMTS (Atlanta Ministry to International Students), which is under the direction of the Rev. Dr. Faked Abu-Akel. It is a ministry which is not only supported by this church, but by other churches such as Oglethorpe Presbyterian Church, Ebenezer Baptist Church, St. James United Methodist Church, St. Martin Episcopal Church, Northside United Methodist Church, and the Presbytery of Greater Atlanta. This unique ministry, in the American setting, will help the project because the persons who are to participate in the doctoral project are familiar with this church. They have previously been invited to various functions of the church. They know it, the ministers, and the role of this student minister in these ministries. The community ministry of this church is a far-reaching one. The writer has been working closely with the pastor, Rev. Charles Black. At times he has introduced Kenyan students to the ministers of the church for help, particularly in furnishing their houses when they come to Atlanta. These ministries have been attracting many international students, making it an ideal venue for this project. The church in Kenya is not adequately responding to the needs of single mothers and their children. It will, therefore, be ideal to carry out the project in a place where the church is responding to the needs of the less fortunate members of the society. Working there, I am able to gain some insights from the dynamic operation of this church. It operates a shelter for homeless women, a ministry to international students, a food pantry and clothes closet for the underprivileged. The doctoral project described in this document is designed to benefit participants from Kenya who are studying in Atlanta colleges and universities and those working in the city. It will involve married women and men, single mothers, and leaders from the Presbyterian Church of East Africa. It is designed to enable single mothers to express their pain, their anger and frustrations. The participants will struggle with the question of the acceptance of single mothers as people who do not deserve condemnation from both the church and the society, but love, care and recognition. Six group sessions will be held at the church where participants will listen to one another, have dialogue, hear stories from single mothers, and listen to three presentations by experts in African Traditional Religion, Presbyterian Practice and Procedure, book and field research by the writer. It is anticipated that by the end of the project three major issues will have emerged. These are, briefly, that: (a) there are a lot of injustices done to single mothers by the church and the society in Kenya. (b) there is a persistent denial, by the church, of the existence of this class of women who are single mothers. (c) a creative response to these needs will be by teaching, and by the church acting as an agent of social change. There is a need for a ministry to single mothers in the form of a support group.
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Munyi, James Mwangi. "Maximizing the impact of print media in church development in the Presbyterian Church of East Africa (P.C.E.A.) (Kenya)." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1997. http://digitalcommons.auctr.edu/dissertations/AAIDP14683.

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According to the report of the Communications Committee of the Presbyterian Church of East Africa (P.C.E.A.) to the 15th General Assembly, the church is aware of the immensity of information, education and revelation that can be shared and disseminated through the print media in the church. 1 However, to effectively disseminate the Gospel through the print media requires some creativity and administrative initiatives in the national office and particularly in the division of Communications and Publishing. As an initiative proposal, this dissertation examines how the P.C.E.A. has used print media from the missionary period (early 1900) to the mid-1990s, and offers proposals for maximizing print media impact in church development and social transformation. This dissertation is the final stage and result of a Doctor of Ministry project study and research conducted in Kenya and the United States between 1993 and 1997. Four parts comprised of eight chapters compose the dissertation. Part I is the ministry setting, containing chapters One and Two. Chapter One is a brief description of the nation of Kenya in terms of geography, history and politics. It is the wider context of this project. Chapter Two introduces the Presbyterian Church of East Africa as the central setting of the project. The history, the organizational structure and theological stance of this church are here discussed. Part II is the main body of the dissertation. It is the ministry issue, and it is divided into Chapters Three and Four. Chapter Three contains the history of print media in the P.C.E.A., with some remarks on the early beginnings of print media in Europe. Chapter Four is a brief examination of biblical and theological basis for print media use. Part III is the project, containing Chapters Five and Six. Chapter Five includes a review of six key texts which have been helpful in this research. The texts are: Keeping Your Church Informed by Austin Brodie; 2 Let the People Know: A Media Handbook for Churches by Charles Austin;3 Communications Media in the Nigerian Church Today by Boniface Ntomchukwu;4 How to Publicize Church Activities by William J. Barrows, Jr.; 5 Communication for Development by Karl Lundstrom; 6 and Hope for Africa by G. Kinoti.7 This chapter also includes questionnaire responses from a cross section of participants in Kenya and America, including the P.C.E.A. ministers living in Atlanta at the time, and members of the International Class of First Presbyterian Church-Atlanta. Chapter Six includes interviews, briefs from some P.C.E.A. leaders, and workshop proceedings from the P.C.E.A. Nkoroi and Chuka churches and from First Presbyterian Church-Atlanta. Part IV is the project evaluation. This final part contains Chapters Seven and Eight. Chapter Seven discusses recommendations for possible implementation of the proposals or suggestions made in the dissertation. These primarily relate to finance, training and structural innovations and changes. Chapter Eight is the conclusion, restating the purpose of the project. It emphasizes questions of faith and the sense of urgency in doing whatever it takes to maximize the impact of print media in the P.C.E.A. for God's glory and the blessing of the church.
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Chidongo, Tsawe-Munga wa. "Towards a dialogical theology : an exploration of inter-religious cooperation between Christianity and African Indigenous Religion among the Midzi-Chenda people of coastal Kenya." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/1249/.

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The ongoing global problems that adversely affect human society require re-dress, not only from a political perspective but also from the view of religions which are daily lived and practised by individuals and communities, seeking positive solutions for a more habitable earth. Africa, from its colonial legacies, has continually experienced disasters such as wars, droughts, famine, HIV and AIDS. All these have contributed to abject poverty and have affected the well-being of society, reducing the population to despair and hopelessness. Africa, however, is rich: more developed in her religions than in her economy. ‘You can not teach an African child about the existence of God’ (Dickson 1984). Nevertheless, in communities such as the Midzi-Chenda of Coastal Kenya, religion has become the cause of both religious and social exclusion. From the fear of condemnation, communities are hesitant to meet together as religious people in order to dialogue and address issues that persistently affect their lives. The aim of this study is to explore the relationship between Christianity and African Indigenous Religion, with the purpose of discovering whether at the height of successive problems in Africa AIR and Christianity can agree to cooperate and together build a healthier society. This research is conducted among the Midzi-Chenda of Coastal Kenya, a community that has had diverse religious experience, whilst living with their multiple problems. Socially excluded by other religions, the Midzi-Chenda have been unable in solidarity to address their problems. The questions asked are firstly: ‘what are the historical causes for the religious rift?’ Secondly: ‘what possibilities can be found for achieving the cooperation which is essential for the two religious communities to be assisted to progress towards essential dialogue for life and action, and addressing the issue of community health?’
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Mungiriria, Patrick Kabubu. "What is needed to foster change in the Presbyterian Church of East Africa in terms of leadership and personnel appointments (Kenya)." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1996. http://digitalcommons.auctr.edu/dissertations/AAIDP14653.

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Purpose. The purpose of this project was to explore ways and administrative means for fostering change in the Presbyterian Church of East Africa in terms of leadership and personnel appointments. This denomination, with historical roots and structure in the Presbyterian Church of Scotland, functions now as an African denomination with unique situations relative to its culturally diverse membership. This study was initiated by the current surge in church growth and expansions in Kenya, and a subsequent decline in effective church leadership. The current shortage of ministers and other personnel has intensified the problem and created a style of church administration characterized by 'authoritative leadership' controlled by a few. This has diminished the kind of leadership needed for the broader areas of ministry required by church growth. The current procedure for the appointing of personnel in parishes, in church sponsored schools and in hospitals is also quite inadequate. This study was designed to determine the specific problems and to seek ways to help correct the situation through some changes which can be recommended to the church. Method and procedures. This project was undertaken at the Interdenominational Theological Center in Atlanta, Georgia, under the leadership of a faculty appointed doctoral committee, with assistance from ministers and their families from the Presbyterian Church of East Africa studying in Atlanta, other Presbyterian students from Africa, consultants, as well as P.C.E.A. members and Church officials in Kenya. The local participants were used as a project group which met in six structured discussion sessions, each with different foci, two of which were led by church consultants. Questionnaires were used as research tools with local participants as well as participants in Kenya. Church officials in Kenya were interviewed by telephone, with a follow-up analyses by the project group and the writer. The project input also reflects the writer's library research including books and periodicals which were obtained directly from Kenya. A historical study was made of different types of leadership styles and personnel appointment procedures employed from the inception of the Presbyterian Church of East Africa with Scottish missionaries denomination through models currently operating in the denomination. Conclusions and recommendations. This study concluded with recommendations which can be summarized as follows. 1. The suspension of the 'Right of Call' by the denomination in the early 1960s was done without careful study. After making the desired adjustments and changes, this method of posting pastors should be introduced again as a pilot project in certain areas for a period of ten (10) years to determine the effectiveness of this process. The Appointments Committee should monitor the implementation of the 'Right of Call' by parishes, and be allowed to intervene in situations where the respect of the 'Right of Call' is assessed to be abused. The final appointment letter should come from the Secretary of the Appointments Committee, thus reminding the pastors that they are answerable both to the parish and to the presbytery. Ministers salaries should then be determined in accordance with the 'Right of Call,' and funds should be made available to develop those areas which have no 'Right of Call.' 2. Reduce the bureaucracy of P.C.E.A. by returning the power of leadership to the Presbyteries. This will remove the power from the 'head office' personnel (Moderator, Secretary General, and Finance Officer) to local Presbyteries, thus, allowing a more democratic form of leadership. This will also allow a more democratic form of appointment of personnel for ministers, hospitals and schools, wherein local tribes, cultures and customs can be taken into consideration with respect. Allow the office of the moderator of the General Assembly to be more of a ceremonial office rather than an executive office. During the study it was determined by the project group and the writer that the Presbyterian Church of East Africa has been influenced by the episcopal system of bishops which is antithetical to denominations in the (Presbyterian) Reformed tradition. Merge head office 'departments' into 'desks' with similar areas of concern, so that there are fewer personnel in the head office, further strengthening the administrative role of Presbyteries. 3. The church should take seriously its pastoral responsibilities in church sponsored schools and institutions and appoint a minister in every Presbytery to serve in a pastoral capacity in schools and institutions. 4. Consider paying the three top employees of the church sponsored hospitals through the hospital's Boards. Also allow overseas volunteers or missionary staff to work in hospitals for not less than two years in order eliminate the problems created by shorter terms of service.
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Books on the topic "Religion Kenya"

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Knighton, Ben, ed. Religion and Politics in Kenya. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230100510.

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Cerasi, Giusto Lucio. Kenya dalle missioni alle élites. Bologna: Cappelli, 1986.

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Being Oromo in Kenya. Trenton, NJ: Africa World Press, 1998.

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Casting out anger: Religion among the Taita of Kenya. Prospect Heights, Il: Waveland Press, 1986.

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Miracles and extraordinary experience in northern Kenya. Philadelphia: University of Pennsylvania Press, 2007.

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Mosques in Kenya: Muslim opinions on religion, politics and development. Berlin: Klaus Schwarz, 2007.

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Tablino, Paolo. African traditional religion: Time and religion among the Gabra pastoralists of northern Kenya : a course. Marsabit, Kenya: Catholic Parish, 1989.

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1940-, Fedders Andrew, ed. Through open doors: A view of Asian cultures in Kenya. Nairobi, Kenya: Kenway Publications, 1989.

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Religion and social change: A sociological study of Seventh-Day Adventism in Kenya. Lund, Sweden: Lund University Press, 1993.

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World Conference on Religion and Peace (WCRP IV) (4th 1984 Nairobi, Kenya). Religions for human dignity and world peace: Unabridged proceedings of the fourth World Conference on Religion and Peace (WCRP IV) Nairobi, Kenya, 23-31 August, 1984. Geneva: WCRP, 1986.

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Book chapters on the topic "Religion Kenya"

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Lonsdale, John. "Compromised Critics: Religion in Kenya’s Politics." In Religion and Politics in Kenya, 57–94. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230100510_2.

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Knighton, Ben. "Introduction: Strange but Inevitable Bedfellows." In Religion and Politics in Kenya, 1–53. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230100510_1.

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Benson, Paddy. "Faith Engaging Politics: The Preaching of the Kingdom of God." In Religion and Politics in Kenya, 95–120. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230100510_3.

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Sabar, Galia. "“Was There No Naboth to Say No?” Using the Pulpit in the Struggle for Democracy: The Anglican Church, Bishop Gitari, and Kenyan Politics." In Religion and Politics in Kenya, 123–42. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230100510_4.

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Gathogo, Julius. "Meddling on to 2008: Is There Any Relevance for Gitari’s Model in the Aftermath of Ethnic Violence?" In Religion and Politics in Kenya, 143–54. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230100510_5.

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Chesworth, John. "The Church and Islam: Vyama Vingi (Multipartyism) and the Ufungamano Talks." In Religion and Politics in Kenya, 155–80. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230100510_6.

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Klopp, Jacqueline. "The NCCK and the Struggle against “Ethnic Clashes” in Kenya." In Religion and Politics in Kenya, 183–99. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230100510_7.

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Gifford, Paul. "Christianity Co-Opted." In Religion and Politics in Kenya, 201–21. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230100510_8.

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Knighton, Ben. "Muingiki Madness." In Religion and Politics in Kenya, 223–50. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230100510_9.

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Smith, Bev. "AIDS: Religion and Medicine in Rural Kenya." In AIDS Education, 239–49. Boston, MA: Springer US, 1996. http://dx.doi.org/10.1007/978-1-4757-9122-8_34.

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Conference papers on the topic "Religion Kenya"

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Omar, Asmah Haji, and Norazuna Norahim. "Lower and Upper Baram Sub-Groups: A Study of Linguistic Affiliation." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.3-5.

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It is not possible to determine the exact number of indigenous languages of Sarawak, one reason being the dialect-language dichotomy, as some isolects has not been ascertained. Ethnic labels may not reflect a linguistically homogenous group. That is to say that the language varieties spoken by an ethnic group may have a dialectal relationship with one another, or they may be heterogeneous, which means they are mutually unintelligible. This paper reports on the results of a lexicostatistic study that examines linguistic affiliation of a group of languages found along the Tinjar-Baram river basin, namely Berawan, Bakong, Narom, Kiput, Dali,’ and Miriek, and also their links with Kenyah Long Terawan, Lepo’ Tau and Belait in nearby Brunei. The paper also traces their historical past and describes how languages spoken by these ethnolinguistic groups have become affiliated to each other. For some reason or another, e.g. migration in search of greener pastures, internal rivalry or/and conversion to modern religions, these indigenous communities are forced to move away from their original speech communities, and they call themselves by different names in their new localities, usually after the name of a river or a mountain. These factors and categorisation on the basis of similar cultural attributes have caused misinterpretation of the identity of the indigenous groups in the past. The paper will clarify some of the misconceptions regarding the ethnolinguistic groups in the region.
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Reports on the topic "Religion Kenya"

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Abdi, Maryam, and Ian Askew. A religious oriented approach to addressing female genital mutilation/cutting among the Somali community of Wajir, Kenya. Population Council, 2009. http://dx.doi.org/10.31899/rh13.1016.

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Kenya: Islamic scholars find no religious justification for FGM/C. Population Council, 2008. http://dx.doi.org/10.31899/rh14.1007.

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Kenya and Ethiopia: Community and religious leaders are effective advocates for HIV testing for young couples. Population Council, 2008. http://dx.doi.org/10.31899/rh14.1014.

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Tuko Pamoja: A guide for talking with young people about their reproductive health. Population Council, 2005. http://dx.doi.org/10.31899/rh16.1017.

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This guide was developed for public health technicians working with the Ministry of Health as part of the Kenya Adolescent Reproductive Health Project Tuko Pamoja (We Are Together). It can be used by anyone wishing to broaden their understanding of adolescent reproductive health (RH) issues and improve communication with young people. Providing young people with support by talking with and listening to them as well as ensuring they have access to accurate information can help them understand the wide range of changes they are experiencing during adolescence. Although parents, teachers, religious and community leaders, and health-care providers are expected to educate adolescents about personal and physical development, relationships, and their roles in society, it may be difficult for them to do so in a comfortable and unbiased way. For these reasons, it is important to meet adolescents’ need for information and services. Adolescent RH education provides information about reproductive physiology and puberty; protective behavior; and the responsibilities and consequences that come with sexual activity. Providing young people with accurate RH information promotes sexual health and well-being, and supports healthy, responsible, and positive life experiences, as well as preventing disease and unintended pregnancy.
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