Journal articles: '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the two religions date back to the Constitution of Kenya, 1963 (Independence Constitution) and its 1969 revision (Repealed Constitution), which granted Kadhis’ courts limited jurisdiction within a 10-mile coastal strip of the country.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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Iraki, X. N. "Is Kenya Facing East or West: An Empirical Analysis." International Business Research 11, no. 12 (December 3, 2018): 134. http://dx.doi.org/10.5539/ibr.v11n12p134.

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In the last two decades China’s economic influence in Africa has increased espoused by huge investment in infrastructure like roads, railways, airports and seaports. This has led many scholars to suggest that Africa is facing East away from the traditional West. The Western influence had permeated into governance, education religion and even consumption. Of interest is if China has successfully displaced the west from Africa in such a short time. This study investigates if Africa, in particular Kenya has really faced East (read China). We expect economies near each other geographically or are culturally close because of history e.g. colonialism to have highly correlated GDP growths. This is supported by gravity theory of trade. In this paper, GDP growth rates of Kenya and a selected number of countries from the West and East are correlated for a 50 years period. Analysis is then broken into decades to see the change in patterns. Analysis of correlations during the different Kenyan presidencies then before and after the cold war is carried out. All the data in this paper is sourced from World Development Indicators, a World Bank Data base. The hype about facing East for Kenya is not supported by data. Kenya in the last 20 years has looked East, but did not abandon the West. This dualism may change with Brexit, Trump in White House and envisaged Africa’s free trade area.

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Agyei, William K. A., and Joseph Mbamanya. "Determinants of cumulative fertility in Kenya." Journal of Biosocial Science 21, no. 2 (April 1989): 135–44. http://dx.doi.org/10.1017/s0021932000017831.

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SummaryThis paper analyses the effects of age at first marriage, level of education, place of residence, marriage disruption, religion, contraceptive use, and work status on cumulative fertility in Kenya, using data from the 1977–78 Kenya Fertility Survey. Age at first marriage is the main determinant of cumulative fertility, but there are significant effects of level of education and marriage disruption. Place of residence is only significant for the Coast province. The implication of the findings is that to promote any real decline in fertility, emphasis should be placed on providing higher education and work opportunities for young women as an alternative to early marriage.

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Jadeed, Moza, Attiya Waris, and Celestine N. Musembi. "The application of Islamic inheritance law in independent and contemporary Kenya: A Muslim’s right to equality and freedom from discrimination." Africa Nazarene University Law Journal 8, no. 1 (2020): 30–64. http://dx.doi.org/10.47348/anulj/v8/i1a2.

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This article argues that the observance of Islamic inheritance law (IIL) by Muslims in Kenya while the rest of the citizens employ a universal inheritance law is legitimate. It is within the Muslims’ right to equality and freedom from discrimination both under the now-repealed 1963 independence Constitution and the present Constitution of Kenya 2010. Through analysis of previous works, cases (local and foreign), statutes, international human rights instruments, international consensus documents, other international agreements, in-depth interviews and focus group discussions, the article justifies the application of IIL in the country. It also conducts a thematic reading of the Qur’an, the Muslim Holy Book and the primary source of Islamic law, to demonstrate that IIL is a matter of exceptional importance to Muslims and therefore deserves accommodation in the Kenyan legal system under the right to equality and freedom from discrimination. The article, therefore, allays fears and misconceptions that the recognition of IIL in the country’s normative structures gives Muslims special treatment, makes them lucky and/or disunites Kenyans. Instead, it shows that such an arrangement is lawful and aligns with the principle of separation of the state and religion. It also makes Kenya inclusive and cohesive as it respects the rights of all its citizens, including the minorities. And because the enjoyment of this right is personal, the article highlights that the hesitance by other minority groups (locally and abroad) to assert it during their countries’ lawmaking or law reform processes does not estop Kenyan Muslims from doing it.

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Aguilar, Mario I. "African conversion from a world religion: religious diversification by the Waso Boorana in Kenya." Africa 65, no. 4 (October 1995): 525–44. http://dx.doi.org/10.2307/1161131.

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AbstractThe Boorana of the Waso area of north-eastern Kenya settled there in the 1930s. Upon the settling of colonial administrative boundaries in 1934 they became isolated from the rest of the Boorana in northern Kenya and Ethiopia. Thereafter a process of ‘somalisation’ took place through which they replaced their Oromo ritual moments with Islamic practices. By the 1950s most of the Waso Boorana had converted to Islam, and since then have been considered Muslims by the rest of Kenya. Nevertheless recent research has shown that there has been a revival of traditional religious practices among them. The article divides the history of the Waso Boorana into two periods: (1) from their settlement in the Waso area to the events leading to Kenya's independence (1932–62) and (2) from Kenya's independence to the 1990s (1963–92). It is in this second period in their history that the Waso Boorana began a process of religious diversification. Traditional religious practices revived in their settlements and distrust emerged of Islam. The article argues that there has been a reconversion to traditional practices, based on a local principle, the Waso Boorana division of herds.

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Gathogo, Julius Mutugi. "ECCLESIASTICAL AND POLITICAL LEADERSHIPS IN ONE ARMPIT: CELEBRATING THE LIFE OF THOMAS KALUME (1925-75)." Studia Historiae Ecclesiasticae 41, no. 3 (May 12, 2016): 92–110. http://dx.doi.org/10.25159/2412-4265/451.

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As Kenya celebrates her 52nd year of independence on 12th December 2015, the name of Thomas Johnson Kuto Kalume re-appears, as a great hero whom Kenyans have always wanted to forget. Indeed, he was a Kenyan politician and the first Clergyman to be elected as a Member of Parliament (MP) in the history of the National Assembly. Rev. Kalume was a composer and co-producer of the Kenyan national anthem, which was recorded in English and Swahili in September 1963 and inaugurated by Kenya’s founding President, Jomo Kenyatta, at Uhuru Gardens on December 12, 1963 during the independence celebrations. Critically important is that Kalume is the second Anglican Kenyan to obtain a University degree in Theology after John Mbiti. He was followed by Henry Okullu and David Gitari who emerged fourth. The article sets out to retrace Kalume’s pedigree, theology, and philosophy, as he navigated through troubled waters in the young republic of Kenya. What led to his early death on March 15, 1975 after serving only one parliamentary term (1969-74)? What motivated him to join both the church ministry and later elective politics? How did he view the service to God and humanity? How did he juxtapose religion and politics without losing his gospel constituency? What lessons does Kalume have for the 21st century Africa, particularly with regard to keeping Ecclesiastical and Political Leaderships in one armpit? Was Kalume’s case rooted in African religious heritage, a phenomenon where there is no dichotomization between the secular (politics) and the sacred (religion)? To this end, the article focuses mainly on the manner in which the memory of Thomas Johnson Kuto Kalume has been celebrated and/or reconstructed half a century after Kenya’s independence. By use of ex-post facto design, a phenomenon where variables have already occurred and are not manipulated by the researcher, the article has endeavored to retrieve Kalume’s societal contribution largely through archival and oral sources.

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Watson, Elizabeth E. "A “hardening of lines”: landscape, religion and identity in northern Kenya." Journal of Eastern African Studies 4, no. 2 (July 2010): 201–20. http://dx.doi.org/10.1080/17531055.2010.487330.

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Smith, Susan. "Female Circumcision: The Interplay of Religion, Culture and Gender in Kenya." Mission Studies 25, no. 2 (2008): 291–92. http://dx.doi.org/10.1163/157338308x365503.

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Clough, Paul. "The Impact of Rural Political Economy on Gender Relations in Islamizing Hausaland, Nigeria." Africa 79, no. 4 (November 2009): 595–613. http://dx.doi.org/10.3366/e0001972009001089.

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This article departs from general anthropological debates about the nature of gender to focus more narrowly on the impact of political economy and religion on gender relations. It explores the dialectic between commodification, Islamic conversion and gender relations in the Hausa hamlet of Marmara, in northern Nigeria. Despite changes in political economy and in religion, there has been great continuity in gender relations. The article ends with a structural comparison between the Hausa of Marmara and the Giriama of Kaloleni (in Kenya). In this comparison, it appears that political economy can be privileged over religion in the understanding of gender. Over the long term, however, a deeper continuity in local moral concepts structures people's very understanding of political economy, religion and gender.

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Ambani, John Osogo. "Africa and the Decolonisation of State-Religion Policies." Brill Research Perspectives in Comparative Discrimination Law 4, no. 2 (March 1, 2021): 1–76. http://dx.doi.org/10.1163/24522031-12340009.

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Abstract This volume in the Brill Research Perspectives in Comparative Discrimination Law addresses religion, the State and discrimination. The long history of state-religion interaction has yielded four main interface models: the religious state; the state with an established religion; the antireligious state; and the secular state. African states have drawn from these four models when struggling to manage state-religion relations. This volume argues that the African countries studied here, Kenya, Nigeria and Uganda, apply the concept of state-secularism without having their triple heritage, which encompasses African religion, Islam and Christianity, in contemplation. This volume proposes that the best way to realise the full flowering of the triple heritage is to erect the three pillars of Charles Taylor’s definition of state-secularism, which in this case should entail i) the freedom to have and to manifest religious beliefs, ii) equal treatment of religion, and iii) and efforts toward an all-inclusive state identity.

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Odhiambo, Fredrick Onyango. "Assessing the Predictors of Lived Poverty in Kenya: A Secondary Analysis of the Afrobarometer Survey 2016." Journal of Asian and African Studies 54, no. 3 (January 8, 2019): 452–64. http://dx.doi.org/10.1177/0021909618822668.

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Poverty remains pervasive in Kenya despite efforts to reduce it. This may be attributed to poor understanding of its predictors. Using Afrobarometer Round 7 data and employing multivariate logistic regression, the study found that age, religion and political affiliation were risk factors associated with poverty while education was a protective factor. The study recommends that investing more in all levels of education is key to reducing poverty in Kenya. Further, social protection policies and programmes for the elderly, as well as initiatives to enhance savings for those in the informal economy, are important for poverty reduction.

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GYIMAH, STEPHEN OBENG, IVY KODZI, JACQUES EMINA, NICHOLAS COFIE, and ALEX EZEH. "RELIGION, RELIGIOSITY AND PREMARITAL SEXUAL ATTITUDES OF YOUNG PEOPLE IN THE INFORMAL SETTLEMENTS OF NAIROBI, KENYA." Journal of Biosocial Science 45, no. 1 (April 27, 2012): 13–29. http://dx.doi.org/10.1017/s0021932012000168.

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SummaryAlthough attitudes to premarital sex may be influenced by several factors, the importance of religion to that discourse cannot be underestimated. By providing standards to judge and guide behaviour, religion provides a social control function such that religious persons are expected to act in ways that conform to certain norms. This study investigated the interconnectedness of several dimensions of religion and premarital sexual attitudes among young people in the informal settlements of Nairobi, Kenya. Using reference group as the theoretical base, it was found that those affiliated with Pentecostal/Evangelical faiths had more conservative attitudes towards premarital sex than those of other Christian faiths. Additionally, while a high level of religiosity was found to associate with more conservative views on premarital sex, the effect was more pronounced among Pentecostal groups. The findings are discussed in relation to programmes on adolescent sexuality.

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Jenkins, S. "Religion and Politics in Kenya: Essays in honor of a meddlesome priest." African Affairs 112, no. 449 (September 19, 2013): 689–91. http://dx.doi.org/10.1093/afraf/adt053.

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Ward, Kevin. "Religion and Politics in Kenya: Essays in Honor of a Meddlesome Priest." Journal of Contemporary Religion 27, no. 1 (January 2012): 162–63. http://dx.doi.org/10.1080/13537903.2012.644752.

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McClendon, Gwyneth, and Rachel Beatty Riedl. "Religion as a Stimulant of Political Participation: Experimental Evidence from Nairobi, Kenya." Journal of Politics 77, no. 4 (October 2015): 1045–57. http://dx.doi.org/10.1086/682717.

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Mujuzi, Jamil Ddamulira. "Separating the Church from State: The Kenyan High Court's Decision in Jesse Kamau and 25 Others v Attorney General (Judgment of 24 May 2010)." Journal of African Law 55, no. 2 (September 14, 2011): 314–19. http://dx.doi.org/10.1017/s0021855311000167.

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AbstractSection 66 of the 1963 Kenyan Constitution established the Kadhi's courts with the jurisdiction to determine “questions of Muslim law relating to personal status, marriage, divorce or inheritance in proceedings in which all the parties profess the Muslim religion”. 26 Christians petitioned the High Court and argued that section 66 was unconstitutional because it, inter alia, violated the principle of separation of Church and state. The court found in their favour and held that Kenya is a secular state, that section 66 violated the doctrine of separation of state and Church, and that it was discriminatory and contrary to section 82 of the constitution which prohibits discrimination. This note gives the facts of the case, the issues before the court and the court's decision. It also analyses the court's decision.

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Kishoyian, Gabriel, Justus Kioko, and Emma Muindi. "FIRE DISASTER PREPAREDNESS AMONG STUDENTS IN KENYA MEDICAL TRAINING COLLEGES IN EASTERN KENYA." Journal of Health, Medicine and Nursing 6, no. 3 (June 22, 2021): 34–48. http://dx.doi.org/10.47604/jhmn.1301.

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Purpose: The major objective of the study was to determine the status of fire preparedness among students at Kenya Medical Training College. Methodology: This was a descriptive cross-sectional study design. The study populations were 1st and 4th year students in Machakos and Embu KMTCs. A sample size of 336 students was selected randomly in both campuses while stratified random sampling technique was used to sample students from departments and classes in each College. Data was collected using pre-tested questionnaires, focus group discussions and key informant interviews. All the data collected was entered into Statistical Package for Social Sciences (SPSS) version 20 and analysis done using descriptive and inferential statistics. Findings: Students were aware of the types of disasters which could affect them while in the college with 181 (54%) of the respondents knew the possible fire risk sources in the rooms. Majority 218 (64.9%) did not know the college fire safety policy guidelines, while (72%) stated that they were vulnerable to fire disaster. Majority 329(98%) said fire drills as safety measures were never practiced in these colleges. There was no significant association between students’ age, gender, religion, and year of study and fire disaster preparedness (p>0.05). Unique contribution to theory, practice and policy: There is need for the institutional fire policy to ensure students are trained of students on fire safety after admission. The data generated can be used by KMTC management through conducting periodic fire drills to keep students well prepared on fire preparedness and post their telephone numbers for the nearest firefighting equipment on the college notice boards, classrooms and in hostels

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Prestholdt, Jeremy. "POLITICS OF THE SOIL: SEPARATISM, AUTOCHTHONY, AND DECOLONIZATION AT THE KENYAN COAST." Journal of African History 55, no. 2 (May 29, 2014): 249–70. http://dx.doi.org/10.1017/s0021853714000322.

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AbstractThis article examines the perceived interdependence of territorial rights and social identity in colonial Kenya. In the early 1960s, attempts to win full autonomy for a narrow strip of Indian Ocean coastline – the Protectorate of Kenya – encouraged an exclusivist discourse of autochthony. To establish their historical ownership of the coast, both political thinkers who supported and decried coastal separatism emphasized the correlation of race, ethnicity, religion, and physical space. Through competing claims to ‘the soil’, all parties articulated a dually integrative and divisive language of citizenship. As a result, autochthony discourse exacerbated tensions within coastal society, fortified divergent visions of the postcolonial nation, and highlighted reductive definitions of the coast as either maritime or continental in orientation.

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Gez, Yonatan N. "The Vetting Impasse: The ‘Churches Law’ and Kenya’s Religious Regulation Debate." Journal of Religion in Africa 50, no. 1-2 (August 10, 2021): 54–78. http://dx.doi.org/10.1163/15700666-12340181.

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Abstract Over the last decade Kenya has been seeing a lively debate over the regulation of its ever-expanding religious market and demands for a new ‘Churches Law’. Tales of hypocritical abuse of power and of emerging cults coalesced with security concerns regarding religious extremism, leading to the proposal to tighten regulatory control over the religious market, which expanded rapidly since the 1990s. Despite widespread recognition of the problem, new legislative steps have failed so far, notably even leading to a controversial 2014 moratorium on the registration of new religious denominations. This article analyzes this legislative impasse and offers an explanation in terms of the ambivalent yet symbiotic relations between religion and state in Kenya.

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Lawson, Ronald, and Nehemiah M. Nyaundi. "Religion and Social Change: A Sociological Study of Seventh-Day Adventism in Kenya." Sociology of Religion 55, no. 4 (1994): 496. http://dx.doi.org/10.2307/3711994.

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Maseno, Loreen. "Framing Freedom of Religion or Belief for Countering Violent Extremism in Kenya: The Equivalency Framework of the Evangelical Alliance of Kenya." Review of Faith & International Affairs 16, no. 4 (October 2, 2018): 75–87. http://dx.doi.org/10.1080/15570274.2018.1535050.

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Hanna, Daniel R., Jennifer A. Campbell, Rebekah J. Walker, Aprill Z. Dawson, and Leonard E. Egede. "Association between Health and Wealth among Kenyan Adults with Hypertension." Global Journal of Health Science 13, no. 4 (March 5, 2021): 86. http://dx.doi.org/10.5539/gjhs.v13n4p86.

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BACKGROUND: This paper examines the relationship between hypertension and wealth in a national sample of Kenyan adults. METHODS: Data from 27,552 individuals from the Demographic and Health Survey Program (DHS) for Kenya were analyzed. Wealth index, a cumulative measure of household standard of living, was the outcome. The final analysis was stratified by gender with covariates added in blocks (demographics, economic, and cultural) to investigate the independent association of hypertension with wealth index. RESULTS: Approximately 7.6% of those with hypertension had a wealth index above the median. For women and men, hypertension was significantly associated with higher wealth index (women ß=0.26; CI=0.19; 0.34; men ß=0.36; CI=0.19; 0.53). After adjusting for age, rural location, children, employment, education, ethnicity, and religion, hypertension maintained statistical significance with wealth index for both women and men (women ß=0.06; CI=0.01; 0.11; men ß=0.20; CI=0.08; 0.31). CONCLUSIONS: As Kenya as a nation undergoes health care reform while also experiencing a high burden of hypertension, the results presented here provide preliminary evidence that may be used in support for decision makers for the wealth effects of health interventions. Additional work is needed to understand the longitudinal relationship between hypertension and wealth at the national level. 

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Munyua, Joseph Mwangi. "Mwea Irrigation Scheme in Kenya." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 3, no. 1 (September 27, 2020): 1–11. http://dx.doi.org/10.35544/jjeoshs.v3i1.28.

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History embraces the story of the Supreme Being, humanity, and the Universe. Human history is a silent realm that encompasses creation, fall, concupiscence, and the need for the prophetic voice towards human redemption. This article seeks to examine the Mwea Irrigation Scheme and explore the oppressive situation that was experienced by its rice farmers; and eventually assess the need for prophetic voice as the critical pillar and/or the key tool that ought to have stood as the weapon of addressing the vice. To this end, this article will methodologically draw from the history of Mwea Irrigation Scheme, unfold the origin and growth, the oppression of the rice farmers, and the need for the prophetic voice as the aforesaid tool of empowerment, as it seeks to build on a Kenyan version of liberation and/or political theology. Strictly therefore, the problem that this article wrestles with is the unearthing of the above-mentioned oppression of the Mwea rice farmers and the need for redemptive prophetic voice that is geared towards the ultimate goal, the liberation of the socio-economically oppressed rice farmers. Arguably, working out a liberation theology that addresses the Mwea case compares well with the Asian theologies such as the Burakumin theology for the marginalised and minority peoples of Asia whose reflection from the prophetic role of religion gives solace to their plight. It also compares with the Waterbuffalo theology, as propounded by Kosuko Koyama. In Waterbuffalo theology, a Japanese theologian, Kosuko Koyama, attempts to translate the Christian faith into the Asian tradition in Thailand, a phenomenon where farmers spend substantial amount of time in their respective rice fields without any substantial and/or decent returns. Apart from a theo-historical design, the methodology in this presentation includes: interview schedules, literature review of relevant and existing literature, and the reliance on the modus operandi that is well captured by the biblical Prophet Amos.

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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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Luongo, Katherine. "Female Circumcision: The Interplay of Religion, Culture and Gender in Kenya, Mary Nyangweso Wangila." Africa Today 55, no. 1 (September 2008): 143–46. http://dx.doi.org/10.2979/aft.2008.55.1.143.

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Okesson, Gregg A. "Book Review: Religion and Politics in Kenya: Essays in Honor of a Meddlesome Priest." Missiology: An International Review 39, no. 3 (July 2011): 416–17. http://dx.doi.org/10.1177/009182961103900320.

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Barasa Simiyu, Japheth, Ruth Imbuye, Susan Wandukusi, Patrick Barasa, David Loeseps Risper Konzolo, John Masinde, Stephen Mukubuyi, Patrick Olutwati, and Florance Chemayiek. "THE EFFECTS OF WESTERN CHRISTIANITY AND AFRICAN TRADITIONAL RELIGION ON CULTURAL AND MORAL DEVELOPMENT IN TRANS NZOIA COUNTY, KENYA." International Journal of Advanced Research 8, no. 11 (November 30, 2020): 1169–76. http://dx.doi.org/10.21474/ijar01/12114.

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The purpose of this study was to establish effects of Western Christianity and African Traditional Religion on moral and cultural development of the people of Trans Nzoia County. Morals and core values play a very important role in the upbringing of the youth in any given community in any given Geographical part on this planet. The study will be guided by the following objectives: Establish effects of Christianity on moral development, Determine effects of African Traditional Religion on moral development, Compare and contrast effects of moral development of Western Christianity and African Traditional Religion and to determine the role played by morals and core values in both Christianity and African Traditional Religion. Mixed Research method combined both qualitative and quantitative was employed in the study to unearth the hidden truth underlying in the study. The target population was 500 people which gave a sample size of 50Bishops and Pastors of 50 Churches. The researcher employed purposive and simple random sampling techniques. The researcher used two guiding theories in the study: the theory of Atonement on the Christian part and the theory of dual allegiance on the part of African Traditional Religion. Data was collected by use of Questionnaires and Interview schedules. The raw data was analyzed and descriptively availed for facilitation of research objectives and research questions. Computer program SPSS was employed to give the final accurate and precise results of Research findings. The findings indicate that the intrusion of foreign cultures in Trans Nzoia County has helped water down the quality of African morals on one part and the other part there is improvement on cultural and core values of the people of Trans Nzoia County. The conclusion on the same is that since communication and mobility has been so much developed in these resent times, it is easy for people from different parts of the world to meet and interact at any time at any given Geographical zone on the planet. The study recommends that the citizens of Trans Nzoia should be careful enough in considering the kind of morals to be applied in this county since the county is an Agricultural hub where people from different parts of the Earth converge either for commercial purposes or for learning Agri-business techniques.

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BRODISH, PAUL HENRY. "AN ASSOCIATION BETWEEN ETHNIC DIVERSITY AND HIV PREVALENCE IN SUB-SAHARAN AFRICA." Journal of Biosocial Science 45, no. 6 (January 10, 2013): 853–62. http://dx.doi.org/10.1017/s002193201200082x.

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SummaryThis paper investigates whether ethnic diversity at the Demographic and Health Surveys (DHS) cluster level predicts HIV serostatus in three sub-Saharan African countries (Kenya, Malawi and Zambia), using DHS household survey and HIV biomarker data for men and women aged 15–59 collected since 2006. The analysis relates a binary dependent variable (HIV positive serostatus) and a weighted aggregate predictor variable representing the number of different ethnic groups within a DHS Statistical Enumeration Area (SEA) or cluster, which roughly corresponds to a neighbourhood. Multilevel logistic regression is used to predict HIV prevalence within each SEA, controlling for known demographic, social and behavioural predictors of HIV serostatus. The key finding was that the cluster-level ethnic diversity measure was a significant predictor of HIV serostatus in Malawi and Zambia but not in Kenya. Additional results reflected the heterogeneity of the epidemics: male gender, marriage (Kenya), number of extramarital partners in the past year (Kenya and Malawi, but probably confounded with younger age) and Muslim religion (Zambia) were associated with lower odds of positive HIV serostatus. Condom use at last intercourse (a spurious result probably reflecting endogeneity), STD in the past year, number of lifetime sexual partners, age (Malawi and Zambia), education (Zambia), urban residence (Malawi and Zambia) and employment (Kenya and Malawi) were associated with higher odds of positive serostatus. Future studies might continue to employ multilevel models and incorporate additional, more robust, controls for individual behavioural risk factors and for higher-level social and economic factors, in order to verify and further clarify the association between neighbourhood ethnic diversity and HIV serostatus.

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Nyangau, Paul Nyamweya, Jonathan Makau Nzuma, Patrick Irungu, and Menale Kassie. "Evaluating livestock farmers knowledge, beliefs, and management of arboviral diseases in Kenya: A multivariate fractional probit approach." PLOS Neglected Tropical Diseases 15, no. 9 (September 16, 2021): e0009786. http://dx.doi.org/10.1371/journal.pntd.0009786.

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Globally, arthropod-borne virus (arbovirus) infections continue to pose substantial threats to public health and economic development, especially in developing countries. In Kenya, although arboviral diseases (ADs) are largely endemic, little is known about the factors influencing livestock farmers’ knowledge, beliefs, and management (KBM) of the three major ADs: Rift Valley fever (RVF), dengue fever and chikungunya fever. This study evaluates the drivers of livestock farmers’ KBM of ADs from a sample of 629 respondents selected using a three-stage sampling procedure in Kenya’s three hotspot counties of Baringo, Kwale, and Kilifi. A multivariate fractional probit model was used to assess the factors influencing the intensity of KBM. Only a quarter of the farmers had any knowledge of ADs while over four-fifths of them could not manage any of the three diseases. Access to information (experience and awareness), income, education, religion, and distance to a health facility considerably influenced the intensity of farmers’ KBM of ADs in Kenya. Thus, initiatives geared towards improving access to information through massive awareness campaigns are necessary to mitigate behavioral barriers in ADs management among rural communities in Kenya.

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Engelke, Matthew, and Cynthia Hoehler-Fatton. "Women of Fire and Spirit: History, Faith, and Gender in Roho Religion in Western Kenya." Journal of Religion in Africa 27, no. 3 (August 1997): 337. http://dx.doi.org/10.2307/1581744.

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Porter, Mary A., and Cynthia Hoehler-Fatton. "Women of Fire and Spirit: History, Faith, and Gender in Roho Religion in Western Kenya." International Journal of African Historical Studies 30, no. 3 (1997): 686. http://dx.doi.org/10.2307/220625.

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Wood, John C. "Women of Fire and Spirit: History, Faith, and Gender in Roho Religion in Western Kenya." American Ethnologist 25, no. 3 (August 1998): 532–33. http://dx.doi.org/10.1525/ae.1998.25.3.532.

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Ashamu, Elizabeth. "Centre for Minority Rights Development (Kenya) and Minority Rights Group International on Behalf of Endorois Welfare Council v Kenya: A Landmark Decision from the African Commission." Journal of African Law 55, no. 2 (September 14, 2011): 300–313. http://dx.doi.org/10.1017/s0021855311000155.

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AbstractThis is the first judgment from the African Commission on Human and Peoples' Rights to address the rights of indigenous peoples and their claims to land and natural resources. It is also the first ruling by an international tribunal which finds a violation of the right to development. The Commission examined the Kenyan government's eviction of the indigenous Endorois community from their ancestral land around Lake Bogoria to establish a game reserve. Finding violations of the rights of the Endorois to religion, culture, property, natural resources and development, the Commission called for the recognition of Endorois ownership of their ancestral land and its restitution to the community. This case note describes the Commission's legal analysis of the Endorois case and explains how the decision establishes an important precedent for ensuring equity and participation in natural resource management and development on indigenous lands.

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Ontiri, Susan, Gathari Ndirangu, Mark Kabue, Regien Biesma, Jelle Stekelenburg, and Collins Ouma. "Long-Acting Reversible Contraception Uptake and Associated Factors among Women of Reproductive Age in Rural Kenya." International Journal of Environmental Research and Public Health 16, no. 9 (May 1, 2019): 1543. http://dx.doi.org/10.3390/ijerph16091543.

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In the last two decades, the use of short-acting methods of contraception has driven the increase of contraceptive use in Kenya. We assessed the factors associated with uptake of long-acting reversible contraception by women seeking family planning services in public health facilities in Kakamega County, Kenya. A mixed methods cross-sectional study through client exit surveys among 423 women seeking family planning services was done at 12 public health facilities in Kakamega County. Twelve in-depth interviews with health care providers from the study facilities further explored practices in provision of long-acting reversible contraception (LARC). Among women initiating contraceptive use, LARC method utilization was 20.6%. Women’s tertiary education level, Protestant Christian religion, age at first birth, and having no desire for more children were significantly associated with utilization of LARC. Structural factors including shortage of human resource, provider bias and lack of adequate skills on provision of services were identified as key barriers to uptake of long-acting reversible contraception services.

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Rasmussen, Jacob. "Mungiki as youth movement." YOUNG 18, no. 3 (July 20, 2010): 301–19. http://dx.doi.org/10.1177/110330881001800304.

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Like many other African countries, Kenya has a large and growing youth population. Some of the youths are mobilized into militant and political networks; one of these is the Mungiki movement. The article explores Mungiki’s combination of politics, religion and Kikuyu traditions. Using the examples of snuff tobacco, revolutionary talk and generational exclusion, it is argued that one way of understanding the connection between the various elements is to look at specific youth practices that cut across apparently separate activities. This reveals that youth in the Mungiki discourse is a highly gendered concept.

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Otieno, Raphael Francis. "Metaphors in Political Discourse in Kenya: Unifying or Divisive?" International Journal of Learning and Development 9, no. 2 (June 12, 2019): 62. http://dx.doi.org/10.5296/ijld.v9i2.14918.

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Metaphor has been viewed as a tool that is used in political discourse to structure human thought. In the structuring function of metaphor, it is assumed that there is a similarity between the source and the target domains. However, the similar structure in the target domain does not always exist before the metaphor is coined (Lakoff & Turner, 1989). Rather, the metaphor can create the similar structure in the target domain. The politicians’ reference to war, religion, business and animals among others, therefore, serves to structure and limit the thought of the electorates to view politics from certain perspectives. The basic argument in this study is, therefore, that metaphors are ingrained in our conceptual faculties and play a significant role in structuring our thought patterns in politics. The structuring through metaphor can, however, either be positive and/or negative. In other words, the structuring could either be unifying or divisive. As Rozina (2001:12) asserts, ‘…political discourse is primarily focused on persuading people to take specified political actions or to make crucial political decisions.’ Using the Conceptual Metaphor Theory (CMT) and Critical Metaphor Analysis (CMA), this study investigated the extent to which metaphors in political discourse in Kenya create, reflect or symbolize the values of national unity and inclusiveness enshrined in the Constitution of Kenya. The study found that both positive and negative axiological values are present in metaphors in political discourse in Kenya. However, the negative axiological value overrides the positive value.

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Schwartz, Nancy. "Active Dead or Alive: Some Kenyan Views About the Agency of Luo and Luyia Women Pre- and Post-Mortem." Journal of Religion in Africa 30, no. 4 (2000): 433–67. http://dx.doi.org/10.1163/157006600x00401.

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AbstractPaying attention to burial disputes can help us to understand better matters relating to gender, kinship, community, agency, and power. Since Luo and Luyia believe that life after death is a significant part of a person's life, paying attention to 'the hold death has' upon people is important, as are the writing of 'life-and-death histories.' The paper presents three cases, one involving a Luyia woman and two involving Luo women in which the women involved have, in the views of community members, shown the ability to manipulate kinship structures and strictures pre- and post-mortem. The paper seeks to challenge views that have depicted women in western Kenya as passive pawns of a particularly patriarchal form of patriliny. The paper discusses the effect religion has on views about death and burial, and examines the influence of indigenous religion, Roman Catholicism, Anglicanism, and Legio Maria on these cases.

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Lucy, Wanjiku, Dr Mutisya Albanus Kyalo, and Kariuki Wanja Dainah. "Social-Cultural Determinants of Male Partner Involvement in Antenatal Care at Anti-Stock - Theft – Unit Kenya." International Journal of Health, Medicine and Nursing Practice 3, no. 1 (February 12, 2021): 1–16. http://dx.doi.org/10.47941/ijhmnp.527.

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Purpose: Male involvement in antenatal care is a problem identified by different researchers and experienced globally. It is a key component in the optimization of maternal health and universal maternal health achievement. Few men engage in care in developing countries. The current study sought to identify Social-cultural Determinants of Male Partner Involvement in Antenatal Care.Methodology: Descriptive cross-sectional research design. Simple random sampling was used to sample 334 subjects from 2582 population. Data was gathered using self- administered questionnaires, edited, coded, and organized with help of statistical Package for Social Sciences (SPSS), then analysed using descriptive and inferential statistics. Hypothesis was tested using Chi square tests of independence and information presented using tables and percentages.Results: Majority (92.8%) of subjects were affiliated to religion. On cross tabulation, (100%) of participants who accompanied the partners during the first ANC visit disagreed that religion impairs male partner participating in antenatal care unlike (100%) of those who did not. Chi squire tests of independence was (p=0.047). Majority (77.2%) of the respondents preferred traditional birth attendants for partner’s antenatal care compared to 15.6% for health care workers. On cross tabulation, (93.3%) of the participants who accompanied partners during the first ANC visit indicated that they preferred health care providers to traditional birth attendants while 81.8% of those who did not accompany the partners indicated preference for traditional birth attendants and 9.1% preferred care workers. Chi squire tests of (independence (p=0.001).Unique contribution to theory, practice and policy: Male partner involvement in maternal health is desirable at the study area and there is need of social supports such as informational, appraisal, instrumental and emotional supports to enhance physical, psychological well-being, social integration and social ties. Researcher highlights the need to address religion and traditional birth attendants’ reliance which were found significant and established as barriers of male partner participating in ANC and causes of low ANC attendances among pregnant women. Further, policy change is advocated so that the government can pass laws which oblige men to be responsible for pregnant partners by accompanying them to ANC, knowing ANC schedules, discussing interventions, supporting the ANC fees if applicable, and knowing what happens at the ANC during the current pregnancy.

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Omer, Atalia. "Decolonizing religion and the practice of peace: Two case studies from the postcolonial world." Critical Research on Religion 8, no. 3 (May 9, 2020): 273–96. http://dx.doi.org/10.1177/2050303220924111.

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Based on extensive field work focused on interreligious peacebuilding practices in Kenya and the Philippines, this article argues that decolonial accounts of peacebuilding, in line with decolonial interventions in the study of religion, remain captive to the task of epistemological undoing and thus insufficiently relevant to the precarious lives of many invisibalized people in the global South. The question is whether decolonial thinking in the study of religion and theology should concern itself with such pertinence. I first examine the colonial legacy of “peace” and key features of decolonial interventions in the modernist, civilizational, and developmentalist discourses within which “peace” is embedded. Next, I analyze how interreligious peacebuilding practices both entrench coloniality while improving the lives of people who engage in such practices and how such practices rely on thin or “sticky notes” religiosity, deeply inconsistent with decolonial theologies and religiosity. Finally, I show how, on the ground, mere existence and overcoming hate reside along a spectrum of decolonial politics.

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Kiguru, Gatitu, Phyllis W. Mwangi, Purity M. Nthiga, and Caryn Kimuyu. "Language and Witchcraft as a Trade: Insights from, Machakos County, Kenya." Revista Internacional de Organizaciones, no. 23 (September 18, 2019): 59–77. http://dx.doi.org/10.17345/rio23.59-77.

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Witchcraft is defined as the use of magical powers for healing, seeing into the future, causing harm or for religion. The belief in the powers of witchcraft is widespread in Africa. Due to these perceived magical powers people from different walks of life seek for various forms of treatments from witchdoctors. As such, witchcraft in Africa is a trade complete with a marked use of language that sustains in in modern society. This article reports on an analysis of language used by witchdoctors in Machakos County in Kenya, and respondents’ views about witchcraft. The objectives of the study were twofold. One was to identify and describe the language strategies that mark witchcraft as trade. The second objective was to explore the socio-psychological factors governing the use of the language by witchdoctors. Two witchdoctors were purposively sampled: one male and one female. The primary data were collected through recorded interviews of the witchdoctors. It was found that the witchdoctors use various language strategies to attract and retain clientele and that these strategies are a factor of the socio-psychological environment in which the witchdoctors operate. Moreover, the study established that witchdoctor still find relevance in the modern Kenyan society because of prevalent beliefs about social and medical problems. This paper thus argues that language is an important tool in the witchcraft trade that serves to purposely obscure meaning in order to shroud the trade in secrecy, enhance social exclusion and consequently sustain the belief in the magical powers of the witchdoctors.

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Muhoza, Dieudonné Ndaruhuye, Annelet Broekhuis, and Pieter Hooimeijer. "Variations in Desired Family Size and Excess Fertility in East Africa." International Journal of Population Research 2014 (May 27, 2014): 1–11. http://dx.doi.org/10.1155/2014/486079.

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This contribution studies the variation in desired family size and excess fertility in four East African countries by analyzing the combined impact of wealth, education, religious affiliation, and place of residence. The findings show an enormous heterogeneity in Kenya. Wealthy and higher educated people have fertility desires close to replacement level, regardless of religion, while poor, uneducated people, particularly those in Muslim communities, have virtually uncontrolled fertility. Rwanda is at the other extreme: poor, uneducated people have the same desired fertility as their wealthy, educated compatriots, regardless of their religion—a case of “poverty Malthusianism.”. The potential for family planning is high in both countries as more than 50% of the women having 5 children or more would have preferred to stop at 4 or less. Tanzania and Uganda have an intermediate position in desired family size and a lower potential for family planning. Generally, the main factor that sustains higher fertility is poverty exacerbated by religious norms among the poor only.

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Journal articles on the topic 'Religion Kenya'

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