MST-Department of Philosophy and Religious Studies

Permanent URI for this collection

https://repository.ku.ac.ke/handle/123456789/1577

Browse

Now showing 1 - 20 of 83

The penetration of Islam among the Babukusu:1904 - 1998
(Kenyatta University, 1999-04) Kassilly, Janet Nasambu
This study examines the penetration of Islam among the Babukusu from 1904-1998. The persistence of Islam among a predominantly rural people coupled with stiff competition from Christianity and resistance by the indigenous religion provoked this research. The study aimed at investigating the agents and factors that facilitated and those that hindered the penetration of Islam among the Babukusu; the socio-cultural impact of Islam on the Babukusu; and the factors behind the persistence of Islam among the Babukusu. The study is based on the premises that: First, Muslim traders and Babukusu concept of Supreme Being (Wele) influenced the penetration of Islam among the Babukusu; second, Christianity and Westernization are some of the factors that hindered the penetration of Islam among the Babukusu; third, Islamic manner of dressing, greetings and language are some of the socio-cultural impact of Islam on the Babukusu; and finally, the interrelationship between faith and practice, and Da'wah are the main factors behind the persistence of Islam among the Babukusu. These four premises have been positively confirmed from our research findings. The enquiry is guided by the theoretical framework of Islamization which has incorporated aspects of "Change and Continuity" concept. The theory states that Islamization depends entirely on the contact-situation between the Muslim and the non-Muslim. Similarly whenever new influences impinge on any society, some of the pre-existing body of customs and beliefs are discardedr modified or retained. Since our study deals with the interaction of two cultures, this theory provided a model of thought to address the objectives of the study. Basically I the central contention of this thesis is that Islam has persisted among the Babukusu up-to-date despite competition from Christianity and resistance by the Babukusu indigenous religion. It is observed in this thesis that when Islam reached Babukusuland around 1904, its adoption depended on the similarity between some of its beliefs and practices and those of the indigenous religion. However, certain aspects of Islam were resisted by the people. Inheritance rules are an immediate example. After Islamr Christianity coupled with Western education was introduced by missionaries and later by British colonial administrators. Western education as a means of economic prosperity attracted many Babukusu to Christianity than Islam. Consequently, only few people adopted Islam. Despite the interplay of the above factors in the arear Islam has persisted among Babukusu up-to-date. This therefore reveals that the contact - situation between Islam and Babukusu indigenous religion was one of penetration and not conquest.
Socio-religious implications of child- labour: a case study of the Embu community
(2001) Kamwaria, Alex N.
About 250 million children in the world work in harzadous and exploitative labour conditions. Child-labour is a controversial and an emotive phenomenon that defies simple solutions. The idea that children have special needs, which sparkled the founding of UNICEF fifty four years ago, has now given way to the conviction that children have same spectrum of right as adults. This study is an attempt to highlight the complexity of child-labour, its persistence and adverse effects in the society. To facilitate this broad perspective, the study aimed at identifying the Aembu's traditional religious values, customs and practices that should be revitalized for prevention or reduction of child-labour. In a nutshell, we are examining a situation which is fluid and dynamic, yet recommending some of the traditional and customs that are based on the values developed and generated for generations. Chapter one shows the course towards this study by making a general analysis of the problem, and specifying the methods used to collect the data. This chapter further highlights how the course towards the ending of child-labour can be hastened or helped using the sentiments of various organisations and parties that are interested in the issue of child-labour. Chapter two gives an account of the basis of religion and work among the Aembu. From birth, children went through certain stages of life which exposed them to a millieu filled with religious rituals and practices. These rites were aimed at moulding them into upright members of the society. Children ix participated in economically productive labour activities within the context of their families. Through working together children learnt the required moral values such as mutual social responsibility, and corporate living. They also learnt that there were more blessings from Ngai (God) in sacrificing their efforts to the welfare of the other than in making oneself rich and prosperous at the expense of others. Chapter three identifies the place and role of children in the Embu community. Being the focus of our study, a child is not an isolated entity. There is the society in which it is born. There are also divine entities and social relations that are recognised by the society as valid and binding. This chapter further highlights some basic understanding of the African religious and sociophilosophical thinking, and the rationale for the established relationships with which the African child interacts. At the same time, the society is dynamic and experiencing changes that affect the status of the child. It is from this perspective that we proceed to assess the factors that contribute to exploitation of children in the labour industry. Chapter four examines the issue of child-labour in all its complexity, exposing the common myths about it, and exposing its causes. The contributing factors are multiple and overlapping. Denied their most basic rights, such as education, health and even shelter, children are trapped in cycles of poverty that put their lives in jeopardy. Compounding the problem is the paucity of statistics about the number of child-labourers, because the vast majority of children work in invisibility. x Since the causes of child-labour are complex, the solution must be comprehesive and multi-pronged. Chapter five assesses the role of contemporary institutions in ending child-labour. The single most institution that is best suited for the task of mobilising the society against child-labour is the church. The church can motivate and sponsor projects which have the merit of uplifting the standards of living of the people. Religious institutions can work in collaboration with the government and other parties or organisations to redress the plight of childlabourers. In line with the findings of this study, several strategies are proposed to help eliminate and prevent child-labour. The best method of protecting children from harzadous and exploitative labour is to revitalise and implement the traditional religious child-centred values, customs and beliefs. In the African traditional society, there were some values, beliefs and customs that were instrumental in promoting the welfare of children. Finally, some suggestions for further study are outlined.
Inculturation of the concept of God in the traditional religion on the Abagusii of Western Kenya
(2011-11-04) Nyabwari, Bernard Gechiko; Anne Nasimiyu Wasike; Michael T. Katola
The purpose of this study was to inculturate the concept of God in the traditional religion of Abagusii of Western Kenya. Further, the study had three specific objectives. First, to examine Gusii traditional concept of God (Engoro) in their religiosity. Second, to investigate the influence of Christianity on Gusii traditional concept and to provide a balanced, holistic and integral way of life. This study employed a descriptive research design. Through purposive sampling method, data collected constitute the Ekerenyo, Nyamira, Manga, Rigoma and Borabu zones which form the Nyamira District where the study was carried out. A total sample of 52 respondents was interviewed. Questionnaires were used to collect data vis-a-vis participant observation, oral interviews and analysis of documents from library sources. The overall data were collected, analyzed, interpreted and discussed using Neibuhr's (1951) Christological model of God and Culture in the God above Culture, God against Culture, God of Culture, God and Culture in Paradox and God the Transformer of Culture paradigms. This conceptual framework shows that there are some Gusii socio-religio-cultural practices which need to be either eliminated, retained or refined. The research findings reveal that Abagusii believe in the existence of God (Engoro) in their traditional religion. In spite of their traditional concept of God, Christianity assumed this reality, influenced the people's concept of God and did not see the need to inculturate Gusii traditional concept of God. This condition has influenced people's decline of their inclination to God and that has predisposed them to socio-moral evils in the society. Inculturation of Gusii anthropomorphic, animal and bird images of God makes Abagusii perceive God as real, near and present with them in their daily lives. The study recommends Christianity should inculturate Gusii traditional concept of God. The laity, the clergy and the ordinary church members need to participate in the inculturation process.
Nurture as the basis for individual development: with special reference to children's right in Kenya
(2011-12-02) Buya, Carolyne Sophy
The purpose of this study was to clarify the concept of nurture, whose understanding is prerequisite to facilitating individual development. This led to the analysis and discussion of nurture in its historical context and the duties of each of its relevant instruments in facilitating the actualization of fundamental human characteristics, which in the case of children are present in potency. Since each of the instruments of nurture is on its own limited in carrying out its duty of nurturing, this study explored the importance of the instruments working together in harmony. The central thesis in. this study is that a clear understanding of nurture and harmony among its instruments is central to the realization of individual development, which is an inalienable human right. The study was based on the assumptions that proper nurture determining individual development and i:i indispensable for the enhancement of children rights, further, the disablement of individuals in. society is as a result of lack of harmony between the instruments of nurture. These assumptions were conceptually proved mainly through library research. Data was collected on varied concepts and views regarding nurture in its historical context, individual development and human (children) rights. These were subjected to analysis, criticism, discussion and argumentation in order to clarify, evaluate and determine their meaning, underlying assumptions and justification. The findings of this study are that nurture is in most literature, knit to the nurture - nature debate in which the main question is: which of them influences how one behaves and what one becomes in future? The study appreciated nature only with regard to the innate characteristics of human beings such as rationality, sociality and morality. But nurture becomes paramount in the realization of what nature imbeds in children. The study understood nurture as the process of facilitating individual development, which not only constitutes physical growth but also the actualization of important human potential and characteristics such as rationality, criticality and individuality. This study examined the various forms of violations of children rights, whose cause it found out to be a misconception of nurture and lack of harmony among the instruments of nurture. The research has led to the conclusion that nurture is every child's right Which can be effectively administered after a proper understanding of the concept and its place in individual development, with harmony being maintained among its various instruments.
Meaning and causes of corruption with a special reference to Kenya : a moral perspective
(2011-12-08) Kivoi, Douglas L.A.
Corruption has over the years become a reality of monumental proportions in Kenya. Corruption has impacted so negatively in our social, economic and political life that serious effort is needed in order to undermine it. Corruption has eroded the moral values of Kenyans and is consigning many Kenyans to perpetual poverty, deprivation and misery. The bottom line of this study is that corruption has permeated into the very fabric of the Kenyan society from the top political echelons to the family unit. The impact of corruption on the moral fabric of this nation can thus not be underestimated. This study shows that corruption poses a serious challenge in terms of economic, political and social development in Kenya. It undermines democratic institutions and good governance, reduces accountability and negates representation and policy making in the electoral process. It is also a fact that there are institutions, for instance Kenya Anti-Corruption Commission, whose mandate is to deal with and control the spread of corruption, yet corruption rages on unabated. It is worth noting that even the laws that have been enacted to stamp out corruption have not comprehensively defined and addressed the nature and various manifestations of corruption in Kenya. As to dealing with the problem, there are cases where the perpetrators of corruption have been known yet no action has been taken against them. In certain cases prosecutions have been brought up against certain individuals only to be withdrawn later. This shows that the legislative framework for combating corruption is ineffective and does not provide viable structures for combating corruption. It is on the above motivation that this study explores the complex nature of corruption in Kenyan society. The study explores the various ways in which corruption manifests itself. This study investigates the phenomenon of corruption and the reasons why legal and other institutions are unable to tackle corruption effectively. This study therefore is concerned with; • The meaning of corruption. • The causes of corruption. • What strategies should be developed to combat corruption. Throughout the study the philosophical tools of analysis, justification, criticism and reconstruction are employed. The conceptual framework that informs this study is a combination of ethical egoism, utilitarianism and the common good. In perspective, the argument is that morality is based on human concerns for purposes of the well being of the entire society. The study discusses some of the complex ways in which corruption manifests itself in the Kenyan society. They include favoritism, bribery, forgery and theft of intellectual property, abuse of office among others. This discussion lays the foundation for the analysis of the causes of corruption in Kenya. They include among others ethnic chauvinism, poor governance and some cultural practices. This discussion helps us to come to the basis of moral values and principles, which include moral rights and the well being of the society. This study examines morality and recommends it as the long-term measure in combating corruption. Morality ought to play a pivotal role in regulating human conduct and is thus core in undermining corruption.
Beliefs and practices of witchcraft intervention among the Akamba christians of Machakos district
(2011-12-13) Mbondo, Benedict Jones
Witchcraft remains an issue the Church in Kenya. Many second and third generation Christians are Confused about what to think of witchcraft and how to handle those who are caught in its power. The Akarnba community has been evangelized and indeed has lived with Christianity for more than a Century. Most Christians adhere to Christian beliefs and rituals. Missionaries preached Christianity to the Akarnba and urged them to denounce some of their cultural practices. In particular, they branded witchcraft demonic and strongly condemned those who were practising it. They pointed out the Biblical position on witchcraft which portrays God as condemning the practice. In particular this study sought to investigate the beliefs and practices of witchcraft intervention among the Akamba Christians of Machakos District. It is to be noted that the Akamnba seem to have embraced the ideals of Christianity in total. This is true so long as there are no problems challenging their lives. However, whenever misfortunes come or strike, the same Akamba Christians result to their traditional beliefs and in particular specialists who use mystical powers to give directives on how to address the situations. Generally, the Akarnba believe that everything that God created was good for His people. Therefore, any bad thing is not associated with God but evil. For this reason, the Akamba take action to protect themselves by consulting mystical powers. Respondents from each of the three divisions of Machakos District namely: Mumbuni, Katangi and Mitaboni were selected. There were two hundred and seventy respondents in total. Out of these, one hundred and fifty six were Christians, thirty officials of the Church, twelve specialists, twelve local leaders, thirty people from the local population and thirty youth. Results were analyzed by use of frequencies, percentages, tables and graphs. Data was collected using interview schedules, Focused Group Discussions and passive participant observation. Both primary and secondary data was utilized. The study revealed that beliefs and practices of witchcraft are real among the Akamba Christians of Machakos District. At least (80%) of Christians admitted frequent and constant consultation to traditional specialists commonly known as "Awe". It is found that most Christians irrespective of gender, marital status and age seek and consult these powers when confronted by problems. In this connection, the Akarnba Christians are seen in behaviors that subscribe to witchcrall such as wearing protective charms, keeping broken pieces of pot on top of their houses and complaining of' being bewitched by their fellow Christians. The voluntary and repeated confessions and lynching of witches, some of' whom are Christians proves that the belief in witchcraft exists among Akarnba Christians. This being the case those who do not openly admit witchcrat's existence do so on the surface. It is against this background that this research attempted to discuss believes and practices of witchcraft intervention among the Akamba Christians of Machakos District.
Cross-cultural languages as a possible basis for reconciling wittgenstein's tractatus and the philosophical investigations
(2012-02-01) Owino, Stephen Omondi
The study is primarily an attempt to reconcile Ludwig Wittgenstein's major works namely, the Tractatus-Logico-Philosophicus and the Philosophical Investigations. It is contented in the study that contrary to the common perception that the two works are contradictory, they are actually complementary. Therefore, it is only when they are considered together that we can have a complete grasp of Wittgenstein's thought. The study has focused on the concepts of language, meaning and communication as can be unfolded in both works. The Tractatus holds that language is a rule- guided system. These rules can be rewritten in logical language. Hence, language is conceived of as rigorous, logical and determinate. On meaning, the Tractatus, holds that language functions primarily to picture or represent the world. Hence, meaning is the picturing or the representational relationship between language and the world. This implies that language is meaningful only in the proportion that it represents the world. Otherwise in any other function, it is meaningless. Lastly, on communication, consistent with its theory of language and meaning, the Tractatus upholds that linguistic communication has got only an informative role. But in apparent opposition to the Tratatus the philosophical investigations holds that languages is an open textured and flexible phenomenon which makes it possible for us to express new experiences and to perform a multiplicity of functions that transcends the mere genre of reporting about the world. On meaning, the investigations maintains that fundamentally, it (meaning) is how words are used in accordance with custom rules. In this sense, even the picturing function is conditioned and guided by customary linguistic rules and not by the isomorphic structures of language and the world. On communications, it holds that the simple role of factual information is insufficient as an explanation of linguistic communication. Instead, communication involves a complex body of shared background information between speakers and listeners or writers and readers. This establishes communication as an interactive and multilateral activity. The study applies the theoretical framework of philosophy of linguistic as proposed by Katz (1985). This theory brings the linguistic insights of Transformational generative grammar as formulated by Chomsky to bear on philosophy. English as a cross-cultural language used in cross-cultural communication media is used in the study as an instance for evaluating the relevance of the arguments. In the light of this framework, the study establishes that the Tractatus and the Investigations are not contradictory. They are complimentary hence reconcilable in principle. The study notes that the weaknesses of the arguments of the Tractatus are made up for by the arguments of the Investigations and vice versa. It is also noted that the philosophical insights of both works have proofs in theoretical linguistics as well. Finally, the study recommends that since the two works are better understood when looked at compromising a single system, effort should be made to unify Wittgenstein’s thought in other areas of philosophy. This would enable us to come to a more complete grasp of Wittgenstein's philosophy.
The political advocacy of the National Council of Churches of Kenya, 1908-1997
(2012-02-13) Akattu, Enock Muyonga
NCCK has been deeply involved in the political democratisation process in Kenya before the reintroduction of political pluralism in 1992. By employing locke's theological argument in ' The Second Treatise of Government', this study set out to investigate the political advocacy of the NCCK since its inception in 1908 to around 1997. The study makes a contribution to our knowledge from a historical perspective of the Christian missionary enterprise. Their involvement in secular protest and the perceptions of Africans on these missions as agencies, which could be used to their advantage in dealing with colonial and post-colonial authorities and in its present form as the NCCK are explored. Among the objectives addressed in this study were to: analyse the factors influencing missionary participation in social issues in the early colonial period; to trace the history of the NCCK and its political activities between 1908 and 1997; to analyse the factors that have made the NCCK to shift focus from set objective s to suit the political environment and; to identifying the extend to which the NCCK participates in the political process of reform and advocacy for change in Kenya. Literature publications on NCCK and other related studies were reviewed with the purpose of establishing the basis of this study. Some of stratified sampling was employed as NCCK officials who had served before and those currently serving, the clergy and the politicians were divided into different stratum. Stratified-purposive sampling was employed to purposively identify about 75 members of the executives, the clergy and the politicians to be interviewed using a question guideline. Since data was qualitatively and quantitatively collected, qualitative and quantitative analysis was employed to analyse it. Archival and library data was subjected to document review analysis in tandem with other sources. It was found that the churches in central Kenya, due to the settler and colonial states faced conflicts concerning their attitude to African culture, labour policies and land alienation from both Christian and non-Christian Africans. It was these churches that were the founders of the "Protestant Alliance" and the missionary council which later became the Christian Council, since they needed to share and find ways of forging ahead in their evangelistic task s and coordinating their relations with the state. At a later stage missions in western Kenya joined the cooperation in the council more actively with an exception of the African Inland Church. This protestant alliance ' gradually evolved over time, addressing various issues of the day, to become the present NCCK in 1986. In the course of its Christian service and witness, the NCCK has enjoyed the government's support and commendation on the one hand and has suffered the government's rebuke and deregistration threats on the other, depending on the issue at stake. NCCK has, however, remained bold and undeterred in its professed duty to the Kenyan community. Through the council's awareness creation, mass conscientization programmes and community involvement approach to development, people's aspirations, mentalities and expectations have been greatly transformed. They have discovered their potential and capacity to analyse situations and transform them for their own betterment instead of depending on hand outs from the government and other NGOs. Proliferation of self-help groups and other community-based cooperatives in the spheres of the NCCK's influence is tangible manifestation of the NCCK's facilitative role. The above and many other issues were the main concern addressed by these work.
The role of Digo Muslim of Kwale district in environmental conservation and protection
(2012-04-03) Nyaga, Stephen Njoka
Environmental conservation is amongst the crucial global concerns. Frantic efforts are being made to identify the most effective methods of fostering environmental conservation even in the rural communities. In Kenya, not many environmental reports and research findings have assessed the contribution of religious teachings in the said effort. The present study has tried to fill this knowledge gap. Using a conceptual framework reconstructed from the Islamic principles, the study examines the role of Digo Muslims of Kwale district in environmental conservation. This was done with the help of data from both primary and secondary sources. Primary data was received through oral interviews and personal observation. Secondary data was got through library research. Guiding premises were: (i) that Islamic precepts for environmental conservation and protection have guidelines on how humanity can avoid degrading or depleting natural resources; (ii) that natural as well as human induced factors account for environmental problems in Kwale District; (iii) that the Muslim institutions contribute in creating environmental awareness and in it's conservation and protection projects and programmers; (iv) that Digo Muslims apply Islamic environmental principles to combat degradation of water, soil, forest reserves and fish resources. Lastly, that some economic and natural factors hamper efforts of Digo Muslims to combat some prevalent environmental problems. The thesis has five chapter. The first chapter is a general introduction to the problem being investigated. Chapter two discusses Islamic principles for management, conservation and protection of environment. Chapter three traces and analyses the main environmental problems in Kwale district. Further it highlights the main causes of natural resources degradation, e.g., soil water, forest reserves and fish resources. Chapter four examines the role of religious institutions in fostering conservation and protection of environment among the Digo Muslims. Chapter Five focuses on the application of Islamic environmental principles by the Digo Muslims in Kwale district. The last section constitutes a summary of major findings of the study in view of the guiding objectives and premises. It also discusses the contribution of this study to the advancement of knowledge. In addition, specific recommendations and suggestions for further study are made.
Moral attitudes towards nature: acase study of the Agicugu of Central Kenya
(2012-04-19) Njeru, Emma Emily
This study sets out to investigate moral values and attitudes towards nature from a traditional African Community the Agicugu of Kirinyaga District. It also evaluates to what extent these values and attitudes can be used to construct an environmental ethic suitable for the contemporary needs. The study shows that if we are to have a correct relationship between humans and their environment it must be based on a holistic view of nature. This involves the metaphysical concept of holism and the ecological awareness that the ecosystem is a living thing - a community of organisms interacting with their physical environment, neither of which can survive alone. Such a view demands respect for nature, an attitude that has the potential to propagate proper relationship between humanity and nature. Certain values have been identified among the traditional Agicugu namely; the intrinsic good of other existents, the sanctity and worth of life, the connectedness of all beings, and order and harmony in nature. These values traditionally resulted in such attitudes as anti-vandalism, anti-greed, anti-wanton destruction, acquisition for use and not for mere possession, letting other things be and reverence for life. All these attitudes manifest respect for nature. The Agicugu's understanding of the connectedness of all things embraces the idea of holism. The study also shows that human and nonhuman nature relationship can be explained by means of three main theories. In anthropocentrism, nature becomes a moral subject, only as a category of human interests. Pathocentrism argues that if the capacity for pain and pleasure in humans is a reason for moral considerability, then on the same principle animals must be admitted into the class of moral subjects. Ecocentrism operates on the principle of "equal intrinsic worth"1 among all existents and the fundamental understanding of ecological and metaphysical holism. Ecocentrism, as a theory, has the capacity for taking care of the interests of both humans and nature impartially. It also embraces the values and attitudes evident in the study group. It is therefore adopted as the theory that best accounts for the morality of the Agicugu. The construction of an environmental ethic suitable for the conntemporary needs demands that we stop looking at nonhuman nature as the "other"; and begin to look at ourselves as part of nature, from which we benefit and towards which we are morally responsible. The worth or value that belongs naturally to any existent as a member of the ecological system. This involves an immediate shift from dualism according to which nature1 is composed of the value laden humanity and the value free nonhuman beings into the a holism in which all existence forms a single system valued as such. This holism is evident in the beliefs and practices of the traditional African societies like the Agicugu and in the modern ecological awareness. This is to say that in building a relevant and viable environmental ethic, we ought to evaluate both the indigenous and alien cultures, and then pick the appropriate elements from each. The term "nature" is here used to connote both human and non human beings.
The influence of Heuristic and expository teaching strategies on the development of selected Piagetian conservation tasks
(2012-05-04) Mwenda, Sammy Kung'u
This study dealt with the influence that different teaching strategies (Expository and Heuristic) may have on children's performance on selected Piagetian conservation tasks of mass, weight and volume. The effect of gender on this performance was also studies. Specifically, this study investigated differences in the number of conservers and conservation responses of Standard Four pupils in two expository schools and two heuristic schools. Also the gender differences in the number of conservers and conservation responses were investigated. A sample of 120 children, 60 boys and 60 girls was randomly drawn from four primary schools in Langata Division of Nairobi City. 60 of these children, 30 boys and 30 girls, were randomly drawn from two primary schools that scored lowest on the questionnaire and were categorised as predominantly schools. The other 60, 30 boys and 30 girls were randomly drawn from the two schools that scored highest on the questionnaire and were categorised as predominantly heuristic schools. The children sampled were Standard Four pupils aged between 9.1 and 9.11 years. These children were given the Piagetian conservation tasks of mass, weight and volume. Chi-square testing of the hypotheses realised the following results: - 1. That there was no significant difference in the number of conservers between the two categories of schools in the tasks of mass, weight and volume combined. However, there was a significant difference in the task of weight in favour of the predominantly heuristic schools. 2. That there was a significant difference in the number of conservation responses between the two categories of schools in the tasks of mass, weight and volume combined. This difference was realised in each of the tasks when separate tests were done. 3. That there were no significant gender differences in both the number of conservers and the number of conservation responses in all the tasks combined and even in the individual tasks.
Epistermological basis of the Abanyala peoples' ontology and cosmology in the light of Sumba occult.
(2012-05-04) Namwamba, Thomas Nanyingi
This study examines Abanyala ontology and cosmology in the light of Sumba occult. Abanyala are Bantu-speaking people found in Busia district of the Western province of Kenya. The aim of the study is to establish the basis and the grounds justifiable of the belief that these peoples' ontology and cosmology are divinely derived and that Sumba occult is the dispenser of the good and the prime cause of existence. The investigation is conducted from the conceptual framework of Marsilio Ficino's Platonism with an epistemological approach. We have tried as much as possible to apply the philosophical tools of criticism, analysis, justification and reconstruction in this study. Basically, it is our attempt to argue that Abanyala cosmology and ontology are divine in nature and main concern of life here on earth is the attainment of perfection for a better life in the divine world. Consequently, the fountain of knowledge that directs human action is Sumba occult who is also believed to be the custodian and source of divine creative power. Throughout the thesis, effort has been made to correlate the issues pertaining to ontological and cosmological beliefs among the Abanyala with both aspects of their physical existence on the world of the earth and the nature of being and existence in the divine world herein referred to as Magombe. Social and political aspects of Abanyala institutions have also been discussed and their relationship to these peoples' ontology and cosmology closely examined. We have also examined and re-evaluated some elements which have necessitated both practical change and change in attitude towards the place of Sumba occult in the Abanyala belief systems and their effects. Various observations have been made and discussed in the summary section at the end of this thesis.
Muslim education in Kenya with special reference to Madrash system in Nairobi
(2012-05-07) Maina, Newton Kahumbi
This study is an attempt to investigate the role of the madrasa system in Muslim education in Kenya. The study seeks to show how religion determines one of the aspects of Muslim life, that is, education. It is noted that the Holy Qur'an and the traditions of Prophet Muhammad (PBUH) determine and guide the philosophy of Muslim education. Indeed, it is shown that Muslims are not opposed to any type of education provided that educations do not contradict the principles and teachings of Islam, which are enshrined in the Qur'an and Hadithi. This means that the educational backwardness of Muslims within a particular place and time should be explained and understood from their socio-cultural milieu and not from the teaching of Islamic religion per se. In that connection, the educational backwardness of the Muslims in Kenya should be partly attributed to the colonial educational legacy. The study maintains that the colonial educational policies contributed to the marginalisation of Muslims in education. The study further shows that during the colonial period, Muslims did response is attributed to the fear of conversion to Christianity which made the Muslims to shun Missions schools which were seen as instruments of Christianity. Positive response of Muslims to Western education was marginally seen when the colonial government established schools which were not under missionary control. But the impetus to western education came with the introduction of Qur'anic teaching in the curriculum of government schools. This introduction coincided with a growing consciousness for Western education. This was due to the material benefits that went with some degree of Western education. But western education challenged the cultural and religious base of the Muslims as a tool for the promotion of western cultural values and influence. The madrasa was therefore developed to fulfill the Muslims educational needs, to safeguard their religious values and cultural heritage. Islam does not dichotomies education into religious and secular, though knowledge comprises revealed knowledge and acquired knowledge. In practice the revealed knowledge gives birth to religious education while acquired knowledge gives birth to secular education. For a Muslim, religious education is acquired in a madrasa whereas secular education is acquired in a madrasa whereas secular education is acquired in a secular school. Madrasa education is by and large; concerned with moral training the madrasa promotes the spirit of Islam. This is the role that the madrasa as an education institution is identified with. The study identifies and examines some of the challenges which face the madrasa system. Accordingly secular education offers the greatest challenge to the madrasa. But in spite of that secular education cannot replace the role of the madrasa in moral and religious training. Various ways in which the future role of the madrasa could be ensured have been examined. Noting that Muslims should give equal weight to both religious and secular education concludes the study. The importance of madrasa is underlined by its religious and moral training of its students. For moral and religious training to be carried out effectively, the madrasa system needs to be streamlined in various aspects which have been found wanting. It is therefore, noted that, the integration of religious (Islamic) education with secular (modern) Muslim education and for the continued survival of the madrasa system.
The response of the muslims to the law of succession in Kenya 1920-1990
(2012-05-07) Mwangi, Kuria
This study investigates the response of the Muslims to the law of succession Act. The study seeks to analyze the factors, which informed Muslims in their response to the law of succession Act. The study reveals that legal, social. Political and religious factors informed Muslims in their response to the Law of Succession Act. It is stressed that the beliefs and practices of the Muslims were of central importance in informing them in their response to the Law of Succession Act. The study also shows that Muslims are opposed to laws, which contradict the tenets of Islam. In this regard the Law of Succession Act is opposed by the Muslims because it contradicts the principles and teachings of Islam, which are enshrined and enjoined by the Holy Duran and the Hadith. This study observes that it was imprudent for the Government of Kenya to have subjected the Act on the Muslims. In order to achieve its' objectives, the study involved library, archival and field researches. In the latter researcher, interview and questionnaire methods of data collection were employed. Muslims and non-Muslims respondents were interviewed. Finally the descriptive method of data analysis was used in the research. It is further shown in Chapter three that Reforms in the Sharia can be undertaken but they must conform to the tenets of Islam. The study also reveals that Muslims are not opposed to non-Islamic laws provided that they do not go against the tenets of Islam. The study found out that there were varied attitudes of the British and French colonialists in Africa towards the Sharia. This varied attitude affected and determined the extent of the application and development of the Sharia in Africa. It is further shown in the research that the application and development of the Sharia during the colonial period in Kenya and Zanzibar had a lot of bearing on its application and development in the post-colonial era in Kenya. The study concludes in Chapter six that any legislation introduced by the Government of Kenya should respect the religious beliefs and customs of the people it is supposed to serve. It is further observed that laws of personal status nature should be acceptable to the people they are suppose to serve in order for them (laws) to be effective and capable of enforcement. Finally, the study concludes that every community and individual should have the freedom to order their religious life freely without interference from the Government through such ways as introduction of unpopular laws.
The influence of Christianity on infertility regulation in Migori division of Migori district
(2012-05-07) Arudo, Tobias Opiyo
The primary concern of this thesis was to investigate whether there are existing relationships between fertility regulation methods, knowledge of and acceptance of contraceptives and church affiliation. It was the contention of the study that while different churches may be supporting or are against the various methods, they may consequently influence their members towards knowledge and usage of different methods. Such influence may either be directly or indirectly induced. These may be passed through various church activities, doctrine for the church, church practices and membership groupings. Through them, the members are able to develop certain beliefs and attitudes, which the study has attempted to isolate for each church sampled. In order to achieve the study aims, three churches were sampled; namely SDA, Catholic and Legio Maria. SDA was selected as a less conservative church which does not only allow their members to use both AFP and NFP, but they also distribute the contraceptives. The Catholic Church was selected due to its conservative nature, which stresses the use of NFP. It is opposed to AFP. The third church, Legio Maria was selected due to its more conservative and syncretic religious approach. It mixes traditional belief systems and Christian teachings borrowing more from the Catholic group. It is known to be opposed to AFP. Having these ideas in the background, the study sampled one hundred and twenty respondents with a distribution of forty from each church to help complete questionnaires using survey research technique. Both men and women sampled equally and interviewed. To bring out a balanced result, the stratified-radial-random-sample-techniques was applied. These approaches were meant to help cover all adult age groups from age fifteen and above and were sampled from a wide geographical region. Besides the questionnaire, the study applied interviews and secondary resources to help provide more information about the churches sampled. The researcher further applied participant observation to help counter check the responses given in the questionnaires and interview. The field data collected by the questionnaire was later Submitted for statistical analysis to help determine whether relationships existed between knowledge or acceptance or various fertility regulation methods and: (i) Church affiliation by attendance or commitment, (ii) Specific churches and their attendance, (iii) Specific churches and their commitment. Chi-square statistical methodology was used to determine the relationships mentioned above. In each case, the significance of a particular relationship between the variables was determined at 0.05 level of significance. To arrive statistical figures the statistics was computed using the computerized SPSS programme. The final results were analyzed and summary tables presented at the end of each sub-section with extra detailed tables presented in the appendices. The significance of relationship wherever they were proved, meant that the church affiliation, attendance or commitment does have an important contribution to either knowledge or acceptance of use of the specific fertility regulation method. It is therefore necessary to point out that in cases where the church does not have influence, necessary positive policies need to be adopted to help create both awareness and change of attitudes towards the use of the methods.
The agonistic implication of Jean-Paul Sartre's philosophy
(2012-05-07) Onyango, Carey Francis
The methodological and epistemological features of Sartre's philosophy are not consistent with his atheism. Heidegger (1978) alluded to this when rejecting Sartre's reference to him as an atheist . As Heidegger says, the existential analysis of human beings neither affirms nor denies the existence of God. Existentialism defends a position which is "closed", leading to some form of agnosticism (Dondeyne, 1962). The roots of existentialist atheism can be traced to the Cartesian "principle of immanentism" (Fabro, 1964). The principle is defective and any atheism arrived at via it must be refuted (ibid). There are two agnostic implications from gnoseological-immanentism" in Sartre's philosophy and one from phenomenology. A historical explication of gnoseological--immanentism from Descartes to Sartre reveals the agnostic implications inherent in rationalism, British empiricism, Kantian thought, and in phenomenology due to the epistemological deficiencies of that principle. The first agnostic implication is the gnoseological- immanentism manifestin Sartre's ontology especially in being and nothingness. The "reduction of the existent to the series of appearances which manifest it" CBN;xxi) and an implicit phenomenological reduction of meanings, make Sartre' s phenomenol ogi cal ontology inadequate when dealing with the transphenomenal CLafarge, 1970;32). Snoseological-immanentism in taking concrete and immediate experience 1\. s,-'preme, coupled with a shunning of inference, lead Sartre's philosophy into metaphysical naivete. Hence, the position is a closed one and should lead to agnosticism and not atheism. Even though Sartre followed Heidegger out of purely descriptive phenomenology to the deciphering of concealed meanings, he had no intention to abandon the most basic tenet of phenomenology; that the source and final test of knowledge is the intuition of phenomena. This is the case at least until the critique of dialectical Reason .However, search for a method which was originally written as a preface to the former is a primer in xistential/phenomenological methodology. Metaphysical questions are "system strange" (Farber, 1943;566) because phenomenology contains a naivete in relation to methods that function indirectly, i.e. inference. The existence of God, therefore, can neither be affirmed nor denied within a phenomenological scope. It was erroneous in procedure for Sartre to have taken an atheist stand within his "phenomenological ontology" and us.d it as a premise for a similar stand in his existential/phenomenological hermeneutics. Gnoseological-immanentism commits the cartesian error of trying to proceed from a sole principle and fact, i.e., subjective c:onsciousness. It falls into the "illusion of immanence" (Dondeyne, 1962;103) by conceiving the immediate objects of knowledge as immanent in the mind. Percepts and concepts are not taken as medium guo or "instruments" within and at the service of which cognitive intention bears out towards reality (Ibid). In relation to phenomenology, a philosophical problem should be tackled appropriately, and every method has its appropriate or "proper questions" and there are "system strange" questions with respect to it. The co-operation of various philosophical methods is therefore vital in the quest for knowledge.
The impact of Christianity on the Abanyole indigenous beliefs and rituals surrounding lifwa (death)
(2012-05-08) Shisanya, C.A.
This study examines the impact of Christianity on the Abanyole indigenous belief sand rituals surrounding lifwa. The inquiry is guided by the theoretical framework of change and continuity whenever two or more cultures interact. Basically, the central contention of this thesis is that inspite of profound impact of Christianity on some of the Abanyole indigenous rituals, there are, however, most of the rituals that have resisted any recognizable Christian influence. Funeral rites are an immediate example of the latter case. Not only do they reflect the Abanyoles deep-seated belief in the reality of spirits but they also serve crucial social functions, for example, by inculcating morality among these people. It is observed in this thesis that unlike the indigenous lifwa rituals, Christian death rituals have not adequately addressed aspects that are deeply entrenched in lifwa. Infact Christianity has often either ignored or out rightly condemned indigenous and rituals surrounding lifwa. In so doing it has created for Abanyole Christians a dichotomous kind of life. Such Christians would thus want to publicly observe Christian death rituals and yet at the same time secretly adhere to indigenous beliefs concerning lifwa. This thesis has six chapters. Chapter has the background information. It introduces the problems being studied, spells out objectives, the hypothesis, justification for the study and limit. Included as well are the methodology used, the theoretical framework, review of related literature and the definition of terms. Chapter two addresses the Abanyole belief in God and in ancestral spirits to prepare us to understand beliefs surrounding lifwa. Chapter three examines the Abanyole indigenous rites with a view to pointing out their socio-religious significance. In chapter four a comparison is made between the Christian doctrines and rituals on the dying and death with the indigenous lifwa beliefs and rituals. Areas of convergence and divergence are examined in this section. Chapter five analyses change and continuity in lifwa rituals among Abanyole Christians. Factors leading to such change and continuity are visited as well. Chapter six gives the summary and conclusions of the study, makes policy recommendations and suggests areas for further research. Appendices and selected bibliography are included at the end of thesis.
The African Orthodox Church: a history and theological study, 1929-1989
(2012-05-08) Gitau, Gathoni Margret
This study investigates the history and theology of the African Orthodox Church in order to determine causes of the problems within. Kiambu District and part of Nairobi Province (which was Kikuyu land during the colonial era) was chosen as the area of study. The District which was the birth place of the AOC was the stronghold of the militant Karing'a politics which gave rise to the church. This study is divided into five chapters and a conclusion. Chapter one introduces the problem, the objectives and the method of the research. The theoretical conceptual orientation that underlies this study is derived from Milton Yinger's model on the integrative function of religion. Accordingly, the emergence, evolvement as well as the Liturgy and the policy of the AOC have been addressed to. In so doing leadership problems in the AOC are investigated. To achieve these objectives both primary secondary sources are relied upon in the study. Chapter two includes an exploration of factors that led to the rise and development of the AOC. The Chapter assesses the Agikuyu socio-religiosity in the pre-colonial period. This analysis points out that the introduction of Christianity, literacy, land alienation, forced labour and taxation by the Europeans led to the disintegration of the Agikuyu society. Consequently, the African Independent Movement arose in the 1920s. Formation of independent churches such as the AIPCA and the AOC attests to this. In 1960/6 the AOC became affiliated to the Greek Orthodox Church, thereby adopting the pattern of the Greek Orthodox church in doctrine, Liturgy and policy. In 1979 an internal strife within the AOC led to formation of a splinter group. In chapter three, the AOC church calendar and Liturgy have been examined in order to identify AOC's doctrines and to verify whether the formation of the aforementioned splinter group was doctrinally influenced. The main church follows the Gregorian Calendar (or new calendar) which is thirteen days a head of the Julian Calendar (or old calendar) followed by the splinter group. However, the two groups observe similar feasts but on different dates and follow a similar Liturgy written by St. John Chrysostom. This Liturgy constitutes the core AOC. Many of the distinctive doctrines of the Holy Trinity, transubstantiation in the Eucharist, veneration of the Blessed Virgin and the Saints are all embodied in the Divine Liturgy. Conclusively, uniformity between the two groups of Christians rules out doctrinal discrepancy as a causative factor to the split. Chapter four analyses the AOC church government. The African Orthodox Church in Kenya regards the hierarchical constitution of the Church with its various degrees and orders as being pertinent to its existence. Therefore, the Patriarch of Alexandria, His Holiness Parthenios is its head while his representative in East Africa is His Grace, Anastatios. The examination of the AOC Church government reveals that the split in the AOC can mainly be attributed to leadership. In particular, different attitudes to Africanization of the AOC leadership have been the bone of contention. The 'moderates' prefer an affiliation to the Greek Church, Alexandria whereas the 'conservatives' advocate for total ecclesiastical independence in the AOC. Chapter five shows that the leadership problems within the AOC emanate from the origin of the church. Archbishop William Alexander, who established the AOC was a zealous proponent of "Africa for Africans and Europe for Europeans". After Gatungu was defrocked by the Patriarch of Alexandria in 1979, he took upon this pan-African slogan to win the hearts of other Africans from the now Greek-led church. Archbishop Gatungu was reinstalled by the Old Calendarists in Greece. This aggravated the tension between the main church (which is made up of New Calendarists) and the splinter group (made up of the Old Calendarists). Archbishop Gatungu and his followers formed a unified group with the hope of acquiring greater status in church organization without any ecclesiastical alienation. When Archbishop Gatungu died, he was replaced by Archbishop Niphon Kiggundu. The overall result of this controversy is the existence of two churches sharing the same registration and name (AOC) with two different heads but having the same ecclesiastical objectives. The leadership conflicts have had detrimental effects on the church’s role in socio-economic development. Though the AOC has assisted in the provision of education and primary health care, is contribution is dismal. It is concluded that the concerned leaders should seek reconciliation and amicability. This means that, the main church and the splinter group need to relax their stand so that an environment of negotiation is provided for. However, if the leaders cannot solve the conflicts, then the government as the guardian of peace and security must step in and do so instead.
A thelogical assessment of women in proffessional church ministry in Kenya: the case studies of the Roman catholic, the methodist and the P.C.E.A churches.
(2012-05-08) James, Ruth Muthei
This study seeks to give a theological assessment of women in professional church ministry in Kenya. The inquiry centered on the perception of women upon their position in the Kenya mainline churches, in particular, the Roman Catholic, the Methodist and the PCEA Churches. The study is an attempt to contribute to the struggle of the liberation of women and men from all kinds of oppression. It seeks to show in what ways women have been oppressed by religion-cultural forces. It also tries to show that it is necessary for women to liberate themselves from the religion-cultural forces that hinder them from developing themselves to the full so that they can contribute meaningfully to the development of the Kenya society. The main hypothesis tested in this study is that women in the mainline churches have been subjugated for so long that some are not even aware of it. They have come to accept their position as divinely ordained. It was observed that the structures of the three main line churches are themselves unjust to women. Very few women form the hierarchies of these churches. moreover, the hierarchies require blind obedience to the policies and rules that they lay down. This becomes problematic especially when the male clergy lay down rules of governance on issues that affect women and require blind obedience from those very women who may be more knowledgeable than them. It is argued in the thesis that the process of liberation cannot begin to take place unless one has attained self-awareness. Unless a people become aware of their system. The whole process of liberation necessitates one to make a critical analysis of one's situation. It has been noted that the majority of women in professional church ministry in the three churches do not really know their role . They are not even eager or encouraged to explore their talents and potentials and to venture into areas that have for a long time been considered the domain of men such as the ordained ministry. In the light of the above realization then, it has been concluded that there is need for a theology of liberation for women in Kenya. This theology will not only be liberative to women but also to men in the church and the Kenyan society at large.
The place and role of women in the S.D.A church in Kenya (1911-1990)
(2012-05-08) Okemwa, Pacificah Florence
This study examines the place and role of women in the S.D.A Church in Kenya. The theoretical framework used in this study examines patriarchy as the basis of women's subjugation. This is because the patriarchal society clearly defined what women should do, say and how they should behave. Women's sphere of influence was the home. The basic argument in this study is that women have been relegated to a subordinate position. Consequently, these women only play minor roles in the church. Chapter one outlines the procedure that is used in investigating and analysing data. It also lays out the methodology used. Chapter two describes the traditional Gusii society. It uncovers some of the subtle aspects of this society plus some practices and beliefs that are oppressive to women. This information is used as a basis for analysis in later chapters. Chapter three examines adventist missionary education. This discussion shows how the missionary education contributed to the subordination of women in the S.D.A Church in Kenya. The missionaries trained men to become evangelists while women were encouraged to get married to the mission boys. Chapter four examines the factors influencing the place and role of women in the S.D.A Church in Kenya since its establishment, the Bible, the teaching of Ellen G.White and the culture of the Abagusii. This chapter also analyses the ordination practice in the S.D.A Church. An attempt is made to show how ordination has been used to keep women out of the leadership positions and decision making in the Church. In chapter Five, the roles of women in the S.D.A church are described and interpreted. Here ,it is observed that women play only minor roles. Finally, we conclude the wholistic development and participation of women in Church affairs. Therefore, it is suggested that the S.D.A church has to open all ministries to women in order for it to adhere to the authentic Christian principles.

Browse

Browsing MST-Department of Philosophy and Religious Studies by Issue Date

Results Per Page

Sort Options