RP-Department of Philosophy and Religious Studies
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Item The 'Impact of Massification on higher education in public universities: a Kenyan example(Kenyatta University, 2001) Ongong'a, Jude J.Item Revisiting our Indigenous Shrines through Mungiki(Oxford University Press, 2001-07) Wamue, Grace NyatugahThis article discusses the Mungiki movement's beliefs and practic relate to the traditional religion and cultural practice of the Gik Mungiki is a Gikuyu word taken from the etymological root wor to mean masses or people. The Mungiki is a fundamentalist move a religious, political and cultural agenda. It argues that, since religion is discerned in terms of beliefs, ceremonies, rituals an officials, a conversion to other faiths is not practical. Its follower fore calling for re-conversion from foreign worship to indigeno Although the Mungiki is largely a Gikuyu affair, the sect e embrace all other Kenyans. It calls for the teaching of African values before any change can take place. In practice, Mungiki have denounced the Christian faith. The movement has adopt religion as a weapon to challenge political and religious authori raised an outcry from religious leaders and government officia followers affirm that theirs is a religious and noItem The anthropological dimension of a patient's treatment: a response to Prof. Bernard Ugeux(Wiley, 2006) Mwaura, P. N.Item Black Theology of South Africa: Is this the hour of Paradigm Shift?(Equinox Publishing Ltd, 2007) Gathogo, J.M.The paper is based on the premise that the proposal for a shift of paradigm, from liberation to reconstruction, in the post apartheid South Africa and the post cold war Africa, was not received with great enthusiasm, among the practitioners of Black theology, as was widely expected. Could it be a quiet way of saying, “Look our concerns such as racism, poverty, land redistribution, deconstruction of patriarchy, fair redistribution of the national resources and now HIV/AIDS have not yet been achieved? Without ‘total freedom,’ can we really engage in a theology of reconstruction?” In attempting to address the above concerns, the paper surveys the historical background of Black theology. It also attempts to explore the philosophy behind the paradigm shifts in theo-social contexts in general – as it dwells on the crucial question on: Is it time to shift paradigms? In other words, who and what dictate the change of paradigm in the society of men and women in both the African traditional society and in the “modern” society?Item The plight of the African child: reflections on the response of the church(Edinburgh Review of Theology and Religion Edinburgh University Press, 2007) Gecaga, MargaretItem The Quest for Religious Freedom in Kenya (1887-1963)(Studia Historiae Ecclesiasticae, 2008) Gathogo, JuliusThe freedom to choose one’s religion is one of the basic freedoms that every person needs to enjoy. It is also one of the fundamental rights that the United Nations General Assembly proclaimed on 10 December 1948. In Africa, since religion and culture are hard to separate, denial of religious freedom is tantamount to denying all other rights that the UN declared. This includes the right to life; the right to liberty and security; the right to education; equality before the law; freedom of movement and religion; freedom of association; and freedom to marry and have a family, among others (Gitari 1996:18). The article attempts to survey the nature of missionary and colonial suppression of African religious discourses of the Kikuyu of Kenya during the colonial period (1887-1963). In other words, how were the Kikuyu religious discourses undermined by the missionary activity that ran concurrently with the expansion of European hegemony in Kikuyuland, and how did it supplement the colonial policy? How did the Africans attempt to reclaim their religious freedom? To achieve its stated goal, the article not only cites some cases where suppressions of Kikuyu traditionalism and religion by both the missionaries and the British administrators are evident, but it also attempts to show the African reaction to this course of events. On a positive note, it also cites some cases of the philanthropic ministry of the European missionaries, especially how they responded to a series of natural disasters that had hit the Kikuyu Nation. By and large, the article rests on the premise that, even though no culture is perfect, Gospel supersedes culture. Genuine propagation of Christianity will not need to discard the culture of the people being evangelized because not only is this suppressive but, more importantly, it poses the danger of Christianity appearing as “a religion that operates in a vacuum”.Item The challenge and reconstructive impact of African religion in South Africa today(Ebscohost, 2008-09) Gathogo, J.M.This essay assesses the resilience and the reconstructive impact of African religion in post-apartheid South Africa, especially with regard to the religiosocial reconstruction of the society. It also seeks to demonstrate that following the May, 2008, Afrophobic/xenophobic attacks, the influence of African religion is undergoing a litmus test. Its hypothetical setting has it that post-apartheid South Africa, like the rest of post-Cold War Africa, is in dire need of psychosocial reconstruction on all fronts. Consequently, the essay attempts to show that, despite the effects of so-called modernity, African religion deserves to be given a chance to engage in dialogue with other religious discourses, as its impact cannot be gainsaid. In particular, its impact on the multiracial society can have a double advantage to the entire nation. Indeed, the author argues, some of its concepts such as hospitality and Ubuntu not only can be exploited for the good of South Africa, but, more importantly, it can also be bequeathed to the rest of the world.Item Afro-Biblical Hermeneutics in Africa Today(Churchman Journal, 2010) Gathogo, Julius; Kinyua, John KennedyBy Afro-biblical hermeneutics, we mean biblical interpretations done in Africa especially by African instituted Churches. These hermeneutical works are typically African in character in the sense that they consciously or unconsciously borrow heavily from African religious heritage, in their dialogue with the gospel of Christ. The paper sets out to demonstrate that the Biblical hermeneutics in Kenya and Africa at large was largely shaped and/or inspired by biblical translation. That is upon the Bible being translated into the local/indigenous languages, Africans began to re-interpret it in their „relevant fashions, a phenomenon which contrasted the missionary approaches. Second, biblical translations also gave rise to the birth of African independent/instituted Churches, whose hermeneutical standpoints largely speaks for the entire „Biblical hermeneutics in Africa today.‟Item Quran and cultural and legal challenges analysis of the practice of Islamic law of marriage and divorce among the Akamba Muslims in Kitui, Kenya(Centre for Promoting Ideas, USA, 2011-07) Kyalo, P.M.This study seeks to investigate whether or not the Akamba Muslims apply all aspects of marriage and divorce. The study is undertaken in Kitui District in Kenya. It therefore attempts to establish the extent of the application and practice of the Islamic law on marriage and divorce among the Akamba Muslim community. The research seeks to identify and examine the grounds of divorce in Sharia and the Akamba customary law and investigate why a vast majority Muslims among the Akamba stick to traditional customs and values. The study also attempted to show the areas of disagreement between Sharia and the Akamba customary law with regard to marriage and divorce. The role played by the Kadhis court in resolving marital dispute has also been analyzed. Islam was introduced in Kitui by Muslim traders from the coast. It is not certain when the first caravan of traders reached the interior of Kenya from the coast. However it is believed to be around 1841 –1888 A.D. Islam became stronger and grew to extend this new faith among the Akamba. In acceptance to the Islamic faith, the Akamba Muslims assimilated Islamic teaching gradually in their traditions and customs. However, there were some traditional customs that they did not relinquish. They did not accept the replacement of some aspects of customary practice of marriage and divorce. The study has seemingly indicated that the Akamba Muslim community strongly adheres to their ancestral religious customs as opposed to application of Sharia on marital disputes. The study shows that most marital and divorce cases were conducted according to customary law. Sharia was observed in most marriages and not in divorce. Ignorance on religious teachings was prevalent among the respondents. Therefore, it is recommended that religious education be taught to the Muslims. It is only then, that they will know what is required of them. Further to this, the study recommends that the offices of the Kadhi be provided with the relevant equipments andpersonnel to give it the capacity to function effectively and efficiently. The study recommends that the Kadhi courts be increased in Ukambani, that is, at least one Kadhi in every DistrictItem Family Values and Rituals in Changing Cultural Context: Analysis on Traditional Akamba Marriage and its Implications for Christian Marriage(Centre for Promoting Ideas, USA, 2011-07) Kyalo, P.M.The purpose of this paper is to investigate the tra ditional Akamba marriage with a view to establishing the relevant and useful values that ca n enrich the modern marriage. Three objectives guided the study namely: (i) To examine the positive aspects in traditional Akam ba marriage with a view to utilizing them to strengthen Christian marriage. (ii) To explore the causes of marital instability. (iii) To discover and emphasize the need of premarital in structions involving all the stakeholders. The paper is part of a research conducted in Kitui District targeting sample population of 210 people. The subjects were between the ages of 19–98 years old. The research used probability sampling. The data was obtained from the youth, par ents, elders, pastors and professionals. The four hypotheses brought the following findings: (i) The longer the duration of marriage, the lesser the danger of its dissolution. (ii) The presence of children especially young ones cont ribute in prolonging the life of an unhappy marriage. (iii) Parental involvement in the preparation of the offs pring marriage was found to be one of the major determinants of marital instability. T his is because of parents experience in marriage life, the wisdom, guidance and counsel to the young ones. (iv) Extra-marital sexual permissiveness was strongly di sapproved since it causes unfaithfulness in among spouses and it has serious consequences on the families concerned. More findings on the causes of marital instability were given. Third parties who bring words of hearsay and rumours have been mentioned as a thr eat to the stability of marriage. Forced marriages especially where a young man has to marry a girl because he has impregnated her was seen as a cause of disruption in marriages. Par ental interferences especially where they would like theirs sons or daughters to assist them with material things or in monetary terms was given as a serious cause of marital instability . In brief, the main objectives of this study are fai rly achieved. First, some of the positive aspects of traditional marriage that can be utilize d or incorporated into Christian marriage have been identified. Secondly, the causes of marit al instability have been established. The emphasis on the need for proper pre-marital prepara tion, instruction involving all stakeholders has been laid.Item The challenge of money and wealth in some East African Pentecostal Churches(2011-09) Gathogo, J.M.One of the most disturbing questions of our times in Eastern Africa, and Kenya in particular, is: has Christianity that began as a personal relationship with Jesus Christ, shifted to being material-minded? Are the modern churches willing to die for their people as in the case of the early church and as its Master did? Is it necessary for the African church in the 21st century to accept such a fate? In its methodology, the article surveys the place of wealth and the church from a historical perspective. It goes on to assess this in light of some Pentecostal churches such as Jubilee Christian Centre (JCC), Deliverance Church of Kenya (DCK), Maximum Miracle Centre (MMC), Redeemed Gospel Church (RGC) and Christ is the Answer Ministries (CITAM), among others. This article was researched through reading of extensive materials, interviews with church members, former members, church leaders, critics and sympathisers and through participant observation. While appreciating the new religio-social paradigm in ecclesiastical matters – where science and technology becomes an important component in the African churches of the 21st century, hence the money factor – the article seeks to show the need for a balance in the handling of church and personal finances. It also cautions about the need to avoid wholesale condemnations of churches, especially with regard to the question of wealth and money.Item The future of African family and community analysis on traditional Akamba marriage: implications for Christian marriage(Centre for Promoting Ideas, USA, 2011-12) Kyalo, P.M.The purpose of this paper is to investigate the traditional Akamba marriage with a view to establishing the relevant and useful values that can enrich the modern marriage. Three objectives guided the study namely: - (i)To examine the positive aspects in traditional Akamba marriage with a view to utilizing them to strengthen Christian marriage. (ii)To explore the causes of marital instability. (iii)To discover and emphasize the need of premarital instructions involving all the stakeholders. The paper is part of a research conducted in Kitui District targeting sample population of 210 people. The subjects were between the ages of 19–98 years old. The research used probability sampling. The data was obtained from the youth, parents, elders, pastors and professionals. The four hypotheses brought the following findings:- (i)The longer the duration of marriage, the lesser the danger of its dissolution. (ii)The presence of children especially young ones contribute in prolonging the life of an unhappy marriage. (iii)Parental involvement in the preparation of the offspring marriage was found to be one of the major determinants of marital instability. This is because of parents experience in marriage life, the wisdom, guidance and counsel to the young ones. (iv)Extra-marital sexual permissiveness was strongly disapproved since it causes unfaithfulness in among spouses and it has serious consequences on the families concerned. More findings on the causes of marital instability were given. Third parties who bring words of hearsay and rumours have been mentioned as a threat to the stability of marriage. Forced marriages especially where a young man has to marry a girl because he has impregnated her was seen as a cause of disruption in marriages. Parental interferences especially where they would like theirs sons or daughters to assist them with material things or in monetary terms was given as a serious cause of marital instability. In brief, the main objectives of this study are fairly achieved. First, some of the positive aspects of traditional marriage that can be utilized or incorporated into Christian marriage have been indentified. Secondly, the causes of marital instability have been established. The emphasis on the need for proper pre-marital preparation, instruction involving all stakeholders has been laid.Item Reconciliation Paradigm in the Post Colonial Africa: A Critical Analysis(Igentaconnect, 2012) Gathogo, J.M.The article sets out to stir up the debate on reconciliation project in the post colonial Africa. As we strategise on ways and means of delivering the promise of reconstruction, there is need to pay more attention on the reconciliation for individual and society. In other words, does reconciliation mean blanket forgiveness or reparation? How can we ensure that those who looted Africa account for their misdeeds without further complicating the situation? The article is set on the premise that even though there are many paradigms in African theology of the twenty-first century, minor paradigms (refer to reconciliation, liberation, inculturation, market-theology and charismatic among others) and the dominant paradigm (refer to reconstruction) are both critical in the holistic rebuilding of the post colonial Africa. This said; it is imperative to critically assess reconciliation as an important paradigm - as it runs concurrently with other paradigms in Africa today. In particular, are the Truth, Justice and Reconciliation Commissions taking place in various countries of the tropical Africa, since Tutu's South African sample of 1995, rooted in African cultural and religious heritage, and hence authentic? How can Africa go about her reconciliative phase?Item Concept of Basic Human Rights in African Independent Pentecostal Church of Africa and Jesus Is Alive Ministries(Penn State University Press, 2012) Mwaura, Philomena NjeriItem Theological Insights on Ecology and Technology towards Sustainable Development and Peace in Africa(2012-05) Gecaga, M.G.The recent disruption of the earth's ecosystems through industrialization, consumption of the planet's precious finite resources and pollution of the oceans, soil, and the atmosphere raises the distinct possibility of the collapse of the fragile biosphere. It is apparent that any effort to reverse this gloomy situation will have to draw on a wide range of analysis and techniques. The expertise of natural, social and physical scientists, policy makers and theologians must be drawn together in a joint effort to deal with the global crisis. This article focuses on the place of theology in this endeavor. It points out that the causes of environmental degradation are multi-dimensional, that is technological, economic and socio-political. Some critics have observed that the Judeo-Christian tradition that validates an anthropocentric view point in its understanding of human being as the apex of creation has led to the environmental crisis. Subsequently, the main argument is that since Christianity has contributed to the problem, it is must be part of the solution. The Christian community in general must take a stance for care, justice and the integrity of God's creation. In conclusion the article provides insights that would lead to the development of a holistic and integrative paradigm that will ensure environmental conservation and sustainability.Item “Reconstructive Hermeneutics in African Christology,” Andrew Mellon Fellowship, 5th to 8th October 2010,(2012-06-27) Gathogo, J.M.Item Mutira Mission (1907-2011): the birth of a Christian empire in East Africa(2012-10-18) Gathogo, J.M.The tiny Mutira village in the then Ndia Division, Kirinyaga County of Kenya, East Africa, began as a Church Missionary Society (CMS) station, between 1907 and 1908 after Rev AW McGregor bought land from the locals. The mission work could not however take place until the end of 1912, as resistance by some dissatisfied locals forced the European mission team to temporarily abandon Mutira mission and migrated to the neighbouring Kabare and Kigari missions. This article begins by surveying the political history of Kenya, from 1895 when it was made a British protectorate and from 1920 to 1963 when it was made a British colony, and also during its post independence times (1963 onwards). The article sets out on the premise that the birth of Christianity in Africa during the 19th and 20th centuries came after a painful labour. In other words, European missionaries, with the help of a few Africans, who midwifed this painful birth deserve our special attention, as it is through them that a Christian empire was born in Africa.