MST-Department of Philosophy and Religious Studies

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Abandonment of Church by Youth-Believers in the Seventh-Day Adventist Church in Kisii County, Kenya
(Kenyatta University, 2022) Kireri, Douglas Omosa; Julius Gathogo; Francis Mwaniki
The study sought to explore the rationale behind the abandonment of the Church, mainly among the youth-believers in the Adventist Church in Kisii County, Kenya. It has investigated why an otherwise committed youth, who faithfully used to attend the Church would suddenly stop showing up on a weekly, monthly and/or yearly basis, despite living in the neighborhood; yet they still claim to observe the Sabbath. This following objectives guided this research; to analyze the practicability of the Baptismal Class Sessions in the Seventh-Day Adventist Church in Kisii County, to explore the reasons why youth-believers abandon the Church after baptism in Kisii County, and to suggest solutions to the challenge of the phenomenon of youth abandoning the Adventist Church in Kisii County. The study reviewed the literature related to the Church and the youths. The study was theoretically informed by Emile Durkheim‟s Functionalist Theory, which argues that society is a system of related parts of social institutions, such as the family, religion, and the economy. Durkheim‟s theory concludes that religion acts as both glue and a lubricant to the social process. The researcher adopted descriptive design in analyzing the data. The target population in this study was the S.D.A Churches in Kisii County because it involved the youths in these Churches. Purposive sampling was conducted where youths in Churches were included in the study. In this regard, ten selected clergy and other Church members were purposively interviewed. The study used three types of questionnaires, that is, for the clergy, Church elders, and for the youths. The study also used interview schedules and Focused Group Discussions. Piloting was conducted in Kirenga Central S.D.A in Lari to test the validity and reliability of the research collection tool-questionnaire. In a nutshell, the study established the critical factors that make the youths abandon the Church. The main reasons include; failure of parental roles, boring worship service, misjudgment by elder members, dropping out of a ministry, poor role models, dropping out of a group, and gradual withdrawal. The study also explored potential solutions to the problem of youths in the vice of abandoning the Church. This includes: an emphasis on fundamental teachings, reorganization of baptismal classes, and making religious instructions pleasant among other solutions. The study will be crucial to the Church, the society and the country at large because it is geared towards attempts in remolding the moral uprightness of the society, as the Church partly plays the role of instilling morals to the youth. To the clergy, the study will help them to put up necessary measures in place in order to retain the youths in the Church. The research found out that the baptismal class sessions are in place in preparing new converts to become church members. It was also noted that there are a number of reasons that make the youth to abandon the church and solutions to these reasons were suggested. The research therefore recommended a number of issues that can be looked into to help in youth retention. These recommendations include improving the methods of preparing the new converts by making adjustments in the baptismal classes and also coming up with activities that will engage the youth in church to help in retention among other recommendations.
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.
African Israel Nineveh church: a theological and socio-historical analysis
(2012-06-11) Kudoyi, Peter Wilson
Christianity in Kenya like in any other part of Africa, is characterised by rapid multiplicity of Christian denominations commonly known as African Independent Churches. This independency phenomenon has attracted attention of scholars, majority of whom have focused their attention on general factors influencing the rise if these churches. Very few students have focused on ecclesiastical structural organization of these churches or their theology. The purpose of this study was therefore to investigate and point out specific factors which underlay the rise of African Israel Nineveh Church (AINC);describe and analyse its ecclesiastical structural organization; and give a description and analysis of the church's theology and establish the foundation of that theology. The study was conducted in Nairobi area (see appendix A and C)and at Nineveh, in Kakamega District, where the church's headquarters are situated (see appendix B). The study sample was composed of AINC members-the youth and adults however, new non-church members were included. The research instrument used in this study consisted of two types of interview schedule; one for ordinary church members and the other for church leaders; and participant observation and eventual analysis of religious and social activities in the church. The study revealed that no single factor whether political, economic, social, psychological or cultural exhaustively or exclusively explains the rise of the church. The causes are complex, although some appear more prominent than others. The study further revealed that the church's structural organization is an end result of various factors: socio-religious, economic and political forces which the church has interacted with and experienced over a long time of its existence. The church has had to change and adjust its structural organization to prevailing socio-religious, economic and political needs of the society in which it exists. The study also showed that the church's structural organization is both local, national and transnational and yet the church maintains overall cohesion and structural unity with the Bishop as its overall head. The study revealed that the basis or foundation of the church's structural organization is both biblical and African traditions. The study further highlighted that men and women have equal opportunities in leadership positions of the church. The research revealed that the AINC is a Christian church which has merged Jewish traditions, the early church traditions, and African traditional heritage. These three form the foundation from which the theology of the church is derived.
The Agikuyu concept of THAHU and its bearing on the biblical concept of sin
(2012-05-30) Wakanyi-Kahindi, Lydia
This study attempted to analyze the Agikuyu concept of thahu in relation to the Christian concept of sin thus drawing the similarities and differences. The term thahu is taken to mean the consequence of one's action against a prohibition. The prohibitions (migiro) and curses (irumi) are among the major causes of thahu. The Agikuyu concept of thahu is closely related to the Christian concept of sin in that both cause separation and alienation between the offenders and God and the rest of humanity. The study is divided into five chapter. The first chapter introduces the study and gives a brief survey of the Agikuyu religiosity. The views expressed by various scholars, on sin, taboo and thahu are reviewed. Chapter two analyzes the relationship between thahu, kirumi and mugiro in terms of their causes and effects. The chapter also identifies and describes the major causes of thahu and the purification ceremonies. Chapter two ends with an assertion that thahu is not synonymous to mugiro and kirumi but mugiro and kirumi are among the causes of thahu. The third chapter compares thahu and sin in terms of their causes and effects. Comparisons are drawn between the Agikuyu prohibitions and the law of Moses as outlined in the book of Leviticus. The theological concept of original sin is also compared to thahu. The chapter draws the conclusion that in both sin and thahu, separation and alienation are experienced by the offender and that the offender has to take the initiative to seek purification. Chapter four highlights the views expressed by members of our contemporary Kenyan society concerning sin and thahu. The chapter as well outlines cases of thahu and sin viewed as causes of communal disasters in both the traditional and contemporary society. Chapter four also discusses the role played by parents, teachers and religious leaders in providing moral education for the youth today. The fifth chapter is a conclusion which gives the major findings of the study. Thahu is related to mugiro and kirumi in terms of their causes and effects but the three terms are not synonymous. Thahu which is the consequence of one's action against a prohibition was a major means of enhancing moral uprightness among the Agikuyu. In both thahu and sin, the elements of disorder and disintegration are introduced and separation emphasized.
The Agikuyu Customs and Religious Significance of Tiri in the Mau Mau Struggle
(2012-05-30) Wamue-Ngare, G.N.
This research attempts to analyse the Agikuyu beliefs, customs, and religious rituals related to tiri and their significance and role in the Mau Mau struggle. This has been done by obtaining information from oral interviews, written documents, and archival records. The study is divided into five chapters and a conclusion. The first chapter introduces the work by identifying the problem of research. It has high-lighted the Agikuyu relationship to their land and the beliefs attached to it. To the Agikiyu land was considered sacred and the concept of tiri has been derived from it. This chapter also gives the objectives of the study. These objectives highlights the major theme of the study, that is the religious significance of the concept of tiri among the Agikuyu. The chapter also shows how the concept of tiri influenced the Agikiyu during the Mau Mau struggle. The chapter has also given the historical and geographical justification on the study area, Kiambu. It also gives the methodology used and concluded by analysing the literature review. This review concerns literature that ridicules Mau Mau in an attempt to degrade it. The review also covers the literature mainly from African writers who view Mau Mau positively. Chapter two is a description of the Agikuyu people, their beliefs and practices prior to the coming of the Europeans, and the religious significance of their concept of tiri. The chapter analyses the myth of creation among the Agikuyu, the systems of land acquisition and land utilization. It is concluded with the religious rituals related to tiri as practised by the Agikuyu. All these beliefs and practices bring out the observation that there was a strong relationship between the Agikuyu and their land. Chapter three has explored in details the coming of the Europeans in Kiambu district. It has analysed the interruption on the system of land tenure, land utilisation, as well as the changes in religious practices connected with tiri. It is a fact that the Europeans had some positive aspects to offer to the Agikuyu, but it has to be emphasised that, it was their interruption of the Agikuyu social, economical, and cultural system, that caused and accelerated the Mau Mau struggle. The interruption of the beliefs and practices especially is seen as a major cause for revolt among the Agikuyu who had put so much religious value to their land. In chapter four, the role of tiri in the Mau Mau struggle has been discussed. The religious significance of tiri in various Mau Mau activities such as songs, oaths, and prayers are examined. The chapter concludes by observing that tiri played a major role in all these aspects. Tiri acted as a central unifying factor among the people. In the final chapter, the concept of tiri after the Mau Mau struggle is analysed. This has been done by summarising the changes that have occurred in the systems of land tenure, land utilisation, and religious beliefs held in relation to land. The chapter concludes by giving an analysis of these changes in relationship to the concept of tiri today. This concept which was a major principle before and during the Mau Mau struggle, is shown to have changed to one of a monetary economic value. This is indicated in the general conclusion.
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 Akamba concepts of taboo with particular reference to Machakos district
(2012-05-30) Katola, Michael Thyaka
This dissertation is the result of field research carried out among the Akamba people of Machakos District. The study was carried out with a view to: a. Examining the Akamba religious beliefs surrounding taboo. b. Examining the impact of Christianity on the Akamba belief in taboo. It was thought necessary to examine the Akamba belief in taboo because even though a great deal of information has been written on Akamba religious concept and life in general, no serious study on this subject in the said Districts is on placing on record for present and future generations the role played by taboo in the lives of the Akamba people. Moreover, it was thought necessary to examine the Akamba concept of taboo in the context of cultural changes in order to find out whether the Akamba people have totally abandoned their beliefs concerning taboo due to the influence of Christianity. The informants who were both traditional and church elders were sampled from the seven administrative divisions of Machakos District and interviewed orally. All the interviews were tape recorded in order to also to facilitate the collection of oral data. The oral data in the tapes were then transcribed and incorporated with library sources to provide the basis for analysis and interpretation. In analysing the data, the researcher chose to follow a classification suggested by the Akamba elders themselves rather than any of the various classifications suggested by authors who studied other cultures in order to give the thesis a real touch of authenticity. According to this classification, the Akamba taboos fell into three main groups namely: i. Taboos that gave rise to thavu ii. Taboos that gave rise to death iii. Taboos that gave rise to disaster Concerning the impact of cultural changes on taboos, the major finding was that the belief in taboo has been weakened to a great extent by Western education, urbanization and Christianity. Nevertheless, there are certain taboos which are still observed by the Church elders. The dissertation has been organized into five chapters. Chapter one gives an introductory information one needs as background to understand the entire study. Chapter two surveys the literature related to taboo with a view to showing what has been written on this belief so far. Chapter three has gone into various definitions of taboo. Moreover a detailed discourse on the concept under investigation among the Akamba people of Machakos District have not uprooted the Akamba people of Machakos District has been offered. In Chapter four, an analysis of the impact of cultural changes on taboo has been offered. The chapter has shown that despite the impact of cultural flux certain taboos continues to be a reality among the church elders. This is significant in showing that the forces of change in Machakos District have not uprooted the Akamba people from their social and religious roots. Chapter five summarises the entire work showing the major findings and conclusions of the study. The chapter has also given certain recommendations which shows much further implications of this study for Ethics and Theology.
Anthropocentric - ecocentric controversy: finding a common ground
(2017-09) Musee, Fredrick Munini
This study is an attempt to resolve anthropocentric – ecocentric controversy over whether a new, nonanthropocentric, ethic as opposed to the dominant anthropocentric one is necessary. Ultimately, anthropocentrists and ecocentrists differ on whether intrinsic value, a prerequisite for moral concern, can be extended to nonhuman beings. Opposed to the quest for new ethic, anthropocentrists limit intrinsic value to human beings. They hold to preferential treatment of man in the event of competing claims between human and nonhuman beings’ needs. On their part, ecocentrists seek to extend intrinsic value to nonhuman beings thereby supporting nonanthropocentrism. They hold to the principle of biotic egalitarianism. The conflict is understood as dialectical conflict with anthropocentrism and egocentrism as thesis and antithesis respectively moving towards an objective common moral ground (synthesis). The resolution to the controversy presupposes a critical analysis of both the notion of intrinsic value and the metaphysical assumption of both anthropocentric and ecocentric moral theories. Upon analysis, it is discovered that neither the concept of intrinsic value nor the metaphysical assumptions of either anthropocentric or ecocentric moral theory fully meets the objective criteria for acceptability of philosophical theories. The concept of intrinsic value is negatively and subjective defined and identified respectively. As such, it does not provide objective criteria for determining the intrinsically valuable entities. The inadequacy of the metaphysical assumptions of anthropocentric and ecocentric moral theory implies indefensibility of either preferential treatment of man or biotic egalitarianism respectively. Upon further analysis however, both theories are found to share a lot in common. It is demonstrated that nature, man included, has both intrinsic value and instrumental value. Between the two values however, instrumental value is most objective and practical. It is modified in a way that it motivates wider preservation of environment. Lastly, a pragmaecocentric moral theory is suggested as an anthropocentric – ecocentric synthesis is proposed. Adherence to environmental justice is emphasized as way to resolve the conflicts between human and nonhuman needs.
Assessment of the Spread and Social Effects of HIV and AIDS among Muslims of Kibera Informal Settlement, Nairobi City County-Kenya
(Kenyatta University, 2019) Omondi, Dinah Nyangweso
The title of the study is assessment of the spread and social effects of HIV (Human Immunodeficiency Virus) and AIDS (Acquired Immune Deficiency Syndrome) among Muslims of Kibera Sub-county, Nairobi County, Kenya, authored by Dinah Nyangweso Omondi. HIV and AIDS is a social- health pandemic that has entered its third decade with an estimated 36.7 million people living with HIV and AIDS (PLWHA) and 25 million AIDS- related deaths globally. Islam encourages fidelity by prohibiting some practices in an effort of up-bringing a morally upright society. Despite the Islamic proscriptions, some Muslims engage in the prohibited practices thus, causing a paradox between the teachings and the individual behavior since they are sometimes in conflict, hence, the need for this study. The general objective of the study is to assess the spread and social effects of HIV and AIDS among Kibera Muslims and how they mitigate them. The specific objectives are to examine the spread of HIV among Muslims of Kibera, discuss the influence of Islamic practices on the spread of HIV and AIDS, discuss the social effects of HIV and AIDS, and assess how Islam mitigates the spread and social effects of HIV and AIDS. The study employs a descriptive design and both quantitative and qualitative research methods are used to collect and analyze data. The independent variable for the study is the HIV risk behaviors, while the dependent variable was the HIV prevalence. The intervening variables are the knowledge, skills, beliefs, attitudes. The study is conducted in Kibera Sub- County, Nairobi County since Nairobi is one of the Counties well represented by all religions found in Kenya Islam included. Kibera Sub- County was suitable for the study because it has a larger Muslim population and a high HIV prevalence of 20%. The target population for the study is Muslims living with HIV and AIDS (MLWHA). Purposive, convenience and random samplings techniques were used to get the sample population. The data is collected through observation, questionnaires and focus group discussions. The findings are analyzed and presented manually using the narrative form, frequency tables and percentages. According to the study findings, Muslims of Kibera are among those infected by HIV and AIDS since the ratio of infected Muslims as compared to non-Muslims is 1:30. Muslim practices (prohibited and enhanced) can either mitigate or enhance the spread. Some of the HIV and AIDS social effects include among others; stigma, discrimination, orphans and poverty. To mitigate the HIV and AIDS social effects, Muslims make charitable contributions which are used to assist the less privileged in the society such as MLWHA.
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.
Challenges and Prospects of 'Muslim Organizations and Institutions in Mitigating Food Insecurity in Isiolo County, Kenya
(Kenyatta University, 2013) Kihara, R.
lsiolo County has for over three decades now suffered from food shortages with devastating impact on people's livelihoods. Food insecurity has been a major problem among farmers and nomadic pastoralists of the county with natural as well as human instigated factors responsible for this. The study aimed at examining the challenges and prospects of Muslim organizations and institutions in mitigating food insecurity in the county. In this regard, the study was guided by the wajibatun lillah conceptual framework. This is a concept that encourages hard work, independence in sustenance and discourages dependence in all its manifestations. This conceptual framework is reconstructed from the fundamental tenets of Islam which can assist address food insecurity: wajib (divine obligation), ihsan (piety) and shughlun (work). The study reviewed relevant literature on food insecurity under four main themes. These included the Islamic teachings on mitigation of food insecurity; factors underlying food insecurity and the influence of food insecurity on the livelihoods of the Muslims of Isiolo County. Finally are the prospects of the organizations and institutions in mitigating food insecurity in the said county through harmonious integration of programmes towards the same. The study gathered both primary as well as secondary data. The target population consisted of Muslims living in the county with informants being sampled from two divisions, Central and East. The sample size of the study was 147 informants drawn from amongst leaders of Muslim Faith Based Organizations (FBOs), members of the Muslim community, government officials, representatives of relevant Community Based Organizations (CBOs) and Non Governmental Organizations (NGOs). To sample these informants, random, purposive and stratified sampling methods were used. The study largely employed qualitative methods of data collection and analysis in line with the objectives of the study. Data presentation has been done in form of discussions, narratives as well as use of descriptive statistics such as pie charts, line graphs and frequency tables where applicable. The research found out among other things that Islam encourages hard work and independence in sustenance. Islamic teachings encourage the Muslim faithful to help the poor and needy among them to become self reliant. The study also revealed that causes of food insecurity in Isiolo County are both natural and human instigated. It was also found out that the Muslim organizations and institutions just as other stakeholders like the Government of Kenya (GoK) agencies and Civil Society Organizations (CSOs), have not been successful in mitigating food insecurity in the county on their individual bases. This formed the basis for the need to have harmonious integration of strategies aimed at mitigating food insecurity in Isiolo County by all stakeholders.
The challenges of teaching islamic religious education on spiritual and academic formation of secondary schools students in Nairobi, Kenya
(2012-12-04) Shaaban, Juma M.
This study sought to investigate the challenges of teaching IRE on spiritual andacademic formation of secondary school students in Nairobi, Kenya. The study shows that the foundation of education in Islam is guided by the principles of Quran and Hadith (the saying and deeds of Prophet Muhammad) (PBUH). Indeed, the first revelation of the Quran (Q.96; 1-5) forms the cornerstone of education in Islam. The study further shows that from the Islamic point of view, education is classified into two categories that is, the knowledge of religious obligations- fardh 'ain. Revealed knowledge or religious sciences fall under this category. The second category is knowledge of the world or universe- fardh kifayah which is communal obligation. This means that it is a duty for all members of the community. Every Muslim should strive to develop himself or herself by earning a living. Acquired knowledge fall under this category. It is noted that IRE's pnmary goal is moral refinement and spiritual formation. IRE is inclined towards noble character building. As an academic subject, IRE has- been very instrumental in developing the natural and personal skills of students. The content of IRE helps students to develop spiritually and academically leading to moral refinement and character building. The framework of the study was derived from the holy Quran and Hadith and various perspectives were used. The study adopted both ~stematic and purposive sampling procedures to select 12 secondary schools out of 37 that offer IRE in Nairobi. Four categories of respondents were selected. These include IRE teachers and students, directors and managers of Islamic organizations such as Islamic Foundation, Ummah Foundation, Supreme Council of Kenya Muslims (SUPKEM) among others and curriculum planners and developers. Data was collected through interviews and questionnaires and was analyzed with the help of tables of frequency distribution and percentages. It was then synthesized and interpreted accordingly. The study shows that the major challenges facing the teaching of IRE in secondary schools in Nairobi is shortage of trained IRE teachers. Other challenges include inadequate teaching and learning resources and lack of capacity building and staff development programmes. Few students enrol for IRE because of the negative attitude by both the parents and the students towards the subject. It is also shown that parents encourage their sons and daughters to pursue courses which would be useful in the labor market in terms of getting formal employment. This involves taking subjects which are science oriented as opposed to Art based subjects such as IRE. The study is concluded by noting that Islamic organizations have played a big role in assisting the needy secondary school students in Nairobi. These organizations pay school fees for the needy students through bursary schemes. Other contributions made by these organizations include provision of teaching and learning materials for IRE, sponsorship of Muslim students to teacher training colleges for PI, Diploma and University to study IRE and finally establishment of colleges to train IRE teachers.
Chaplaincy and Behaviour Change of Students in Church Sponsored Public Secondary Schools in Siaya County, Kenya
(Kenyatta University, 2018-11) Otieno, John Obiero
Many learning institutions around the world have endeavored to develop chaplaincy in the past decades. Literature reviewed however reveals that education systems in African countries and more specifically Kenya have been overburdened by rote learning which negates the real purpose of education that is to address secular, religious and ethical concerns coherent with world view. This denies an educational system a broader and inclusive approach to develop holistic students. This study was based on Structural Functionalism and Social Disintegration theories developed by Emile Durkheim that gave insight to the contributing factors for delinquency among students. Correspondingly, pilot study was carried out and feedback obtained was used to correct research instruments that were afterwards used to collect data in the field. Likewise, a descriptive survey design was utilized to analyze data both qualitatively and quantitatively using a computer software packages, SPSS version 22 and Microsoft Office excel 2007. The analyzed data revealed that a considerable number of learners were affected by cases boy-girl relationships, pregnancies, abortions, homosexuality, examination malpractices as well as drugs and substance abuse. Coupled with weak chaplaincy structures and nonchalant attitude in the society, many students were sometimes overwhelmed with stressful situations such as anger, revenge and suicidal thoughts thus distorting their moral reasoning. These occurrences also contributed to systematic declining of intra-psychic and social development of students. The study similarly revealed major challenges that inhibit school chaplains in their attempt to socially and spiritually develop students. To start with, majority of chaplains conducted their church services in schools’ dining hall once a week without the necessary church equipment. This minimized students’ participation and active involvement in chaplaincy activities. In the same way, there was no any instituted body at the sub-county level mandated to supervise, guide or tackle issues related to chaplaincy. Therefore, the researcher concluded that chaplaincy activities are based on chaplains’ own judgment, doctrines and traditions of the church sponsors that is contrary to chaplaincy principles. Therefore, church in conjunction with educational stake-holders need to work together to develop a joint chaplaincy curriculum to enable chaplains to carry out their responsibilities in a more structured manner. Finally, it is the objective of the study to contribute to the ever increasing intellectual debate on the area of chaplaincy in the world and particularly in Africa.
Chaplaincy and rehabilitating prisoners: A Case study of Embu and Kamiti Prisons in Kenya
(2014-08-26) Wambugu, Peter Muriithi
The problem of crime has always been a challenge in all societies. Many people find themselves prisoners due to unacceptable behaviour aimed at their survival. To those imprisoned, chaplaincy is seen as a key player in rehabilitating prisoners. However, its impact on reconstructing prisoners‟ lives holistically has been limited. Recidivism and prisoners‟ population have continued to escalate unabatedly. As a result, there is weakening of the moral, economic and socio-political fabric of society, hence, adversely affecting the development of a nation. This study was guided by four objectives: First, to examine Biblical teachings regarding rehabilitation of prisoners; Second, to evaluate existing prisoners‟ rehabilitation interventions employed by chaplaincy in EWP in Embu County and KMP in Nairobi County; Third, it seeks to identify the main challenges faced by chaplaincy in rehabilitating prisoners and fourth, to establish appropriate training for chaplains and prison officers. Data was drawn from both primary and secondary sources. The study was informed by Mugambi Reconstruction Theology and Freud‟s Psychoanalytic Theory. Purposive, random, stratified random and snowball samplings were used to select 290 respondents. The data was synthesized thematically and analyzed using qualitative and quantitative methods. The data was then coded and processed using Statistical Package for Social Sciences (SPSS).The report generated was presented in frequency tables, pie charts and graphs. The study findings indicated that there were limited relevant Biblical teachings on rehabilitating prisoners due to hermeneutical problems. There were various interventions employed by chaplaincy in rehabilitating prisoners but not holistic and sustainable. The main challenges facing chaplaincy in rehabilitating prisoners were spiritual, political and human. The chaplains and prison officers need for relevant training skills, appropriate personal integrity and professionalism. The study recommended the need for recognizing the unique and necessary contributions of stakeholders, an integrated Biblical model that is reconstructive to prisoners as well as comparative Religious-based studies on chaplaincy within and post prison system. The overall purpose for the chaplaincy in rehabilitating prisoners is to see them reintegrate back into society as fully contributing individuals.
The church response to the situation of children orphaned by HIV/AIDS in Kericho County, Kenya
(Kenyatta University, 2017-07) Nyakenanda, Peris Kemunto
The global statistics for HIV/AIDs adults and children were 34 million. Sub-saharan Africa has 12 million orphans, with Kenya hosting about 1.2 million of them. Kericho County had 2262 orphans. Accessible population was 296 children orphaned by HIV/AIDs. Drawing on the theory of functionalism by Radcliff brown on the mission of the church to help the needy, this study sought to explore the needs and challenges of children orphaned by HIV/AIDs, the response of the church to these orphans and the challenges the church was facing in its endeavour to help the orphans, in Kericho County, Kenya. It was conducted in four churches with programmes geared towards assisting the orphans and five others with no such programmes. The former included, Motobo Catholic Church (MCC), the free Pentecostal fellowship of Kenya (FPFK), Christ co-workers fellowship (CHRISCO) and the seventh day Adventist church (SDA). The latter were, deliverance church (DC), African gospel church (AGC), Anglican church of Kenya (ACK), Presbyterian church of east Africa (PCEA) and Pentecostal assemblies of god (PAG). Orphanages set up by private individual Christians to assist children orphaned by HIV/AIDs were visited. They were: Kids home international (KHI) and agape orphans organization (AOO). One school which admitted children orphaned by HIV/AIDs who were brought to the school by local churches was also visited. The school was Kabokyek mixed boarding secondary school (KMBSS). These institutions have been lettered A, B, C, D, E, F, G, H, I, J and K for confidentiality purposes. The main assumption in this study was that, the church was expected to play a major role in helping children orphaned by HIV/AIDs. The study used descriptive design. Purposive and simple random sampling were used to select the participants. The target population included pastors/priests, church members, founders of private Christian homes, orphans and teachers. Data was collected using an interview schedule, questionnaires and observation. Validity of instruments was checked through expert opinion and reliability by test- retest method. The field work was done from July to September 2007 in Kericho County. Basing on Maslow's theory of the hierarchy of needs the study established that the church response to children orphaned by HIV/AIDs in Kericho County was positive. The four churches under consideration offered services to the orphans such as, food, shelter, clothing, education and health care. The church however was dogged by financial constraints, lack of concerted effort in its programmes, lack of trained personnel and disinheritance. The orphans' challenges were: lack of basic needs, disinheritance, stigma, child-headed households, among others. The challenges of the church were: lack of finance, lack of cooperation from other churches, lack of trained personnel, lack of follow up and disinheritance. It was recommended that the church should focus more on orphans by including them in the church's structure and constitution, encourage community and home-based care, among others.
Cohabitation among the catholic youths in Nyando deanery, Kisumu diocese, Kisumu County
(Kenyatta University, 2018-06) Wamukoya, Jackline M.
ABSTRACT Cohabitation is a common practice in many parts of the world including America, Europe and Africa. Cohabitation violates the teaching of the Catholic Church on the sacrament of marriage. In spite of the efforts by the Catholic Church to instill chastity, many youths in the Catholic Church do not go through church marriage, instead they choose to cohabit. The main objective of this study was to assess the prevalence of cohabitation among the Catholic youths in Nyando Deanery; Kisumu Diocese, Kenya. Other objectives of the study were to evaluate the Catholic Church teachings on chastity, and to identify the factors leading to cohabitation among the Catholic youths in Nyando Deanery. The conceptual framework of this study was derived from Albert Bandura’s Social Learning Theory. The target population was 2022 which comprised of 2000 youths and 22 church leaders. The sample population consisted of 210 participants who were sampled through the simple random sampling technique from five parishes in Nyando deanery. The survey design with the use of questionnaires was adopted to gather information from the respondents. Interviews and Focus Group Discussions were also used. The quantitative data was analyzed by the aid of Statistical Package for Social Sciences (SPSS) using frequencies, percentages, means and Chi-Square test of significance. The study found that the Catholic Church teaches about chastity and marriage as a sacrament and that there is a relationship between church teachings on chastity and cohabitation (χ2 = 4.973; p = 0.018). The study also found that significant numbers of the youth were cohabiting which depicts the high prevalence of cohabiting practices among the youth. Some of the reasons for cohabitation include influence from the family background, peers and education level. On economic situation of the youth in the Church and cohabitation, the study concludes that being employed or being unemployed had an influence on cohabitation. The study recommends that the Catholic Church should strengthen its structures on premarital counseling to the youth so that they can embrace church marriage. Future studies should be done on socio-demographic factors influencing cohabitation among the Catholic youths. Other studies can also be done on the attitude and perception of youths on cohabitation.
Conflict in pentecostal churches: The case of Christian church international, Kiria-ini town, Murang`a County, Kenya
(Kenyatta University, 2015-11) Gathuki, Daniel Maina
Pentecostalism began as an outgrowth of the Holiness Movement, a group that intended to perfect the Christian faith of that time. This movement started during the 20th century in the United States of America. However, Pentecostal churches are faced with divisions due to persistent conflicts that contribute to the establishment of new churches. This has led to an unprecedented multiplication and fragmentation of Pentecostal churches in recent decades. Christian Church International (CCI) Kiria-ini is a Pentecostal church that underwent conflict and eventually split into two: CCI and Glory of Christ Center (GCC). This study, therefore, sought to find out the causes of this conflict and the results. The study was guided by the Conflict Theory of Karl Marx and the Structural Functionalism Theory of Emile Durkheim that take the sociological approach to social conflict. The research entailed collecting primary data through structured interviews, questionnaires and Focus Group Discussions (FGDs). A sample of 81 respondents comprising 19 CCI national church leaders, 22 former CCI Kiria-ini church leaders and 40 former members of CCI Kiria-ini participated in the study. Thematic analysis was done to establish the factors that led to conflicts in CCI Kiria-ini and to assess the consequences of the conflict. The findings show that the conflict was caused by weak administrative structures, lack of leadership skills, leadership struggles and mismanagement of finances. The study found out that, on the one hand, the conflict in CCI Kiria-ini led to the splitting of the church, rivalry with the GCC and strained relationships among members of the church. On the other hand, the conflict provided an opportunity for the spread of the Christian faith and maturity in Christian discipline among those who were involved. The study recommends the strengthening of the administrative structures of CCI Kiria-ini. Effective leadership should be instituted. Conflicts should be handled proactively instead of reactively. Further, the constitutional weaknesses that provide room for flouting rules should be reviewed.
Contribution of East African Revival Movement to Evangelism in the Anglican Church of Kenya, Kisumu Central Archdeaconry, Maseno South Diocese, 1930 -1970
(Kenyatta University, 2018-11) Omer, Elizabeth Akinyi
The East Africa Revival Movement (EARM) has had a great impact on many of the protestant churches in Eastern Africa for many years, renewing their life and offering to individuals the challenge of a deeper experience of salvation in Christ and more radical commitment to Christian discipleship and evangelism. The Revival Movement is considered to have contributed significantly to the growth of the church in East Africa, despite having other revivals that emerged in the region. However, Christian discipleship and evangelistic activities in the ACK Churches in Kisumu Central Archdeaconry is in great danger of decline. ACK is currently struggling with massive controversies, wrangles and conflicts resulting to estranged relationship among EARM members and ACK leadership. There is limited research to explain this phenomenon especially in Maseno South Diocese, and specifically in Kisumu Central Archdeaconry. This study aimed at investigating the spread of EARM between 1930-1970 and the contribution of EARM teachings, beliefs and practices to the evangelism among the Anglican Churches in Kisumu Central Archdeaconry. It further aimed at investigating the challenges facing the spread of EARM among ACK churches in Kisumu Central Archdeaconry. The study employed a mixed research methodology with a descriptive cross sectional survey research design to collect quantitative data, while Focus Group Discuss and key informant interviews were used to collect qualitative data. The area of study has got nine parishes, out of which three parishes were sampled to represent the entire Kisumu Central Archdeaconry. Multistage sampling technique was used to sample the three parishes. A sample size of 143 respondents was used to obtain data. Key informant interviews and focus group discussions were used to obtain qualitative data from the church members, church vicars and EARM leaders. Primary and secondary data, both published and unpublished literature relevant to the subject was consulted and reviewed. The qualitative data was analyzed using thematic content analysis. The study found that historical background of EARM was anchored on revival of the gospel that factored in the African values and ideas and because it got spread majorly through conventions, this could influence the spread of the word of God, given that through these conventions, major components of EARM, which was evangelism was championed. The spread of EARM was based on revival of gospel that was to be led in African way with responsibility of reaching out to the Africans and spreading the gospel to them. Further, it was noted that the historical background of EARM as a lay movement encouraged the importance of lay leadership and responsibility that encouraged evangelism in the church. It was also found that EARM taught about salvation of Jesus Christ and also emphasized the commitment to the Christian discipleship and centrality of Jesus Christ. EARM teachings and practices emphasized the conversion of sinners, spreading of the gospel from one nation to another. Although EARM influenced positively the spread of the gospel, it also encountered certain challenges such as corruption, gospel of prosperity and doctrinal conflict in the church. The study concluded that the Revival movements were mainly ignited following spiritual reflection, fervor and calling to repentance of sins and to preach the word of God to win the souls for Christ. The study recommends that there is need to bridge the doctrinal gap between EARM and ACK. All preaching and teachings within the fellowship should conform to its formularies like the historic creed. It also recommends that the church should take a firmer control of the Revival Movement.
Contribution of Worth Village Banking to Economic Empowerment of Women in Salvation Army in Bungoma County, Kenya.
(Kenyatta University, 2019-05) Kwemboi, Philip
Economic empowerment of women is part of the holistic mission of the Salvation Army (SA) which evangelizes both in word and deed. The holistic mission of the SA aims at restoring the right relationship with God through redemption from both sin and economic disempowerment. In Kenya, particularly in Bungoma County, the SA executes her holistic mission through redemption from sin and economic empowerment of women using the Women of Worth (WORTH) program. This study explored the contribution of SA’s WORTH program to economic empowerment of women through WORTH village banks in Bungoma County, Kenya. The purpose of this study was to bring to light the activities of SA’s WORTH village banking program that economically empower women in the study area. Guiding objectives were first, to discuss the teachings of the SA on holistic transformation and redemption in relation to economic empowerment of women; second, to assess the contribution of the SA towards God’s mission of shalom in reference to economic empowerment of women. The third objective was to examine the nature of WORTH Village banking. Finally, the study sought to address the challenges facing WORTH village banking in its economic empowerment of women. The study is significant in assisting the SA in and outside the study area as well as other Christian denominations interested in coming up with sustainable economic empowerment initiatives for women and other vulnerable groups in the society. The study reviewed the literature related to the objectives. The study was conducted in Cheptais Ward, in Bungoma County because of poor penetration of formal women microfinance institutions. Holistic Christian Transformation and Social Gospel theories guided the study. Holistic Transformation theory advocates for transforming lives holistically and restoring relationships with God and humanity through the local church. The SA is an agent of this holistic transformation due to its ability to mobilize people for change. Through the WORTH Village banking program, it mobilizes women to accumulate savings and use them for investment in income generating activities (IGAs). On the other hand, the Social Gospel Theory attempts to bring the Kingdom of God on earth by using the Church to address the contextual social and economic realities in the society. The researcher employed the descriptive research design to gather both primary and secondary data. This was because it allowed the researcher to conduct in-depth interviews, focused group discussions (FGDs) and observations. Simple random and purposive samplings were used to select 136 respondents who participated in the study from a study population of 351 members and leaders of WORTH groups. Quantitative data was analyzed using descriptive statistics and presented in form of frequencies, tables, graphs and charts. Qualitative data was organized into study themes and presented in form verbatim and narratives. The study findings revealed that the SA’s WORTH village banking has enabled women to become economically independent by reducing the financial dependence on men. Further, inadequate skills and knowledge on investment as well as inadequate loan capital have thwarted efforts to investment in IGAs. The study recommends the need for WORTH groups to form linkages with formal microfinance institutions (MFIs) and Uwezo Fund so as to boost the loan capital. It also calls the successful investors through WORTH program to share their stories so as to inspire the other member.
Contributions of the National Independent Church of Africa to Socioeconomic Development in Kibugu Parish, Embu County, Kenya
(Kenyatta University, 2020-09) M’arimi, Wilfred Mwenda
The growing interest by scholars on the role of the Church in transformation of the society prompted this study to investigate the contribution of the National Independent Church of Africa (NICA) to socio-economic development in Kibugu Parish, Embu County, Kenya. Specifically, the study discussed the Biblical and pastoral basis guiding involvement in socio-economic development besides examining how NICA carries out socio-economic activities in the study area. Further, the study identified the challenges and the strategies adopted by NICA to overcome them. The study was justified by the need to find out how NICA fulfils Jesus’ mission of being the healer, comforter and feeder of the hungry by contributing to their social and economic development. It is hoped that the study findings will assist faith-based non-governmental organizations (NGOs) and other religious groups whose aim is to engage in sustainable community development in rural areas. The study’s conceptual framework was drawn from the Structural Functionalism Theory of Religion. This theory holds that society is composed of various institutions such as religion which play the role of social control, cohesion, provide meaning and purpose to life. In this respect, the study used the theory to look at how NICA contributes to transforming the lives of Christians from a state of disempowerment to socio-economic empowerment. The researcher used the descriptive case study design because it intensively and exhaustively investigates the social unit. Purposive and simple random sampling methods were used to select a sample size of 124 respondents from a target population of 371. Qualitative data from the respondents was obtained using focused group discussions (FGD) and interview schedules while questionnaires were used in gathering quantitative information. The researcher adhered to ethical considerations while gathering responses from the informants. Collected data was analysed using descriptive statistics, narratives, and verbatim responses. Then it was coded and processed using the Statistical Package for Social Sciences (SPSS). From the obtained data, the findings of this study revealed that NICA Parish engages in socio-economic development through sponsoring education, nurturing talents, extending love as well as praying and paying medical bills for the sick in hospital. Furthermore, the study revealed that NICA has no schools, vocational training institutions and hospitals in the area of study. Lack of adequate funds and long period of stay of a pastor in one Parish were among the challenges facing the Parish. The findings further suggests that NICA lacked a clear strategic plan that is critical in outlining her vision and goals. Despite the challenges, NICA’s efforts and commitment to changing the socio-economic welfare of people in the study area is commendable. This study recommended that the Church should formulate a clear strategic plan and have a long-term plan of establishing its own educational and health institutions. The strategic plan will enable the Church to understand her weaknesses, strengths, area where it has potential and the threats to its socio-economic development. Besides, NICA should organise seminars and workshops to educate the believers on better and modern farming practices as a way of economically empowering them.

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