In citing some qualitative case studies and in building on analytical-survey research design, thi... more In citing some qualitative case studies and in building on analytical-survey research design, this article explores the place of African women in warding off the pandemics, with particular reference to coronavirus disease 2019 (COVID-19) in its initial stages (March 2020). With Africa being the most religious continent in the 21st century, African women who led the onslaught against COVID-19 (refer to Ellen Johnson Sirleaf [EJS], Graca Machel, Ngozi Okonjo-Iweala, Vera Songwe, Maria Ramos, Zanetor Agyeman Rawlings, Yvonne Aki-Sawyerr and Blen Sahilu, among others), were largely informed by a religio-cultural concern for the ‘other’ (ubuntu). In demonstrating their sociocultural role of standing out as the bulwark against threats to familyhood, African women met in Monrovia-Liberia on 08 March 2020 during the inauguration of Amujae Leadership Forum that cropped up as a barricade against further COVID-19 spread. In a nutshell, the article draws from Sirleaf’s approach in combating the 2014–2016 Ebola pandemic and samples other leading African women’s contributors who played a pivotal role in responding to the initial stages of the pandemic, a phenomenon that traces its roots from the African heritage.
This research article sets out to understand the extent to which a cross-cultural agenda of inclu... more This research article sets out to understand the extent to which a cross-cultural agenda of inclusivity and the appreciation for the ‘other’ (ubuntu) was addressed at St. Andrew’s College of Theology and Development, Kabare, Kenya, which has been viewed as a conglomeration of diverse ethnic groups, races, and nations. Despite her leadership’s acknowledgement of her rich cross-cultural diversity, as they celebrated 40 years’ of institutional existence, from 1977 to 2017, its execution was not spelled out explicitly. While appreciating the barriers of cross-cultural engagements as including, but not limited to: language, conflicting values, irrelevant studies and knowledge for diverse assemblages,
geographical distance, ethnocentrism, bad-mouthing and character assassinations, and stereotypes, our main concern remains: what were the deliberate steps that were employed at St Andrew’s Kabare to promote a cross-cultural agenda? In its methodology, it employs hybridity in data gathering. That is, it utilised an in-depth interview (IDI), the use of key Informant interviews (KIIs), the use of unpublished Church Synod reports, and a review of relevant literature in order to unveil the problem under consideration.
The mosaic law of advocating the paying of life with life, and an “eye for eye, tooth for tooth, ... more The mosaic law of advocating the paying of life with life, and an “eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, [and] stripe for stripe” (Exodus 21:23-25), came out clearly on 15th and 16th October 1953, as the politics of land and freedom [wiyathi na ithaka] in the colonial Kenya brought their ugly faces through a deadly violence. While the 15th October saw the Mau Mau rebels attack and kill two Roman Catholic Sisters (Cecilia Wangeci and Rosetta Njeri) at the Baricho Centre, the 16th October 1953 saw the capture of the rebel’s leader (Wanjagi wa Ndegwa, also known as General Ndaya) and his subsequent killing. In trying to understand the interface between religion, politics, and war in the African context, the research article has sampled the twin issues (the battle of River Ragati and the attacks on the Baricho Catholic Church of 1953)to alert the post-colonial Africa on the dangers of conflict among the trio
This research article aims to bring out the author's 17 years of research and publications with t... more This research article aims to bring out the author's 17 years of research and publications with the Studia Historiae Ecclesiasticae: Journal of Church History, abbreviated as SHE, from 2006 to 2023, and to establish its impact on his socio-scholarly formation. Methodologically, this drives the researcher to acknowledge the journal's sharpening and preparatory role that has made it possible for him to be invited as an editor of an East African journal, an external examiner in various universities, and a conference speaker in diverse forums. The methodology also includes surveying the Church History Society of Southern Africa (CHSSA)'s annual conferences whose presentations since 2007-when the author attended for the first time-have enriched his engagements with SHE. Such presentations were later published in the journal. Key events that helped the author to come into contact with the first SHE copy have also been surveyed. The Mombasa Biographical Conference of April 2024, where the author was invited as the closing speaker, is viewed as one of the journal's impactful events. The author was invited to address the gathering after his interest in biographical research was noted through his publications in SHE since 2006. Given this, the author seeks to usher in an East African perspective by drawing from the 17 years of his active participation in SHE publications and the CHSSA conferences. The latter provides the raw material for SHE's publications.
The article explores the nature of "migrants" (temporal residents) and "martyrs" in East African ... more The article explores the nature of "migrants" (temporal residents) and "martyrs" in East African Christianity from a historico-analytical design. It samples six cases of martyrdom, largely from the East African coast, to demonstrate the thin line between martyrs and migrants. An analysis of Bakongo Christianity, which was mooted in the sixteenth century, shows the legacy of "migrant" Portuguese who provided the first Christian martyr (John Robello) in Eastern Africa in 1585. In the course of engaging the sixteenth century and the nineteenth century attempts at Christianising Eastern Africa, the article brings out various forms of Christian martyrs, including the Mau Mau martyrs of the 1950s, during Kenya's struggle for independence. It also brings out other forms of martyrs from non-Christian faiths. Hence, it cites the African indigenous religion, Islamic, and Christian martyrs. In sampling some cases of martyrdom, the article endeavours to ask: Is martyrdom the real test of faith, or is it the normal route for all "migrants" across the religio-social divides? Hypothetically, it argues that although some church historians ascribe the initial emergence and survival of Christianity in Eastern Africa to the nineteenth century European missionary explosion, it is the sixteenth century Portuguese migrants who first introduced a contextual form of Christianity in East Africa that survived through to the twentieth century despite experiencing a hotchpotch of challenges, where martyrdom formed one of the critical ones.
Gideon Githiga sets out his 13chapter book, Ethnocracy as the pitfall of democracy in Kenya (2023... more Gideon Githiga sets out his 13chapter book, Ethnocracy as the pitfall of democracy in Kenya (2023), to demonstrate the realistic way in which the Kenyan dream of a prosperous country can be achieved. This is squarely given as prioritising the slaying of ethnocracy. He uses a strong image (pitfall), which reminisces Donald Trump's offensive word, 'shithole', to demonstrate the dangers of negative ethnicity, xenophobia and, by implication, all prejudices that kill our ability to reason as members of the human race.
This research article sets out to explore the extent to which Afro-Pentecostalism, as an African ... more This research article sets out to explore the extent to which Afro-Pentecostalism, as an African Pentecostal movement, relies heavily on science and technology. It sets out on the premise that African Pentecostalism, as with the mainline churches (referring to the Roman Catholics, the Methodists, the Anglicans, the Presbyterians, the Lutherans, and the Reformed churches among others), has historically relied on science and technology since Kenya's colonial era (1895-1963) to the present moment. The 21st century has however witnessed a scientific explosion in a manner akin to the effects of the industrial revolution of 18 th century Europe-that eventually spread over to the rest of the world. Through a theo-historical design, this research article has methodologically sampled some key areas that demonstrate Afro-Pentecostals' use of science and technology. Such samplings include the modern infrastructures that are byproducts of the latter, industrially urbanised areas, televangelism, technological gadgets, biotechnology and environmental concerns among other areas. The findings in this research article are gathered through participant observation and an extensive review of relevant literature. Overall, it establishes that Afro-Pentecostals, like the mainline churches/missionaries, engage science and technology as a critical missiological tool, even though the former is largely mistaken with the New Religious Movements (NRMs)-whose wayward sections employ cultic and occultist trends that lead to religious dysfunctions, some of which shuns hospitals, schools and other forms of modern science and technology, and instead embrace mysticism.
This study explored Kenya's response to coronavirus disease 2019 (hereafter COVID-19) between 13 ... more This study explored Kenya's response to coronavirus disease 2019 (hereafter COVID-19) between 13 March 2020, when the first confirmed case was publicly announced, and 8 March 2021, when the country's vaccination campaigns against the scourge began. The vaccination campaigns began after the country received some doses through the COVID-19 Vaccine Global Access Facility (COVAX). Although African indigenous medicines were critical in arresting the rapid spread of the pandemic, the article argues that the vaccine doses strengthened this global menace in the Kenyan context, but did not stop the local indigenous initiatives. In view of this, the article compares the COVID-19 pandemic with the influenza epidemic which affected Kenya in 1918 and 1919. Did history repeat itself in the pandemic that confronted Kenya in 2020-2022? Did COVID-19 find a well-prepared society that had learnt from history? The article begins by attempting to understand the nature of pandemics right from the Athenian plague of 430 BCE, which occurred during the Peloponnesian War (432-405 BCE), and conceptualises the subject by drawing from the history of global pandemics. It then compares the COVID-19 pandemic with the 1918-19 influenza pandemic and ends with an informed conclusion that is useful for future reactions towards pandemics.
In his book, Wizard of the Crow (2007), the renowned Kenyan novelist, Ngugi wa Thiong’o, expresse... more In his book, Wizard of the Crow (2007), the renowned Kenyan novelist, Ngugi wa Thiong’o, expresses the view that a successful society is only guaranteed when women issues are well settled. In light of post-colonial Africa and the era of COVID-19, African women – like the biblical Miriam, the co-liberator with Moses and Aaron (Mi 6:4) – are seen as Nyawiras (plural for Nyawira, the hardworking woman), as their critical role in preserving the family and society is evident. While relying on a critical review of wa Thiong’o’s works and in engaging a selected religio-cultural literature, the article seeks to explore the role of African women [Nyawiras] in societal sustenance. With postcolonial Africa encountering a hotchpotch of challenges, are Nyawiras the best suited persons to deconstruct the status quo and eventually reconstruct the ‘sick’ society under greedy-grabbing male-leaders of nation-states (Aburirias) that have lost their moral compasses? Are women best suited to bring back sanity; and have they crossed the Rubicon in the 21st century? In drawing from diverse examples from Africa and beyond, the research article will be significant in helping the modern African society understand the myriad of problems they are facing in the local and global scene, and eventually appraise women’s heroine roles.
The missionaries’ engagement with science and technology in colonial Kenya (1887–1963) is evident... more The missionaries’ engagement with science and technology in colonial Kenya (1887–1963) is evidentially seen through the use of the post-industrial revolution’s breakthroughs of the eighteenth century, which included: advancement in science and mass production, steam engines, and the rise of digital technology. The tendency to rely heavily on post-industrial innovations and inventions were critical in fast-tracking their missiological discourses, which included scriptural translations, publishing, and the use of printing machines. These were critical in generating instructional materials and especially the Bible, which was produced in the local indigenous languages by 1952, and by encouraging technical-science education after primary school, among other methods. Although the concept of science and technology is largely attributed to the scientific breakthroughs of the twenty-first century, we argue that this concept was also evident in both the African indigenous society and in the missionary era. The widespread use of the phrase ‘science and technology’ is further seen in the missionary enterprises since they founded or supported the establishment of technical schools that offered electrical engineering, plumbing, carpentry, masonry, mechanical engineering, and training in medicine and the establishment of dispensaries and hospitals, among other relevant activities. Methodologically, the research article endeavours to review the European missionary societies, especially the Protestant wing, in its aim to understand their engagement with science and technology, and to determine if there conflict between Western science and the indigenous systems. The data was gathered through a review of existing literature, archival sources, unpublished materials and other oral sources.
This article sets out to explore the way in which Western science and technology was received in ... more This article sets out to explore the way in which Western science and technology was received in the Mbeere Mission of central Kenya since August 1912 when a medical missionary, Dr T.W.W. Crawford, visited the area. In his dalliance with ecclesiastical matters, Crawford, a highly trained Canadian medical doctor, was sent by the Church Missionary Society CMS) at Kigari-Embu, in 1910, to pioneer the Anglican mission in the vast area that included Mbeereland, where Mbeere Mission is situated. Contending with the African indigenous knowledge in medicine, environmental conservation, agriculture and other forms of indigenous science, the introduction of Western science and technology, 1912 to 1952, the article argues, did not erase the former; rather, it complimented it. Pockets of general resistance were evident, though Mbeereland, unlike its neighbouring Mutira Mission of 1912, did not offer elaborate opposition to the Western science and technology, partly because the locals could have learnt about it from their neighbours who had experienced it much earlier. Through a historico-narrative design, the research article endeavours to primarily review the coming of Western medicine in Mbeereland: Did it conflict with the African medicine? Methodologically, the data have been collected via archival sources, oral interviews and by reviewing applicable literature.
Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS), 2023
This research article sets out to explore Rabai cultural marriage practices in an Anglican Church... more This research article sets out to explore Rabai cultural marriage practices in an Anglican Church perspective within Kilifi County, Kenya. It has utilized a number of specific objectives, which elaborates the arrival of the Biblical teachings in Kilifi that turned out to be a fertile ground for Christianity to germinate. It examines the Rabai marriage practices in the light of the Anglican Church's teachings (hereafter, 'the duo') on the same. In retrospect, it surveys the biblical teachings on marriage, assesses the resilience of the Rabai [African] customary practices in light of the strong presence of the Anglican Church who epitomizes 'modernity' as opposed to the former who can easily be dismissed as merchants of the past models. The initial research was carried out in Rabai location. It targeted 120 Anglican Church members from the total membership of 360. The interviewed Church members were married under Rabai [African] customary marriage rites. It adapted qualitative research method in collecting data. Explanatory and descriptive methods were used to explore the Rabai [African] customary and Anglican Church's marriages, hence purposive sampling was equally administered. In retrospect, it was established that customary marriage, or some of its elements, were unavoidable due to a hotchpotch of marital misfortunes. In other words, there was a progressive interchange amongst the duo, a development that encourages mutual cooperation for socio-strategic purposes. It was thus recommended that although the duo performed their marital rituals differently, their understanding of the same was largely similar. This further upped the game, as the Rabai case study demonstrated a pan-African approach in understanding the culture-gospel debate. Did the Rabai inter-culturation sampling speak for the global community? Did the Rabai case speak to the ecumenical society, rather than the Anglican Communion? Did it speak beyond marital inter-culturation? Is inter-culturation the way to go amongst the converted peoples of the world?
African ecclesiology has experienced peculiar theological scenes right from the days of the Arian... more African ecclesiology has experienced peculiar theological scenes right from the days of the Arianism and Donatism controversies in the first century to the present moment when a liturgy of Africa is still a pipedream. By use of theo-historical-analytical design, this article explores the quest for a liturgy of Africa by retracing some key trends such as the moratorium debates of the 1970s and other key attempts at the inculturation of liturgy in Africa. In other words, was the call for a moratorium by John Gatu and other African ecclesiastical leaders geared towards a liturgy of Africa rather than a liturgy for Africa? What are the concrete areas that needs "liturgical inculturation" especially in regard to the Eucharist? The article sets out on the premise that the calls for moratorium since the 1970s were part of Afro-Ecclesiastical and Afro-liturgical initiatives, a phenomenon that Africa has yearned for since the era of the 19th and 20th century missionary enterprises. In its methodology, the article has extensively reviewed existing literature in regard to the quest for a "Liturgy of Africa" as opposed to the foreign induced "Liturgy for Africa," by illustrating from some mainline churches and the African instituted churches' ecclesiological discourses. The article has also relied heavily on the author's experiences as a participant observer among some African churches. Certainly, the quest for a liturgy of Africa is in its initial stage; and the task ahead is tremendous. In view of this, we should swing into action, take up the challenge with courage and creativity, till Christianity in Africa is Africanized. In post Covid-19 Africa, a more creative liturgical practicum will be the way to go.
Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS), 2022
Corona Virus Disease 2019 (COVID-19), an infectious disease caused by the SARS-CoV-2 virus, becam... more Corona Virus Disease 2019 (COVID-19), an infectious disease caused by the SARS-CoV-2 virus, became a reality in Kenya on 13 March 2020 when the first confirmed case was publicly announced. The disease spread across the country and had posted over 300, 000 confirmed cases and over 5, 000 deaths by March 2022. With some risk factors, for COVID-19, remaining: close contacts, coughing, sneezing on by an infected person, poor air flow, and crowded places with infected people, among others, the pandemic remained a major scare, as Kenya geared towards August 2022 general elections which were hotly contested, especially at the presidential levels. There were fears that the 2022 electoral contests would reverse the gains that had been made in the previous two years (2020, 2021), as the government had put up containment measures, that previously banned crowded political rallies. Church gatherings, and other social activities were effectively controlled. Nevertheless, the coming of COVID-19 in March 2020 brought about far-reaching effects that will continue to inform the Kenyan nation for an unforeseeable future. Were the indigenous resources rendered irrelevant by COVID-19? Did the failure to exorcise the demons of COVID-19 make the religious institutions irrelevant? (Mk. 5:4-20, Lk. 4:33-36). This article seeks to explore how these impacts on the Kenyan society played out, and how communal-inclusive approaches were utilized to usher in an African face in the onslaught against the pandemic. Were there indigenous resources that could inform these discourses?
Religion and the COVID-19 Pandemic in Southern Africa, , 2022
This book on, Religion and the COVID-19 Pandemic in Southern Africa, Sibanda, et al Eds. investig... more This book on, Religion and the COVID-19 Pandemic in Southern Africa, Sibanda, et al Eds. investigates the role of religion in the context of the COVID-19 pandemic in Southern Africa. Building on a diverse range of methodologies and disciplinary approaches, the book reflects on how religion, politics and health have interfaced in Southern African contexts, when faced with the sudden public health emergency caused by the pandemic. Religious actors have played a key role on the frontline throughout the pandemic, sometimes posing roadblocks to public health messaging, but more often deploying their resources to help provide effective and timely responses. Drawing on case studies from African indigenous knowledge systems, Islam, Rastafari and various forms of Christianity, this book provides important reflections on the role of religion in crisis response. This book will be of interest to researchers across the fields of African Studies, Health, Politics and Religious Studies. https://www.taylorfrancis.com/books/oa-edit/10.4324/9781003241096/religion-covid-19-pandemic-southern-africa-fortune-sibanda-tenson-muyambo-ezra-chitando
This research article sets out on the premise that African theology, as was propounded by the lik... more This research article sets out on the premise that African theology, as was propounded by the likes of John Mbiti (1931-2019), is historically seen as synonymous with African ubuntu (cultural-sensitive, humane and communityfocused) theology. Mbiti is undoubtedly the father of Africa's indigenous theology that puts much emphasis on societal concerns rather than individual concerns. He is a scholar who contextualised it as an academic discipline right from its formative stages to its current status in our theo-paradigmatic market. In his ubuntu (humane) theological articulation, he employs an inclusive model that demonstrates the threefold approaches in African theology: oral, written, and symbolic theology. He also vouches for a symbiotic relationship between the gospel and culture, in an endless rhythm for their respective survival. While urging that Africa's ubuntu theology cannot be excluded from the catholicity of the church, as it is kerygmatically universal but theologically provincial, one wonders whether he compromised the originality of the former. Through the use of historical-analytical design, this article attempts to retrace Mbiti's contribution as it strives to understand his methodological considerations. Was it rooted in the Ibadan Conferences of 1958 and 1966, or is it a mere progression from the earlier initiatives by the works of Kenyatta (1938) and Tempels (1945)? In appearing dismissive of the Black theology of South Africa and other liberation theologies, did he miss out on his otherwise inclusive (ubuntu) approach? The material in this presentation was gathered through a critical review of Mbiti's selected works and from interviews that were conducted with some people who came from Mbiti's Mulago village, Kitui County, Kenya.
In 21st century Africa, the Pentecostalism movement has demonstrated its unique characteristics i... more In 21st century Africa, the Pentecostalism movement has demonstrated its unique characteristics in contrast to Euro-American Pentecostalism or any other form of Pentecostalism that has been witnessed on the global scene. In this article, I refer to it as Afro-Pentecostalism without any intended bias to those who may not prefer Afro as its prefix, as I consider its uniqueness as deserving of a unique recognition. In its hypothetical setting, the article resists placing Afro-Pentecostalism in either of the three traditional so-called historical categorisations of Pentecostalism (Neo-Pentecostal independent groups with prophets and apostles as their leaders; the classical Pentecostal movement that grew out of the 19th century Holiness Movement in the United States, and puts more emphasis on the baptism of the Holy Spirit; and the charismatic movements that have been in existence since the 1960s)-despite their huge differences. As a historical treatise, this article seeks to demonstrate that Afro-Pentecostalism, largely a blending of the three categorisations and indeed the fourth categorisation, is not necessarily keen on the three categorisations and strongly builds more on the commonalities rather than on its divergences. Appealing to the African ethos of wholeness stands out as the common denominator to which this article has given more attention. The mercurial characteristics among the various strands of Afro-Pentecostalism are certainly key concerns in this presentation. The methodology in this article includes interviews with selected people who are connected to this topic, participant observation, and an extensive review of relevant literature.
This book captures the key contribution of some of Africa’s greatest philosopher-theologians of a... more This book captures the key contribution of some of Africa’s greatest philosopher-theologians of all times, John Mbiti and Origen. While Mbiti is remembered for his Ubuntu philosophical quote, “I am because you are,” Origen is famous for his propounding of the theme of forgiveness, “In the final analysis of history, there is a possibility that even Satan will ask for forgiveness from God: and God might forgive the Devil because He is all forgiving and all loving”. Such reminiscences of these commonly quoted phrases by the duo are just a pale reflection of what Engdahl has written in his most convincing publication.
I define African Pentecostalism as the Pentecostal thread that embraces some elements of African ... more I define African Pentecostalism as the Pentecostal thread that embraces some elements of African culture, without necessarily admitting it. It embraces some elements of the African heritage consciously or unconsciously. This research article sets on the premise that African Pentecostalism is the ideal phrase when referring to Pentecostalism in Africa. This drives us to consider the uniqueness of Pentecostalism in Africa rather than generalising its presence. This article seeks to demonstrate that African Pentecostalism in the 21st-century Kenya has undergone paradigm shifts in various dimensions, which includes leadership structuring, political orientations, modes of disciplining, eschatological concern, structural make-up, economic domain, health concern, ecumenical relations, gender relations, identity politics, theological education, poverty concern, use of science and technology, and general practices. Has the religious outfits that referred the earthly concerns as temporal tents and largely focused on the ‘eternal house in heaven, not built by human hands’ (2 Cor 5:1) appreciated the necessity of God’s kingdom and will-being ‘done on earth, as it is in heaven’ (Mt 6:10)? In light of the coronavirus disease-2019 (COVID-19), has the ecclesiastical model that was too conservative become liberal in nature? The methodology includes interviews with selected people who are connected to this topic, participant observation and through an extensive review of the relevant
literature.
Njega wa Gioko (1865–1948) was one of the pioneer Chiefs in Kirinyaga county of Kenya. The ot... more Njega wa Gioko (1865–1948) was one of the pioneer Chiefs in Kirinyaga county of Kenya. The other pioneer Chief in Kirinyaga county was Gutu wa Kibetu (1860–1927) who reigned in the Eastern part of Kirinyaga county. Gioko reigned in the western part of Kirinyaga county (Ndia) that extended to some geographical parts of the present-day Nyeri county and the present-day Embu county. Njega also became the first paramount Chief of Embu district, which refers to the present-day Embu and Kirinyaga counties. As colonial hegemony and the protestant missionary enterprises, and its resultant evangelical theology, began to shape up in the present-day Kirinyaga county and the surrounding areas between 1904 and 1906, it found Gioko and Kibetu as the Athamaki (the most revered leaders). The evangelical European missionaries (Church Missionary Society [CMS]) who were comfortable with the colonial expansion, as it provided western governance structures that favoured their enterprises, employed Calvinistic theology in their dealings with the colonial government, and they dealt with the local leaders (Athamaki), who were eventually ‘promoted’ to the post of Chiefs in 1908 by the new rulers. Nevertheless, the missionary’s emphasis on unrealised eschatology (future concerns) differed sharply with those of Athamaki who were the custodians of African indigenous religion and its resultant emphasis on realised eschatology (present concerns). As an agent of African religion, how did Gioko relate with the early 20th-century evangelical European missionaries and their Calvinistic tendencies that favoured the Church–State relationship as the way of God? The data for this research article are gathered through oral interviews, archival sources and extensive review of the relevant literature.
In citing some qualitative case studies and in building on analytical-survey research design, thi... more In citing some qualitative case studies and in building on analytical-survey research design, this article explores the place of African women in warding off the pandemics, with particular reference to coronavirus disease 2019 (COVID-19) in its initial stages (March 2020). With Africa being the most religious continent in the 21st century, African women who led the onslaught against COVID-19 (refer to Ellen Johnson Sirleaf [EJS], Graca Machel, Ngozi Okonjo-Iweala, Vera Songwe, Maria Ramos, Zanetor Agyeman Rawlings, Yvonne Aki-Sawyerr and Blen Sahilu, among others), were largely informed by a religio-cultural concern for the ‘other’ (ubuntu). In demonstrating their sociocultural role of standing out as the bulwark against threats to familyhood, African women met in Monrovia-Liberia on 08 March 2020 during the inauguration of Amujae Leadership Forum that cropped up as a barricade against further COVID-19 spread. In a nutshell, the article draws from Sirleaf’s approach in combating the 2014–2016 Ebola pandemic and samples other leading African women’s contributors who played a pivotal role in responding to the initial stages of the pandemic, a phenomenon that traces its roots from the African heritage.
This research article sets out to understand the extent to which a cross-cultural agenda of inclu... more This research article sets out to understand the extent to which a cross-cultural agenda of inclusivity and the appreciation for the ‘other’ (ubuntu) was addressed at St. Andrew’s College of Theology and Development, Kabare, Kenya, which has been viewed as a conglomeration of diverse ethnic groups, races, and nations. Despite her leadership’s acknowledgement of her rich cross-cultural diversity, as they celebrated 40 years’ of institutional existence, from 1977 to 2017, its execution was not spelled out explicitly. While appreciating the barriers of cross-cultural engagements as including, but not limited to: language, conflicting values, irrelevant studies and knowledge for diverse assemblages,
geographical distance, ethnocentrism, bad-mouthing and character assassinations, and stereotypes, our main concern remains: what were the deliberate steps that were employed at St Andrew’s Kabare to promote a cross-cultural agenda? In its methodology, it employs hybridity in data gathering. That is, it utilised an in-depth interview (IDI), the use of key Informant interviews (KIIs), the use of unpublished Church Synod reports, and a review of relevant literature in order to unveil the problem under consideration.
The mosaic law of advocating the paying of life with life, and an “eye for eye, tooth for tooth, ... more The mosaic law of advocating the paying of life with life, and an “eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, [and] stripe for stripe” (Exodus 21:23-25), came out clearly on 15th and 16th October 1953, as the politics of land and freedom [wiyathi na ithaka] in the colonial Kenya brought their ugly faces through a deadly violence. While the 15th October saw the Mau Mau rebels attack and kill two Roman Catholic Sisters (Cecilia Wangeci and Rosetta Njeri) at the Baricho Centre, the 16th October 1953 saw the capture of the rebel’s leader (Wanjagi wa Ndegwa, also known as General Ndaya) and his subsequent killing. In trying to understand the interface between religion, politics, and war in the African context, the research article has sampled the twin issues (the battle of River Ragati and the attacks on the Baricho Catholic Church of 1953)to alert the post-colonial Africa on the dangers of conflict among the trio
This research article aims to bring out the author's 17 years of research and publications with t... more This research article aims to bring out the author's 17 years of research and publications with the Studia Historiae Ecclesiasticae: Journal of Church History, abbreviated as SHE, from 2006 to 2023, and to establish its impact on his socio-scholarly formation. Methodologically, this drives the researcher to acknowledge the journal's sharpening and preparatory role that has made it possible for him to be invited as an editor of an East African journal, an external examiner in various universities, and a conference speaker in diverse forums. The methodology also includes surveying the Church History Society of Southern Africa (CHSSA)'s annual conferences whose presentations since 2007-when the author attended for the first time-have enriched his engagements with SHE. Such presentations were later published in the journal. Key events that helped the author to come into contact with the first SHE copy have also been surveyed. The Mombasa Biographical Conference of April 2024, where the author was invited as the closing speaker, is viewed as one of the journal's impactful events. The author was invited to address the gathering after his interest in biographical research was noted through his publications in SHE since 2006. Given this, the author seeks to usher in an East African perspective by drawing from the 17 years of his active participation in SHE publications and the CHSSA conferences. The latter provides the raw material for SHE's publications.
The article explores the nature of "migrants" (temporal residents) and "martyrs" in East African ... more The article explores the nature of "migrants" (temporal residents) and "martyrs" in East African Christianity from a historico-analytical design. It samples six cases of martyrdom, largely from the East African coast, to demonstrate the thin line between martyrs and migrants. An analysis of Bakongo Christianity, which was mooted in the sixteenth century, shows the legacy of "migrant" Portuguese who provided the first Christian martyr (John Robello) in Eastern Africa in 1585. In the course of engaging the sixteenth century and the nineteenth century attempts at Christianising Eastern Africa, the article brings out various forms of Christian martyrs, including the Mau Mau martyrs of the 1950s, during Kenya's struggle for independence. It also brings out other forms of martyrs from non-Christian faiths. Hence, it cites the African indigenous religion, Islamic, and Christian martyrs. In sampling some cases of martyrdom, the article endeavours to ask: Is martyrdom the real test of faith, or is it the normal route for all "migrants" across the religio-social divides? Hypothetically, it argues that although some church historians ascribe the initial emergence and survival of Christianity in Eastern Africa to the nineteenth century European missionary explosion, it is the sixteenth century Portuguese migrants who first introduced a contextual form of Christianity in East Africa that survived through to the twentieth century despite experiencing a hotchpotch of challenges, where martyrdom formed one of the critical ones.
Gideon Githiga sets out his 13chapter book, Ethnocracy as the pitfall of democracy in Kenya (2023... more Gideon Githiga sets out his 13chapter book, Ethnocracy as the pitfall of democracy in Kenya (2023), to demonstrate the realistic way in which the Kenyan dream of a prosperous country can be achieved. This is squarely given as prioritising the slaying of ethnocracy. He uses a strong image (pitfall), which reminisces Donald Trump's offensive word, 'shithole', to demonstrate the dangers of negative ethnicity, xenophobia and, by implication, all prejudices that kill our ability to reason as members of the human race.
This research article sets out to explore the extent to which Afro-Pentecostalism, as an African ... more This research article sets out to explore the extent to which Afro-Pentecostalism, as an African Pentecostal movement, relies heavily on science and technology. It sets out on the premise that African Pentecostalism, as with the mainline churches (referring to the Roman Catholics, the Methodists, the Anglicans, the Presbyterians, the Lutherans, and the Reformed churches among others), has historically relied on science and technology since Kenya's colonial era (1895-1963) to the present moment. The 21st century has however witnessed a scientific explosion in a manner akin to the effects of the industrial revolution of 18 th century Europe-that eventually spread over to the rest of the world. Through a theo-historical design, this research article has methodologically sampled some key areas that demonstrate Afro-Pentecostals' use of science and technology. Such samplings include the modern infrastructures that are byproducts of the latter, industrially urbanised areas, televangelism, technological gadgets, biotechnology and environmental concerns among other areas. The findings in this research article are gathered through participant observation and an extensive review of relevant literature. Overall, it establishes that Afro-Pentecostals, like the mainline churches/missionaries, engage science and technology as a critical missiological tool, even though the former is largely mistaken with the New Religious Movements (NRMs)-whose wayward sections employ cultic and occultist trends that lead to religious dysfunctions, some of which shuns hospitals, schools and other forms of modern science and technology, and instead embrace mysticism.
This study explored Kenya's response to coronavirus disease 2019 (hereafter COVID-19) between 13 ... more This study explored Kenya's response to coronavirus disease 2019 (hereafter COVID-19) between 13 March 2020, when the first confirmed case was publicly announced, and 8 March 2021, when the country's vaccination campaigns against the scourge began. The vaccination campaigns began after the country received some doses through the COVID-19 Vaccine Global Access Facility (COVAX). Although African indigenous medicines were critical in arresting the rapid spread of the pandemic, the article argues that the vaccine doses strengthened this global menace in the Kenyan context, but did not stop the local indigenous initiatives. In view of this, the article compares the COVID-19 pandemic with the influenza epidemic which affected Kenya in 1918 and 1919. Did history repeat itself in the pandemic that confronted Kenya in 2020-2022? Did COVID-19 find a well-prepared society that had learnt from history? The article begins by attempting to understand the nature of pandemics right from the Athenian plague of 430 BCE, which occurred during the Peloponnesian War (432-405 BCE), and conceptualises the subject by drawing from the history of global pandemics. It then compares the COVID-19 pandemic with the 1918-19 influenza pandemic and ends with an informed conclusion that is useful for future reactions towards pandemics.
In his book, Wizard of the Crow (2007), the renowned Kenyan novelist, Ngugi wa Thiong’o, expresse... more In his book, Wizard of the Crow (2007), the renowned Kenyan novelist, Ngugi wa Thiong’o, expresses the view that a successful society is only guaranteed when women issues are well settled. In light of post-colonial Africa and the era of COVID-19, African women – like the biblical Miriam, the co-liberator with Moses and Aaron (Mi 6:4) – are seen as Nyawiras (plural for Nyawira, the hardworking woman), as their critical role in preserving the family and society is evident. While relying on a critical review of wa Thiong’o’s works and in engaging a selected religio-cultural literature, the article seeks to explore the role of African women [Nyawiras] in societal sustenance. With postcolonial Africa encountering a hotchpotch of challenges, are Nyawiras the best suited persons to deconstruct the status quo and eventually reconstruct the ‘sick’ society under greedy-grabbing male-leaders of nation-states (Aburirias) that have lost their moral compasses? Are women best suited to bring back sanity; and have they crossed the Rubicon in the 21st century? In drawing from diverse examples from Africa and beyond, the research article will be significant in helping the modern African society understand the myriad of problems they are facing in the local and global scene, and eventually appraise women’s heroine roles.
The missionaries’ engagement with science and technology in colonial Kenya (1887–1963) is evident... more The missionaries’ engagement with science and technology in colonial Kenya (1887–1963) is evidentially seen through the use of the post-industrial revolution’s breakthroughs of the eighteenth century, which included: advancement in science and mass production, steam engines, and the rise of digital technology. The tendency to rely heavily on post-industrial innovations and inventions were critical in fast-tracking their missiological discourses, which included scriptural translations, publishing, and the use of printing machines. These were critical in generating instructional materials and especially the Bible, which was produced in the local indigenous languages by 1952, and by encouraging technical-science education after primary school, among other methods. Although the concept of science and technology is largely attributed to the scientific breakthroughs of the twenty-first century, we argue that this concept was also evident in both the African indigenous society and in the missionary era. The widespread use of the phrase ‘science and technology’ is further seen in the missionary enterprises since they founded or supported the establishment of technical schools that offered electrical engineering, plumbing, carpentry, masonry, mechanical engineering, and training in medicine and the establishment of dispensaries and hospitals, among other relevant activities. Methodologically, the research article endeavours to review the European missionary societies, especially the Protestant wing, in its aim to understand their engagement with science and technology, and to determine if there conflict between Western science and the indigenous systems. The data was gathered through a review of existing literature, archival sources, unpublished materials and other oral sources.
This article sets out to explore the way in which Western science and technology was received in ... more This article sets out to explore the way in which Western science and technology was received in the Mbeere Mission of central Kenya since August 1912 when a medical missionary, Dr T.W.W. Crawford, visited the area. In his dalliance with ecclesiastical matters, Crawford, a highly trained Canadian medical doctor, was sent by the Church Missionary Society CMS) at Kigari-Embu, in 1910, to pioneer the Anglican mission in the vast area that included Mbeereland, where Mbeere Mission is situated. Contending with the African indigenous knowledge in medicine, environmental conservation, agriculture and other forms of indigenous science, the introduction of Western science and technology, 1912 to 1952, the article argues, did not erase the former; rather, it complimented it. Pockets of general resistance were evident, though Mbeereland, unlike its neighbouring Mutira Mission of 1912, did not offer elaborate opposition to the Western science and technology, partly because the locals could have learnt about it from their neighbours who had experienced it much earlier. Through a historico-narrative design, the research article endeavours to primarily review the coming of Western medicine in Mbeereland: Did it conflict with the African medicine? Methodologically, the data have been collected via archival sources, oral interviews and by reviewing applicable literature.
Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS), 2023
This research article sets out to explore Rabai cultural marriage practices in an Anglican Church... more This research article sets out to explore Rabai cultural marriage practices in an Anglican Church perspective within Kilifi County, Kenya. It has utilized a number of specific objectives, which elaborates the arrival of the Biblical teachings in Kilifi that turned out to be a fertile ground for Christianity to germinate. It examines the Rabai marriage practices in the light of the Anglican Church's teachings (hereafter, 'the duo') on the same. In retrospect, it surveys the biblical teachings on marriage, assesses the resilience of the Rabai [African] customary practices in light of the strong presence of the Anglican Church who epitomizes 'modernity' as opposed to the former who can easily be dismissed as merchants of the past models. The initial research was carried out in Rabai location. It targeted 120 Anglican Church members from the total membership of 360. The interviewed Church members were married under Rabai [African] customary marriage rites. It adapted qualitative research method in collecting data. Explanatory and descriptive methods were used to explore the Rabai [African] customary and Anglican Church's marriages, hence purposive sampling was equally administered. In retrospect, it was established that customary marriage, or some of its elements, were unavoidable due to a hotchpotch of marital misfortunes. In other words, there was a progressive interchange amongst the duo, a development that encourages mutual cooperation for socio-strategic purposes. It was thus recommended that although the duo performed their marital rituals differently, their understanding of the same was largely similar. This further upped the game, as the Rabai case study demonstrated a pan-African approach in understanding the culture-gospel debate. Did the Rabai inter-culturation sampling speak for the global community? Did the Rabai case speak to the ecumenical society, rather than the Anglican Communion? Did it speak beyond marital inter-culturation? Is inter-culturation the way to go amongst the converted peoples of the world?
African ecclesiology has experienced peculiar theological scenes right from the days of the Arian... more African ecclesiology has experienced peculiar theological scenes right from the days of the Arianism and Donatism controversies in the first century to the present moment when a liturgy of Africa is still a pipedream. By use of theo-historical-analytical design, this article explores the quest for a liturgy of Africa by retracing some key trends such as the moratorium debates of the 1970s and other key attempts at the inculturation of liturgy in Africa. In other words, was the call for a moratorium by John Gatu and other African ecclesiastical leaders geared towards a liturgy of Africa rather than a liturgy for Africa? What are the concrete areas that needs "liturgical inculturation" especially in regard to the Eucharist? The article sets out on the premise that the calls for moratorium since the 1970s were part of Afro-Ecclesiastical and Afro-liturgical initiatives, a phenomenon that Africa has yearned for since the era of the 19th and 20th century missionary enterprises. In its methodology, the article has extensively reviewed existing literature in regard to the quest for a "Liturgy of Africa" as opposed to the foreign induced "Liturgy for Africa," by illustrating from some mainline churches and the African instituted churches' ecclesiological discourses. The article has also relied heavily on the author's experiences as a participant observer among some African churches. Certainly, the quest for a liturgy of Africa is in its initial stage; and the task ahead is tremendous. In view of this, we should swing into action, take up the challenge with courage and creativity, till Christianity in Africa is Africanized. In post Covid-19 Africa, a more creative liturgical practicum will be the way to go.
Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS), 2022
Corona Virus Disease 2019 (COVID-19), an infectious disease caused by the SARS-CoV-2 virus, becam... more Corona Virus Disease 2019 (COVID-19), an infectious disease caused by the SARS-CoV-2 virus, became a reality in Kenya on 13 March 2020 when the first confirmed case was publicly announced. The disease spread across the country and had posted over 300, 000 confirmed cases and over 5, 000 deaths by March 2022. With some risk factors, for COVID-19, remaining: close contacts, coughing, sneezing on by an infected person, poor air flow, and crowded places with infected people, among others, the pandemic remained a major scare, as Kenya geared towards August 2022 general elections which were hotly contested, especially at the presidential levels. There were fears that the 2022 electoral contests would reverse the gains that had been made in the previous two years (2020, 2021), as the government had put up containment measures, that previously banned crowded political rallies. Church gatherings, and other social activities were effectively controlled. Nevertheless, the coming of COVID-19 in March 2020 brought about far-reaching effects that will continue to inform the Kenyan nation for an unforeseeable future. Were the indigenous resources rendered irrelevant by COVID-19? Did the failure to exorcise the demons of COVID-19 make the religious institutions irrelevant? (Mk. 5:4-20, Lk. 4:33-36). This article seeks to explore how these impacts on the Kenyan society played out, and how communal-inclusive approaches were utilized to usher in an African face in the onslaught against the pandemic. Were there indigenous resources that could inform these discourses?
Religion and the COVID-19 Pandemic in Southern Africa, , 2022
This book on, Religion and the COVID-19 Pandemic in Southern Africa, Sibanda, et al Eds. investig... more This book on, Religion and the COVID-19 Pandemic in Southern Africa, Sibanda, et al Eds. investigates the role of religion in the context of the COVID-19 pandemic in Southern Africa. Building on a diverse range of methodologies and disciplinary approaches, the book reflects on how religion, politics and health have interfaced in Southern African contexts, when faced with the sudden public health emergency caused by the pandemic. Religious actors have played a key role on the frontline throughout the pandemic, sometimes posing roadblocks to public health messaging, but more often deploying their resources to help provide effective and timely responses. Drawing on case studies from African indigenous knowledge systems, Islam, Rastafari and various forms of Christianity, this book provides important reflections on the role of religion in crisis response. This book will be of interest to researchers across the fields of African Studies, Health, Politics and Religious Studies. https://www.taylorfrancis.com/books/oa-edit/10.4324/9781003241096/religion-covid-19-pandemic-southern-africa-fortune-sibanda-tenson-muyambo-ezra-chitando
This research article sets out on the premise that African theology, as was propounded by the lik... more This research article sets out on the premise that African theology, as was propounded by the likes of John Mbiti (1931-2019), is historically seen as synonymous with African ubuntu (cultural-sensitive, humane and communityfocused) theology. Mbiti is undoubtedly the father of Africa's indigenous theology that puts much emphasis on societal concerns rather than individual concerns. He is a scholar who contextualised it as an academic discipline right from its formative stages to its current status in our theo-paradigmatic market. In his ubuntu (humane) theological articulation, he employs an inclusive model that demonstrates the threefold approaches in African theology: oral, written, and symbolic theology. He also vouches for a symbiotic relationship between the gospel and culture, in an endless rhythm for their respective survival. While urging that Africa's ubuntu theology cannot be excluded from the catholicity of the church, as it is kerygmatically universal but theologically provincial, one wonders whether he compromised the originality of the former. Through the use of historical-analytical design, this article attempts to retrace Mbiti's contribution as it strives to understand his methodological considerations. Was it rooted in the Ibadan Conferences of 1958 and 1966, or is it a mere progression from the earlier initiatives by the works of Kenyatta (1938) and Tempels (1945)? In appearing dismissive of the Black theology of South Africa and other liberation theologies, did he miss out on his otherwise inclusive (ubuntu) approach? The material in this presentation was gathered through a critical review of Mbiti's selected works and from interviews that were conducted with some people who came from Mbiti's Mulago village, Kitui County, Kenya.
In 21st century Africa, the Pentecostalism movement has demonstrated its unique characteristics i... more In 21st century Africa, the Pentecostalism movement has demonstrated its unique characteristics in contrast to Euro-American Pentecostalism or any other form of Pentecostalism that has been witnessed on the global scene. In this article, I refer to it as Afro-Pentecostalism without any intended bias to those who may not prefer Afro as its prefix, as I consider its uniqueness as deserving of a unique recognition. In its hypothetical setting, the article resists placing Afro-Pentecostalism in either of the three traditional so-called historical categorisations of Pentecostalism (Neo-Pentecostal independent groups with prophets and apostles as their leaders; the classical Pentecostal movement that grew out of the 19th century Holiness Movement in the United States, and puts more emphasis on the baptism of the Holy Spirit; and the charismatic movements that have been in existence since the 1960s)-despite their huge differences. As a historical treatise, this article seeks to demonstrate that Afro-Pentecostalism, largely a blending of the three categorisations and indeed the fourth categorisation, is not necessarily keen on the three categorisations and strongly builds more on the commonalities rather than on its divergences. Appealing to the African ethos of wholeness stands out as the common denominator to which this article has given more attention. The mercurial characteristics among the various strands of Afro-Pentecostalism are certainly key concerns in this presentation. The methodology in this article includes interviews with selected people who are connected to this topic, participant observation, and an extensive review of relevant literature.
This book captures the key contribution of some of Africa’s greatest philosopher-theologians of a... more This book captures the key contribution of some of Africa’s greatest philosopher-theologians of all times, John Mbiti and Origen. While Mbiti is remembered for his Ubuntu philosophical quote, “I am because you are,” Origen is famous for his propounding of the theme of forgiveness, “In the final analysis of history, there is a possibility that even Satan will ask for forgiveness from God: and God might forgive the Devil because He is all forgiving and all loving”. Such reminiscences of these commonly quoted phrases by the duo are just a pale reflection of what Engdahl has written in his most convincing publication.
I define African Pentecostalism as the Pentecostal thread that embraces some elements of African ... more I define African Pentecostalism as the Pentecostal thread that embraces some elements of African culture, without necessarily admitting it. It embraces some elements of the African heritage consciously or unconsciously. This research article sets on the premise that African Pentecostalism is the ideal phrase when referring to Pentecostalism in Africa. This drives us to consider the uniqueness of Pentecostalism in Africa rather than generalising its presence. This article seeks to demonstrate that African Pentecostalism in the 21st-century Kenya has undergone paradigm shifts in various dimensions, which includes leadership structuring, political orientations, modes of disciplining, eschatological concern, structural make-up, economic domain, health concern, ecumenical relations, gender relations, identity politics, theological education, poverty concern, use of science and technology, and general practices. Has the religious outfits that referred the earthly concerns as temporal tents and largely focused on the ‘eternal house in heaven, not built by human hands’ (2 Cor 5:1) appreciated the necessity of God’s kingdom and will-being ‘done on earth, as it is in heaven’ (Mt 6:10)? In light of the coronavirus disease-2019 (COVID-19), has the ecclesiastical model that was too conservative become liberal in nature? The methodology includes interviews with selected people who are connected to this topic, participant observation and through an extensive review of the relevant
literature.
Njega wa Gioko (1865–1948) was one of the pioneer Chiefs in Kirinyaga county of Kenya. The ot... more Njega wa Gioko (1865–1948) was one of the pioneer Chiefs in Kirinyaga county of Kenya. The other pioneer Chief in Kirinyaga county was Gutu wa Kibetu (1860–1927) who reigned in the Eastern part of Kirinyaga county. Gioko reigned in the western part of Kirinyaga county (Ndia) that extended to some geographical parts of the present-day Nyeri county and the present-day Embu county. Njega also became the first paramount Chief of Embu district, which refers to the present-day Embu and Kirinyaga counties. As colonial hegemony and the protestant missionary enterprises, and its resultant evangelical theology, began to shape up in the present-day Kirinyaga county and the surrounding areas between 1904 and 1906, it found Gioko and Kibetu as the Athamaki (the most revered leaders). The evangelical European missionaries (Church Missionary Society [CMS]) who were comfortable with the colonial expansion, as it provided western governance structures that favoured their enterprises, employed Calvinistic theology in their dealings with the colonial government, and they dealt with the local leaders (Athamaki), who were eventually ‘promoted’ to the post of Chiefs in 1908 by the new rulers. Nevertheless, the missionary’s emphasis on unrealised eschatology (future concerns) differed sharply with those of Athamaki who were the custodians of African indigenous religion and its resultant emphasis on realised eschatology (present concerns). As an agent of African religion, how did Gioko relate with the early 20th-century evangelical European missionaries and their Calvinistic tendencies that favoured the Church–State relationship as the way of God? The data for this research article are gathered through oral interviews, archival sources and extensive review of the relevant literature.
Historically, St. Andrew's Kabare mission of 1910, is a progression of the wider Anglican ministr... more Historically, St. Andrew's Kabare mission of 1910, is a progression of the wider Anglican ministry in East Africa, the Church Missionary Society, which was pioneered by Rev. Dr. Ludwig Krapf in 1844. Thereafter, the first Anglican Diocese was created in 1884. It was called, The Diocese of Eastern Equatorial Africa. Its first Bishop was James Hannington (18471885) who was martyred in Uganda. Shortly afterwards Hannington was succeeded by Henry Parker (1852-1888). It is the third and last Bishop of the Diocese of Eastern Equatorial Africa, Alfred Tucker, (1849-1914) who had a huge impact on the early Christianity in East Africa; leading to a further subdivision and expansion. Like Krapf before him, Bishop Tucker could see the African Church beyond his time - a Church with trained theologians, with its own African leadership, local missionaries, and with a critical mass of local African worshippers. In 1897, thus, the pioneer Diocese of Eastern Equatorial Africa was subdivided into two; namely: The Diocese of Uganda under the leadership of Bishop Alfred Tucker, and The Diocese of Mombasa under Bishop William Peel (1854-1916).
John Mbiti (1931-2019) is undoubtedly the father of African theology; a scholar who nurtured it a... more John Mbiti (1931-2019) is undoubtedly the father of African theology; a scholar who nurtured it as an academic discipline right from its formative stages to its current status in our theo-paradigmatic market. In his Ubuntu (humane) theological articulation, he employs an inclusive model that sees African theology in a three-fold approach: Oral, written, and symbolic. He also vouches for a symbiotic relationship between the gospel and culture in an endless rhythm for their respective survival. While urging that Africa’s Ubuntu theology cannot be excluded from the catholicity of the Church, as it is kerygmatically universal but theologically provincial, one wonders whether he compromised the originality of the former. Through the use of historical-analytical design, this presentation will attempt to retrace Mbiti’s contribution, as it strives to understand his methodological considerations. In appearing dismissive to the liberation theologies such as Black Theology of South Africa, did he miss out on his otherwise inclusive (Ubuntu) approach? The article sets out on the premise that the raw materials that informs Mbiti’s theological articulation is the African heritage, whose emphasis is community (Ubuntu). The material gathered in this presentation was gathered through a critical review of Mbiti’s selected works and from the interviews that were conducted from some people who come from Mbiti’s Mulago village in, Kitui County, Kenya.
Tucker’s huge contributions in his bid to Africanise Anglican Church and eventually build a Chris... more Tucker’s huge contributions in his bid to Africanise Anglican Church and eventually build a Christian empire was done through various approaches that included the use of building schools, churches and other facilities where Africans were tasked to steward in those dark days of African history (1890-1911). While being the bishop of Uganda, he attempted to create an African Anglican Church through ordination of Ugandan Africans as priests in as early as 1896. Interestingly, he began to prepare African men from Uganda as priests of the Anglican Church even before the vast diocese was subdivided into two in 1897 (Mombasa and Uganda Dioceses).
Nahashon Ngare Rukenya and the Moral Re-Armament in Kenya:
The Turning Point and the Resettlemen... more Nahashon Ngare Rukenya and the Moral Re-Armament in Kenya: The Turning Point and the Resettlement of Post War Victims (1959-1970)
Nahashon Ngare Rukenya (1930-1996) was initially a Mau-Mau leader during Kenya’s war of independence (1952-60). In turn, Mau-Mau rebels were a militant group that waged guerrilla warfare against the British colonialism in Kenya; and was largely seen as anti-Christian, and more specifically, anti-Anglican and her sister church, the Presbyterians. As a political advisor to the Mau-Mau combatants, especially in their military offensives, Ngare-Rukenya was once waylaid by the colonial forces, captured and detained. His turning point as a Mau-Mau leader came when a Christian revivalist group that called itself the Moral Re-Armament (MRA), founded by an American missionary Dr. Frank Buchman (1878-1961) in 1938, visited various Detention Camps to deliver counseling and teaching services. In particular, MRA taught about the equality of all humans: men, women, Europeans, Africans, Asians and so on, as children of God. They also preached peace and reconciliation amongst all people living in Kenya while using biblical references to support their theological and ecclesiastical positions. It is after listening to their argumentation while at Athi River Detention Camp that Ngare-Rukenya’s politics of “land and Freedom” (wiyathi na ithaka), which was the core theme in Mau-Mau politics, changed to peace, reconciliation, and resettlement. It also re-energized his lay Anglican Church leadership, a church which was seen as pro-colonialism hence hated by the local populace. In view of this, the article sets out to unveil the problem: In reference to Nahashon Ngare Rukenya, how did the Moral Re-Armament influence the socio-political discourses in post war Kenya? The article sets on the premise that without Ngare-Rukenya’s contribution in regard to peace, reconciliation, and resettlement, Central Kenya, where there were more Mau-Mau rebel activities, would have experienced civil war after colonialism in 1963. As will be demonstrated thus, Rukenya and the MRA represent a major turning point in the Kenyan ecclesiastical history, as it affected the socio-political matrix for the entire society to date. The materials in this presentation are largely gathered through oral interviews, archival researches, and limited consultation of published works.
Negative ethnicity is a pervasive problem found all over the world. In its worst manifestation, i... more Negative ethnicity is a pervasive problem found all over the world. In its worst manifestation, it leads to stereotyping, hatred, ethnic cleansing, death or injury of others, destruction of property, and collapse of thriving economies. Working from the premise that religion is a resource for peace building and conflict resolution, the paper attempts to show various ways the church in Kenya should resolve negative ethnicity. The structure of the paper follows this order. First, it begins with an introduction and definition of key terms. Second, it highlights the reality of ethnic-based conflict in Africa in general and especially in Kenya. Third, it shows the various failures and triumphs of post-independence Evangelical, Protestant, and Roman Catholic Churches in Kenya in their quest for ethnic cohesion. Finally, it establishes three theological responses to negative ethnicity; affirming the sacredness of human life, embodying authentic community, and exhibiting a counter-cultural faith.
The paper sets out to demonstrate that any emerging post Cold War theology, in Africa, ought to u... more The paper sets out to demonstrate that any emerging post Cold War theology, in Africa, ought to underline the concept of hospitality as it is not only an inherently African conception but more importantly, it is both a reconstructive and reconciliative element in the Africa of the 21st century. In particular, it is critical to include hospitality into the theological schema of reconstruction. To do this, it has attempted a survey on the socio-religious expressions of African hospitality – as it shows its relevance in our modern day African theological articulation.
The paper presentation seeks to demonstrate that story-telling techniques (such as poetry, episte... more The paper presentation seeks to demonstrate that story-telling techniques (such as poetry, epistemological soundness, humour, fire camp narration, tales by moonlight, upholding communal justice (Plaintiff and Defendant, Kenyatta 1938), recalling earlier triumphant stories and use of stylistic devices among others are comparable across the various cultures of the world. In particular, it strives to understand the African indigenous forms of storytelling and draws its comparison with Bards (poets) of ancient Ireland among other limited cases of world civilizations. The role of London’s Methodist preacher, William Edwin Sangster, serving at London’s Westminster Central Hall, during the Second World War, and Kenya’s Archbishop David Gitari, who served during the turbulent times of single-party dictatorship (1980s and 1990s), have been cited to give an informed understanding on the significance of storytelling in social transformation and sustainability, right into the twenty-first century. .
This paper seeks to celebrate 20th annual national oral history conference in (South) Africa (200... more This paper seeks to celebrate 20th annual national oral history conference in (South) Africa (2003-2023) by demonstrating that it is a pan-African agenda with broad impacts. In a nutshell, oral historiographies have contributed heavily in reshaping the continent, and especially in cushioning against losing its background and eventually fail its future focus. Methodologically, and in utilizing oral history techniques, such as storytelling, archival sources, and interview schedules among others, the research article focuses on one of the makers of modern Kenya, General Ndaya, who has largely remained a forgotten hero since the 17th October 1953 when he was killed during the battle of River Ragati. As the first Mau Mau rebel’s General in the then Embu district (now Embu and Kirinyaga counties), his memories in Kenya’s war of independence (1952-60) is aptly retrieved and reconstructed so as to set the record straight. As Africa surges with the twenty-first century, it is prudent to recall her makers in diverse ways so as to encourage the virtue of dedication to our common good (Ubuntu) as opposed to individualistic tendencies that are becoming the norm in the post-colonial Africa. In other words, does Africa possess forgotten heroes and heroines who must be retrieved through oral history techniques, and are there lessons for virtuous living in our modern society? A relook at General Ndaya will help us in understanding the value of researching and recording old and new stories.
This presentation sets out to explore the nature of Portuguese ‘migrant’ Christianity during the ... more This presentation sets out to explore the nature of Portuguese ‘migrant’ Christianity during the 15th to 17th century CE. By ‘migrant’ it underlines the ‘trading’ and ‘explorer-missionary’ tag that is largely seen in their activities. In viewing a migrant as one who moves to other places in search for greener pastures, the Portuguese version has been viewed as ‘migrant’ and/or ‘transitional’ Christianity that did not lose the national pride of its home country. By appealing to a historico-analytical design, and by employing comparative analysis of Bakongo Christianity and the attempted East Coast Christianity vis-à-vis the 19th and 20th century European Christianity that produced Mau Mau martyrs in central Kenya; and by appealing to some sampled cases of martyrdoms, the article will methodologically endeavor to ask: Is martyrdom the real test of faith, or is it the normal route for all ‘migrants’ across the religio-social divides? On the whole, the research article argues for the need to reconstruct our understanding of the Portuguese ‘migrant’ Christianity that sought to usher in the Roman Catholic faith, as there are underlying issues that demonstrates her positive imprints right into the 21st century. Comparing the 15th century mission models with the 19th century methods is counterproductive as key happenings such as the age of enlightenment had not taken place, hence a comparative analysis has always judged the former unfairly. And although ‘martyrdom’ can be a cause of migration to safer places, the Eastern African case, as seen in this article, views migrants and martyrs as related concepts, especially if viewed from the perspectives of the revivalists who consider themselves as sojourners.
The entire Eastern Africa, comprising the Great Lakes region and the Horn of Africa, hosts over f... more The entire Eastern Africa, comprising the Great Lakes region and the Horn of Africa, hosts over five million refugees and asylum seekers, and over a dozen million internally displaced people. Besides drought, flooding, and food shortages, other causes for this refugee crisis is purely anti-Ubuntu practices, hence beastly (Ubulwane/Unyama) gestures as opposed to humane (Ubuntu) characteristics. It includes: ethnic balkanization and cleansing, politically driven conflicts, localized violence, and xenophobic leanings among other cold-blooded factors. This research article seeks to explore the nexus between Ubuntu and the refugee crisis: Are the ancestral resources useful in addressing ‘persons of concern’ (stateless, refugees, internally displaced)? To what extent has Africa utilized her religio-cultural resources in addressing refugee crisis and other forms of displacements? With Eastern Africa hosting ‘persons of concern’ right into the twenty-first century, it is critically necessary to strategize in our onslaught against Ubulwane/Unyama (beastly behaviors) that bleeds conflicts, persecutions, displacements and other related challenges. In utilizing analytical and theo-historical design, this research article has endeavored to understand the nexus between refugee crisis in the East African region and Ubuntu philosophy.
In this article, Black Theology as a strand of continent-wide
African theology is seen through t... more In this article, Black Theology as a strand of continent-wide African theology is seen through the eyes of African Black Theologians other than South Africans. The article is based on the premise that, whereas up to 1994 Black Theology in South Africa was distinct from other strands of African theology (especially in its emphasis on the urgency of liberation from White racism and its attendant suffering and exploitation), that dividing line is now blurred: Black Theologians in South Africa are moving closer to other theologians from the rest of the continent (Motlhabi 1994). In particular, their present concerns with gospel and culture, a phenomenon that did not previously receive much attention, comes to much the same as joining other African theologians in seeking a theology of reconstruction. Certainly, African theologians in the twenty-first century have all united to address the common challenges that the continent is grappling with. These concerns include HIV and AIDS, xenophobia, gender injustice, tribalism, poverty, moral regeneration, corruption, re-emerging forms of dictatorships, and global warming among others. As to methodology, the article starts by tracing the historical background of South African Black Theology and proceeds to survey some of its past concerns as articulated by its proponents. It then addresses some of the current concerns of theology in twenty-first century Africa, a trajectory that points to a reconstructive as opposed to an Exodus motif.
Ecclesiastical dalliance with science and technology in colonial Kenya (1887-1963) is evidentiall... more Ecclesiastical dalliance with science and technology in colonial Kenya (1887-1963) is evidentially seen through the use of post-industrial revolution’s breakthroughs of the 18th century, which included: advancement in science and mass production, steam engines, and the rise of digital technology. The tendency to rely heavily on the post-industrial innovations and inventions were critical in fast-tracking their missiological discourses, and it included: Scriptural translations, publishing and use of printing machines that were critical in generating instructional materials, and especially the Bible which was produced in the local indigenous languages by 1952; and by encouraging technical-science education after primary school, among other methods. The elaborate use of the phrase, Science and Technology, is further seen in the missionary enterprises, as they founded or supported the establishment of technical schools that offered Electrical engineering, plumbing, carpentry, masonry, mechanical engineering, training in medicine and the establishment of dispensaries and hospitals, among other relevant activities.
Conference of European Academy of Religions, Bologna, Italy June, 2020
The Moral Question among afro-Pentecostals has always manifested itself through marital infidelit... more The Moral Question among afro-Pentecostals has always manifested itself through marital infidelity, spouse-swapping, poor leadership structures, con artistry, financial exploitation of the poor, faking miracles, and skewed populist sermons, among others. The article sets out to explore the background that has historically given room to this, and in reference to the post-colonial Kenya (1963-2018). How has the moral question manifested itself in our recent history and how has it been handled? Methodology in this article involves oral interviews with epistemologically credible people (church leaders, scholars, and experts in relevant fields). It has also employed comparative assessments amongst afro-Pentecostals in Kenya and others in tropical Africa, in order to ensure an informed understanding of the moral question. A literature review on the moral question among afro-Pentecostals has also been done. The chapter sets out on the premise that Pentecostalism in Africa is necessarily afro-Pentecostal, as it consciously or unconsciously in dialogue with African cultural heritage. The chapter proposes that the dialogue should move a notch higher, be deliberate and/or conscious, and theological training be encouraged among afro-Pentecostal leadership. This will help in distinguishing between the latter with Cults, Sects, and other New Religious Movements (NRMs) who pose real danger to our existentialism.
As Kenya celebrates her 52nd year of independence on 12th December 2015, the name of Thomas Johns... more As Kenya celebrates her 52nd year of independence on 12th December 2015, the name of Thomas Johnson Kuto Kalume re-appears, as a great hero whom Kenyans have always wanted to forget. Indeed, he was a Kenyan politician and the first Clergyman to be elected as a Member of Parliament (MP) in the history of the National Assembly. Rev. Kalume was a composer and co-producer of the Kenyan national anthem, which was recorded in English and Swahili in September 1963 and inaugurated by Kenya’s founding President, Jomo Kenyatta, at Uhuru Gardens on December 12, 1963 during the independence celebrations. Critically important is that Kalume is the second Anglican Kenyan to obtain a University degree in Theology after John Mbiti. He was followed by Henry Okullu and David Gitari who emerged fourth. The article sets out to retrace Kalume’s pedigree, theology, and philosophy, as he navigated through troubled waters in the young republic of Kenya. What led to his early death on March 15, 1975 after serving only one parliamentary term (1969-74)? What motivated him to join both the church ministry and later elective politics? How did he view the service to God and humanity? How did he juxtapose religion and politics without losing his gospel constituency? What lessons does Kalume have for the 21st century Africa, particularly with regard to keeping Ecclesiastical and Political Leaderships in one armpit? Was Kalume’s case rooted in African religious heritage, a phenomenon where there is no dichotomization between the secular (politics) and the sacred (religion)? To this end, the article focuses mainly on the manner in which the memory of Thomas Johnson Kuto Kalume has been celebrated and/or reconstructed half a century after Kenya’s independence. By use of ex-post facto design, a phenomenon where variables have already occurred and are not manipulated by the researcher, the article has endeavored to retrieve Kalume’s societal contribution largely through archival and oral sources.
BiAS-Bible in Africa Studies GOING THE EXTRA MILE 42 Reflections on Biblical Studies in Africa an... more BiAS-Bible in Africa Studies GOING THE EXTRA MILE 42 Reflections on Biblical Studies in Africa and the Contributions of Joachim Kügler
The chapter seeks to understand Joachim Kügler, a German Roman Catholic professor of theology, by... more The chapter seeks to understand Joachim Kügler, a German Roman Catholic professor of theology, by drawing from history and compares him with some earlier European ‘friends’ of Africa who contributed heavily in promoting Afro-biblical hermeneutics. Such includes: Clement Doke, Robert Moffatt, Johann Ludwig Krapf and other contributors during and prior to the early 20th century. Hypothetically, the chapter understands Afro-biblical hermeneutics as a broad-based term that addresses biblical studies from an African lens. This includes: publishing on the interface between Bible and Africa’s contextual-cultural realities, translations, interpretations, reflections, and related activities. In view of this, Afro-biblical hermeneutics was birthed in the 17thh century when Bible was first translated into some Bantu languages of Africa, though the New Testament appeared only in 1840. Henceforth, a flurry of activities that ushered in biblical translations took place; and by 1950s, many African nationalities had the new translated versions that strengthened the growth of Afro-biblical hermeneutics in concrete terms. This chapter is conscious of the fact that Kügler is not necessarily a replica or a reincarnation of the above ‘friends’ of Africa who traces their origin in Euro-America. Nevertheless, it is worthwhile to recall that African ancestor-logy insists that exemplary human beings return in disguised ways. In utilising a comparative-historical engagement as its research design, this chapter seeks to demonstrate how Bible translations birthed Afro-biblical hermeneutics and underscores Kügler’s contribution as following in the same continuum.
This book seeks to locate the Digo mission of the Anglican Church, 114 years (1904-2018) since it... more This book seeks to locate the Digo mission of the Anglican Church, 114 years (1904-2018) since it was established. In other words, how has the Digo mission progressed since 1904 when Rev Bans set a centre at Zunguni, started school, church, and constructed other churches? The concern for over a hundred years of Christian missions in Digoland prompted the researchers to ask themselves several questions. That is:
How can we address the identity and cultures of the Digo people?
Who were the first missionaries in Digoland?
Who were the first Digo/Duruma converts in the history of the mission?
Who were the first Anglican missioners in Digoland?
How does the Christian-Muslim relation in Digoland manifest itself?
Who are the unsung heroes and heroines in Digo mission?
Are there clear roles for women in Digo mission since its inception?
How do Pentecostals, Independents and other churches fare in Digo mission?
What are the challenges and prospects in Digo mission?
And what is the future of Christianity in Digoland?
Although there is no single and/or unified word for ‘African ethics’ or ethics for that matter, A... more Although there is no single and/or unified word for ‘African ethics’ or ethics for that matter, African indigenous society demonstrates its religio-cultural ethics through insistence on community and/or communal relationships (Ubuntu). This translates to ‘my humanity being affirmed by other persons and vice versa.’ In other words, the aphorism that ‘a person is a person because of other persons’ or ‘I am because you are,’ is critical in understanding ethical imperatives in African indigenous sports. From time immemorial, African indigenous sports, which are characteristically relational and meant to strengthen societal bonds, have always included: Kikuyu forms of wrestling (Nundano), the Nguni stick fighting, donkey racing, Senegalese wrestling (Laamb), and the Isukha bullfighting ritual (Shilembe) among others. The latter (Shilembe) involved two charged bulls, a phenomenon that has remained right into the twenty-first century, as it attracts tourists from within and beyond Kenya’s territorial space. To this end, this research article conceptualizes the African indigenous sports, and methodologically narrows down to specific aspects of African indigenous sports with intent to exploring its ethical imperatives. In other words, are there moral-ethical imperatives in these ancient and indigenous African sports? Or is its ethics merely guided by the ethic of Ubuntu (humane concern and care)? Were (and are) they merely meant for entertainments without any ideo-moral contents and religio-ethical underpinnings? Findings in this research article has been gathered through extensive review of relevant research, archival sources, and through interviews with some selected people who are conversant with the topic under consideration.
The chapter uses the story of Reverend Thomas Kuto Kalume, the first Kenyan African clergy to wi... more The chapter uses the story of Reverend Thomas Kuto Kalume, the first Kenyan African clergy to win a political seat in post-colonial Kenya, to illustrate the broad interface between religion and civic engagement. As Kalume fought against dependency syndrome, illiteracy, begging bowl-attitude and other vices that retards development, he demonstrated that development starts with the individual attitude. The story has huge lessons for post colonial Africa, a phenomenon where leaders lead ignorant masses who must be educated correctly irrespective of the risks that a leader may get into. Empowering the masses, at whatever political or social risk, is critical for the broader agenda of transforming Africa holistically.
In this book, The Paradox of Becoming: Pentecostalicity, Planetarity, and Africanity, Chammah Ju... more In this book, The Paradox of Becoming: Pentecostalicity, Planetarity, and Africanity, Chammah Judex Kaunda (2023), a Zambian scholar based at Yonsei University, Korean Republic; a professor of world Christianity, brings out an African Pentecostal theology of humanism. In this innovative trajectory, he utilises the Bemba (Zambian) concept of Muntu (personhood/human) in a manner akin to Ubuntu philosophy that is rooted among the Nguni speakers of East, Central and Southern Africa. As will be noted in this review, Kaunda’s Muntu concept also compares with Igbos’ community-driven African philosophy (Igwebuike). Igwebuike ideology, as a concept among Igbo linguistic speakers of Nigeria, and as an indigenous lived philosophy, builds on the strength in numbers, a phenomenon where togetherness and the spirit of being in one accord - and being in a state of engagement, remains the watch word.
In the book The Prosperity Gospel in Africa: An African Pentecostal Hermeneutical Consideration, ... more In the book The Prosperity Gospel in Africa: An African Pentecostal Hermeneutical Consideration, Marius Nel (2020) concurs with some of the post-COVID-19 researchers who have contended that African Pentecostalism and/or Afro-Pentecostalism is not a mere duplication of Euro-American Pentecostalism. Even though all categories of global Pentecostalism (referring to the classical Pentecostal movement that grew out of the nineteenth-century Holiness Movement in the United States, Neo-Pentecostal independent groups with prophets and apostles as their leaders, and the charismatic movements that have been in existence since the 1960s) are beholden and/or comparing notes with the Euro-American Pentecostalism, the unique African flavour is still evident. In particular, Marius Nel (2020) has drawn the distinctiveness between the two brands by admitting that Afro-Pentecostalism embraces African worldview, indigenous resources and contemporary realities even as they focus on prosperity and wholeness of life.
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Papers by Julius Gathogo
geographical distance, ethnocentrism, bad-mouthing and character assassinations, and stereotypes, our main concern remains: what were the deliberate steps that were employed at St Andrew’s Kabare to promote a cross-cultural agenda? In its methodology, it employs hybridity in data gathering. That is, it utilised an in-depth interview (IDI), the use of key Informant interviews (KIIs), the use of unpublished Church Synod reports, and a review of relevant literature in order to unveil the problem under consideration.
subsequent killing. In trying to understand the interface between religion, politics, and war in the African context, the research article has sampled the twin issues (the battle of River Ragati and the attacks on the Baricho Catholic Church of 1953)to alert the post-colonial Africa on the dangers of conflict among the trio
reviewing applicable literature.
https://www.taylorfrancis.com/books/oa-edit/10.4324/9781003241096/religion-covid-19-pandemic-southern-africa-fortune-sibanda-tenson-muyambo-ezra-chitando
literature.
geographical distance, ethnocentrism, bad-mouthing and character assassinations, and stereotypes, our main concern remains: what were the deliberate steps that were employed at St Andrew’s Kabare to promote a cross-cultural agenda? In its methodology, it employs hybridity in data gathering. That is, it utilised an in-depth interview (IDI), the use of key Informant interviews (KIIs), the use of unpublished Church Synod reports, and a review of relevant literature in order to unveil the problem under consideration.
subsequent killing. In trying to understand the interface between religion, politics, and war in the African context, the research article has sampled the twin issues (the battle of River Ragati and the attacks on the Baricho Catholic Church of 1953)to alert the post-colonial Africa on the dangers of conflict among the trio
reviewing applicable literature.
https://www.taylorfrancis.com/books/oa-edit/10.4324/9781003241096/religion-covid-19-pandemic-southern-africa-fortune-sibanda-tenson-muyambo-ezra-chitando
literature.
In his Ubuntu (humane) theological articulation, he employs an inclusive model that sees African theology in a three-fold approach: Oral, written, and symbolic.
He also vouches for a symbiotic relationship between the gospel and culture in an endless rhythm for their respective survival. While urging that Africa’s Ubuntu theology cannot be excluded from the catholicity of the Church, as it is kerygmatically universal but theologically provincial, one wonders whether he compromised the originality of the former.
Through the use of historical-analytical design, this presentation will attempt to retrace Mbiti’s contribution, as it strives to understand his methodological considerations. In appearing dismissive to the liberation theologies such as Black Theology of South Africa, did he miss out on his otherwise inclusive (Ubuntu) approach?
The article sets out on the premise that the raw materials that informs Mbiti’s theological articulation is the African heritage, whose emphasis is community (Ubuntu). The material gathered in this presentation was gathered through a critical review of Mbiti’s selected works and from the interviews that were conducted from some people who come from Mbiti’s Mulago village in, Kitui County, Kenya.
While being the bishop of Uganda, he attempted to create an African Anglican Church through ordination of Ugandan Africans as priests in as early as 1896.
Interestingly, he began to prepare African men from Uganda as priests of the Anglican Church even before the vast diocese was subdivided into two in 1897 (Mombasa and Uganda Dioceses).
The Turning Point and the Resettlement of Post War Victims (1959-1970)
Nahashon Ngare Rukenya (1930-1996) was initially a Mau-Mau leader during Kenya’s war of independence (1952-60). In turn, Mau-Mau rebels were a militant group that waged guerrilla warfare against the British colonialism in Kenya; and was largely seen as anti-Christian, and more specifically, anti-Anglican and her sister church, the Presbyterians. As a political advisor to the Mau-Mau combatants, especially in their military offensives, Ngare-Rukenya was once waylaid by the colonial forces, captured and detained. His turning point as a Mau-Mau leader came when a Christian revivalist group that called itself the Moral Re-Armament (MRA), founded by an American missionary Dr. Frank Buchman (1878-1961) in 1938, visited various Detention Camps to deliver counseling and teaching services. In particular, MRA taught about the equality of all humans: men, women, Europeans, Africans, Asians and so on, as children of God. They also preached peace and reconciliation amongst all people living in Kenya while using biblical references to support their theological and ecclesiastical positions. It is after listening to their argumentation while at Athi River Detention Camp that Ngare-Rukenya’s politics of “land and Freedom” (wiyathi na ithaka), which was the core theme in Mau-Mau politics, changed to peace, reconciliation, and resettlement. It also re-energized his lay Anglican Church leadership, a church which was seen as pro-colonialism hence hated by the local populace. In view of this, the article sets out to unveil the problem: In reference to Nahashon Ngare Rukenya, how did the Moral Re-Armament influence the socio-political discourses in post war Kenya? The article sets on the premise that without Ngare-Rukenya’s contribution in regard to peace, reconciliation, and resettlement, Central Kenya, where there were more Mau-Mau rebel activities, would have experienced civil war after colonialism in 1963. As will be demonstrated thus, Rukenya and the MRA represent a major turning point in the Kenyan ecclesiastical history, as it affected the socio-political matrix for the entire society to date. The materials in this presentation are largely gathered through oral interviews, archival researches, and limited consultation of published works.
attempted a survey on the socio-religious expressions of African hospitality – as it shows its relevance in our modern day African theological articulation.
African theology is seen through the eyes of African Black
Theologians other than South Africans. The article is based on
the premise that, whereas up to 1994 Black Theology in South
Africa was distinct from other strands of African theology
(especially in its emphasis on the urgency of liberation from
White racism and its attendant suffering and exploitation), that
dividing line is now blurred: Black Theologians in South
Africa are moving closer to other theologians from the rest of
the continent (Motlhabi 1994). In particular, their present concerns with gospel and culture, a phenomenon that did not previously receive much attention, comes to much the same as joining other African theologians in seeking a theology of reconstruction. Certainly, African theologians in the twenty-first century have all united to address the common challenges
that the continent is grappling with. These concerns include HIV and AIDS, xenophobia, gender injustice, tribalism, poverty, moral regeneration, corruption, re-emerging forms of dictatorships, and global warming among others. As to methodology, the article starts by tracing the historical background of South African Black Theology and proceeds to survey some of its past concerns as articulated by its proponents. It then addresses
some of the current concerns of theology in twenty-first century Africa, a trajectory that points to a reconstructive as opposed to an Exodus motif.
The tendency to rely heavily on the post-industrial innovations and inventions were critical in fast-tracking their missiological discourses, and it included: Scriptural translations, publishing and use of printing machines that were critical in generating instructional materials, and especially the Bible which was produced in the local indigenous languages by 1952; and by encouraging technical-science education after primary school, among other methods.
The elaborate use of the phrase, Science and Technology, is further seen in the missionary enterprises, as they founded or supported the establishment of technical schools that offered Electrical engineering, plumbing, carpentry, masonry, mechanical engineering, training in medicine and the establishment of dispensaries and hospitals, among other relevant activities.
How can we address the identity and cultures of the Digo people?
Who were the first missionaries in Digoland?
Who were the first Digo/Duruma converts in the history of the mission?
Who were the first Anglican missioners in Digoland?
How does the Christian-Muslim relation in Digoland manifest itself?
Who are the unsung heroes and heroines in Digo mission?
Are there clear roles for women in Digo mission since its inception?
How do Pentecostals, Independents and other churches fare in Digo mission?
What are the challenges and prospects in Digo mission?
And what is the future of Christianity in Digoland?