Maryknoll Institute of African Studies

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    The Catholic Church’s Evangelization and the Contemporary Challenges of Family Life in Nairobi
    (Tangaza University College, 2012-06) Kientga, Joseph
    The thesis aimed at understanding the Catholic Church’s evangelization and the contemporary challenges of family life in Nairobi. The research was carried out in Nairobi in Saint Theresa parish in Eastleigh and in Our Lady Queen of Peace parish in South B, among the middle and lower socio-economic classes from different ethnic communities. The study explored people’s understanding of evangelization today with regards to family life, the traditional understanding of family life, the contemporary challenges affecting many families in Nairobi and the way in which the Catholic Church is addressing these contemporary challenges in her mission of evangelization. The study pointed out that with the modern and urban lifestyle of Nairobi, the African family which is the basic cell of the society is undergoing rapid flux in its structure, size and values. The traditional African family life characterized by its big size in term of wives and children, its togetherness, unity, solidarity, generosity, hospitality is seriously challenged by modernity and urban lifestyle. Many families are, therefore, facing contemporary challenges such as poverty, economic constraints, unemployment, abuse of alcohol, unfaithfulness, HIV and AIDS and domestic conflicts often leading to divorce and separation. Evangelization was, therefore, understood not only as the preaching of the Good News of Jesus Christ in the Church or the mass conversion of people to Christianity, but the whole process of making the Gospel alive in people’s daily life. Furthermore, it is bringing love, hope, justice, peace and reconciliation in families. In other words, it is the living and witnessing of the Kingdom of God in daily life and in the family. Since Vatican II held in 1962-1965, the Catholic Church of Africa and especially in Nairobi has shown considerable pastoral concern towards the families. The conclusions and recommendations on marriage and family life from many Synods and plenary assemblies are still to be implemented. Furthermore, the study pointed out the Catholic Church’s pastoral approach to family life is predominantly based on the Western understanding of the nuclear family and therefore does not address adequately the contemporary challenges facing the families in Nairobi. The study concluded that despite the modern and urban lifestyle which has affected both individuals and their families, resulting individualism, family breakdown, HIV and AIDS, street children, criminality, immorality and deviant behaviours, most Nairobi residents still value their lineal family. Family life is still highly valued as communal and integral including not only the nuclear family which lives in Nairobi but also the relatives back in the rural areas, the ancestors and the yet-to-be-born. So, it is in this communal framework that all the issues, joys, difficulties and challenges related to family life should be dealt with especially by the Catholic Church’s Family Ministry. The thesis, therefore recommended a profound inculturation of the sacrament of marriage in such a way that the lineal families of the two parties involved in marriage and the Small Christian Community (SCC) will have an active participation in preparing the young couples for marriage. The lineal families and the SCC, through their guidance, advice, spiritual and material support will have the responsibility to journey with them in their joys and challenges. In addition to the establishment of competent Family Ministry with qualified pastoral agents in the parishes of Nairobi, the study also recommended that it is necessary to have a Youth Ministry which will journey with the youth in their search for intellectual, moral, emotional, psychological and spiritual fulfilment. With the high rise of Domestic conflicts and family breakdowns, the study argues that it is urgent that the Catholic Church in Nairobi especially the clergy, the religious and all the lay pastoral agents make the contemporary challenges of family a pastoral priority. This will save the precious social and religious institution from crumbling and will make it a real “domestic Church”.
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    Integrating African Spiritual Formation Values with Christian Values in the Religious Formation of African Men and Women in Nairobi - Kenya
    (Tangaza University College/Saint Mary university of Minnesota(Nairobi Campus), 2015-05) Mutesh, Petronilla Lumati
    The study explores whether there has been any integration of African spiritual formation values with Christian values in the religious formation of African men and women in the many religious houses in Nairobi. This comes out of the call from the African Synod of Bishops on inculturation in 1994. The task of exploring this out was done among congregations of men and women; thus the indigenous and the international congregations. The focus was on how much is being done to embrace some of these African spiritual formation values in the formation of these African men and women so as to enable them to find their own identity within the church in the true spirit of inculturation. The study reveals that the majority of African religious men and women feel uncomfortable to express and fully radiate who they are as African religious. They remain in a state of identity loss, and tend to feel uncomfortable in embracing their core values from African cultures which form part and parcel of who they are. The result of which, as it was found out, is the cause of an identity crisis among African religious men and women. It was ironical and surprising to learn that the integration of African spiritual formation values has not taken root in religious congregations founded within Africa. One would have expected that these congregations would set the pace in the implementation of the integration of African spiritual formation values with Christian values among their members. This shows how the apparent slow integration of African spiritual formation values in formation of African religious men and women cannot be blamed on congregations of foreign origin alone. The study also found out that there are differing interpretations and expressions of African spiritual formation values by Africans and non-African men and women religious; for example, whereas the African value of hospitality is given strong emphasis by Africans, the same is still a value but perceived and expressed differently by non- Africans. Even among Africans, the manner in which the older members understand hospitality is different from the younger ones, requiring more dialogue that may foster a common understanding. In conclusion, the study therefore, points to the need to foster a solid foundation in both initial and on-going formation of African men and women with an integrated and holistic understanding of religious life. This goal can only be achieved through the integration of African spiritual formation values of family built on love, forgiveness and solidarity, spontaneous prayers, self-reliance and hard work, respect for elders and authority, hospitality, other-centeredness and service. Religious men and women in Africa are part of the global church and in order to experience an atmosphere of feeling at home, the call to inculturation cannot be over-emphasized. This call needs to be deepened and nurtured for religious life to take root on the African continent.
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    Death and Burial Rites among the Bukusu Quakers of Bungoma County in Western Kenya
    (Tangaza University College, 2014-07) Kyungu Kolala, Zacharie
    The thesis aims at understanding Bukusu death and burial rites in Bungoma and Kimilili, Western Kenya. The research was carried out among Bukusu in general, with a particular attention to Bukusu Quakers of different gender, age categories, married and single. The study explored traditional death and burial rites as practiced by Ababukusu today in relation to Christian funeral rites. Cultural diversity and exposure to practices of neighboring ethnic groups, and to Christianity, have played an important role in the evolution of traditional death rites. Those who become Christians usually adopt the Christian burial rite and abandon the complicated traditional rituals. Africans yearning for modernization have often found themselves at crossroads when choosing which death rites to follow. Events such as funerals cause Africans be “Africans”, different from any others in the world. Certain questions constantly arise. What is missing in Christian practice that is an important part of Bukusu tradition? Is it possible to fill this void? Thus, the study has revealed that Bukusu Quakers of Western Kenya continue to perform traditional death and burial rites because they believe that if they do not perform rites of purification, the spirit of the deceased will harm them. Examination of traditional ritual process and Christian funeral rites reveals that Bukusu Christians live with combination of fears: of misfortunes from ancestors, and of rejection by the Christian community. Because they feel that the Christian funeral rites lack important elements, they are forced to integrate traditional and Christian rites. Thus emerges the behavior pattern of “Christian by day, African by night.” Obviously, church leaders have become more concerned with issues of death and burial rites, and some still hold onto the early missionary prejudices that African traditional rites of passage are evil and demonic. The research, therefore, suggests the necessity of an inculturation process among Bukusu of Western Kenya Province in their interactions with Christianity. Traditional death and burial rites among Bukusu cry out to be preserved today for the sake of family welfare and safety. Many traditional rituals and practices have value because they bind people together; however, those that engage people in immorality or lead to financial ruin need not to be preserved. Changes in the traditional funeral rites are inevitable and to be expected. Community members ought not to ignore and reject those which are compatible with modernity and Christianity. The study has made use of oral interviews, observations, in Bungoma County with the aim of pointing out new directions for the Bukusu. This study concludes that a dialogue is needed between African Traditional Religion and Christianity in order to create an environment which allows people to continue with their cultural practices insofar as they are compatible with Christianity. Such a dialogue can strengthen the Christian faith of the Bukusu and enable it to take deeper root. This thesis recommends the establishment of competent Family Ministries in the various churches with qualified pastoral agents to help people as they move to other stages of their lives. Traditional rites of passage especially funeral rites, with all their rich cultural backgrounds, should be utilized by churches to comfort the bereaved. When people suffer the loss of a loved one, both the ancestors and the Christian God can sustain them.
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    Immortality in the Context of HIV and AIDS Among the Abalogoli of Vihiga District, Kenya.
    (Tangaza University College, 2017-11) Jiodio, Tsafack Marius Jean Pierre
    The research explores whether the Abalogoli will change their concept of morality/immorality as affecting immortality in front of the new finding that HIV and AIDS need not necessarily be contracted through immorality. It is clearly evident that immorality is linked to evil and therefore HIV and AIDS is both immoral and evil. Hence, PLWH (People Living with HIV and AIDS), in the Abalogoli traditions have no access to immortality because they are basically evil. This research shows how the Abalogoli are adjusting their beliefs on immortality and morality/immorality in view of the new understanding that HIV and AIDS need not necessarily be acquired because of immoral behavior. This research has found out that even Professionals, well educated Abalogoli people, and people of standing within the Abalogoli community have surprisingly the same concept that HIV and AIDS is immoral and therefore evil despite the modern understanding that HIV and AIDS does not need to be acquired through immoral ways. Another serious outcome is the fact the that the Abalogoli find themselves stuck between their culture and tradition in opposition to modern living and new understanding of HIV and AIDS. Basic conclusions such as: any successful response to HIV and AIDS will necessarily have to begin with the Abalogoli’s understanding of immortality, morality/immorality/evil and travel delicate journey into the mind of the Abalogoli and transform their old understanding and make it new. This means that one should take into account the cultural conviction of the people at all levels so as to be able to address this new understanding of the pandemic of HIV and AIDS. Unless the Abalogoli change their perception about HIV and AIDS and view it not as evil, nor as a curse, but as a sickness which can be acquired either through moral or immoral ways and therefore address PLWH appropriately, they will not address immortality appropriately. In other words unless the attitude of stigmatization of PLWH is replaced by the care giving mentality, for the sick and the weak, that is rooted in the Abalogoli culture, unless the Abalogoli become more conversant with the new discoveries about HIV and AIDS: infection, prevention, ARTs. Unless the Abalogoli revive their traditional care for the orphans, their values of togetherness in the family, the Abalogoli will not accept immortality for PLWH. In conclusion, this research is a challenge to many traditional and cultural beliefs of the African people with respect to the new understanding of HIV and AIDS.
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    Death and Burial Rites Among the Bukusu Quakers of Bungoma County in Western Kenya
    (Tangaza University College, 2014-07) Kolala, Zacharie Kyungu
    The study explored traditional death and burial rites as practiced by Ababukusu today in relation to Christian funeral rites. Cultural diversity and exposure to practices of neighboring ethnic groups, and to Christianity, have played an important role in the evolution of traditional death rites. Those who become Christians usually adopt the Christian burial rite and abandon the complicated traditional rituals. Africans yearning for modernization have often found themselves at crossroads when choosing which death rites to follow. Events such as funerals cause Africans be “Africans”, different from any others in the world. Certain questions constantly arise. What is missing in Christian practice that is an important part of Bukusu tradition? Is it possible to fill this void? Thus, the study has revealed that Bukusu Quakers of Western Kenya continue to perform traditional death and burial rites because they believe that if they do not perform rites of purification, the spirit of the deceased will harm them. Examination of traditional ritual process and Christian funeral rites reveals that Bukusu Christians live with combination of fears: of misfortunes from ancestors, and of rejection by the Christian community. Because they feel that the Christian funeral rites lack important elements, they are forced to integrate traditional and Christian rites. Thus emerges the behavior pattern of “Christian by day, African by night.” Obviously, church leaders have become more concerned with issues of death and burial rites, and some still hold onto the early missionary prejudices that African traditional rites of passage are evil and demonic. The research, therefore, suggests the necessity of an inculturation process among Bukusu of Western Kenya Province in their interactions with Christianity. Traditional death and burial rites among Bukusu cry out to be preserved today for the sake of familywelfare and safety. Many traditional rituals and practices have value because they bind people together; however, those that engage people in immorality or lead to financial ruin need not to be preserved. Changes in the traditional funeral rites are inevitable and to be expected. Community members ought not to ignore and reject those which are compatible with modernity and Christianity. The study has made use of oral interviews, observations, in Bungoma County with the aim of pointing out new directions for the Bukusu. This study concludes that a dialogue is needed between African Traditional Religion and Christianity in order to create an environment which allows people to continue with their cultural practices insofar as they are compatible with Christianity. Such a dialogue can strengthen the Christian faith of the Bukusu and enable it to take deeper root. This thesis recommends the establishment of competent Family Ministries in the various churches with qualified pastoral agents to help people as they move to other stages of their lives. Traditional rites of passage especially funeral rites, with all their rich cultural backgrounds, should be utilized by churches to comfort the bereaved. When people suffer the loss of a loved one, both the ancestors and the Christian God can sustain them.