THE MUNGIKI MOVEMENT: A PASTORAL RESPONSE
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Date
2005
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Tangaza University College
Abstract
The emergence of the Mungilci movement and other religious movements
in Kenya which are oriented towards traditional beliefs and practices is a startling
phenomenon. The history of religious development demonstrates that cults are born in
relationship to the secular conditions. For that reason, the context which triggers their
origin is worth investigation.
The new religious movements are interesting, not because of their doctrines, but because of the societal factors that give rise to the phenomenon and the group dynamics that exist within such organization.'
Founders of these new religious movements (NRMs) argue that there is
something wrong with the world. This is because recent advances in technology and
growing social, political and ecological awareness have sharpened people's perception
of the contemporary global crises. Science and materialism are perceived to have
suffocated and stifled both the human spirit and attempts to experience the divine.
Organized religions such as Christianity and Islam appear to have overregulated and
possibly distorted the innate human desire for genuine spirituality or religiosity.
By and large, the society seems to be undergoing a transformation. A new
world is being born which is apprehensive about the future, thus giving value to
traditional cultural practices. We may rightly assert that religious movements based on
traditional beliefs and practices are the "signs of African Renaissance."2 After a century
of colonization and alienation of Africa by the Western world coupled by endemic
G. D. CHRYSSIDES, Exploring New Religions, I. 2 Cf. J. N.K. MUGA/vIBI, African Christian Theology, 107.
socio-political and economic problems, the Africans seem to be reasserting their
identity in the process of re-thinking their solutions.
The emergence of the cults such as the Mungilci is a sign of the time that cannot
be underrated. Revealed is an inter-play between Africa and the Western world, inspired
by the need to restore the cultural dignity. It expresses and demands answers from the
Western world, answers which must be political, social and religious. Governments, the
Church and other bodies have the task of formulating the terms on which the answer
must be couched.3
Just like the biblical prophets arose to address social, political and
economic distress in Israel, it is probable that, the new religious awakening is a
prophetic sign calling for freedom and liberation of the displaced, poor and oppressed in
the slums who are members of such religious groups. This prophetic call was embraced
by African scholars such as Ngugi Wa Thiong'o and Wole Soyinka, among others in the
middle of the 20th century. Incidentally, these distinguished writers were educated and
influenced greatly by Christianity. Indeed, most of their writings are a reaction to
Christianity. However, they ascertain that the Western influence is the genesis of the
problems in Africa. For this reason, they urge Africans to restore their identity by going
back to their traditional roots. Although there is deep awareness of the African identity,
it is really difficult for the Africans to completely severe links with the Western world.
Subsequently, the resurgence of expression of African Traditional
Religion is a conglomeration of beliefs from diverse religious sources. Such sources are
re-interpreted in favor of the African context which offers an alternative spirituality
3 Cf. V. LANTERNARL The Religion of the Oppressed, vii.
2
from the traditional religion. Traditional Christian theology, which is essentially a quest
for religious truth, could assume that Mungiki and many other similar groups, has little
claim to any serious theological debate. However, the influence of the Mungiki and
other related movements is a challenge. In fact, it is a force to reckon with especially, on
the pastoral level.
The emergence of Mungiki has brought to the fore challenges that cannot be
ignored amidst many people, especially the youth, who have found it meaningful and
satisfying. As a matter of fact, it calls for a clear, reflective and critical Christian
response. The response should be devoid of emotional outbursts, inaccurate
representations and wild accusations.4 Even if the movement ceases to exist, its
influence will survive among many people. This makes it an important subject of study.
This work surveys the emergence of Mungiki and the challenge it poses to Christianity.
The work is geared towards contributing to the ongoing debate on the relationship
between cultic movements and the challenges they pose to Christianity.
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THE MUNGIKI MOVEMENT: A PASTORAL RESPONSE