Exploring Dialogue: Reflections on Christianity’s Mission and African Indigenous Religion

Abstract

The ongoing global problems that adversely affect human society require re-dress, not only from a political perspective but also from the view of religions which are daily lived and practised by individuals and communities, seeking positive solutions for a more habitable earth. Africa, from its colonial legacies, has continually experienced disasters such as wars, droughts HIV and AIDS, famine. All these have contributed to abject poverty and have affected the well-being of society, reducing the population to despair and hopelessness. Africa, however, is rich: more developed in her religions than in her economy. ‘You can not teach an African child about the existence of God’ (Kwesi 1984). Nevertheless, in communities such as the Midzi-Chenda of Coastal Kenya, religion has become the cause of both religious and social exclusion. From the fear of condemnation, communities are hesitant to meet together as religious people in order to dialogue and address issues that persistently affect their lives. This work is an improved edition of my PhD thesis; a research conducted in Coastal Kenya from 2005-2008 among the Midzi-Chenda community that has had diverse religious experience, whilst living with their multiple problems and is sampled as a case study for Africa and the post colonial world as a whole. Socially excluded by other religions, the Midzi-Chenda have been unable in solidarity, to address their problems. The aim of this study is to explore the relationship between Christianity and African Indigenous Religion, with the purpose of discovering whether at the height of successive problems in Africa AIR and Christianity can agree to cooperate and together build a healthier society. The questions asked are firstly: ‘what are the historical causes for the religious rift?’ Secondly: ‘what possibilities can be found for achieving the cooperation which is essential the two religious communities to be assisted in progress towards the essential dialogue for life and action, and the addressing of the issue of community health?’ ACKNOWLEDGEMENT From start to finish, the undertaking of this study has been made possible through the support, guidance and encouragement of friends and other researchers to whom I owe my sincere gratitude. God and my ancestors (Mulungu na Koma zosi za kuche na kulume) have been foremost in my thought for enabling my good health throughout the study. Professor Mary Gray of the University of Wales (Lampeter), the late Rev. Dr. Kwame Bediako, Dr. Elizabeth Amoah (Ghana), Dr. Philomena Mwaura (Kenya), Rev. Dr. Michael Chester (UK), and the Wolverhamton Interfaith organisation (UK) who all offered their time in discussing my topic for research. Rev. Dr. Adam Hood of Queens Foundation, together with my main supervisor Rev. Dr. Michael Jaggessar with his colleague Rev. Dr. Jonathan Gichaara have all been instrumental in assisting my efforts to achieve quality academic research. In Coastal Kenya where much of the research was conducted I received a welcome from the Midzi-Chenda Makaya elders, and wish to express gratitude for their helpfulness in allowing me to enter their holy shrines, so that I might participate in and observe both their rituals and community meetings (moonano). I also wish to thank Methodist, Anglican and Catholic Church leaders, school teachers and their students, the youth and all participating in the focus groups. Profoundly appreciated has been the support offered by Library staff at Birmingham University, Queens Foundation, SOAS, Liverpool Hope University Kenyan universities and colleagues of the Black Theology Forum (Queens College). Additionally I warmly thank St. Thomas’ Methodist Church Wales (Lampeter) for their continuous encouragement. For the great help given by Mrs. Eileen Sawell of Birmingham and John Swan of Wales; editing and correcting language errors. Most of all, I appreciate the financial and moral support received from Sister Gwen Night of Swindon Methodist Church, Mrs Kathleen Freezer of Stratford-upon-Avon Methodist, and Queens college, for jointly financing tuition, living and research expenses on my behalf. With out them, this project could not have become a reality. My mother church ‘The Methodist Church in Kenya’ in particular my local church (Kinango Methodist) have unfailingly supported me with their love and prayers together with those of my loving and patient wife Kabibi our children, mother Mwenda wa Ngome and Grand mother Hawe-Ruwa. They have given me their moral support and accepted the bearing of loneliness during long absence for research purposes. For all this I owe a great debt of gratitude. Mulungu

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