Mission Studies Department
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Item A study of the traditional perception of sin among the Abakuria people of Kenya, with view to presenting a holistic Christian witness that will meet the felt needs among this community(2014-04-17) Nchama, Thomas GituguThe main aim of this study was to examine the traditional perception of sin among the Abakuria people of Kenya, with the objective of presenting a holistic Christian witness that will meet the spiritual needs of these people. In order to achieve this goal, research was carried out in this community by focusing on the Abakuria traditional views of sin, the causes of sin as perceived by the Abakuria, and the traditional methods used to deal with sin whenever it occurs. The research was a qualitative study, and data was collected primarily through ethnographic interviews with selected participants among the Abakuria people. Questionnaires were also used to capture the general understanding of sin in this community. A keen analysis of the Abakuria cultural worldview regarding sin revealed the following observations: To begin with, the Abakuria like most African societies acknowledge the existence of sin. This acknowledgement is demonstrated by the terms and local phrases they use to describe sin/an offensive act. The research revealed that two terms iriraga and umugiro are used to describe sin. An examination of the two words revealed that sin has two dimensions at least according to Abakuria. While sin on one hand offends the divinity (ancestral spirits, spirits and ghosts), it also hurts and spoils relationships. Secondly, the Abakuria people categorize sins. There are those termed as the most horrible sins, there are terrible sins but can be put aright and there are also minor offences. The most horrible sins include murder, witchcraft and incest. The second category has sins like adultery, physically assaulting one's parent, and rape. The third category consists of sins such as lying, stealing foodstuffs, bitterness and greedy. Thirdly, this research discovered that the Abakuria people believe sin is caused by three forces; angry ancestors, influence from witchcraft and inheritance from parents. Fourthly, it was discovered that Abakuria deal with sin promptly whenever it occurs. The major means of dealing with sin in this community is through animal sacrifices. Sacrifices are meant to appease angry ancestors and other deities so that curses and other forms of punishment will not befall the living. Another form of dealing with sin in this community is by publicly shaming the wrongdoer and making him/her compensate the offended party. However, the first category, the most horrible sins do not have a solution except by killing the victim or totally excommunicating him/her from the society. The findings of this study raised several implications for missions in the continent of Africa and more so among the Abakuria community, for which appropriate recommendations have been made. The recommendations are intended to provide both theoretical and practical platform for the development of sound mission strategies. These mission strategies will go a long way in helping Christian witnesses to present a relevant and holistic gospel among the abakuria people.Item The experiences of Kayole women who are infected or affected by HIV/AIDS : implications for Christian witness(2014-04-09) Abiola, CrownThis study explores the experiences of Kayole women who are infected or affected by HIV/AIDS and its implications for Christian witness. A qualitative research designed employing phenomenology tradition was used for the study. Data was collected using face--to-:-face open--ended interviews that were recorded and transcribed. I used moderate participants' observation to build rapport with the informants. Findings revealed that the general perception of, and approach to women who are infected or affected by HIV /AIDS is an underlying factor behind their unpalatable experiences. Based on findings, women who are infected or affected by HIV /AIDS are in dire need of true and meaningful relationships. This provides platform for the evangelisation. The Church must engage in a holistic ministry in meeting their needs.Item An examination of the decision-making process among the Digo Muslims and its missiological implications for Christian witness in Likoni - Mombasa(2014-04-07) Ndunda, Samuel MwatuThis study seeks to examine the decision-making process among the Digo Muslims of Likoni - Mombasa, as influenced by their social systems and kinship patterns, which in turn may impact conflict resolution and Christian witness among them. The research discusses the historical background of the Digo people, their descriptions, the penetration of Islam into Digoland, the Islamization of the Digo people and the Islamic teachings on the process of decision-making. In order to accomplish this research, a qualitative research methodology was applied. Data was collected through open-ended interviews, structured and unstructured interviews, as well as modest participant observation. It was then analyzed and interpreted using the taxonomic analysis as specified by Spradley (1980, 112). In light of the command of our Lord Jesus Christ and also the current resurgence of Islam, conflict resolution and evangelism among Muslims communities cannot be an option for the church of Christ. With this realization in mind, the author felt moved to examine the process of decision making among Muslims, as this is the only way that missionaries can engage Muslims in making decisions for Christ. In this regard, this study will be used to help missionaries to develop relevant strategies and apply them in solving the conflicts that keep erupting among the Islamic communities. Concurrently, these strategies will be applied for Christian witness. It was discovered that the principle that no community of Muslims, large or small, should be without ul al-amr (a decision-making body) plays a great role among the Digos. According to Surah 42: 38, believers' affairs are run by consultation amongst themselves. Since the choice of the decision-makers is the first and an important step in the running of the affairs of a community, as will be suggested later in this study, this choice is also subject to the principle of consultation and must therefore be made by a process of election that involves the whole community. After their election, the decision-makers still remain bound by the principle of consultation. It was discovered that after the elders are elected they remain in power as long as they live. Additionally, they cannot decide whatever they desire or whatever suits them, but rather must reach their decisions after due consultation.Item A study of the muslim concept of hereafter and its missiological implications for the Christian witness in Mikindani-Mombasa.(2014-04-07) Oseje, Lawrence OdhiamboAfter September 11th 2001, terrorism attack in New York City, the world's attention was drawn to the Muslim 'world'. The need to reach the Muslims became a reality. It is in this lime light of event that the researcher attempts to explore one aspect in the Muslim worldview that can adequately be resourceful to the Christian church of all ages as far as Muslim evangelism is concerned. Qualitative research methodology was applied in this study. Data was collected through open-ended interviews and moderate participant observation. It was then analyzed and interpreted. The findings revealed the reality of death in Islam and how they deal with the issues pertaining to the hereafter. The findings also revealed themes such as five 'pillars' and articles of faith which are foundational as far as Muslim beliefs and practices are concerned. It was discovered that faith in Islam finds its true expression through prescribed practices (five pillars of Islam) such as recitation of creed, prayer, fasting, alms-giving and pilgrimage to Mecca. Such practices coupled with belief in the unity of God Tawhid, make Muslims hopeful and prepare them for hereafter. But still, despite one's effort in keeping with the good deeds as prescribed in their religion, there is no surety of going to heaven except by the will of Allah. Such impeding dilemma in Islam makes it necessary for the Christian church to develop a meaningful missiological relationship that will provide hope to the Muslim in their quest for the life to come.Item The concept of sedik el aziz/sedika el aziza (genuine friendship) among the Sudanese muslims at Malakia in Juba and its missiological implications for christian witness(2014-04-07) Avokaya, Bismark MondayThe study attempts to investigate the concept of sedik el aziza / sedika el aziza (genuine friendship) among the Sudanese Muslims at Malakia in Juba and its missiological implications for Christian witness. Twenty selected Muslim informants were the main sources of information for this study. Three main research questions were designed to help carry out the study: firstly, what do you understand about sedik el aziza / sedika el aziza as a Muslim in Malakia? This is to help the researcher to understand the emic view on the concept as perceived by the Muslims. Secondly, what impact do you think sedik el aziz / sedika el aziza relationships have on the communal life of the Muslim in social life, economical life and political life? This is to help the researcher to understand the impact on socio-economical and political life of the Muslim. And thirdly, in what ways do you think sedik el aziz / sedika el aziza relationships impact the religious decision making of a Muslim. The intent is to help the researcher to understand the impact it has on a Muslim's decision making especial in relation to conversion. Also, the researcher had some ethnographic observations on Muslim relations in three places: restaurant, tea shop and some shops. The results show that sedik el aziz / sedika el aziza is a cordial relationships between two individuals or more and is derived from the Muslim concept of Ummah, over and against the tribal or national identity. It is primarily based on true love; actions of kindness, trust and confidence which involves the idea of honesty as well. Socio-economically and politically, sedik el aziz / sedika el aziza impact both Positively and negatively depending on the common interest. For instance in social life, it impacts the behavior (or life style) and views either positively or negatively. Economically, there is inter-dependency where the individual friends depend on each other. Also, there is an element of economic empowerment when one is not financially stable or of life skill training for those who are in need. However, at times there is economic dependency, which has negative impact. Regarding politics, most friends seem to come from the same political persuasion though, at times, some are from different persuasions. But the key in the relationship is respect for each other. Regarding the impact on religious decision making, the following were found: knowing the interest of the un believing friend comes high. The life of iman (or faith) or living an exemplary life as a Muslim is second in rating and associating with the unbelieving friend might cause him/ her to decide for iman was also rated. Based on these findings, it becomes necessary for the Sudanese Christians at Malakia in Juba to consider these characteristics as significant in establishing, promoting and maintaining meaningful relationships with their Muslim neighbours.Item Conversion from Islam to Christianity among the Arsi Oromo: Missiological implications for Christian witness(2013-06-24) Berhe, Anwar MehammedThe Arsi Oromo people are part of the wider Oromo people group of Ethiopia and Islam is the dominant religion of the people despite the presence of minority Christians among them. This thesis attempts to understand the conversion process of the Arsi Oromo from Islam to Christianity. It employs Rambo‟s seven stage model of conversion process in order to understand the conversion experiences of Arsi Oromo MBBs (Muslim Background Believers). The changes resulting from conversion and how the western Arsi local churches engage in helping Arsi Oromo converts to adapt to the existing church context are examined. Twenty converts (ten MBB women and ten MBB men) have been interviewed in order to get emic data about their conversion process. The literature review part seeks to discuss conversion from the perspectives of different disciplines. The biblical and theological views of conversion are discussed as a basis for conversion from Islam to Christianity. The review also assesses and discusses conversion from the perspective of social sciences and the various works that have been done on conversion from Islam to Christianity. This research employs ethnographic research method, which is a branch of qualitative research method in order to gain understanding of the conversion processes of the Arsi Oromo MBBs. The data was collected through unstructured and semi structured interviews and moderate participant observation. The coded data (appendix 2) presents the emic view of conversion in the way the stories told by the interviewees. Based on this data the analysis has been carried out in order to get etic view of the conversion process. The aim of this study is to gain a deeper and wider understanding of the different processes involved in the conversion of Arsi Oromo. Through the findings of this research, it has been established conversion is a long time process and influenced by various factors: the context of the convert, crisis, quest, and interaction with the agents of the gospel. A strong desire for relationship with the divine and ethical community was the core factor in the conversion process of the Arsi Oromo. The study also registered peace, joy, assurance of salvation, and fulfillment are the immediate positive consequences of conversion despite all converts facing various degrees of persecution from their community. Allegiance, moral and cultural encounters are also the most important changes observed in the life of converts as a mark of genuine conversion. This study also shows that more conversion happened in the rural village which is very hostile environment for Christianity compared to the towns that enjoyed freedom of worship. In the final chapter, missiological implications for Christian witness are drawn from the research findings. Recommendations for further study are also proposed.