| dc.description.abstract | The focus of this dissertation is the role of the Friends Church in the economic transformation among the Luhyia of western Kenya. With the establishment of the first Friends African Mission (hereafter FAM) station at Kaimosi, in 1902, FAM missionaries quickly realized that in order for Christianity to gain acceptance there was a need for socio-economic transformation among the Luhyia. Their culture had first to be transformed, through imparting western cultural attributes to the converts, in an attempt to undermine their African cultural and religious heritage. Consequently, FAM missionaries employed a secular policy, through the provision of education, medical services, industrial and agricultural development, as an approach for reinforcing evangelization and winning converts. It is thus the Friends Church's secular policy, its formulation, implementation and impact on the economic organization of the Luhyia that is the subject of this study.
Although members of the Friends Church are to be found all over the country today, the vast majority of its adherents live, or have their origin, among the Luhyia of western Kenya. In recognition of this fact, the study was carried out among the Luhyia of western Kenya and more specifically, the Tiriki, Maragoli, Isukha, Idakho, Bukusu, Tachoni and Kabras. These are the communities with the highest concentration of Friends Church membership. Indeed, much of the material for the study was derived from oral interviews that were conducted in western Kenya and the major urban centres, where the Friends Church has spread its influence. Interviews were held with 160 respondents, who were knowledgeable about Friends activities in western Kenya. These interviews corroborated and strengthened written sources. The major written source of information on the Friends Church is the East African Yearly Meeting (hereafter EAYM) records preserved at Kaimosi. The Kenya National Archives (hereafter KNA) is also an important source of information on the history of Kenya, in general, and western province, in particular. Finally, most of the secondary information for this study was obtained from various libraries in Kenya.
Three theoretical frameworks - namely, modernization, social exchange and social conflict theories - provided the perspective for viewing the economic impact. Modernization theory provided the framework for analyzing the formulation, implementation and impact of FAM secular policy, while social exchange and social conflict theories were used to show how relationships that developed within the church led to conflict and disintegration of the Yearly Meeting.
The study unearthed several findings when considered in light of its objectives and conceptual frameworks. It has shown that FAM secular policy was one of the most important agencies of economic transformation of the Luhyia traditional economic structure and organization. The secular policy led to the emergence of pioneer-teacher evangelists and educated elite. Among these elite, indicators of economic transformation could be seen in the acquisition of well-paid jobs, establishment of business enterprises, provision of higher education for their children and ownership of material possessions. The educated elite thus became the "haves", who were envied by the "have nots".
Furthermore, the Friends educated elite became "advocates of modernity", which initiated economic transformation. Ultimately, the pioneer educated elite and their children consolidated their economic and political power, both in the church and the Kenyan government. In fact, at present, most of the modern economic and political elite of western Kenya are the children of the pioneer FAM educated elite. To them, the Friends Church increasingly became a spring-board for capitalist accumulation and political power. And in their efforts to use the church for personal economic aggrandizement, competition emerged which, in turn, led to the development of social classes, tension, conflict and the eventual disintegration of EAYM. Consequently, 16 Yearly Meetings were established to serve the economic interests of the elite, though these were often masked as clan and/or sub-ethnic group rivalry. But with these developments, the church has ceased to be a leading agency of economic transformation. Instead, it is now a source of conflict, a factor that has contributed to the general underdevelopment of the area. | en |
