| dc.description.abstract | This study is an investigation of Abaluyia philosophy, specifically values reflected in ceremonial activities. It focuses on change which has occurred in traditional configurations of three different Abaluyia circumcision traditions (Bukusu—Kakamega—Tiriki) since 1910 A. D. Over two hundred seventy interviews have been conducted
on symbols and actions of this rite of passage to supplement library and archive sources relevant to the study.
After the introduction defining the problem of the study, theory undergirding this probe is outlined in chapter two. The model used is based upon "cultural themes"— dynamic forces .
operating in dialectic tension near the cultural core of a system.' Themes are viewed as heuristic, aiding discovery of factors controlling
behavior or stimulating those values which are- deemed to be vital to the.society. The thrust of research in this study is to extend the utility of "cultural themes" by using them when measuring
change. While the framework of most early employment of themes has treated society as if it were stationary, this study takes samples during six decades to plot change in cultural configurations.
Three traditional circumcisions (representing geographic epicentres) are described in chapter three, circa 1910 A. D. Historical
and oral sources are used to give constructs of these ceremonies. A previously unrecorded ritual, the Khulicha ceremony of the Bukusu, is documented in this section along with other details of circumcision.
Six cultural themes are extracted from the rites of traditional circumcision/seclusion in chapter four. (1) Seeking Involvement o£ Spirits in Initiation (cabling on spirits which are normally
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avoided, especially ancestors, to participate in the rites so a new generation can be integrated into the social structure).
(2) Invoking Spirits in Promotion of Fecundity (imploring both known and unknown/feared spirits so that benevolent ancestral.spirits can prompte fertility and repressive spirits be neutralized). (3) Suppressing
Witchcraft (deactivating those in the community having inherent anti-social tendencies). (4) Muting Individualism with
Throats of Annihilation (promoting-corporate aspirations with the threat of destruction for selfish individuals) (5) Seeking Extension of Association (promoting relations beyond clan lines to project influence and provide security by creating obligations which can be drawn upon in difficulties). (6) Promoting Courage and Human Dignity
(encouraging aggressive traits along with discipline to help impart identity and to strengthen the society).
Two conclusions are made after the identification of these six cultural themes, namely: (1) there is coalesced thematic expression
in Abaluyia circumcision rituals which makes it possible to say that those of liungoma and Kakamega Districts had a quite unified world view circa 1910 A. ])., as well as a common linguistic base contributing to their identity; and (2) that the rites of traditional circumcision reflect both rational and mysterious elements. Thus they serve both as enculturative instructions about how youths are to'act in their new roles and at the same time promote dynamic activity (spirit participation) through their performance.
Chapter five traces development in these three circumcision traditions since 1910. Historical data is melded with a "randomized quota" survey giving 205 descriptions of individual circumcisions from 1911 through 1972. TtTese indicate that the Bukusu have retained
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a high percentage of the traditional symbols (85 %, see Figure Number 9), while Kakamega and Tiriki peoples have rejected most of them. It is concluded that the rejection of the ancestral cult among these two Southern Abaluyia types is a principle factor influencing decline in traditional practices. The Bukusu retention of tradition in this rite of passage appears to indicate they have applied westernism as a veneer over their traditional framework.
Chapter six is a description of a "typical" circumcision for
each of the three traditions, circa 1972. This illustrates erosion,
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or lack of it, in each circumcision type since the "traditional" era.
Two hypotheses formulated for this study are evaluated in chapter seven. One is confirmed, the second nullified.
The hypothesis which appears validated is that "there is a
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continuity at the cultural theme level among rituals of the traditional
circumcisions studied which contrasts with the variants in actions, and symbols related to each tradition." Data presented in chapter four is evidence for considering this theme corroborated.
The hypothesis which is nullified states, "cultural themes which were sharply challenged by Christian missions have undergone significant changes or have decreased viability within the time span since 1910 A. D. as compared with those which were unchallenged."
• It is negated becauses indexes of cultural themes do not show more than decade long individual response'to challenges, and in inconclusive
patterns at that. Rather cultural themes in each tradition •Ppear to be interlocked, having either unified viability or a tendency to erode simultaneously.
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The writer anticipates that documenting the degree of retention of traditional actions in one rite of passage adds a new dimension in probing the cultural model of the Abaluyia and indicates added potential for use of cultural themes in the study of societies undergoing rapid change. | |
