| dc.description.abstract | This was an inquiry into the nature of sacred folk healing practices among the Mijikenda and their role in the conservation of Kaya forests. Field research was
conducted in Kilifi County of Coastal Kenya between December 2000 and January 2010. Two sub-locations, Kauma and Rabai, were purposively selected due to their proximity to Kaya Kauma and Kaya Mudzimvya. With an assumption that the beliefs and practices of the Mijikenda may have contributed to the conservation of these forests, the research was guided by the following questions: What is the nature of sacred folk healing practices amongst the Mijikenda? To what extent can sacred folk healing practices be used in the conservation of Kaya forests? The overall study objective was, 'To explore the sacred folk healing practices of the Mijikenda and their role in the conservation of Kaya forests in coastal Kenya'.
The theoretical framework used to guide this inquiry was Cultural materialism by Marvin Harris. Marvin Harris proposes that human life is a reflection of a response to the practical problems of earthily existence. The greatest strength of this theory is its emphasis that the relationship between humans and the environment is very active. Both qualitative and quantitative methods were utilised to collect data. Forty-nine structured interviews, 5 in-depth interviews and 2 group discussions were carried out. Observation checklist was used to record the physical features of the kaya forests. Qualitative data were analysed according to themes and direct quotations and narratives were used in presenting the findings. Where necessary, phrases or entire conversations in a language other than English were transcribed and quoted verbatim. On the other hand, quantitative data were analysed using the SPSS computer software. Measures of central tendency were used to show the characteristics 'of the data.
The study's key findings were that the Mijikenda community still uses the sacred folk healing practices. They believe that as much as contemporary medicine is good and available, it does not sufficiently serve their wellness needs. It was clear that there are certain ailments that still remain a preserve of the traditional healers. The art of folk healing, according to the informants, is a special calling that targets specific individuals unlike the case of modem medicine, where a practitioner has a choice, this art attacks an individual of its choice and it cannot be opposed.
Consequently, a society'S cultural and economic activities inform the attitudes, beliefs, norms and values, which in tum shape the physical surrounding and vice versa. In the case of the Mijikenda, Kaya forests are regarded as a fort that was useful as a source of medicinal herbs, fuel, building materials, protective shelter in times of danger, a burial place and a place of conducting special ceremonies.
It was also a place for sacred folk healing. Herbalists regard a Kaya as the best and unpolluted source of their herbs; spiritual healers who consult the spirits and the ancestors believe that Kaya is their dwelling place, hence, must be kept pure. Spiritually, the community's attitudes and values have led to the belief that a Kaya is the dwelling place of the gods and so must be kept holy for the sanctity of all sacrifices held within a Kaya. Physically, the kaya forests are significant in their presence because of their unique flora and fauna.
In a nutshell, then, sacred folk healing practices is one of the cultural 'practices that may have contributed to the conservation of the Kaya forests. These forests are shrines and are greatly revered by the Mijikenda as a source of wellness and stability for the community. With the continuation of sacred folk healing practices in the Kilifi County, therefore, the kaya forests have a higher chance of surviving as the rest of the country continues to lose forest cover by day. | en_US |
