Corruption is a great social problem in Kenya today. Many efforts have been put into place in order to fight and mitigate it. They include the Kenyan constitution review, putting up of laws, anti-corruptions commissions and joining anti-corruption conventions. After all this input, corruption still remains a runaway problem. As a remedy against corruption, the word of God which is the supreme rule of life and doctrine, is presented by this paper. The book of Jeremiah 35:6-10 forms part of the narrative that clearly spells the obedience of father’s command from one generation to another of the house of Jonadab son of Rechab. This narrative comes from a context of Judah’s disobedience of the word of God spoken by the prophets. The Rechabites on the other hand obeyed their father in all the prohibitions he had given them. They were never to drink wine, never to build houses, not sow seeds or crops or to plant vineyards and to always live in tents. This paper brings out the reality of corruption in Kenya which as a social problem, its effects and impact, and how the exegeted word of God in Jeremiah 35:6-10 is used to address this great vice. The interventions come about by the inculcation of value system proposed by the example of the Rechabites, who stood strong against taking wine, even when persuaded. They followed the instruction of their father, Jonadab son of Rechab and would not go against it. This formed a value system for the Rechabites. The connection of this text with the corruption in Kenya is because corruption is a social evil that is passed on from one generation to another. This paper presents the reality to mitigate corruption through instilling a value system to the future generations. The word of God in this text therefore presents a community that followed their ancestors in whatever they were instructed to do and not to do, as a way of instilling values from a father to their posterity. It will therefore mitigate against the vice of corruption both to individuals and corporately in Kenya. Keywords: Values, Rechabites, Corruption, Deuteronomist, Jeremiah
{"title":"Value System dissemination as a Remedy against corruption in Kenya; A Reading of Jeremiah 35:6-10","authors":"J. Kamau, Z. Muga","doi":"10.53819/81018102t6018","DOIUrl":"https://doi.org/10.53819/81018102t6018","url":null,"abstract":"Corruption is a great social problem in Kenya today. Many efforts have been put into place in order to fight and mitigate it. They include the Kenyan constitution review, putting up of laws, anti-corruptions commissions and joining anti-corruption conventions. After all this input, corruption still remains a runaway problem. As a remedy against corruption, the word of God which is the supreme rule of life and doctrine, is presented by this paper. The book of Jeremiah 35:6-10 forms part of the narrative that clearly spells the obedience of father’s command from one generation to another of the house of Jonadab son of Rechab. This narrative comes from a context of Judah’s disobedience of the word of God spoken by the prophets. The Rechabites on the other hand obeyed their father in all the prohibitions he had given them. They were never to drink wine, never to build houses, not sow seeds or crops or to plant vineyards and to always live in tents. This paper brings out the reality of corruption in Kenya which as a social problem, its effects and impact, and how the exegeted word of God in Jeremiah 35:6-10 is used to address this great vice. The interventions come about by the inculcation of value system proposed by the example of the Rechabites, who stood strong against taking wine, even when persuaded. They followed the instruction of their father, Jonadab son of Rechab and would not go against it. This formed a value system for the Rechabites. The connection of this text with the corruption in Kenya is because corruption is a social evil that is passed on from one generation to another. This paper presents the reality to mitigate corruption through instilling a value system to the future generations. The word of God in this text therefore presents a community that followed their ancestors in whatever they were instructed to do and not to do, as a way of instilling values from a father to their posterity. It will therefore mitigate against the vice of corruption both to individuals and corporately in Kenya. Keywords: Values, Rechabites, Corruption, Deuteronomist, Jeremiah","PeriodicalId":411045,"journal":{"name":"Journal of Sociology, Psychology & Religious Studies","volume":"20 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132569443","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
F. Githuthu, Prof. Esther N. Gicheru, Rev. Dr. Nicholas Obiero
Radicalization has endured as a grave contemporary threat to peace in the world, given the constant rising numbers of terrorist attacks. Youth are at risk of radicalization and recruitment to militant groupings that carry out diverse forms of extreme violence. The surge of youth radicalization into violent extremism across the globe has become a worrying trend. Despite all the efforts to counter radicalization among the youths, more are still being radicalized. This study sought to investigate the role of forgiveness in countering youth radicalization into violent extremism in Eastleigh, Kenya. This study adopted mixed methods sequential explanatory design, combining experimental, correlational and phenomenological research methods. This study was conducted in Nairobi County, Kamukunji Sub- County, Eastleigh suburb, in St Theresa’s Catholic Church and Riyadh Mosque, since Churches and mosques traditionally are the center for community activities and ideas. The study employed both probability and non-probability sampling methods. The sample size for the study was 222 respondents comprising of 212 youths and 10 key informants. The review found that there was weak, negative and insignificant correlation between self-forgiveness and extremism. The study concluded that the level of forgiveness among the respondents was above average. The study recommends that the Heartland Forgiveness adds to the known levels of forgiveness by virtue of its different elements that can be measured. Dispositional forgiveness is likely to be a method that make it possible for people to turn their focus away from unfavourable personal responses to rewarding dimensions of their lives. Therefore, the tendency to forgive, as gauged by Heartland Forgiveness scale contributes to the existing comprehension of significant personality distinctions Keywords: Forgiveness, Radicalization, Youth & Violent Extremism
{"title":"The Role of Forgiveness in Countering Youth Radicalization into Violent Extremism in Eastleigh, Kenya","authors":"F. Githuthu, Prof. Esther N. Gicheru, Rev. Dr. Nicholas Obiero","doi":"10.53819/81018102t2079","DOIUrl":"https://doi.org/10.53819/81018102t2079","url":null,"abstract":"Radicalization has endured as a grave contemporary threat to peace in the world, given the constant rising numbers of terrorist attacks. Youth are at risk of radicalization and recruitment to militant groupings that carry out diverse forms of extreme violence. The surge of youth radicalization into violent extremism across the globe has become a worrying trend. Despite all the efforts to counter radicalization among the youths, more are still being radicalized. This study sought to investigate the role of forgiveness in countering youth radicalization into violent extremism in Eastleigh, Kenya. This study adopted mixed methods sequential explanatory design, combining experimental, correlational and phenomenological research methods. This study was conducted in Nairobi County, Kamukunji Sub- County, Eastleigh suburb, in St Theresa’s Catholic Church and Riyadh Mosque, since Churches and mosques traditionally are the center for community activities and ideas. The study employed both probability and non-probability sampling methods. The sample size for the study was 222 respondents comprising of 212 youths and 10 key informants. The review found that there was weak, negative and insignificant correlation between self-forgiveness and extremism. The study concluded that the level of forgiveness among the respondents was above average. The study recommends that the Heartland Forgiveness adds to the known levels of forgiveness by virtue of its different elements that can be measured. Dispositional forgiveness is likely to be a method that make it possible for people to turn their focus away from unfavourable personal responses to rewarding dimensions of their lives. Therefore, the tendency to forgive, as gauged by Heartland Forgiveness scale contributes to the existing comprehension of significant personality distinctions Keywords: Forgiveness, Radicalization, Youth & Violent Extremism","PeriodicalId":411045,"journal":{"name":"Journal of Sociology, Psychology & Religious Studies","volume":"98 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122712513","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The goal of the study was to examine the Leaders’ and women’s perception of the influence of culture and social factors on forced marriages of adolescent girls well-being and propose detailed strategies to reduce the number of girls married before the age of 18 so that they can achieve the highest level of professional development possible in Kenya's Kajiado West sub-county. The study specifically sought to assess the influence of culture and social factors in forced marriages on the well-being of adolescent girl. This study will benefit the Government in purposes on legislation policies in cultural and social factors in forced marriages on the well-being of the adolescent girl, secondly assists stakeholders and investors in decision-making in the well-being of the adolescent girl, and finally assists local administrators, scholars, and academicians as a source of reference in cultural and social factors in forced marriages on well-being of the adolescent girl. The study adopted a descriptive cross-sectional research design. The target population was all women who were married below the age of 18 who had challenges on their well-being. The target population comprised of 686,992 adolescent people in Kajiado County. The sample size was 434 obtained by purposive sampling from the target population. Out of the sample size of 399, the responses received were 305 while from 35 administrators 23 responses were received translating into 328 which is 76% response rate. Data collection instrument was questionnaires. The data was analyzed using inferential statistics. Regression was used to test whether culture and social factors in forced marriages have influence on the well-being of an adolescent girl. It was established that the leader's and women’s perception of influence of forced marriage was a significant positive predictor of the well-being of an adolescent girl. The findings are expected to be of value to the community, parents and leaders and form a basis to deal with forced marriages for the well-being of adolescent. Keywords: Leaders & Women’s Perception, Cultural & Social Factors, Forced Marriage & Well-Being of Adolescent Girl.
{"title":"Leaders’ and Women’s Perception of the Influence of Culture and Social Factors on Forced Marriages of Adolescent Girls in Kajiado West Sub-County, Kenya","authors":"Debbie Maloba Mbayo, E. Some, M. Nyakora","doi":"10.53819/81018102t4045","DOIUrl":"https://doi.org/10.53819/81018102t4045","url":null,"abstract":"The goal of the study was to examine the Leaders’ and women’s perception of the influence of culture and social factors on forced marriages of adolescent girls well-being and propose detailed strategies to reduce the number of girls married before the age of 18 so that they can achieve the highest level of professional development possible in Kenya's Kajiado West sub-county. The study specifically sought to assess the influence of culture and social factors in forced marriages on the well-being of adolescent girl. This study will benefit the Government in purposes on legislation policies in cultural and social factors in forced marriages on the well-being of the adolescent girl, secondly assists stakeholders and investors in decision-making in the well-being of the adolescent girl, and finally assists local administrators, scholars, and academicians as a source of reference in cultural and social factors in forced marriages on well-being of the adolescent girl. The study adopted a descriptive cross-sectional research design. The target population was all women who were married below the age of 18 who had challenges on their well-being. The target population comprised of 686,992 adolescent people in Kajiado County. The sample size was 434 obtained by purposive sampling from the target population. Out of the sample size of 399, the responses received were 305 while from 35 administrators 23 responses were received translating into 328 which is 76% response rate. Data collection instrument was questionnaires. The data was analyzed using inferential statistics. Regression was used to test whether culture and social factors in forced marriages have influence on the well-being of an adolescent girl. It was established that the leader's and women’s perception of influence of forced marriage was a significant positive predictor of the well-being of an adolescent girl. The findings are expected to be of value to the community, parents and leaders and form a basis to deal with forced marriages for the well-being of adolescent. Keywords: Leaders & Women’s Perception, Cultural & Social Factors, Forced Marriage & Well-Being of Adolescent Girl.","PeriodicalId":411045,"journal":{"name":"Journal of Sociology, Psychology & Religious Studies","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122180320","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Church as “People of God” is a term that has gained prominence since the Vatican II Council although the term has been in use since the times of the Old Testament (OT). In the OT the Israelites were referred to as People of Yahweh, In Exodus Moses conducts a covenant between the “People of God” and God himself; “You shall be my people and I will be your God” (Deut 32:9). Today we have some theologians who argue that all humankind is indeed the “People of God” (Osei-Bonsu) since they were created by the same God who is our Father. Others think that the term “People of God” refers to all Christians in the NT context where it involves the community of believers (1 Peter 2:9) “You are a chosen race, a royal priesthood, a people set apart to sing God’s Praises.” The limitations of the image “Populi Dei” (or People of God) arises in two ways; first, that of understanding the unity that is demanded by core concepts such as ‘Body of Christ,” and secondly, the more sociological meaning that risks the mystery aspect of Christ’s mission in the world. In comparing the Catholic and evangelical conceptualization about the image of the Church, the evangelicals often tend to focus more on the virtual or spiritual unity, while the Catholic understanding refers to both physical and spiritual unity of the Church. Therefore, the term “People of God” is greatly accepted among evangelicals than Corpus Christ that is often more popular in the Catholic circles. Lumen Gentium (Vat. II) used the term “People of God” in direct reference to the Church as an image hence giving it a deeper meaning. The second chapter of Lumen Gentium bears the title ““People of God”.” This title does not refer to the laity in contra-distinction to the “hierarchy,” but rather it applies to all members of the Church. First it was used to refer to the Church as a body of the New covenant in Christ’s blood and in the sense of Koinonia or communion of the Christ’s faithful. Therefore the “People of God” refers to the Corpus Christi (i.e., Body of Christ) that is united in one faith and one love and moving towards the soteriological calling by Christ their head. The aim of this paper is to shed light on the Populi Dei concept that underscores the practical implications of the term Populi Dei in continuous self-awareness of the Church in the increasing roles to be taken up by the lay faithful. Keywords: Church, People of God, Lumen Gentium, Body of Christ
{"title":"The Church as the “People of God”","authors":"Lucia Ndinda","doi":"10.53819/81018102t6010","DOIUrl":"https://doi.org/10.53819/81018102t6010","url":null,"abstract":"The Church as “People of God” is a term that has gained prominence since the Vatican II Council although the term has been in use since the times of the Old Testament (OT). In the OT the Israelites were referred to as People of Yahweh, In Exodus Moses conducts a covenant between the “People of God” and God himself; “You shall be my people and I will be your God” (Deut 32:9). Today we have some theologians who argue that all humankind is indeed the “People of God” (Osei-Bonsu) since they were created by the same God who is our Father. Others think that the term “People of God” refers to all Christians in the NT context where it involves the community of believers (1 Peter 2:9) “You are a chosen race, a royal priesthood, a people set apart to sing God’s Praises.” The limitations of the image “Populi Dei” (or People of God) arises in two ways; first, that of understanding the unity that is demanded by core concepts such as ‘Body of Christ,” and secondly, the more sociological meaning that risks the mystery aspect of Christ’s mission in the world. In comparing the Catholic and evangelical conceptualization about the image of the Church, the evangelicals often tend to focus more on the virtual or spiritual unity, while the Catholic understanding refers to both physical and spiritual unity of the Church. Therefore, the term “People of God” is greatly accepted among evangelicals than Corpus Christ that is often more popular in the Catholic circles. Lumen Gentium (Vat. II) used the term “People of God” in direct reference to the Church as an image hence giving it a deeper meaning. The second chapter of Lumen Gentium bears the title ““People of God”.” This title does not refer to the laity in contra-distinction to the “hierarchy,” but rather it applies to all members of the Church. First it was used to refer to the Church as a body of the New covenant in Christ’s blood and in the sense of Koinonia or communion of the Christ’s faithful. Therefore the “People of God” refers to the Corpus Christi (i.e., Body of Christ) that is united in one faith and one love and moving towards the soteriological calling by Christ their head. The aim of this paper is to shed light on the Populi Dei concept that underscores the practical implications of the term Populi Dei in continuous self-awareness of the Church in the increasing roles to be taken up by the lay faithful. Keywords: Church, People of God, Lumen Gentium, Body of Christ","PeriodicalId":411045,"journal":{"name":"Journal of Sociology, Psychology & Religious Studies","volume":"64 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124332807","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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