Preaching politics: Islam and Christianity on the Kenya coast

Deacon, Gregory; Gona, George; Mwakimako, Hassan; Willis, Justin

doi:10.1080/02589001.2017.1287345

Cited by 29 publications

(13 citation statements)

References 22 publications

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“…South of Mombasa, and along the Tana River, there was a relatively swift process of Islamisation in the late nineteenth and twentieth centuries; but in the quite densely settled hinterland immediately north of Mombasa, Islam spread more slowly (Holway 1970). While Christianity too was slow to win converts at the coast in the colonial period, it spread more swiftly from the 1960s (Deacon et al 2017). Even more significant, however, has been the movement to the coast of people from elsewhere in Kenya-"up-country" people, or wabara, as coast people call them-a large proportion of whom are Christians (Sperling 2000).…”

Section: The Muslim Coast?mentioning

confidence: 99%

The Aravai Peoples, the Site of Rabai and its Sacred Forests on the Kenyan Coast

Ballarin¹

2021

Kenya in Motion 2000-2020

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Tous les textes de ce livre sont publiés avec la Licence Creative Commons CC-BY-SA 3.0 : « Attribution -Partage dans les mêmes conditions non transposé». See: https://creativecommons.org/licenses/by-sa/3.0/deed.en "You are free to: • Share -copy and redistribute the material in any medium or format • Adapt -remix, transform, and build upon the material for any purpose, even commercially. Under the following terms: • Attribution -You must give appropriate credit, provide a link to the license, and indicate if changes were made. You may do so in any reasonable manner, but not in any way that suggests the licensor endorses you or your use. Marie-Aude FouéréxiiIn view of such changes-be they expected or planned, but also hindered or even disordered-, it was imperative for a research centre based in Nairobi to document and analyse the last twenty years of Kenyan political, economic and social life, from 2000 to 2020, in a book accessible to the greatest number of people. Kenya in motion, which is published both online and in print and available in both French and English-thus making it possible to discuss with all our English-speaking colleagues and to enter in a dialogue with the recent and ambitious Oxford Handbook of Kenyan Politics edited by Nic Cheeseman, Karuti Kanyinga and Gabrielle Lynch (2020)-brings together the contributions of specialists from Kenya. Some contributions cover a broad spectrum (political economy, social history, development, decentralisation) while others address more specific themes (arts, school, religion, land, water, security, trade, etc.). Six short texts called "Focus" are added to the fourteen chapters that make up this volume. They enrich certain chapters with their close focus on banking, higher education, slavery, sacred forests, religious adherence and the globalised art scene. Together, these texts provide both a synthetic grasp and particular visions of Kenya in the first quarter of the twenty-first century.We wish to thank several institutions and individuals. First of all, our deepest gratitude goes to the colleagues who contributed to the bookdoctoral students, newly graduated doctors, and experienced researchersfor their sustained commitment to IFRA projects and for their unfailing patience. Secondly, this project would not have been possible without IFRA's financial and human resources support, nor without the OpenEdition Books platform, which hosts the publisher's brand "Africae" and its "Studies" collection in which this book is being published. Within IFRA, our special thanks go to Chloé Josse-Durand and Marion Asego, respectively for the proofreading of some texts and for the administrative and financial support. We are also very grateful to our colleague Claire Médard from IRD (French National Research Institute for Sustainable Development) for her involvement and rigorous peer reviewing. Our warmest thanks also go to Antoine Kauffer for his efficient editorial work, and to Bastien Miraucourt, in charge of editing at the CNRS based at the Les Afriques dans le monde (LA...

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Section: The Muslim Coast?mentioning

confidence: 99%

The Aravai Peoples, the Site of Rabai and its Sacred Forests on the Kenyan Coast

Ballarin¹

2021

Kenya in Motion 2000-2020

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“…Especially since the 1990s, politicians have increasingly relied on Christian forms and practices to build support and legitimacy, for example by televising church visits and attending church fundraising events as patrons (Deacon et al . 2017: 150–3). Given Christian predominance in Kenyan public life and politics, it is perhaps unsurprising that marginalized youth have sometimes expressed discontent through movements inspired by religions other than Christianity (Mazrui 1994).…”

Section: Youth Violence and Religion In Kenyamentioning

confidence: 99%

‘Idle minds’ and ‘empty stomachs’: youth, violence and religious diversity in coastal Kenya

Meinema¹

2020

Africa

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This article analyses how concerns about youth and violence intersect with the politics of managing religious coexistence in the coastal Kenyan town of Malindi. During extensive ethnographic research, I noticed that Muslim, Christian and ‘Traditionalist’ leaders, politicians and NGO officials often fear that the ‘idleness’ of young people leaves them susceptible to various immoralities, including political violence and ‘violent extremism’, that threaten peaceful ethnic and religious coexistence. The article explores how these concerns motivate leaders’ attempts to incorporate youth in development and peace projects, and how youth respond to these interventions. These projects are funded by Western donors, who often see ‘radical’ religiosity, especially among Muslim youth, as a security threat. Yet, leaders in Malindi accommodate donor policies to the (coastal) Kenyan context, and tend to understand immoralities and violence as resulting from a lack of religiosity among youth. The article argues that perceptions of ‘idle youth’ as potentially violent threats to peaceful religious coexistence and morality allow leaders to develop a ‘moral religiosity’ that is shared across religious divides. However, the ways in which youth strategically resist or comply with interventions to pacify them demonstrate that they do not necessarily agree with dominant moral and political constellations.

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“…Mais dans l'arrière-pays densément peuplé qui se situe immédiatement au nord de Mombasa, l'islam s'est développé plus lentement (Holway 1970). Si le christianisme a été lent à gagner de nouveaux adeptes sur la côte pendant la période coloniale, il s'est développé plus rapidement à compter des années 1960 (Deacon et al 2017). Un mouvement encore plus important, toutefois, concerne les déplacements vers la côte de populations originaires d'autres parties du Kenya, à savoir les populations de l'arrière-pays, les wabara, comme les habitants de la côte les appellent, dont une grande partie est chrétienne (Sperling 2000).…”

Section: La Côte Musulmane ?unclassified

“…Ceux qui se sont affichés comme les dirigeants du MRC étaient musulmans, et les slogans du MRC ont été tagués sur les murs des villes juste à côté des slogans de l'islam radical, semblant avoir été réalisés par les mêmes personnes. Pourtant, les sympathisants du MRC faisaient valoir que ce mouvement était pour tous les gens « de la côte », pas seulement pour les musulmans Deacon et al 2017).…”

Section: La Côte Musulmane ?unclassified

Commerce bon marché de la ville à la campagne au Kenya

Racaud¹

2020

Le Kenya en Marche, 2000-2020

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Tous les textes de ce livre sont publiés avec la Licence Creative Commons CC-BY-SA 3.0 : « Attribution -Partage dans les mêmes conditions non transposé». Voir : https://creativecommons.org/licenses/by-sa/3.0/deed.fr « Vous êtes autorisé•e à : • Partager -copier, distribuer et communiquer le matériel par tous moyens et sous tous formats • Adapter -remixer, transformer et créer à partir du matériel pour toute utilisation, y compris commerciale. Selon les conditions suivantes : • Attribution -Vous devez créditer l'OEuvre, intégrer un lien vers la licence et indiquer si des modifications ont été effectuées à l'OEuvre. Vous devez indiquer ces informations par tous les moyens raisonnables, sans toutefois suggérer que l'Offrant vous soutient ou soutient la façon dont vous avez utilisé son OEuvre. • Partage dans les Mêmes Conditions -Dans le cas où vous effectuez un remix, que vous transformez, ou créez à partir du matériel composant l'OEuvre originale, vous devez diffuser l'OEuvre modifiée dans les même conditions, c'est à dire avec la même licence avec laquelle l'OEuvre originale a été diffusée.vii Sigles utilisés AFD Agence française pour le développement AIC African Inland Church BAD Banque africaine de développement BBI Building Bridges Initiative BIFA Buruburu Institute of Fine Arts BIT Bureau international du travail BWRC Basin Water Resources Committee CAAC Catchment Area Advisory Committee CBD Central Business District CDF Constituency Development Fund CDTF Community Development Trust Fund CEC County Executive Committee Members CFA Communauté financière en Afrique CHE Commission for Higher Education (Kenya)

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Preaching politics: Islam and Christianity on the Kenya coast

Cited by 29 publications

References 22 publications

The Aravai Peoples, the Site of Rabai and its Sacred Forests on the Kenyan Coast

The Aravai Peoples, the Site of Rabai and its Sacred Forests on the Kenyan Coast

‘Idle minds’ and ‘empty stomachs’: youth, violence and religious diversity in coastal Kenya

Commerce bon marché de la ville à la campagne au Kenya

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