2009
DOI: 10.4314/tp.v1i1.46313
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The politics of Widowhood and Re-Marriage among the Luo of Kenya

Abstract: This study utilises philosophical deliberation to analyse the psycho-social and emotional conflicts that arise out of widowhood practices in the Luo community of Kenya. Towards this end, it explores the attendant effects of Luo widowhood practices on family, power and gender relations, and suggests resolutions to the challenges they generate.

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Cited by 24 publications
(25 citation statements)
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“…Usafi’s last comment supports gendered socialization of (a) men as the heads of patrilineal households with responsibility for decision-making in the home [ 30 ], and (b) women as carers and nurturers of their children and spouses, including caring for ill family members [ 31 , 32 ]. Hence, it is understandable how women’s concern at the end of life would be to ensure the emotional comfort of their families which might include avoiding ‘death talk’ to avoid upsetting them.…”
Section: Resultsmentioning
confidence: 99%
“…Usafi’s last comment supports gendered socialization of (a) men as the heads of patrilineal households with responsibility for decision-making in the home [ 30 ], and (b) women as carers and nurturers of their children and spouses, including caring for ill family members [ 31 , 32 ]. Hence, it is understandable how women’s concern at the end of life would be to ensure the emotional comfort of their families which might include avoiding ‘death talk’ to avoid upsetting them.…”
Section: Resultsmentioning
confidence: 99%
“…Higher levels of unintended pregnancy among the Luo and Luyha in the study may relate to their lower empowerment status, poorer socio-economic status and more limited access to family planning products [21,45,46]. Compared to Kikuyu women, more Luo and Luhya women in Kenya currently survive as dependents of men in relationships that hinder their power to protect themselves from unintended pregnancies and sexually transmitted infections [21,47,48]. The poorer socio-cultural and economic status of Luo and Luyha women finds expression, among other things, in the ideology of patrilineal inheritance, male-biased property rights, virilocalism and male ownership of children.…”
Section: Discussionmentioning
confidence: 99%
“…In most Kenyan communities, the family structure is traditionally patriarchal and patrilineal: upon marriage, a woman moves from her maiden home to her husband’s and is permanently bound to him and his kin (Gunga, 2009; Kenyatta, 1962). From a traditional stance, women’s gender identity as married women in their husbands’ homes means that they have no power.…”
Section: Resultsmentioning
confidence: 99%