Church and State in Western Kenya : A Local Developmental Pattern of Christian Denominations

(1)

Developmental Pattern of Christian Denominations

著者 Nakabayashi Nobuhiro journal or

publication title

平成11(1999)年度科学研究費補助金基盤研究 (A)(2)研究成果報告書

volume 1997‑1999

page range 61‑74

year 2001‑03‑01

URL http://doi.org/10.24517/00034844

(2)

東アフリカにおける国家主導の社会◎文化変化と地域的適応に関する動態論的研究

課題番号 0941027

平成9年度〜11年度科学研究費補助金［基盤研究（A）（2）］

研究成果報告書

平成13年3月

（2001年）

研究代表者桧園万亀雄

（東京都立大学人文学部教授）

(3)

No如血豆roNakabayasi 監anazawaUm豆versi鯉

I. Ineroduction

1．Cbure払amdStatei皿監emya

TheproblemofchurchandstatehastodowithinstitutioJ］Sandthespheresofactionthat

areproperforeach，andthishasbeenapeculiartraditionofthemodernWesternChristianity．

Here the concept of separationis considered to be mostimportant・The state，Or the government，doesnotappointbishopsandpastorsforthechllrChes，andthechurchesdonot

appointpresideiltS，gOVernOfS，andjtidges・Nofeligioiieanbefavoredoverothersorsupported bytaxes・Thestatehasnoroleorauthorityinde銭ningbeliefsrelatingtoGodandworship・

ThispracticewasclearlyseenincolonialKenya（andincolonialA餌caatlarge）inthe late19thcentury andthe early20thcenturyinthefactthatthemissionelmrchescameto

KenyanotonlyfromBritainwhichruledKenyapolitica11y，butalsofromUnitedStatesor

France or any other European countries・The Mission churches scrambled Africa agaln accordingtotheirownloglC，SOtOSPeak，af［ertheEuropeanpowersscrambledit・

The history ofthe church−State relationsinWestern Europe shows alot ofconfLicts

betweenthem・Astothe church−StaterelationsinKenyaitissaidthattherehasbeenlittle

COnaicts，aSOnemainstreamChurchman described・一▼HereinKenyawe standaverygood positionasfaraschurch−Staterelationshipsandco−OPerationareconcerned・Thisco−OPeration

isinaccordancewiththeA血icantraditionalmotto，harambee一（Letuspul1together）．Itisin fieldssuchaseducation，medicineandsocialworkinitsvariousformS，andotherrelatedfields，

thatchurchandstateinKenyaarenoticeablyco−OPerative・Thisworkingtogetherdidnotonly beganafterKenyagaineditsindependence，butwasalsopresentduringthecolonialerarl・（1）

UnlikeWestEuropeancountrieswherethechurchandthestatehavedifferentorlglnS，

thesetwoinstitutionsinKenyaorlginatedfromoneandthesamesource，thatis，thecolonial SyStem・This perhaps explains the good relationships between themin Kenya．Moreover，

unlike someoftheAfricancountries，therehasbeeIlnOViolent disruptlOnOfgovernment

CauSedbymilitarycoupsorethnicwarsinKenyasofar．Themainstreamchurches，Protestant

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AnthropologlCalStudyonDirectedChangeandRegionalAdaptationsinKenya

OrCatholic，havecollectivelycooperatedwiththegovernmentintakingcareofthepeoplein

general■Theseparationofthechurch−StateinKenyamaynotbesoessentialasitassumes．

Thereforein Kenya，SeriotlStrOubleswhichinvolvedChristianchurcheswerenotones betweentheestablishedchurchandthestate，butmostlyonesbetweennewlycreatedchurches OrindependentchurchesoIltheonehandandmainstreamorestablishedchurchesaidedbythe governmentOntheother・

2．Ma塁ns息reamC払ure鮎vs。ImdepemdeI嘘C払ureh−T馳eS鉦Ⅶaせions量m‡sⅥ姐a

WesternKenya，eSPeCiallytheBaluylaandtheIJuOareaS，haslongbeenknownasoneof the most prosperous places of AfricanIndependent Churches in the continent．Dense

POPulation，earlyWesternmissionaryendeavoursandcertainattitudesofthepeopletowards modernizationingeneralmightbeascribedtocausesofthisChristianindependency．Christian

independency，aSPOliticalindependency，WaSafteral1aslgnOfautonomyanddeparturefrom theWesterninnuence，WhichwereespeCiallyneededinthelatecolonialera・Theindependent Churches，Onthe otherhand，CauSed troubles andpresslngCOmPetitio11for the mainstream

（mission）churches．Astlleindependentchurchesusualiyrepresented（andstillrepresent・）

Certain・graSSrOOtSdiscontentstheywere・atleastimplicitlyagalnStthedominanttheologital PrlnCiplesandwestemizedattitudestowardsmodermizationofthemainstreamchurches．

Or，血ismightbeseenaSamOregeneralprobiemofreiigionandsocietyinruralareas．As IseeitinruralIsukha，the contemporary moraland social▼ideologylS eXPreSSed through Christianity，and different churches or denominations represent the different socialand

ideologicalaspectsamongthevillagerstowardstheconditionscreatedbythecolonialismand themodernity．

In the followlng SeCtioIISIwilltry to explain the presentlocal．situations ofvarious Christian denominationsinIsukha area of Kakamega District，with a few historical

descriptions，andinrelationiothelargeframeworkoftheKenyanstateandsociety・Thereisno good statistics but people agree thatinIsukha thelargest membershipis that ofCatholic

Church，aIlditincludes morethan halfofthepopulation．Then comes thatofthe Friends Church（Quakers）．andbothchurchescomprisenineolltOftenmembersofthewholeIsukha

Christians．Thesetwoch11rChesarewhatIcallthemainstreamchurches．Themissionsofthese

twochurchesstartedtoChristianizetheIsukhapeoplefromthebeginnlngOf20thcentury，and

theyhavecompletedthisprocessbynow・

The rest of Christians belong to some twenty denominations whichIlike to call

non−mainstreamchurches・Theyareoldornewindepende王1tChurchesseparatedfrommission Clmrches，relativelynewPentecostalmissionchlユrChesfromtheWest，OrVeryneWCharismatic Churches which has come to evangelize here from somewhere else．The non−mainstream

ChllrChes as a whole have some similarities despite their different orlglnS・Their way of

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WOrShipismuchAfricanizedcomparedwithWestemizedworshipinthemainstreamchurches．

TheyuseA鮎candrumswhentheyslng，andtheytendtoattachimportancetotheHolySpirit，

forinstance・Anothersimi1arityisthat，thoughtheyaresmallinnumber，theirvisualpresence

is veryhighinthe eyesofoutside observers・Thisisbecausetheirreligiousactivitiesare VlgOrOuSandtheirworshipisverylongandevenboisterous・Mostimportantthingatpresentis

that they are as a whole a growing religious power eroding strength of the mainstream

C血urches．

hshort，FriendsandCatholicsrepresentnotonlyanestablishedreligiousorderblltaisoa

SOCialestablishmentinIsukha，Whilethemembersofthenon−mainlinechurchesaremoreor lessoutsidethatestablishment．

ⅠⅠ。C臨ur曲es孟唱a量ms宜蝕e＄色a琶e

1．Din孟yaMⅦSambⅥra

AlthoughthischurehormOVementdidnotcorrectlybelongtothearea・OfIsukha，itisan Obviousexampleoftheuphe？ValwhichledtotheintefVentionofthecolonialgovernmentin

themid−1940sofBuknsu，nOrthernLuyiaarea・TheDiniyaMusambwa（theReligionof

AneestofS，Shor加edasDYM）・WaSakindofrevivaiismoftraditionaireligiouspractices，but

itwasheavilyinfluencedbythechurchorganizationandtheideasofChristiamity・TheDYM

OnCeCauSedaserioussocialconfusionwhichhadnotonlyreligiousbutalsopoliticalnature．

Therewererealcrushesbetweenthechurch（theDYM）andthestate（thecolonialgovernment）．

ThemovementoftheDYMhasbeenwidelystudiedanddiscussedbyhistoriansfromthis perspective・（2）

TheDYM smainleaderwasEl勾aMasinde，WhowasexpelledfromtheFriendschurchin

1935becauseofhispolygamy・TheDYMusedtheBibleandthecross，Whilepracticinganimal SaCri五cetotheGodreferredasWere，thenameofthetraditionaldeity．Asamovementitwas

harmiessatfirst，butfrom1944itbecameopenlyanti−Europeanandanti−gOVernment・Many

Violentincidentstookplace・Thelocalagriculturaldepartmentwasatargetofitsattackand Masindeopposedtheveterinaryirtiectionofcattle・Heinsistedal1EuropeansaswellasIndian tradersmustreturnhome・ARomanCatholicmissionwasinvadedbyalargenumberofpeople

ClaimlngthatthemissionariesshouldleavethecountrytTheysacriBeedanimalsforancestors

atthemissioncompound・In1948Masindewasarrested，andtheDYMwassuppressedand COnSequentlybanned・Theleadertogetherwithsomechieffollowersbeinglnjai1，theDYM

lostitsvlgOurSOOn．TheDiniyaMusambwaasaclmrchceasedtoexist．

2・A鉦ieamprophe如Cbureh

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AnthropologicalStudyonDirectedChangeandRegionalAdaptationsinKenya

However，itsin皿uenceremainedamongthenorthernandcentralLuyiafairlylong，eVen afterKenya sindependence・InIsukhaitsenduringinfLuencecanbeseeninthepresenceofan independent church ca11ed African Prophetic Church．Though this churchis smallin

membershipevenamongnon−mainstreamchurches，itisactiveanditsinfluenceseemstobe growlngamOngCOmmOnvi11agers・Itisalsopectzliarinthatitsreligiousideasandpractices ShowstrongrelianceontheOldTestament．

ThelPreSentleadefOfthisChurchisPaulMuhati，Whoclaimsthedirectleadershipfrom

Masindeasthethirdleader・InfacthehasseparatedhisownChurchherefromiheoriginal

ClmrchinKabras．ThefollowlngeXPlanationiswhatIheardfromitsrprleStSandthechurch

membersabouttheirchurch・Theyhavethreeprophetsinsuccession，namely，Moses，Jegus，

andEliiaMasinde（theleaderoftheDYM）．MosesislikeFather，andJesusislikeSon，andso isElijaliketheHolySpirit・FromthisaccountIunderstandthattheyregardmosthigh1yof

Moses，aIld仙attheycleaflyacknowledgeadirectreligiouspedigreefrofrltheDYM，While theydon tacknowledgetheorthodoxtrinitystatusofJesus・Theseareveryexceptionalfeatures

evenamongthenon−mainstreamclmrches．Ontheotherhand，theAfricanPropheticChurch doesnotfb1lowtheroadoftheanti−Europeanoranti−gOVernmentPOliticalmovementwhich

WaSaSalienttrait ofltile DYMrs actualpractice．Instead，PeOPleofthe・AfricanProphetic

Churchseemtobereal1y−interestedinmakingtheirreligion▲nearertOtheirancestorfsway・

Theycal1theirancestorsl−Valmka＝（alsomeansgrandparents）andtheirGod，一Nyasayewa

Vakuka門（AncestorsFGod）．TheirGodiookslikeMoses−Godsincetheirmostimporian‡rite

called一▼Sayoni‖（actual1ythisisasacredplacesupposedtobeontheMt．Elgon）isasacrifice

ofanimals，tOit．

3。A鉦圭eamC払u陀払0『Ⅲ0旦ySp呈雨竜

As anindependent churchin Luyialand the DYM was rather exceptlOnalinits

anti−Europeanandanti−gOVernmentCharacteranditsdependenceonthetraditionalreligious ideas．AdifferenttypeofChristianindependencystartedtospreadwidelyin Centraland

SouthernLuyialandfrom1927，WhentheHolySpiritrevivaltookplaceintheFriendsChurch

a！1d地isrest！1ted呈nereatingseveralnewch11rChes・Thesechurchesarecommonlvdesi卯ated

‖RohoCh∬d−eS■−orSpidtC加血es・

Themostsuccessfu1church amongthemis calledtheAfrican ChurchofHolySpirit

（shortenedastheHolySpiritChurchinthefollowingpages），WhoseHeadquareterisin Isukha・（3）ItisinfactaPentecostaltypeofchurch，butinterestingly，theHolySpiritrevival in1927itselfwassparkedandguidedbyaparticularwhitemissionary（A．Chilson）ofthe FriendsChurch．UnliketheDYM，thereligiousviewsoftheHolySpiritChurch（orfollムwers oftheRevival）hadnoanti−Whiteelements，thoughtheyindigenizeorAfricanizewaysoftheir

WOrShip・

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Sti11therewerevi01enttroublesandseriousdiscordsbetweentheFriendsma］Orltyandthe followers ofthe Revival．Thelatterswerefinal1yexpelledfromthe Churchonchargesof dist11rbingthechurchmeetingsbytheirnoISytOngueS，Violentfaintsanduncontrolledsinglng

andsoon，WhichwereclaimedforthemtobeadirectionoftheHolySpirit・Onoccasionsof theactualevictiontheadministrativechiefsandpolicemenwerecalledinandsomemembers

Werereallyarrested．TheHolySpiritpeoplebecamechurchlessandnowheretoholdworship

exceptin their prlVate houses for the first years of their group・They tended toisolate themselves放omsocialandpoliticalactivitiesofmaJOrity Christians・Even▼tOdaythey are

knownasthe†separatedpeopleI，Whodonftshakehandswith，anddonrteat・tOgetherwithother PeOPleexcepttheirownchurc王IPeOPle・

4．SocialDil・ision

TheDYMandtheHolySpiritChurcharerareexamplesofgraveconnictsbetweenthe

independentchurchesandthemainstreamchurchesinthepas‡Luyialand・Atpresentgeneral relationshipbetween・themainstreamchurchesandthenon−mainstreamchurchesinIsukhais not especiaIly bad．PtopleOfboth spheresin fact血1ngle each otherin everyday social

discotlrSeS・PeaceamOLgdiffeTentChurchesIisamottoalwayspreachedbyぬegOVemment

OfBcialsfromtheKenyanPresidenttolocalassistantchiefs・TheSPiritofcooperationamong ihealiChristiansbecomesacommonsenseamongtnelSuKElaPeOpieandtherehavebeeIlnO

gravecrushamongthemsincetheindependence・

However，One Can eaSily see acertainsocialgap ortensionbetweenthe mainstfeam

Clmrch members and the non−mainstream churchmembers．Funerals aremostimportant

socialoccasionsinIsukhaanditisheldbythechurchwhichthedeceasedbelongedto・When animportantmandieshisfuneralwouldattractseveralthousandmournerS・Importantguestsof

governmentofBcials，Chief畠，aSSistantchiefs，teaChers，SuCCeSSfulbusinessmenandthelikeare

present，andsometimesawholearmyofchildrenappearsfromanearbyschool・Thiskindof

funeralsisalwaysheldbytheFriendChurchor，inalesserdegree，theCatholicChurch・The funerals ofthenon−mainstreamch11rChesare ratherdifferentinmanyways・Aboveall，the Churehtendstomonopolizetheoperationofthefuneral・Or，1ikeinthecaseoftheHolySprit Church，italmostexcludesothervillagersthantheirownmembers・Relativesandneighbours ofnon−memberscanattendthefuneralbuttheyaresimpleobserverSjustsittingbehindthe

scene（exceptthenearestrelativ？S）．Thisispartlybeeausetheirwayofpraying（inspiredbythe HolySpirit）andsinging（withjumping）andsoonarepeculiarandthereforethenon−members

Can tvirtuallyparticipateinit・

ThemoresociologicalreasonforitmaybethattheminorityChurchisatightlyorganized

smallcommunltyWhichismoreorlessseparatedfromthemaJOrityvi11agers・Itsmembers COmelargelyfromrelativelypoorfamiliesofIsukhasociety・Itiscommonlysaidthatthepoor fami1iesarelikelytojoinintheminorltyChurchbecauseitsfuneralislesscostlyforthem

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（indeed，anyOneinIsukhaalwayscomplainsabouttheexpenSeOffuneralsthesedays）．The

SCeneOfseparatenessinfuneralsis，Ⅰthink，anindicationofagravesocialdivision．Thisdoes notsimplycomefromthe denominationaldifferences．Itisdeeplyrootedintheinevitable

COurSeOfdifferentiationofmodemizationinIsukha・Somehaveadvancedtheirfamilyluckby riding the current of the times，While the others have failed to do so・This process of

differeIltiationis，lnaCertaindegree，reflectedinthefamily schurchmembership．TheFriends ChurchwasthefarthestinpromotlngltSmembersrabilifytocopewiththecolo∫1ialaswellas modernenvironmentinearlycolonialtimesandthishasresultedintheirrelativelyfavorable

SOCialpositio壬トOf−itspresentgeneration・

ⅠⅠⅠ． MainstreamChurehes

1．VeadyMee血go『厨de瓜ds

AFriendsmissiollCame tO eVangelize the easternpart ofLuyialandfromthe Umited

Statesin▲1902ト，makingits・Headquartersin Kaimosi，Tiriki，and thenbranchmissionsin Maragoli・andin‡sukha・It・WaS at瓜rst called the Friends：Afri・CaIndustriai‥Mission and

missionaries（whowerealso・teaChers，medicaldoctorsandengineers）wereeagertoteach AfricansnotoniyCilristianmessagesbutaisoreadingandwri血g，agrleu加re，hygiejieaiid medicine，houseworks，jobtrainingandthelike・In ordertoguardtheirChristianconverts agalnSttherestofvillagersthemissionariesmadethemlivearoundthechurch・ThisChristian vi11agewas・Cal1ed 1ine andtherewerestrict 一ChristianMruleslikeprohibitionofalcoholin

theline・ApparentlyitwasveryeffectiveforeducatlnganeWgenerationofChristiansbecause theyweretaughtnotonlyintensivelybutwerealsomadeoutoftouchwiththeirownnative

clanswhichweresourcesoftheoldandso−Calledanti−Christiancustoms．

ThefirstgenerationoftheAfricanFriendsrealizedtheimportanceofeducationfortheir Children．AsaconsequencethesecondgeIlerationofFriendsfamilieshadagoodchancefor

gettlng‡1eW jobs，Cultivating cash crops and workingln Cities・Many of them became administrativeo伐cersandchiefs，Prlmaryandsecondaryschoolteachersandemployeesof

hjoL・nlTlnnnje只一TlleVllaVeSllCCeededinorganizin亡themselvesintoaclassofDeODlewhohave 、／−」＝〉￣￣￣￣￣r▼￣■−￣￣−▼￣￣一ノ

arelativelywealthyfamilywithanewwayoflifbinthepresentIsukha・

Recently，however，theFriendsChurchitselfhasfallenintodisarray．AftertheAmerican mission decided to hand over theleadership of the Church to A玩can ChristiarlS，they

Organizedthemselvesin1958irLtO One united body called EastAfricaYearly Meetingof

Friends．Itsunitydidn，tlastlongwhenthel−ElgonFriends‖（meaningFriendsinBukusuor Northernarea）expressedastrongdesiretomaketheirownYearlyMeetingseparatedfrom

theothersin1960・ThiswasputdownforthemomentbythemanoeuvreofSouthernand

Centralgroups，buttheirhopeneVerdwindledbecausetheyfelttheywereleastservedbythe

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Churchfundsandeducationalprograms．Thiswasakindofsub−nationalismbaseduponethnic CultureandreglOnalinterests・TherewasnoreligiousdisagreementamonganyFriendsgroups・

In1973theBukusumembersdeclaredaunilateralindependenceof ElgonReligiousSociety

ofFriendsT▼．

ThisincidencewasaforerunnerOfsubdivisionofthee11tireEastAfricaYearlyMeeting．

Thetwomostinfluentialgroups，theSouth（Maragoli）andtheCentral（Isukha）groups，Were SeParatedeachother，WhiletheTirikigroupwhichdislikedtheleadership・Oftheabovetwo groups▲becamealsoindependent．Thosewhoemigratedtocities（Nairobi，Kitale，＿Kapsabet，

Kakamega）sep？ratedtheircityYearlyMeetingsonebyone，fearingthatdifferentethnic groupsintheircommunltymightquarrelintheendunlesstheinfluenceoftheirhomelandwas

Slmtout・EventheBukusugroupandtheMaragoligroupcouldn7tholdtheirowninnerunlty

forlongandwerefurthersubdividedintotwoormoreYeariyMeetings．Therearenow14

YearlyMeetingsinKenyawithnamesoftheirowr11iking．Forinstance，Friendspeoplein IsukhaandIdakhohasnow一一TheEastA触caYearlyMeetingofFriends（Central）T▼．（4）

IsthereanylogicalrelationbetweentlleSOCialadvancementoftheFriendsandtherece11t

uncontrollabledivisionsoftheYearlyMeetings？Sub−nationalismorso−Calledtribalismin independentAfricaingeneralisapparentlyafailureofnationalismandtherehave・beenits grave COnSeqllenCeS：ethniccon且ictsandwars，mi1itarycoupsanddisruptlOnOfgovernments and，abovea町lossofnumeroush11manlivesandtotaliSOCialstagnation．．Thesub−nationalism Of▼the Friends Church seemsinsignificant compared with these serious etlmic・COnflicts

eisewhere，butIthinkitisstiilwortileXarmnlng工OrltSPeCuiiarcommonplaCe・

IfahealthynatioIlalismisbasednotonlyontheConstitution，thePresidency，thenational assemblyetc・butalso−OnaCOmmOnlanguage andculturewhichenablesnationalstoshare COmmOn emOtion andperception，thenthe Kenyannationalismwhichislargely acolonial

legacyshouldbeinmuchlessdesirablecondition．Thereisnotvirtual1yaKenyannational

Culturedistinguished鈷om，Say，aUgandannationalculture．Englishor随swahiliisgoodfor exchanglngmeSSageSinaformalmeeting，butisnottherealcommonlanguageforvillagersto

COmm11nicateeachotherintheircommunityandfami1y．OnlytheIsukhalanguagecanbea mediumbywhichthelsukhapeopleexpresstheirfeelinganddiscussproblemsofeveryday life．

ItshouldbenotedthattheFriendspeopleareamongthemosteducatedandthe elitesrlin the ruralarea．When the Friends r）eOT）1e were tau圧ht Western civi1culture along with

Christianitybythemissionariestheymusthavelearnedthenationalismbackedbyacommon

Culture．They grew conscious of the Kenyan nationalism，Or mOre PreCisely，Of the incompletenessofthe Kenyannationalismin thecollrSe Ofthe conflictsintheEastAfrica

Yearly Meeting of Friends，and then they seemed to be gradually awoken by the Sub−nationalismbasedonmorestraightsimilarityofcultureandlanguage．

IftheethnicityinvoIvesnecessarilytherealorimaginedideaofthenearnessofkinship

andrnarrlage，andifthesub−nationalismisbasedmoreonacommonculturalenvironment，

thenit can be said that the subdivision ofthe Frie11dsis a case ofthelatterrather than the

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former．Thisisperhapsthereasonwhytherearemanytownship（city）yearlymeetings，Where peOPleofthedi触rentethnicgroupsaremlngled・Thisisalsothereasonwhythesubdivision OftheFriendsisthatofchurch establishment，Wherethe educatedelites are competingthe

leadershipandtheresourcesoftheFriendsChurch・

Itisironicthatthemostsociallyadvancedchurchhasbeenseeminglyretreatedtothe SO−Called T−tribalism一，butthisis whereIsee apeculiar aspect ofthe Friends church−State relation．It seems that the sub−nationalism（1ikeIsukha▲Sub−nationalism）in this case

supplementsthenationalism（likeKenyannationalism），anddoesnotclaimtoreplacethe

latter．

ヱ．RomanCathotieCIlureh、

ThereisasuccinctstatementofthestatusofRomanCatholicin監￡nya． Thecolonial timesKerlyaaPPearedasathoroughlyAnglicanandProtestantplacewiththeCatholics−all

theCatholicmissionarieswerenon−British−mOreOrlessreducedtothebackground．Inthe Periodfollowlngindependencethe RomanCatholicChurchwasthemostrapidlygrowlng

CburcbinKenya＝・（5）

Thisisactual1ywhathappenedinIsukha・AtfirsttheFrie血ds▼Werein・・theforefront，−but nowthegrowingmembershipof・theCatholicChurchisgradua11ystrengtheninglitsOVerall

influences．TheCatholicIChurchinKakamega（Muknmu）staftedmissionactivityalmostatthe

sametime（i904？）withtheFriendsMission，butitswayofapproachingviiiagerswasdifferent．

Lookupthemapof一．DistributionoftheChurchesinCentralIsukha一一（1998）andwecansee onlytwoCatholicchurches（thethirdoneisstillunderconstruction），WhiletherearelO Friendschurches．ThismeansthateverySundaythefollowersoftheCatholicgotodistant

churchcentres（somethinglike40r5km．away）whicharebigbutfewinnumber．Theirmass islarge andittakes place two orthree times on Sundays・This also means the Catholic OrganizationismoreloosethantheFriends，Whichhasdevelopedtightlocalcongregations

Withtheirownsmallchurchbuildings．

ComparedwiththeFriendsmissionthe CatholicChurchwas compromlSlngWiththe

COmmOnvi1lagers Africanwayoflife・ItdidnltmakeasegregatedChristianvillageandwas toleranttoitsmembersldrinking・Itwasnotstricttoprohibittraditionalritualslikethosefor

de只dfnmilvsni一触Ltfjsawell−knowTlfactinIsukhathattheCatholicChurchwasnotsoeager ￣■−一一【￣￣￣【￣■−ノー」「￣￣ノ

tobuildschooIsforchildrentoglVethemeducationastheFriendsmissiondid．

The two mission Churches have recruited their believersin the same place but by

differentprlnCiples・Theresultisafairlydistinctpatternwhichmarkssocialinclinationsand Stratainthepresent−dayIsukha village・The Friends memberslargelybelongtothe upper

Stratum，elite classwith good socialpositions，and educated fami1ies，While the Catholic

membersarecommonlybelongtothevastnumbersoflesseducatedclass・Therearecertainly

manyexceptlOnS，butthisistheimagethatpeopleusuallyentertain・TheFriendspeopletendto

think the Catholics are somehow diluted Christians and to ass11me their own superiority・

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D盈Striわu也Om￠fChristiam Churc馳esimCemtra且亙Su姐a

（監akamegaDis出Ct，kenya，1998）

● Friends

⑩ Catholic

△ PAG A AD C

￠・釣班Gospd

☆ HolySpidt

ェ PEFA

⑳ A打icanpropbe也C Kakamega

鐙−ミニこ

＼ヽ

ゴー

クー≠：

1 DeeperChristianLiftMinistry 2 MiracleRevivalandFellowship

3 Cross Church

4 Landmarkl∋aptistChur血（3）

5 （IslamicMosque）

6 NewApostricChurch 7 KenyaAssemblyofGod

静縛e酔

(12)

However，they say that the Friends Church hasbeenlooslngmembership tothe Catholic Clmrchbecauseoftheirreligiousngour，eSPeCiallyofprohibitionofdrinkingalcohol．

3．Christianiza暮ioniltldSeeularization

IftheChristianltyinIsukhaasawholeisseenasacultureofpresent−dayAfricanrural areasitisinterestingtocompareitwiththeChristianltyintheoldSpanishcolonieslikethe

PhilipplneS，Whichhadbeencolonizedsince15thcentury．Inthecaseofthelattertheso−Called folkCatholicisacommoncultureamongtheruralpeasants・Itisnotonlyintheworshipinthe

Churchbutalsoinmanysocialoccasionssuchasfiestas，baptismceremonieslandfuneralsthat

Villagersgathertogetherwiththesameritualbonds．InIsukha，Ontheotherhand，thereisno COmmOnfestivalfor allvillagers to celebrate・The nearestthingis Christmas，but people celebrateitaccordingtotheirownchurches（denominations）．Thememorialceremoniesfor thedeadcalled 一Maknmbusho−1arealsodifEerentintheirproceduresandtheritualmeanlngS amongthe two churches，eSPeCiallybecausethe CatholicChurchtendstoallowan animal

SaCr摘ceforthedeadspiritifitisnotdoneopenly・UnliketheCatholicisminthePhilipplneS，

theChristianityinIsukhaisnotrepresentingtheunltyOftheruralcommunltywitha folk Culturel butratherworkingasanagentofdifferentiationincustomsandvaluesaswe11asin socialstrata．

Itiscommoniyheidthatmodemizationisaccompaniedwithsecuiarization，butinisukha

the modernization process has also been the process ofChristinization．Is this a kind of COntradiction，OrhasthistobeunderstoodthattheChristianizationandthesdcularizationhave

beensomehowtwosidesofthesameprocess？IthinktheChristianizationinIsukhahasalso

beenthesecularizationintwosenses・Firstly，theearlyworkofChristianmissionariesclearly ShowstheysuppressedAfricanreligioustraditionsandritualslikefuneralsandcircumcision

CeremOnies・Inotherwordsthey fde−SaCralized thesocie年．However，theChristianityasa Wholedidn7trestorethereligiousordersufficiently，mOStlybecauseitfailedtoglVePeOPlea

harmoniousworldviewwhichwouldhaveuni丘edpeopleasareligiouscommunity・Instead themissionariesgavetwocompetingreligiousviewsandtwosetsofritualpracticesofthe

CatholicandtheProtestant・Thereisnol folkreligionl atpresent，Whichwouldgivethepeople commonreli巨iousvaluesinevervdavlife．し′ノノ

Secondly，aSIhavejustpoiIltedoutabove，theChristianityinIsukhaisworkingasan agentofsocialdifftrentiation・TheFriends，rePreSentlngtheuppersocialcrust，holdanattitude Ofprogressivenessandenterpnse，WhiletheCatholicshaveacertainregressiveattitudewhich hasresultedinageneralretardineducation andprofessionalcareer．The Catholicsandthe

Friends，therefore，havepromotedasocialaswe11asideologicaldivisionpeculiartomodernity

andsecularization．

(13)

耳Ⅴ。厨恨鴎血e『C払a皿geS

l．PAGandADCandOtherPentecostaJs

There are stillmany other churchesinIsukha which are not yet discussed．They are

nolトmainstreamchurchesofdifferentorlglnS・Someofthemareproperlycalled independent Chu▼rChr WhichhashistoricallynoconnectionwithWesternmissionchurchesorseparatedfrom

themtohavetheirownchurch．IhavealreadymerltionedtheAfricanPropheticChurch（the Brsttype）andtheA玩canChurchofHolySpirit（thesecondtype）asthis・CategOry．Other churchesofthisLCategOryaretheAfricanDivineClmrch（ADC）and．thePentecostalAssemblies ofGod（PAG），bothofwhichhavenumerousbranchchurchesinIsukha（incentralIsukhaonly，

ADChas9，PAGhas60fthem．Seethemap）．Theyaremoreactiveinrecruitingtheir believersfromotherchurchesthanthenowstabilizingIiolySpiritChurchis．

The PAG and the ADC had a connection of the same mission called the Pentecostal

AssembliesofCanada，WhichcamefromCanadain1919atNyanglorinearKaimosi・（6）still therearecertaininterestingdifEerencesbetweenthem．ThePAGistheAfdcaninheritorofthe

missionandisstillsupportedbyit．TheADCbecameindependentfromthemissionin1949 with・aleaderCa11edSauloChabuga，anditisatypicalindependeiltChurch（7）

Naturally these two c壬1urChes resemble each other as African heirs of the Western

l● Pentecostalism．TheirworsnlPinthechurchisverynoISy，COnfesslng10udiy，POSSeSSlngtne HolySpirit，SinglngandjumplngWhileclappinghandsandbeatingdrumS・Theirchurchmen are not only clergymen administerlng their church management btlt also more orless

Charismaticieadersintheirworship ashealersorprophets．Theybaptize their converts by

reallydippingthemintoneatbyrivers・TheyseriouslyfightagalnStWitches andevilsplrltS becausetheybelieveintheexistenceoftheseevilagents，unliketheCatholicsandtheFriends

Whodon−tadmittheirexistenceatleastofficially．

Thoughthesetwochurchespracticeanalmostidenticalreligion，theirappearances are

SOmeWhatdifferent・ThepastorsofthePAGwearjacketsandtieswhilethoseoftheADCwear

A鮎can white robes・The former use SwahiliandIsukhalanguage and mostly understand English，WhilethelatteruseIsukhalanguageonly．Preachingstyleofpastorsisalsodi鮎rent．

ThePAGpastors DreaChislongandinaprofessionalstvlecomparedwiththeADCDaStOrS morehome−grOWnWay・ThesedifferencesallcomefromthefactthatthePAGpastorsare

educatedinaChristianCollegestlPpOrtedbythePentecostalAssembliesofCanadaandthe ADChasnotsuchforeignaid．

There aremorePentecostalchurchesinIsukhajustlike thePAG，These are Tfthe Full

GospelChurchinKenyafTsupportedbyaFimishPentecostalmission（3branchesinthemap），

and‖thePentecostalEvangelicalFellowshipofAfrica‖（PEFA）whichisamerger（in1962）

oftwoPentecostalmissionchurches（8），WhichhadgainedgroundinKenyabythen（2branches

inthemap）．Thesechurchesseemtoattractincreasinglymorepeoplefromothermainstream

(14)

cburches．

ThesePentecostalchurchesandtheindependentchurches（ADC，theHolySpiritChurch，

AfricanPropheticChurch），thatis，thenon−mainlinechurchesinIsukhaare，aSIalready POintedout，themostgrowlngtyPeOfchurches・Especiallyforambitiousyoungmenwhowant tohavemorereligiouseducationortohavetheirownbranchchurch，itisfromtheforeign

missionariesofthePentecostalsortheevangelicalsthattheycanexpeCtmaterialaswellas

SPlrltllalsupport・

エNew Chl汀Ches

TheorthodoxPentecostalchurches（plustheHolySpiritChurch）have▲beentheprincipal

forcesofthenon−mainstreamchurchessofar，butrecentlytheotherevangelicalorcharismatic typesofnewch11rCheshavecometostayinIsukha・Achurchcal1ed．†MiracleRevivaland FellowshipPentecostalChurch．一（r．theMiracleChurch一▼forshort）isamongthem．Anewbranch ChurchofitwasbuiltinIsukhaseveralyearsagobySerinaImili，aWOmaninhermid50s・She hadbeenaFriendand herfatherisawealthyFriendsmember・In1993shewas−Veryi11around herthroat▼andears；andWaSnOtCureddespitea11treatmentsinlbigilOSPitalsinNairobiand othertowns．Itwasaroundthosedayswhentwoevangelistsj・paStOrS・OftheMiracleChurch Visitedherinherbedathomeandprayedforher．hthreedaysherpainshadgoneandhasbeen

ingoodheaithsincethen・ShewasconvincedthatthiswasGod亨sworkandaskedtheChurch peoplewhatshecoulddo良）rthem．Theytoldhertobuildachurch（akindofameetinghouse）

atherplaceifpossible・Thisshedid，andthechurchisthefirstbranchoftheMiracleChurchin Isu肋a（mark2in血emap）．

TheMiracleChurchwasfoundedbyanIdakhomanca11edElishaChitai・Itsbigreligious

center（Safina）isinMombasaandhasdevelopeditsinfhencefromthecoasttotheupcountry，

especia11yafterstartlngthemassevangelicalismca11ed‖RevivalCmsade−T・Itclaimstohave

120clmrchesinKenya，TanzamiaandUgandawith160pastors・Thesepastorsdonltstaylong

i110neChurchbutgoaroundtheirchurchesonebyoneineverythreeweeks・TheRevival

CrusadesareverybigeventswhichtakeplaceinmaJOrtOWnSinEastAfricaineverytwo

months．A crusade conferencelasts severaldays and attracts alarge number of people，

snmethjnglike40thousaTld＿Manv sjckl）erSOllS have beellCured at these occasionsiustlike 一￣￣｝】− 一】▲こ：フー】−一ノ 1 1

Serinahascuredathomebyprayers・

ThistypeofChristianehurchesisverynewinIsukha・Itmaybecharacterizedinthe

followlngtraits：maSSeVangelicalism，Charismaticleaders，highlymobileevangelistsaswellas theirfollowers（whoattendtheCrusadesfarfromtheirhomeplaces），andindividualinterests

inhealingandsuccessinbusinessandthelike・Obviouslythiskindofevangelicalismis influenced by American and European revivalistmissionarylike Reinhard Bonnke who

recently came toAfrica forthe crusadesTItcan alsobe saidthatthis kindofevangelical

Christianityisingeneralneocolonialratherthanpostcolonial・

(15)

3。C馳ⅦrChÅ践量ia扇01且amdMode相和

Itis the new church s urban traits that sharply contrast with the ruraltraits of most

ChurchesinIsukha，Which are sedentary with tight communities，COnCernS mOStly fami1Y problems，andareculturallytiedtothelocaltradition（especia11y，1anguage）．Theintrusionof theurbantypechurchesintothisruralareaisofnowonderbecausethevillagers，eSPeCially

maleadults，areCOnStantlyoutforjobsorjobseekinginmajOrtOWnSinKenya・Therethey become・aCquaintedwith‖ChristianCrusades‖or‖RevivalMeetings‖whichwereadvancedby

theseurbanchurches．

Moreover，1tSeemSthatthedenselypopulatedruralarealikeIsukhaisnowinvolvedina

certainurban situation．The oncetightlyknittedruralcommunity（by ties ofclans and lineages）isgraduallyloosenedastllelandforcultivationandpasturebecomesscarcebecause Ofconstantdivisionforinheritanceamongfami1ymembers．Afami1ycanbarelypersistunless

itsbreadwinnerhasanemploymentorapart−timejobsomewhereelse・Thisisaverydividing SOCialsituation，Wherevillagers concernsaredirectedtosome▼Otherplacesotherthanto・their OWnvi11age，andtheindividualisticmoneyeconomypartlytakesJOVer thecommunaltradition・

Thisfragmentatingprocesshasbeenclosely▼aSSOCiatedwiththediversifyingchurchafEiliation

Ofvillagers・

TheclanafaliationandthechurchafBiiationarethetwomostimportantpersonaitiesof

theIsukhapeople，andthesetwotieshaveverydifEerentsocialmeanlng・Theclanaffiliation representstraditionalmoralitywhichfundamentallyassumeshomogeneityandequalityamong

its members except the differentiation by age and sex, The most striking thing about the

distributionofChristiandenominationsinIs11kha，Ontheotherhand，isthatitrepresentsthe PrOCeSSOfthesocialdifferentiationwhichiscompletelydi鮎rentfrom，andactuallyopposite to，theclanmorality．Thechurcha組1iationcutsaerosstheclana臨1iationfromthetimeofthe

early Friends evangelism，Which forcefu11y brought a tota11y new Christian villageinto existencein the middle of clan villages・This was the丘rst break ofthe traditionalclan

affiliationbythechllrCha臨1iation・

Theconsequentdevelopmentofthepersonala臨1iationtovariouschurchesasagainstthe COmmunalclantiesis．thus，CloselvrelatedtothecomDlexpatternsofnationaleconomyand nationalpoliticsofmodernKenya．

Notes

（1）BishopRafaelNdingi・ChurchandStateinKenya−inKeTyaChurchesHandbook1973：44

（2）G．S．Were，Essayson4斤icanReltgionin散∫ternKeTD，a，1977／A．Wipper，RuralRebeLs，

1977／A．Wipper，1971，一一ElijaMasinde，afolkhero inHadith3＝157−91／）．B・Shimany111a，

(16)

且埠α肋扇わ（おα乃d娩eかi如γα臓J∫αmムwα，1978・

（3）otherspiritchurcheswhoseorlgln WaSthe1927RevivalareTITheLyahukaChurchof East Africa ， The GospelHoly Spirit Church ofEast AfricaTT and t−The Holy Spirit

ChurchofEastAfrica一・Theirsplittinghistoryisfu11ydocumented◆inAneMarieBak

Rasmussen s肋der乃ノ炉よcα′7勒〜r血αJ和ご班e力！卸e71血机馳少勒油Cゐ〟′一C′‡甜i乃且α∫g

AJi・icq1902−1976（BritishAcademicPress，1996），eSPeCiallypp・49−63・

（4）ThecourseoffallingapartoftheEastAfdcaYearlyMeetingofFriendsupto1987is thorough1y studied byAne Marie Bak Rasmussenip herA Histo17qfthe Quaker

MoveillentinA＃ica（BritishAcademicPress，1995）．Atthatmomentsplintergroupswere Onlytwo，thatis， ElgonReligious▲SocietyofFriends andthe NairobiYearlyMeeting■ ・

（苧）B．SundkkretalリA助わ7γげ娩eCゐ〟J・Cゐi乃メ折よcβ，2000，p．1001．

（6）二 F．B．Welbourn，EastAPicanChristian，0Ⅹford，1965，P．147−．

（7）F・B・Welboum，Af）′dCeわダee′α赦）∽e，0Ⅹ払rd，1966，pt80・

（8）ThesetwoPentecostalsarethelnternationalPentecostalAssemblies（since1938），and TheElimMissionaryAssemblies（since1942）cf．Ke7V7aChurch月加dbook，P．248