Debunking Cultural Myths:

Something very interesting happened two weeks ago. It all started with Raila Odinga – a true man of the people and a true son of the soil (one who has proven beyond any shadow of doubt that he is ready to take the mantle of leadership come 2012 and unless something very dramatic happens – he is the man to watch). Anyway, this gentleman, decided to take the bull by its horns. He traveled to the Lakeside country and dropped a cultural bomb declaring that "research has now proved circumcised men are safer from the scourge compared to those who are not." Raila continued, "I am taking the challenge of calling upon elders in the Teso, Luo and Turkana communities to ensure people embrace circumcision of boys, although it has not been part of their culture."[1]

For obvious reasons, Raila’s challenge was heavily condemned while others openly commended him for his courage. Some questioned the validity of the claim that male circumcision reduces the risk of infection with AIDS. I am not proposing to debate with any of these sides. We all know, and I am sure Raila is not ignorant of the fact that, circumcision is not the panacea for HIV/AIDS. However, underlying Raila’s bold stand is the fact that culture is not static and there is no such thing as “no-go” area in matters cultural. Ironically, as we argue about whether men of the lake should get the cut or not, men in Kenya are still sending their daughters to bush doctors to make them real “women” and “fit ins”.

What then do we mean by culture? When men declare that Raila is wrong on this since it is “my culture” and nobody should mess with it, what do they exactly mean? Culture ought to be understood in three levels. First, it refers to the systems or frameworks of meaning within which interpretation of the world is carried out as well as guidance on how to live in such a world. Culture embodies beliefs, values, attitudes and rules of behaviour. Secondly, culture can be understood in terms of rituals in which the community embodies and re-enacts their history and values. Finally, culture is understood to include the artefacts and symbolisation that become sources of identity.

Ngũgĩ wa Thiong’o one of our best interpreters of culture summarises culture as an embodiment of a people’s “values, those aesthetic and moral qualities that people consider basic and important in their contact and interaction with one another and the universe.”[2] This means that culture includes completely the social realities (present and past) of a community such as economic relations, political structures, and language among others. Through culture, a community develops education, law, religion, literature and art, moral and ideological forces in which the social relations operate. In essence, culture conditions people’s understanding of reality at a particular time and place in history.

What this entails is that culture is not static. In Kenya, for example, culture has changed tremendously within the last forty years. Through globalisation and the development of new emphases and sensibilities, cultural changes have evolved so that old ways of looking at and explaining the significance of the world have become extinct and are no longer credible. Bishop Okullu having seen the potential of misrepresentation of culture cautioned that interpretation of culture does not mean engaging in cultural excavation to resuscitate the Africa of years past. African culture is what we are today and tomorrow.[3] Ngũgĩ amplifies this further when he writes that the past is only useful to us “only as a living lesson to the present… not preserved as a museum: rather we must study it critically without illusions, and see what lesson we can draw from it in today’s battlefield of the future and present.” We must not worship it. It is not possible, as Ngũgĩ asserts, to return to the previous state of innocence but we can do something about our present circumstances.

As such we use culture as a tool with which to understand and interpret one’s reality. In doing so we have to take seriously our experiences and connect them with other realities – that is exactly what Raila did in his recent take on male circumcision in Luo land in light of the HIV/AIDS scourge. We can as well appropriate culture as a tool of liberation, in which we identify positive aspects of culture and promote them while discarding those that are not helpful to human progress and experience. By putting these two aspects of culture in practise, we safeguard ourselves against any form of cultural relativism or/and provincialism. The aforementioned cultural parameters remind us of our commitment to wholeness and enhancement of life.

As such we should commend Raila for empowering us to think and talk about cultural things that for long have been considered “no-go” area. Talk about Cultural Revolution! Kudos Amolo!

[1] The East African Standard, August 18 2008.
[2] Ngugi wa Thiongo, Writers in Politics, 6.
[3] Henry Okullu, Quest for Justice (Kisumu: Shalom, 1997), 54.

Questions of Meaning and Existence

For centuries, humanity has wrestled with the questions of meaning and existence. The need to answer these questions is acute today than it was a century ago. With technological evolution of our time, news of death of a young child brutally murdered travel fast and wide. We receive instantaneous news through television and the internet of calamities such as the Tsunami in Asia, Katrina or Ike in America or Famine in parts of Africa leaving families and nations totally devastated. Our confidence in capitalism is put into question when we watch as years of hard work and savings disappear before our very eyes because of individual or corporate greed such as recently witnessed on Wall Street. Faith in protection of basic human rights is as well shaken when we witness such atrocities happening as in Rwanda and Darfur without any meaningful intervention. Such events do not only reveal our vulnerability but have also left many to live in anguish and hopelessness. "What for? what is it worth?", so we ask. Are some people destined to flourish while others perennially suffer? Or is the “graph” already drawn, as one of the gifted Gĩkũyũ writers of Gĩchandĩ and Marebeta once sung? Are there such things as blessings and curses, so that some will forever journey on the highway of blessings and happiness, while others trod on the hard and stony foot path of curses and drudgery?

These questions are not idle or empty. The disciples of Jesus struggled with the same kind of questions. In John 9 we have an example of the disciples raising a similar question when they came across a man who had been born blind. They asked Jesus “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus’ answer satisfies, at least for a spiritual moment. But why would God delight in someone’s suffering in order to make a pedagogical point? Preachers of the so-called prosperity gospel are quick (of course quoting from scriptures, and I cannot argue with that – I mean, who can argue with God’s Book) to show that there is a way of life that can either lead to blessings and happiness or to curses and suffering. According to this group of preachers, we can make God bless us through some magical manipulations. My pragmatic Presbyterian on the other side will scrap his intellect to gather some philosophical sayings that God calls us to faithfulness and not to success or blessings. Whether my Pentecostal or Presbyterian friend is right, I cannot tell. Perhaps I should not even be raising any of these questions? May be I should resign to Fate as the Greeks or Africans did. Pretend that all is well and that experience of suffering and death is nothing else but the conditioning of the mind. As a matter of fact, who is even qualified to talk about these issues, the victim, the pastor, the “objective” philosopher, or the religious? Or is it the triumphalist, the positivists, the defeatists, the cynic or the centrists? Some days to come, I might have a revelation and adequately give an answer. But as of now, I will keep seeking.

Self-doubt:

Self-doubt - what in the world is this? Why do we doubt? What would make us not falter in our faith? Are there people who live a fine life minus doubt? I do not know and I would not pretend to give an answer to any of these questions. All I can say is that there are moments when I experience great hope in God and faith in a great future abound. But times come when all seem like mirages in a desert. You look over to the horizon and see evidence of a greener pasture. “Yes, I see it,” you say to yourself. But as you move closer the mirage moves further and further into the endless horizon. Instead of giving up the quest, you open your heart and believe that things will be better. “May be I faltered too soon,” you comfort your disturbed soul. So, you move on. You pray, you wait, in hope and in silence like a lion lying in wait for its catch. Not a grass moves. All is deadly silent - eyes and ears straining to see and hear. This time you cannot miss it. You hear it - the whisper. Yes, the voice is there, someone is talking to you saying “I am with you.” Press on! Stealthily and quietly you stand arms stressed out towards the mountains like the holy fathers blessing the laity. Did I say the mountains? No, I mean, the heavens. Yes, the heavens. At that time, the heavens bust open bringing with it torrents of doubts, self-doubt - you doubt everything. You want to give up. You grope, you stumble but somehow you keep your balance. “Is it worth trying?” so you shout. You wait, nothing but your echo resounding into nothingness. All is void, but if you do not hold on you will loose your balance. Many have let loose. Whoosh! Like a wisp of smoke, they are gone. Hold on! Do not give up too soon, “for the revelation awaits an appointed time; it speaks of the end and will not prove false. Though it linger, wait for it; it will certainly come and will not delay” (Habakkuk 2:3, N.I.V.)

Bwana Júmbe Kimamé:

Reputed man of Kilwa,
High Priest ordaining Human Sacrifice;
Briskly march with his retinue of splendid porters.
Up, up to the niggers land, the Kaffirs of Kikuyu;
Encamped at Kĩambirũirũ, the Mountain of blackness.
Strapping girls, battering milk and vegetables with his potters;
Old, old women selling tobacco.
An offer of assured profits and prestige;
Forty dollars each to an Arab trader
Barter and Banter!

A fiasco awaits –
We leave on the day of the full-moon, Bwana commands.
A joyful mass of noisy humanity, in the glorious Kikuyu sunshine;
The boma is full;
girls, old women
young men, old grey-woolled men.
Poof – a ripple of musket-fire; out comes clubs and machetes
A sustained yell of terrified Kikuyu rises.
Swords dripping, clubbing, butchering grimly;
A crescendo of horror,
Bloody massacre!

With sheaves of harvest,
Bartered goods collected and packed;
Women, girls and lads roped, whip at hand.
Off goes Júmbe’s caravan for journey to the East is long.
On the Western coast, the Master waits penning,
“How sweet the name of Jesus sounds”;
As the three-masted horror casts its dark shadow over the horizon,
Bringing with it, the savages, uprooted from the land of their birth.
A herd of miserable blacker mass
What a bounty! Wealth for all!
- Kinyua.

Justice be our Shield and Defender

Recently a friend of mine while responding to some photos posted on the Web about Zimbabwean President Mugabe’s opulence concluded that, “the oppressed many a times turn out to be the greatest oppressors when they ascend to power!” He posited that many of those who are known to have in the past championed the cause of justice radically change once they ascend to power or join the wealthy club. In deed there is wisdom in this argument since we have examples of turncoats in the struggle for justice, particularly in the Motherland. However, I had real problem with my friend’s general conclusion that “justice is a form in the mind and a dictate of the stronger!” While I cannot say for sure whether my colleague was serious when he posted his comments, it bothers me that he chose to write these particular words. The statement that "justice is a form in the mind and a dictate of the stronger”, (which I strongly disagree with) cannot go unchallenged and deserves some comments. In the first place, I think it is unfair to use an African dictator as the standard for which to define justice. Secondly, justice is not a figment of our imagination. I believe in JUSTICE. JUSTICE is REAL.

Christ walked on this earth and died because of doing what was just. Martin Luther King Jr., lost his life in order to awaken the conscience of men and women to the reality of injustices suffered by millions of human beings. Nelson Mandela spent 27 years in prison because he believed that white supremacists would come to their senses and recognise that injustice anywhere is a threat to justice everywhere. If justice was just but a figment of our imagination, then Mau Mau freedom fighters in Kenya died in vain! To say to a refugee in Darfur or the internally displaced in Kenya who have lost their livelihood and all that they had worked for that what they suffered is just but a piece of their illusory mind, is in actual fact putting the last nail on their coffin. For the women and children who were burnt alive in a local church in Kenya just because they exercised their right to vote, their deaths were not in vain because JUSTICE will eventually prevail. Prophet Micah declared that God delights in those who do justice, love kindness, and walk humbly with their God. In Luke, Jesus demanded that we follow him in a radical, self-sacrificial love of neighbour. Paul as well wrote of the beauty and goodness of love.

What then are Christians supposed to say or do when they witness the likes of Mugabe turn justice in Africa into a mockery? How do we respond when we hear politicians in Kenya go to the defence of those who engaged in wanton of destruction and murder arguing that those criminals did so because they were demanding what was rightfully theirs? Which crudely interpreted means that if your neighbour steals your chicken or cow, the best and appropriate way to act is to go out and chop off your neighbour’s hands, gouge out his eyes, rape his wife and maim his children and finally burn all his properties before making a claim to his piece of land as compensation of the stolen cow. This is sheer madness and nothing but a recipe to chaos and non-existence! If justice is real, where should our stand be as Christians pertaining to injustices and suffering experienced in our world today, more so in answering the cry of many who have been disenfranchised and suffered untold pain in modern Africa? I wish to contend that Christians ought to be articulate and bold in their quest for truth and justice. In deed the Christian Church represents the people of God living in the world. Through our concrete experience together, we strive to be faithful to our call towards the liberation of the world from all forms of injustice and suffering. The purpose of Christian life is to love God and serve God; to love humanity and serve it. Therefore, as we acknowledge the reality of justice, we need to understand that the idea of justice does not exist out there apart from history and human experience. In order to address the question of suffering, conflict and power, Christians should be able to relate the past, present realities and the future. The implication of this is that social change does not arise from moralising principles and models imposed on passive Christians from above by a moral dictator (call him God if you want). Instead, social transformation occurs from active involvement of Christians themselves. As Christians we believe that moral action is the result of the creative urgings of the Holy Spirit on Christian person striving to overcome injustices and alleviate suffering.

In my estimation then, justice should be the ultimate desire for every Christian in order to fulfil what ethicist Reinhold Niebuhr referred to in his seminal work on love and justice as “the radical demand of sacrificial love exemplified in the life and death of Jesus.” In this case justice points us towards accepting responsibility for all human life. As Christians we are obligated to organise our life together in a way that the neighbour has equal opportunities to maintain life. In this way, we fulfil the command “Thou shalt love thy neighbour as thyself”. It is now common knowledge that politicians in Africa have failed (in a big measure) to guarantee equal distribution of wealth and resources leave alone protecting the little that the citizenry has acquired. A good case in point is the Kenyan parliamentarians who have continued to award themselves with healthy financial perks with impunity and in total disregard of the masses. Such a class of political elite as presented will be quick to embrace the so called distributive justice. This form of justice leads justice beyond equality to a consideration of the special needs of the life of others in order to render support to special advantages for the particularly gifted or privileged in society. Kenyan politicians consider themselves privileged that the idea of levying taxes on their “hard” won money is considered anathema. It is no wonder that they can vote unanimously against their colleague who threatens to take away such privileges but they cannot agree on the way forward for the thousands who have been displaced from their rightfully owned land. In like manner, you will bear witness with me that even in countries, mostly in Europe, who claim to be among the most rigorous equalitarian societies, protection against abuses of socially sanctioned privileges is not guaranteed. This is because those who possess power, however socially restrained, almost always decide that their position in society is entitled to more privileges.

In Africa, governments and political community seem to forget that they owe their existence to the very people who elect them to office and to God the creator. States/ governments and the political community are not supreme in themselves. They are limited in that they cannot exist without the governed. Any government or political community cannot continue to act arbitrary as is the case in Kenya or Zimbabwe without being held accountable by those who elected them to office. God as the creator of all things living, demands that those in positions of responsibility seek justice and love mercy. The role of both the government and political community is to direct people to the common good of the society. Both cannot do so if they fail to recognise the dignity of the human person who is created in the image of God. This means that the starting point of governance is the recognition of the right to freedom, equality, and participation of persons. When a government or the political community allows a group of people to kill and maim in the name of justice, such a government loses its credibility to uphold justice. In the same manner, Christians ought to reject any politician who favours his kith and kin at the expense of other communities in the same republic.

In light of this, I believe that it is the duty of every Christian to demand for structures and institutions that bring about a just society. Since as I have already suggested, most governments and political communities in African have refused or failed to honour the dignity of the human person, the Church must take a stand and redefine justice in light of human dignity and mutuality. The emphasis ought to be on human freedom, equality and participation. The starting point then is the recognition of human being as defined first by one’s responsibilities to one’s brothers, sisters and to history itself. This recognition becomes meaningful when the Church chooses to be in solidarity with the poor and the suffering. The idea of solidarity also bears on the wealth and material goods. In fact, solidarity is the best grounding for justice. It is premised on the theological truth that recognises human being as involved in a multiple relationships with God, neighbour, world, and self. The basic reality of solidarity is to serve and protect the needs of all, more so the poor and victims of marginalisation. The Old Testament is clear on which side God is. God is not neutral – God is prejudiced in favour of the poor. God hears the cry of the poor. God also protects poor people even when no one else would protect them. In like manner, Jesus identifies with all victims of marginalisation, poverty and injustice.

What all this means is that the principle of justice can no longer be seen as “giving to each what is due”. Rather its beginning point is in the correction of injustices suffered. What is “due” is not due in the abstract but in the concrete and the concrete is determined by history. It is in history and concrete places that contacts are made or forced, covenants are broken, exploitation and disrespect take place. It is in actual history where violation by fellow human of fundamental covenant of life with life takes place as is the case in Kenya, Zimbabwe and Darfur. These concrete realities of history must inform our quest for justice. But how do we correct injustices if we do not know what the injustices are? This brings me to my second point. Injustices are not random events. They involve real people and form patterns in concrete times and places. Realities of injustices come in form of ethnic cleansing, racism, rape and murder, economic oppression, political repression, sexism among others. We may not understand the truth of pain suffered unless the victims first tell their stories. Those who have suffered great lose must share their pain. Victims of ethnic or gender hatred must broadcast their agonies. For this reason the most important tool for understanding justice becomes the stories of injustice as experienced by people. We must be willing to offer a forum for the victims to tell their stories. From this perspective justice takes a narrative form because it is the stories of injustices as experienced by the victims that count. After listening to the stories of injustices as told by victims, we must demand from the government and politicians including ourselves for commitment to concrete social change which as well validates self-help and empowerment of the victims. In this manner, justice from a Christian point of view begins with the perspective and experience of those who suffer injustices and suffering. It demands active role of the Christian community to develop tools of social and historical analysis that help to illumine what those historical injustices are, their meaning in the lives of victims and make concrete corrections to such injustices. Yes, the words of Amos still ring true to us today just as it was in the days of the Prophet, “Let justice roll down like waters and righteousness like an ever-flowing stream” (Amos 5:24, NRSV.) Let justice be our shield and defender.

Everlasting:

On a hill
Lonely, casting eyes to the endless horizon
In thoughts, in tears
Longing for her
I missed
I saw her face
She smiled
I reached out
Touched her formless form
Did she say she is?
- Kinyua.

Come now, let US reason together

In my last post I attempted to answer some fundamental questions that ought to be addressed by all of us and more so those of us who believe in the beauty of multi-ethnicity. I proposed that we cannot afford to sweep our differences under the carpet or entrust our destiny to anybody else but us. Several questions still remain unanswered. Isn’t leadership a public and a sacred trust? What happens if that trust is betrayed? What future do we have as a multi-ethnic Republic? Does the Christian Church have a role to play in this future? I will try to answer some of these questions at a later time. For now I want draw attention to dialogue as a tool that is yet to be tried in the Kenyan socio-ethnic scene. But before I can offer some of my thoughts in regard to dialogue, let me first do a reality check on our progress as a nation.

In the last few weeks, we have witnessed politicians in a rare show of unity crisscrossing the country in an attempt to rally communities to embrace tolerance and forgiveness. Ironically, these same politicians now championing for peace and good neighborliness spent most of the past five years traversing the country fanning unnecessary ethnic tension and hatred for political expediency. Curiously none among the political elite appears to be willing to face the tougher choice of addressing causes of the recent ethnic mayhem. Considering all that is happening in Kenya, politicians want us to believe that our problems evaporated into thin air the moment a coalition government was formed. It is scandalous to assume that Kenyans have miraculously learned the art of living together as brothers and sisters with the formation of a “grand coalition”. Recent experiences should serve as a clarion call. Kenyans cannot afford to continue disregarding problems that arise out of our ethnic diversity. We must as well acknowledge that ethnicity is here to stay and no amount of denial or self-negation will erase this reality.

While the politicians continue to misread and misrepresent this diversity, Church leaders as well seem to have abdicated their responsibility as the moral voice and conscience of the nation. Rather than become actively engaged in the process of finding a lasting solution, we hear them plead (or should I say beg?) with the politicians to hasten the healing and reconciliation process. To sooth our disappointment and helplessness the Church anesthetizes our wounded souls with the “shauri ya mungu” doctrine. We rationalize that God must be working through our pain and suffering in order to do something greater and eternal. In some other circles the blame is squarely laid at the feet of the devil. But must we always blame God or the devil for our self-inflicted predicaments? I have found myself wondering if the Kenyan Church has in any one time in history involved itself in seeking long-term solution(s) to the problem of ethnicity. The Church is called to the world as a prophetic voice that awakens the moral conscience of a nation. When the church fails in its prophetic role, then it loses its moral voice. The Church in Kenya seems to have lost its moral voice.

We know that the Church down history lane has not always lived up to this prophetic call. In the Medieval period, a slight deviation from the given dogmas was reason enough to send one to the gallows or to the furnace. Great men of the cloth such as Augustine, Luther, Calvin, Knox and others are known to have at one time or another sided with the ruling class in order to crush and silence religious dissenters. It is no secret also that Western Christendom sanctioned colonialism and imperialism as divinely instituted establishments for the benefit of the “uncivilized” other. Closer home, Christians supported and even financed genocide in Rwanda. Ministers of religion and priests are known to have harbored perpetrators of one of the most heinous acts of genocide in modern Africa. We recently also witnessed in Kenya men of the cloth coming out in public to endorse their preferred presidential candidates based not on reason or policy but purely on ethnicity. Religious leaders are known to have taken side with their “own” and never quick to condemn politicians who are known to have preached hatred and warmongering. In my opinion, the church, having lost its moral and prophetic voices can only watch from the periphery as politicians take charge. Can the Church redeem itself? Absolutely! What the Church in Kenya needs is to be more intentional and be a little imaginative in order to construct conducive environment that promotes dialogue and constructive engagement.

I wish now to suggest some concrete ways in which the Church may adopt in order to address issues affecting us as a multi-ethnic republic. In the first place, our diversity and the complexities thereof, demand that we begin putting in place a system that values openness and dialogue in a country where opinions are diverse. Practice of dialogue is foundational in quest for a meaningful existence as a diverse community. As a matter of fact, the importance of dialogue in meaning making cannot be underestimated when we bear in mind that as humans we respond dialogically to our environment. Yes, dialogue is an art that is learned and nurtured. Psychologists tell us that the family into which we are born is the rudimentary learning center where we learn to practice dialogue. Through body communication mostly between mother and the baby, the child picks up initial dialogical response to the other. Over time this response evolves into actual conversation. A child who grows in an environment where genuine love is expressed tends to respond positively to every other human being who comes into her life. More so, if the child experience lively conversations around the fire place or at the dinner table where people speak passionately but without animosity about differing opinions, the child is definitely going to develop the art of differentiating between arguing and discussing. On the other hand, a child who thrives in a violent environment, particularly where the father is always absent and when at home never speaks to anybody, most likely that child will never learn to hold conflict well or talk things out. Apart from psychologists, we may as well learn a lesson from our ancestors. Whenever, the Africans of old held a baraza, it was a general rule that whoever took the floor to argue a point was not to suffer any interruption. Even when he stopped speaking, the “muthamaki” would say to him “Have you finished speaking?” Only after this question would the “muthamaki” give the floor to the next speaker.

The examples given help us to appreciate the importance of learning and nurturing dialogue. When this lesson is rightly applied people learn to genuinely allow themselves to understand the position held by other. They learn to see and feel the world from the point of view of their “enemies”. Therefore, it is important for the Kenyan Church to develop a plan of action that can bring this to fruition. It can happen through organizing intercultural, interethnic, and interreligious conversations. The best place to begin, however, is at the school and churches. Religion, culture and appropriate education system are of utmost importance in the process of learning to practice dialogue. But the Church must be instrumental in revising pedagogical approach already in use. Most Kenyans have been schooled in a system where knowledge is mystified and learning centers including churches become galleries where pastors, teachers, tutors, politicians and administrators play superstars. As students we learn to passively receive and only expected to parrot back what has been given to us by the ever-knowing teachers and college tutors. Students are never expected to question knowledge as imparted. The cliché of our time was “if I tell you to jump, first jump and while up in the air ask how high.” We must accept that this is not a healthy way of developing individuals who would be willing to respond to others dialogically. The pedagogical approach must change and allow the student, the parishioner, the constituent or the mwananchi to play an active role in the learning process. Right pedagogical approach is fundamental in order to enhance art of sensing and responding to the concerns of the other and learning to see things through the eyes of the other. Educational system should not just train students to take up their place in the job market but must also prepare us to be citizens of the world. Education must help us appreciate the human person and the person’s unique value. This last point brings me to my next suggestion.

It is Aristotle who first described human beings as political animal designed by nature to live in an ordered community. When perfected, according to Aristotle, the human “is the best of animals, but, when separated from law and justice, he is the worst of all. Injustice is most dangerous when armed with intelligence, and without virtue man becomes the most unholy and most savage of all animals” (Politics, i. 2.) We can draw two lessons from Aristotle. The first lesson we can learn from him is that a person is not an isolated monad. We exist in multiple relationships. As humans we are called to live and work with others in the family, church, political community and other broader human social communities such as ethnic as well as multi-ethnic groups. As social beings we live in relationship with all other human beings and with everything that God has made. This social aspect of human existence is an essential part of the human reality and for our proper human development. Translated into our discussion on dialogue, this means that as human beings we are called to be open to differences of culture, language, education, and viewpoints. As Kenyans, we can no longer afford to see each other in such non-personal terms as “Kikuyu hii” or “Njaluo hii” but instead we must begin to see each other as human beings. The sacredness of the human in Kalenjin, Giriama, Kikuyu, Luo, among others is received from graciousness which God has abundantly outpoured onto us. Let me be a little dogmatic here. As Kenyans we must bear in mind that God given dignity has been given to each of us in the person of Jesus Christ and received through the Holy Spirit to renewal and redeem. Each of us whether Luhya, Kisii, Meru, Turkana or Taveta is a gift from God. If we can grasp this understanding that our human relation is a reality actualized in the world through Christ we would appreciate the deeper conception and reality of our ethnic diversity. It calls for a conversion of the individual human mind to take up “the mind of Christ” as Apostle Paul required of the Philippians. Habitual communion with Christ’s words and spirit would serve to increase our interethnic relations and service to God through fair-mindedness, goodwill and friendliness. While dialogue, fair-mindedness and friendship are important, the converted mind must also be zealous for justice. This brings us to my second lesson that the Church can learn from Aristotle.

Aristotle helps us appreciate the distinguishing characteristic of the human being from that of the animal world. By nature the human is “a political animal”, so Aristotle argued. This is to say that, human being has the capacity to develop an ordered social life, in which justice is administered and the competition of the jungle has restraint put upon it by practice of law. Violence and use of force as recently witnessed in Kenya must be substituted for the appeal to justice. Injustices done to communities from colonial days and perpetuated by succeeding governments must as well be addressed in order to avoid anarchy and ruin. The land issues and ethnic differences must not be settled by the callous pursuit of material, murder and violence but by reasoned appeal to justice and equity. Dialogue would only be functional if applied to the rule law and justice. The internally displaced must be resettled immediately and unconditionally; Murderers and arsonists must face the full force of the law; land laws must be reformed and be brought to the modern standards among other things. But most importantly, “Come, let US reason together.” There is no shortcut to bringing healing and reconciliation to our wounded nation.