DOCSLIB.ORG

Holidays Religion in Kenya

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Holidays Religion in Kenya Here are a few phrases in Swahili that you might Religion in Kenya want to use in your correspondence with your KENYA sponsored child: Seventy-eight percent of Kenyans are followers of Hujambo, habari? Christianity (45 percent Protestant; 33 percent Catholic). Hello, how are you? Ten percent of the population are Muslim. Mzuri Christians are followers of Jesus, a carpenter and a Good Jew from the city of Nazareth in present-day Israel. Rafiki Christians believe that Jesus is the only son of God, born Friend of a virgin woman (Mary) in a stable in Bethlehem. His Nyumba story is told in the New Testament of the Christian holy House book, the Bible. The Christian symbol—the cross— reminds the faithful that Jesus died for them, for the Holidays forgiveness of their sins. Christian holidays include Christmas (December 25), which celebrates the birth of Holidays are very important to your sponsored child Jesus; Good Friday (March/April), which commemorates and family. The most important ones have religious the death of Jesus on the cross; and Easter (March/ significance: April), the most holy of Christian sacred days, which January 1 celebrates the resurrection of Jesus on the third day New Year’s Day Population 43 million after his death. May 1 Capital City Nairobi Labor Day Muslims are followers of Islam. Islam is an Arabic Official Languages Swahili/English October 20 word meaning “submission to the will of Allah (God).” Mashujaa Day (formerly Kenyatta Day) Muslims believe that Allah’s will was revealed to the Per Capita Income US$840/year prophet Muhammad more than 14 centuries ago December 12 Youth Literacy Rate 83% male/80% female Jamhuri Day and was captured in the Islamic holy book, the Koran (Qur’an). Together with the Sunnah, a collection of Access to Safe Water 83% urban/54% rural December 25 Christmas sayings attributed to Muhammad, these texts provide Under 5 Mortality Rate 73/1,000 live births a firm basis for religious and social life for all Muslims, including rules for diet, dress, hygiene, and more. Source: The State of the World’s Children 2014 (UNICEF) The Republic of Kenya is located on the east coast of central Africa. It extends from the Indian Ocean deep into the interior of Africa, with the equator running through Additional sources include the CIA World Factbook and State Department websites. the center of the country. Its coastal area is a hot and humid tropical region. Beautiful beaches, lagoons and swamps, and patches of rain forest line the coast. Inland, a vast Plan International USA is part of a global organization that works side by side with communities in 50 developing countries to end the cycle of poverty for children. We develop solutions community by community to ensure long-term sustainability. Our plain stretches over about three-fourths of the country. It is within this plain that the level of community engagement, long-term outlook, and constant focus on the needs and priorities of children is unique among heart of the natural untamed wildlife of this region thrives. Grasslands and diverse animal international development organizations. Our solutions are designed up-front to be owned by the community for generations to species predominate in the Great Rift Valley. Life in the highlands of the southwest come, and range from clean water and health-care programs to education projects and child-protection initiatives. supports extensive farming. Most Kenyans live in this region. The altitude, the direction Promising Futures, Plan International USA of the winds, and the nearness to a sea or lake have resulted in three types of climate in Community by Community 155 Plan Way • Warwick, RI 02886 Kenya: a hot, wet climate with high temperatures in the coastal and lake basin regions; a 1-800-556-7918 • planusa.org cool, wet climate with low temperatures in the Kenyan highlands; and a dry, hot climate in the north and northeastern areas. A Brief History Child protection Scientists have found some of the earliest known This program focuses on fighting violence against remains of human beings in the Great Rift Valley children in school, at home, and in the community. of eastern Africa, including parts of Kenya. Kenya’s As part of our Learn Without Fear campaign to end location along the Indian Ocean made it a stopping violence against children in schools, we have launched place for many seafaring peoples, including the Arabs an SMS campaign through which children who have and Portuguese. For centuries, they traded extensively been violated can receive help. We are also working with the people of this region and ultimately gained with teacher organizations to address the issue of control of much of the land. The colonial history of corporal punishment in schools. Kenya, predominated by the British Empire, dates from the Berlin Conference of 1884-85, when the European Education powers first partitioned East Africa (Kenya) into spheres of influence. During this year, the British government Plan works with communities to improve the school Sanitation Family Structure established the East African Protectorate. Soon after, environment so that children can receive a quality it opened the fertile highlands to white settlers. From education. We focus on teacher, pupil, and parent Poor sanitation causes disease and can kill. Plan is Kenyan families are predominantly patriarchal. In the 1952 to 1959, Kenya was under a state of emergency relationships; train teachers; and promote good pioneering a radical new approach: Community-Led rural areas, extended families exist in a big way. Aunts, arising from the Mau Mau rebellion against British governance and inclusive and democratic decision- Total Sanitation (CLTS) educates communities about the uncles, and cousins are close and important members colonial rule. The first step toward independence took making in the running of schools. importance of sanitation and helps them to construct of the family. In some rural areas, children call their place in 1957, when the people of Kenya voted for their and maintain their own latrines. This approach gives maternal aunts “mother” and their paternal uncles own Legislative Council. Kenya became an independent Child participation individual community members the confidence to “father.” Polygamy is common in rural areas. As the nation on December 12, 1963. enforce a total ban on open defecation in their villages. extended family is a source of security and stability, This program helps children to speak out on issues polygamy has evolved through the ages to meet the that affect their lives—through radio, video, and other Plan’s work to improve children’s Economic Security labor needs of daily life and provide security for the forms of communication. It also helps to foster dialogue future. lives in Kenya covers seven core between the generations at family, school, community, In Kenya, agriculture remains the leading sector in areas: and national levels. stimulating economic growth. The most important Language foreign exchange earners are coffee and tea. In the Child survival arid and semi-arid areas, which form 80 percent of the Swahili and English are the official languages of Kenya. Child protection Youth economic empowerment Kenyan land, the dominant agricultural activity is raising Many of the sponsored families that Plan works with Education Plan works with young people to link them into business livestock. Sisal (a strong fiber used in making twine), speak their own tribal languages in addition to Swahili. Child participation development services and help them secure a livelihood. cashew nut, and coconut are also grown in these areas. It is very likely that you will encounter a language Youth economic empowerment A wide range of crops are grown in the highlands: corn, barrier in communicating with your sponsored child, HIV and AIDS prevention HIV and AIDS prevention wheat, and export crops such as coffee and tea. Due as the majority of the children do not know enough Sanitation to the depletion of soil fertility, many men migrate to English to write a letter. Those who do not know English Our approach focuses on HIV and AIDS prevention the cities in search of work, while women and children will be assigned community workers and volunteers Child survival and mitigation. Using schools as the entry point, we stay on the land and farm. Still, the families are highly who will explain your letters and help the children help children, youth, and caregivers to enhance HIV Plan works with communities to reduce child mortality dependent on the success of their crops. Farmers compose their responses. prevention. We also support services for the infected by preventing diseases and other conditions, such as rely heavily on credit systems to buy grain in time for and affected, enabling them to access health care, malnutrition, that lead to poor child development and planting. In many rural areas this credit is either not anti-retroviral treatment, education, shelter, nutrition, premature death. available to them or they must pay high interest rates. protection, and psychosocial support..
Load more

Recommended publications
  • Towards a Theology of Mission and Evangelization in Kenya in a Post-Colonial Context: Challenges and Opportunities
    Towards a Theology of Mission and Evangelization in Kenya in a Post-Colonial Context: Challenges and Opportunities by Nicholas Obiero A Thesis submitted to the Faculty of St. Michael’s College and the Pastoral Theology Department of the Toronto School of Theology in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St. Michael’s College © Copyright by Nicholas Obiero 2017 Towards a Theology of Mission and Evangelization in Kenya in a Post-Colonial Context: Challenges and Opportunities Nicholas Obiero Doctor of Philosophy in Theology University of St. Michael’s College 2017 Abstract This thesis is an attempt to understand the challenges and opportunities for a theology of mission and evangelization in Kenya in the post-colonial context. It begins by looking at the meaning and understanding of evangelization, and sheds some light on the paradigm shifts in mission and evangelization especially as it pertains to Kenya. It emphasizes that both David Bosch’s ecumenical paradigm shift in theology of mission and Bernard Lonergan’s shift from a classicist to an empirical notion of culture are important in directing and informing practical strategies for mission and evangelization today. It discusses some heightened tensions in theology of mission such as proclamation, dialogue and witness, and issues like inculturation and syncretism that have arisen in method and theology of mission, especially in Africa, following the Second Vatican Council. It also points out some significant challenges and opportunities to mission and evangelization in our present time. It argues that unless mission and evangelization begins to address the challenges that are confronting us today, it will continue to remain superficial and ineffective in people’s lives especially in Africa.
    [Show full text]
  • The Role of Religion in Politics and Governance in Kenya
    UNIVERSITY OF NAIROBI INSTITUTE OF DIPLOMACY AND INTERNATIONAL STUDIES PROGRAM – M.A IN INTERNATIONAL STUDIES TOPIC OF RESEARCH : THE ROLE OF RELIGION IN POLITICS AND GOVERNANCE IN KENYA NAME : KENGA CATHERINE REGISTRATION NUMBER: R50/74164/2014 SUPERVISOR : DR.MARTIN OUMA A research submitted in partial fulfillment of the Degree of Master of arts in International Studies DECLARATION I Kenga Catherine hereby declare that this research project is my original work and has not been presented for a degree in any other University or Institute of Higher learning. Signed …………………………………………….. Date…………………………………. KENGA CATHERINE This research paper has been submitted for examination with my approval. Supervisor: Signed …………………………………………….. Date…………………………………. DR. MARTIN OUMA LECTURER: INSITUTE OF DIPLOMACY AND INTERNATIONAL STUDIES, UNIVERSITY OF NAIROBI ii DEDICATION I dedicate this research project to especially the Government of Kenya for enabling its citizens have the freedom of worship. I hope the findings of my research will be of great importance. iii ACKNOWLEDGMENTS I am grateful to the Almighty God for this far I have come in my journey in search of knowledge. My sincere appreciation goes to my Supervisor Dr. Martin Ouma, lecturer at University of Nairobi for his support, encouragement and constructive criticism and steering me in the right direction which I would not have produced quality research work. I wish to express my sincere gratitude to my parents Mr. Robert Kenga and Charity Robert Kenga , my husband Yonah Mukanda Wafula and my son Zuriel Amani Wafula , my sister Florence Chiku Kenga, my brother Erick Tony Kenga and my boss Hon, Harrison Kombe – Member of Parliament for Magarini Constituency.
    [Show full text]
  • Religious Affiliation and Contraceptive Use in Kenya
    UNIVERSITY OF THE WITWATERSRAND, JOHANNESBURG FACULTY OF HUMANITIES SCHOOL OF SOCIAL SCIENCES DEMOGRAPHY AND POPULATION STUDIES Religious Affiliation and Contraceptive use in Kenya A RESEARCH REPORT SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN THE FIELD OF DEMOGRAPHY AND POPULATION STUDIES FOR THE YEAR 2014. Saira Abdulla 382942 26/05/2014 Supervisor: Professor Clifford Odimegwu i Declaration I, Saira Abdulla hereby declare that this research report is my own original work. It is being submitted to the Faculty of Humanities and Social Sciences, University of the Witwatersrand, Johannesburg. It is submitted in partial fulfilment of the requirement for the degree of Master of Arts in the field of Demography and Population Studies. I declare that to the best of my knowledge it has not been submitted before in part or in full for any degree or examination at this or any other university. Candidate: Saira Abdulla ……………………………. Date: 31 July 2014 ii Abstract Background Religion is widely known to affect the acceptance of modern contraception among people, thus affecting their reproductive behavioural outcomes in sub-Saharan Africa. The significance of religion on the use of contraceptives has been currently neglected in SSA. Fertility transitions have been widely attributed to the increased use of contraceptives among women worldwide. Given that religion plays an important role in post-colonial Kenya, this study examined the differentials in contraceptive use by religious affiliation as well as the demographic and socio-economic factors that affect the use of contraceptives in Kenya. Methodology The study obtained data from the Kenyan Demographic and Health Survey (KDHS, 2008- 2009) that uses a national cross sectional study design.
    [Show full text]
  • KENYA PROVINCE Profile
    KENYA PROVINCE Profile LOCATION Kenya is located in East Africa and borders Somalia to the Northeast, Ethiopia to the North, Sudan to the North West, Uganda to the West, and Tanzania to the south and the Indian Ocean to the East. The country straddles the equator, covering a total of 582, 600 Square kilometres. Nairobi, Kenya’s largest city and capital, is located in the central highlands. Kenya- largest Cities - Nairobi, Mombasa, Nakuru, Eldoret, Kisumu. POPULATION Population of Kenya as of October 9, 2015 - 48, 4351415 Births per day – 22, 158 Deaths per day – 5, 153 Net increase of 1 person every 5 second. Life expectancy in Kenya is 63.29 % PEOPLE AND LANGUAGE Kenyan population is comprised of 42 ethnic groups, each with its own unique dialect. As Kenyan’s national languages, Kiswahili and English bridge the communication gap and unite Kenyans as a single nation. CULTURAL VALUES AND ETIQUETTE Kenyans are a friendly and hospitable people, regardless of ethnic affiliation. Greetings are important part of social and business interaction. Hand shaking when greeting people you meet for the first time is customary. Kenyans place great importance on family. Kenyan families are often large and usually include the extended family. Kenyans honour collective responsibilities and traditional values, which includes treating the elderly with respect and reverence. LITERACY LEVEL The literacy level of Kenyans age 15 and over is 85.1 per cent. The literacy level in Nairobi is 87.1 per cent. In Machakos literacy level is 88 per cent. THE NEW KENYAN CONSTITUTION OF 2010- DEVOLVED POWER Kenya’s new constitution was enacted on 27th August 2010 replacing the old one that had been in place since Kenya’s independence in 1963.
    [Show full text]
  • The Challenges Facing Religion in the Contemporary World: the Kenyan Situation
    International Journal of Humanities and Social Science Vol. 4 No. 3; February 2014 The Challenges Facing Religion in the Contemporary World: The Kenyan Situation Ogolla Maurice Catholic University of Eastern Africa, Kisumu Campus Kenya 1.0 Introduction This presentation focuses on the challenges facing Religion in the contemporary world with the Kenyan situation in focus. It is divided into five sub-topics namely an introduction, the concept of Religion, Religions in Kenya and the challenges facing them followed by a conclusion and references. Religion is one of the terms most widely talked about in the world today. In most cases, people focus on its expressions or manifestations rather than its essence which actually should be the major area of concern. Institutions, societies, disciplines and peoples in general attribute to it their own views or meanings depending on each one’s area of specialization. In this regard, therefore, we can only talk of or access what Philosophers, Theologians, Sociologists, Phenomenologists, Psychologists, Historians and others take religion to mean. People in each discipline give their own understanding of this subject which is never the same as any other. This is what leaves us with a puzzle as to what exactly the essence of Religion is. To date, the world has not realized any one universally accepted definition of Religion. According to Rahner (1981) the possible root of the term religion is the Latin word “religio” with its different verb forms – “relegere”, “religari” and “reeligere” ‘Relegere’ means to constantly turn to or conscientiously observe ‘Religari’ can mean binding oneself to one’s origin and goal ‘Reeligere’ means choosing again to live religiously by one’s origin and goal These three suggests that there is an object connected with the goal and origin of life that people constantly turn to through Religion.
    [Show full text]
  • The Role of the African Traditional Religion in the Promotion of Justice, Reconciliation and Peace in Africa in the Twenty-First Century: a Kenyan Experience
    International Journal of African and Asian Studies www.iiste.org ISSN 2409-6938 An International Peer-reviewed Journal Vol.15, 2015 The Role of the African Traditional Religion in the Promotion of Justice, Reconciliation and Peace in Africa in the Twenty-first Century: A Kenyan Experience Dickson Nkonge Kagema 1 Department of Arts and Humanities, Chuka University, Kenya Abstract Although Africa is today a home to many religious organizations and many people have viewed this as a positive development in the continent, the situation is otherwise different. The entire continent is bleeding from the pain of tribal animosity, ethnic tension, hatred, violence, poverty, political instability, injustices etc. Religions are basically meant to help people in their tribulations but religious pluralism in Africa has brought conflict, tension and confusion in families and communities. Religions in Africa have also not been able bring forth justice, reconciliation and peace in Africa. This has however not always been the case. Prior to the coming of new religions and foreign cultures in Africa, human life was relatively stable with the African Traditional Religion (ATR) greatly influencing the lives of the people where it gave meaning and purpose to all aspects of thought and action. Africans were notoriously religious and this religiosity helped create an atmosphere where justice, reconciliation and peace prevailed at all costs. Drawing examples from various communities in Kenya, this paper shows that ATR is still alive in Africa where it continues to influence all aspects of life whether social, economic, religious or political and is responsible for shaping the character and culture of the Africans to date.
    [Show full text]
  • The Struggle for Space: Minority Religious Identities in Post- Independent Kenya
    CODESRIA 12th General Assembly Governing the African Public Sphere 12e Assemblée générale Administrer l’espace public africain 12a Assembleia Geral Governar o Espaço Público Africano ةيعمجلا ةيمومعلا ةيناثلا رشع ﺣﻜﻢ اﻟﻔﻀﺎء اﻟﻌﺎم اﻹﻓﺮﻳﻘﻰ The Struggle for Space: Minority Religious Identities in Post- Independent Kenya Mildred A. J. Ndeda Kenyatta University 07-11/12/2008 Yaoundé, Cameroun Introduction Despite differences in religious integration there is a tendency by many countries to allow some religions to have an upper hand (Ibid). In Britain, for example, the Anglican faith is universalized at the expense of the existing religious diversity (Beckford, 1999). The marginalization of minority religious identities by the former colonial powers was duplicated in the colonies that they occupied. By so doing, the process of national homogenization necessarily eluded historical, social and cultural differences among the colonized people of Africa. The nature of the contemporary African state is largely due to the colonial era, when administrators employed religion tactically in their pursuit of religious political domination. Missionary activities were an important facet of attempted colonial cultural domination, with both repressive and liberal functions. They were agents of both European superiority and political domination and the agents of modernization especially western education. Most African countries became independent in the 1960s on a surge of optimism. The new governments set to work without an effective model other than Western one. Before long, however, the optimism of early 1960s turned sour because the African state had merely become an agency for control and extraction. There was no attempt to merge the state and society as common expressions of shared values.
    [Show full text]
  • CIRCUMCISION Office of International Health Public Health Service
    tit/ LITERATURE REVIEW: THE PRACTICE OF FE.ALE C IRCUMCISION Office of International Health Public Health Service Department of Health and H'man Services May 1980 LITERATURE REVIEW: THE PRACTICE OF FEMALE CIRCUMCISION Prepared by Christine Geletkanycz and Susan Egan Office of International Health Public Health Services Departme,,t of Health and Human Services Under AID RSSA No. 931-0067 May 1980 PREFACE The purpose of this paper is to provide a concise and up-to-date survey of available data on the practice of female circumcision. It includes such information as the prevalence of the practice, its geographical distri­ bution, the sociocultural basis, and deleterious effects to health and well being resulting from the practice. The paper has two parts. Part I includes a summary of the literature, defines the various types of female circumcision, its geographical and age distribution, and the sociological implications and health complications arising from the practice. Part II presents a bibliography of the available literature. Detailed abstracts of each of these bibliographic entries are given and a special section is reserved for those articles mentioning specific case studies. Articles which contain extensive data or research methodology are presented in full. The task assigned to OIH was to review articles on the health and medical aspects of female circumcision in medical and scientific literature available in the United States. Most of thtl references cited were obtained through a Medline Computer search which cited articles through April 1980. Other sources cited were derived from the footnotes and bibliographies of the initial articles. Their content was reviewed for medical soundness by two physicians within this Office.
    [Show full text]
  • Knowledge Gaps on Religious Literacy and Constitutional Rights in Kenya Baseline Study Report December 2019
    Knowledge Gaps on Religious Literacy and Constitutional Rights in Kenya Baseline Study Report December 2019 Submitted by: ETC Consulting Ltd Methodist Ministries, Block B 2nd Floor, Lavington, P.O. Box 76269, 00508 Yaya, Nairobi, Kenya Phone : +254 (0)786 959 418/ : +254 (0)701 282 184 E-mail:[email protected] ACKNOWLEDGEMENT This baseline study was conducted to inform the implementation of the Norwegian Agency for Development-funded consortium project, “’Religious minorities in Kenya: Overcoming divides, respecting rights.” (RMP). The project is led by Muslims for Human Rights (MUHURI) and implemented together with The Network for Religious and Traditional Peacemakers (NRTP), Islamic Relief Kenya (IRK), The Supreme Council of Kenya Muslims (SUPKEM) and Tangaza University. TABLE OF CONTENTS TABLE OF CONTENTS ......................................................................................................... i List of Acronyms: .................................................................................................................. iii SUMMARY ........................................................................................................................... iv KEY FINDINGS ..................................................................................................................... v CHAPTER ARRANGEMENT ................................................................................................ vi CHAPTER 1: INTRODUCTION ..........................................................................................
    [Show full text]
  • Historical Background of the African Divine Church of Kenya O.M
    Volume 2, Issue 3, March 2015, PP 139-150 ISSN 2349-0373 (Print) & ISSN 2349-0381 (Online) www.arcjournals.org International Journal of Humanities Social Sciences and Education (IJHSSE) Historical Background of the African Divine Church of Kenya O.M. J. Nandi1 , Pamela Kima2 1Social Sciences Education Department, Masinde Muliro University of Science and Technology, P. O. Box 190 Kakamega, Kenya. [email protected] 2Social Sciences Education Department, Masinde Muliro University of Science and Technology, P. O. Box 190 Kakamega, Kenya. ABSTRACT European colonization of Africa was largely followed by a process of religious acculturation as older African religious and social traditions were threatened and partially replaced by new ones. Each new religious movement has its own peculiar causes or a combination of causes. The significance of these churches is important to note due to increasing numbers and growth usually at the expense of the historic and mission churches. Many of these AICs were founded by charismatic leaders who attracted followers through their preaching and healing, attributed to the power of the Holy Spirit. This article arises from fieldwork that adopted a descriptive research design within Hamisi District in western Kenya. Data was collected using questionnaires, oral interviews and participatory observation. This in-depth study details the historical background of the African Divine Church, its origins, mandate and development in present day Kenya. INTRODUCTION African independent church (AIC) movement is a phenomenon that has origins onthe African continent and is closely associated with colonialism. The factors that contributed to the rise of these movements include social, political and economic among others.
    [Show full text]
  • RELIGION and CONFLICT in AFRICA with a SPECIAL FOCUS on EAST AFRICA Bjørn Møller DIIS REPORT 2006:6 DIIS REPORT DIIS
    DIIS REPORT 2006:6 RELIGION AND CONFLICT IN AFRICA WITH A SPECIAL FOCUS ON EAST AFRICA Bjørn Møller DIIS REPORT 2006:6 DIIS REPORT DIIS DANISH INSTITUTE FOR INTERNATIONAL STUDIES 1 DIIS REPORT 2006:6 © Copenhagen 2006 Danish Institute for International Studies, DIIS Strandgade 56, DK -1401 Copenhagen, Denmark Ph: +45 32 69 87 87 Fax: +45 32 69 87 00 E-mail: [email protected] Web: www.diis.dk Cover Design: Carsten Schiøler Layout: Allan Lind Jørgensen Printed in Denmark by Vesterkopi AS ISBN: 87-7605-145-5 Price: DKK 50.00 (VAT included) DIIS publications can be downloaded free of charge from www.diis.dk Hardcopies can be ordered at www.diis.dk This publication is part of DIIS’s Defence and Security Studies project which is funded by a grant from the Danish Ministry of Defence. Bjørn Møller, Senior Research Fellow, DIIS,DIIS, [email protected]@diis.dk The author holds an MA in History and a Ph.D. in International Relations, both from the University of Copenhagen. Since 1985, he has been (senior) research fellow, subsequently programme director at the Copenhagen Peace Research Institute (COPRI), which in 2003 became part of the Danish Institute for International Studies (DIIS). He served as Secretary General of the International Peace Research Association (IPRA) from 1997 to 2000, and has been External Lecturer at the Institute of Political Studies, University of Copenhagen since 1994 and at the Centre of African Studies since 2002. In the academic year 2003/04, he served as Visiting Associate Professor at the research centre on Development and International Relations (DIR) at Aalborg University, where he is pres- ently external lecturer.
    [Show full text]
  • Dick's Creek and Its Southerly Tributary That Parallels Oakdale and Merritt Street for About 2.5 Kilometers
    Dick’s Creek Richard Pierpoint “Captain Dick” Courageous Leader, Soldier, Hero To the West of Merritt Street, St.Catharines running along side present day Oakdale Avenue within Canal Valley, is Dick’s Creek. Its waterway tells a discordant series of tales that informs that which we see today on Merritt Street. The first and second Welland canals followed Dick’s Creek as they left the boundary of St. Catharines (as it was in 1829 to 1915) and travelled south toward the town of Merritton and the Niagara Escarpment. The First Welland Canal finished in 1829 and used for fifteen years, and the Second Welland Canal finished in 1845 and used until 1915 both follow the main branch of Dick's Creek and its southerly tributary that parallels Oakdale and Merritt Street for about 2.5 kilometers. Dick’s Creek was named after respected, well-liked, Richard “Captain Dick” Pierpoint, who in his life- time was captured by or sold by local slave traders to an America bound British slave ship at 16, escaped American slavery by joining the Loyalist militia in 1780 at 36, acquired in recognition of his brave service a large land grant in 1791 encompassing Dick’s Creek at 47, voluntarily fought in the war of 1812 on behalf of Upper Canada against the Americans as a member of the Coloured Militia he co-founded at 68, received and fulfilled the harsh conditions of acquiring a further land grant in Fergus at the age of 82, and then returned to the area of Dick’s Creek now actively used as part of the Welland Canal where he lived nobly until his death in 1838 at the distinguished age of 94.
    [Show full text]