INCULTURATION WITHIN THE CATHOLIC CHURCH: A CASE OF COCK RITUALS AND CULTURAL VALUES OF THE ABAMARACHI OF BUSIA COUNTY, KENYA BY JOSEPH MUYOMI MULAA A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF PHILOSOPHY IN RELIGION OF THE DEPARTMENT OF PHILOSOPHY AND RELIGIOUS STUDIES, MOI UNIVERSITY 2017 DECLARATION DECLARATION BY THE CANDIDATE ii This thesis is my original work and has not been presented for a degree in any other university. No part of this thesis may be reproduced without prior written permission of the author and / or Moi University. Signature: ……………………. Date: ……………………… Joseph Muyomi Mulaa SASS/PGR/10/2007 DECLARATION BY SUPERVISORS This thesis has been submitted for examination with our approval as University Supervisors. Signature: …………………….. Date: ………………………. Prof. Hazel O. Ayanga Department of Philosophy and Religious Studies Moi University, Eldoret, Kenya Signature: ……………………… Date: ………………………. Dr. Mohamed Mraja Department of Philosophy and Religious Studies Moi University, Eldoret, Kenya DEDICATION To my parents, my late father, Mr. Benedict Oyoma Mulaa (Abuku) (1920-2000) who taught me that “book knowledge,”(academic development) is not sufficient for one in life, it must be supplemented with “Elimu dunia,” (Wisdom); and my mother Teresina Aloo iii Mulaa (1938) who taught me not to despise God’s human creation. Also to men and women who appreciate that there is something good in other people and their culture. iv ACKNOWLEDGMENT This work was realized because of invaluable contributions from many people. Since it is not possible to mention everyone, please accept my sincere appreciation to you all for your assistance. However, I feel compelled to single out a few people. I wish to sincerely thank my supervisors Prof. Hazel O. Ayanga and Dr. Mohamed Mraja for their relentless support and encouragement. Even when I was limping academically they pulled me by the hand saying “carry on; you must finish this race.” What a wonderful gesture!! I do also extend my gratitude to all other lecturers under whose tutelage I received pleasant academic nourishment. Thank you too, all my colleagues of the Masters programme for your co-operation and support. In particular, I must mention Mr. Hosea Kiprono Mitei for the brainstorming we always did together and also for his encouragement and prayers. I also received tremendous moral support from many of my former students with whom I shared precious moments during my thirty years stint as a teacher in various secondary schools in Kenya. Thank you very much. I am greatly indebted to my field assistants in the research process who sacrificed valuable time and energy in ensuring respondents were identified and reached. Thank you too, the hospitable Abamarachi for allowing me to witness some of the functions, ceremonies and rituals. To you my interviewees who were always eager and co-operative in giving valuable information, a big thanks. My family supported me fully. My wife Eleanor Mulaa read through the work and offered useful input, my daughters Bernadette Muyomi and Judith Muyomi, my sons Clement v Muyomi and Philip Barasa were a source of unlimited moral support and encouragement. Thanks in advance all the readers of this study who will be inspired after reading it to join in the promotion of positive African values. To every one of you I return a big thank you. In conclusion, I want to reiterate this about the work: “If it is well written and to the point, that is what I wanted; if it is poorly written and mediocre, that is the best I could do” (2 Maccabees 15:38). Finally, but of leading importance, I give glory and honour to God for all His blessings which spurred me on to the finish. ABSTRACT vi In the African worldview, there is no clear distinction between the sacred and the profane while the Western Christian one clearly distinguishes the two. In the present African context, there is the dilemma of choosing between traditional African values and Christian ones in critical situations of life because they are usually in conflict. Often African Christians revert to traditional practices to address critical needs in their lives. The purpose of this study was to examine the possibility of inculturation within the Catholic Church using cock rituals among the Abamarachi of Butula Sub- County, Busia County. A cock ritual is where a cock is identified for a social-sacred purpose often involving special persons, actions and utterances in specific places culminating in a symbolic feast. The study objectives were to: identify potential areas for integration of Christian teachings and practices in the cock rituals of the Abamarachi; identify the relationship between cultural practices involving the cock and Catholic teachings; and propose a model of inculturation that integrates positive elements of the Abamarachi culture and Catholic teachings and practices. The study adopted a descriptive research design to collect facts on cock rituals. The study used the Functionalist Theory as propounded by Bronislaw Malinowski and Emile Durkheim. The theory asserts that religion unites people around practices that have lasting values. Ethnographic survey was used as to identify positive Abamarachi cultural beliefs and practices associated with cock rituals and how they can be incorporated into Catholicism using the Vatican Council as a point of reference. Data was collected using interview schedule and questionnaires. The researcher observed and participated in some Abamarachi rituals where the cock featured. Eighty respondents were purposively sampled for the study, 40 from the Abamarachi traditional community and 40 from the Catholic Church. Descriptive statistics were used in data analysis and interpretation, presented in forms such as cultural anecdotes and case reports. Some quantitative data were presented using graphs, tables, pie charts and pictures in evaluating the impact of the Abamarachi culture and Catholicism on each other. The findings indicate that though the Abamarachi traditionalists and Catholics maintain their unique beliefs and practices, they show signs of willingness to accommodate each other. Thus, it was concluded that inculturation can assist in making the Abamarachi to “feel at home” within the Catholic Church and Catholicism will be aptly meaningful in its Marachi context. It is recommended that the Catholic Church could embrace Abamarachi worldview and borrow positive elements inherent in the worldview as proposed under the papal decree. Greater enculturation is possible were the Abamarachi traditionalists and Catholic faithful to open up more by inviting each other to celebrate their ritual ceremonies and embrace positive and beneficial norms and values in the spirit of ecumenism. The model of inculturation proposed in this study opines that the symbolism of the Abamarchi cock ritual sacrifice ought to be understood in the same vain as the Catholic understanding of Jesus as the lamb. TABLE OF CONTENTS DECLARATION DEDICATION vii ACKNOWLEDGEMENTiv ABSTRACT TABLE OF CONTENTSvii LIST OF TABLESiv LIST OF FIGURESv DEFINITION OF OPERATIONAL TERMSxvi CHAPTER ONE: INTRODUCTION 1.1 Background of the Study 1.2 Statement of the Problem 1.3 Purpose of the Study 1.4 Objectives of the Study 1.5 Research Questions 1.6 Significance of the Study 1.7 Scope and Limitation of the Study 1.8 Theoretical Framework 1.9 Literature Review 1.10 Research Methodology 1.10.1 Research Design............................................................................................15 viii 1.10.2 Study Area.....................................................................................................16 1.10.3 Target Population..........................................................................................16 1.10.4 Study Sample.................................................................................................16 1.10.5 Sampling Techniques.....................................................................................17 1.10.6 Data Collection and Research Instruments....................................................18 1.10.7 Data Analysis…………………………………...……………………...…...18 1.11 Ethical Consideration….. CHAPTER TWO: CULTURAL AND RELIGIOUS PROFILE OF THE ABAMARACHI 2.1 Introduction 2.2 The Geographical Location 2.3 Myth of Origin 2.4 The Abamarachi Clan System 2.5 The Family Organization and Social Support among the Abamarachi 2.6 African Traditional Religion 2.7 Rituals and Sacrifices 2.8 Christianity in Marachi ix 2.9 Religious Duality of the Abamarachi 2.10 Abamarachi Proverbs, Riddles, Songs and Art 2.10.1 Proverbs 2.10.2 Riddles 2.10.3 Songs 2.10.4 Art 2.11 Conclusion CHAPTER THREE: COCK RITUALS IN THE SOCIAL AND RELIGIOUS LIFE OF THE ABAMARACHI 3.1 Introduction 3.2 Cock Rituals: Background Information 3.3 Cock Rituals 3.3.1 Activities Relating to Agriculture 3.3.1.1 Planting and Harvesting 3.3.1.2 Rain Making and Control 3.3.2 Health Related Problems 3.3.2.1 Sickness x 3.3.2.2 Witchcraft Related Problems 3.3.2.3 Barrenness 3.3.3 Social Activities 3.3.3.1 Establishing a New Home 3.3.3.2 Completion of Roofing a House and Official Opening of a House……...... 3.3.3.3 Payment of Dowry………………………………………………………… 3.3.3.4 Reconciliation 3.3.3.5 Child Rehabilitation 3.3.4 Rites of Passage 3.3.4.1 The Naming Ritual 3.3.4.2 Funeral Rites 3.3.5 Maintaining the Social Order 3.3.5.1 Taboos 3.4 Persistence of Cock Rituals 3.4.1 Naming 3.4.2 Marriage xi 3.4.3 Healing 3.5 Official Support for Inculturation 3.6 Views of Scholars and Theologians