Cowboys, Farmers, And Schools In Kenya
After our first Church service in Kenya and our first experience of Home Bible Church, Bishop and Mrs. Kanuku drove us to their rural home, hours away from Machakos, on a mountain top. On a clear day, you can see Mt. Kenya looking one way and Kilimanjaro looking the other. The stars are amazing. Closer at hand you look down on forested valleys. The Kanuku rural home is a work in progress, but already Bishop Kanuku has designed and implemented all manner of clever engineering devices. He has a system to divert and gather rainwater and another system to generate bio-gas which is pumped up to the house. He is a bit of a Thomas Jefferson and this is his Monticello. On the surrounding land, he keeps a few dairy cows for milk, raises a garden (another garden – there is also one at his Machakos house), and of course, plants trees, many trees! He has plans to make his home a place of service to children which he will run after his retirement from the episcopacy in a few years (which reminds me of the game plan of one of my best friends among the American bishops – “Put in a few years as Bishop, then retire and do something good for the Church.”)
As Bishop Kanuku showed me his garden, he explained that he is of the Kamba tribe, and they are farmers. The Masai have traditionally not thought well of the Kamba and have various derogatory terms for the things they do to the soil – a Bantu equivalent of “sodbusters.” It reminded me of the range wars and other farmer-cattleman hostilities in our history – and of course the Oklahoma classic “The Cowboy And The Farmer Can Be Friends.” It's an old conflict. It goes back to Abel and Cain and persisted all through the Hebrew Scriptures.
The next morning we began visiting schools. I honestly lost track of how many schools we visited. We had brought pens, rulers, calculators, and markers for 6 schools, but did not have enough gifts for all of them, so it was more than 6. At least 3 were the first day in the mountainous rural part of the diocese. Three were on the savannah of the Masai Mara. I think the others were closer in to Machakos or perhaps Nairobi. It blurs.
At the first school, ACK Kyandote Bulwa, the teachers and children were assembled outside to greet us with song. We then processed up a hill to the site of the Girls Hostel (which will be a combination Rescue House for girls escaping circumcision and forced marriage, a group home for girls escaping abuse and neglect at home, and a dormitory for boarding students). There Bishop Kanuku and I dedicated the foundation stone inscribed with Linda’s and my names. Then we gathered inside for a school assembly where Linda and I spoke to the students.
Then it was on to Maknonga where once again the children and teachers were waiting for us outside with song, dance, and a hearty welcome. Bishop Kanuku and I each planted a tree and I blessed them. Then came another assembly, where they gave us gifts. Mine was a walking stick with African wildlife carved on it.
And so it went, school after school, where we gave gifts and spoke with students. Bishop Kanuku encouraged hard work. I held forth on God’s call to be true Kenyans, not accepting unquestioningly the ways of the West or of China, but staying rooted in the chaste, humble, and communal morality of their own land. Linda encouraged girls to achieve equal educations and professional status.
One of the best schools we visited had a classroom named for the late wife of Fr. Lloyd Rupp. The teachers were grateful for Fr. Lloyd’s gifts of a computer (their only computer) and a photocopier. Gratitude to and affection for Fr. Lloyd was expressed at numerous schools and churches. At schools both in the Diocese of Machakos, in the Karen district outside Nairobi, and in the Masai Mara, people were also grateful for the support to individual students from Melvin Stringer and Kenya Keep. Melvin’s program is a scholarship rather than sponsorship program. They support kids who are in dire straits but they have to be more than needy. They must have the talent and the will to become leaders for a better Kenya tomorrow.
We also visited one of five schools which had malaria bearing mosquitoes eradicated with a gift from the Diocese of Nevada.
Thursday, March 22, 2012
Wednesday, March 21, 2012
My Life In Kenya: A Musungu Memoir -- Part 2
Cathedrals And House Churches -- Lessons Learned.
Our week in Kenya began with worship at All Saints Cathedral where I was to give the sermon for Sunday worship. At this point you may be expecting me to marvel at the joy and enthusiasm of African worship. Actually not so much. The service was clearly designed with that in mind. At times a worship leader tried mightily to get the group energized, but frankly it fell flat. The music was intended to be lively, but the people just didn’t feel it. My sermon was well-enough-received by those who stayed awake, but some dozed on the front row. It seemed altogether like a frozen chosen assembly.
Only later did I find out what was really afoot. It was the first day that the new Provost (similar to a Dean) was at the Cathedral. He is appointed by the Bishop – not called by the congregation. So it was his first day and he wasn’t preaching. I was. In addition, they normally worship in a quaint old English style church building – one that had been Whites-only until 1962 when the Whites exited in the wake of independence and the present congregation moved in. But now they are constructing a large modern Cathedral that will hold hundreds more people than the old building. It is far from complete. Beams and rafters are still exposed. The windows have no panes. This was their first day in the new building and they had not been warned in advance that they would be worshiping in there that day. They just arrived at Church and were directed into the new intimidatingly large unfinished structure. So: surprise! New Provost. New building. Musungu preacher. (They may have thougth I was the new Provost!)
What I had taken for boredom was a state of shock. How many Anglicans does it take to change a diaper? You can’t change that diaper. It was given in memory of my grandfather. Same thing would have happened here. Still I felt privileged to give the inaugural sermon in the new All Souls Cathedral and the people, though discombobulated, were gracious and devout.
After the Eucharist, we went to the Bishop’s house for Home Bible Church. This is one of the main things Fr. Lloyd had wanted me to see. It was like a house church or a cell group. It was a Bible Study with prayer and songs. The topic was the role of Godparents. People were challenged to find scriptures that informed the question of how to be a good Godparent. Generally, Kenyans have the same challenges we do in choosing and preparing Godparents. The discussion was intelligent and their ability to connect scriptures to the topic was impressive.
This is what I took away from Home Bible Church: We need our Sunday morning worship services alright. We need public worship in God’s house, a sacred space. I could not disagree more with the Emergent Church Movement more on that point. We need that basic gathering to publicly constitute us as a community of faith. Most of us will not go deeper than what happens there. But the large scale public worship of the Church draws its life from those who do go deeper in small groups meeting to study and pray in more intimate settings, especially homes. That is where the spiritual bonds are forged; the heart of the church, strengthened.
If a Church is medium to large, it needs several small church groups gathering at other times in other places to sustain its intimacy. But what if a congregation is already small – say 12 people gathered for Sunday morning worship? I believe even small churches need that gathering of a few to go deeper. Maybe it will only be two or three meeting to pray and study, but their gathering will provide the energy that will sustain and perhaps grow the larger group. Look back on my previous blog post about 80/20 rule in which I argue that we cannot build the church by extending its circumference; we have to grow the core within and the circumference will expand to keep the balance. Home Bible Church is a way to grow the core.
Each church could create its own format. It can be a spiritual book club meeting at an Indian restaurant, or a Bible and Brew class engaging scripture at a bar, or it can be a meeting for contemplative prayer and spiritual story telling. The key is the small group gathering – somewhere away from the church property – to connect with each other on the basis of our common bond in Christ.
Our week in Kenya began with worship at All Saints Cathedral where I was to give the sermon for Sunday worship. At this point you may be expecting me to marvel at the joy and enthusiasm of African worship. Actually not so much. The service was clearly designed with that in mind. At times a worship leader tried mightily to get the group energized, but frankly it fell flat. The music was intended to be lively, but the people just didn’t feel it. My sermon was well-enough-received by those who stayed awake, but some dozed on the front row. It seemed altogether like a frozen chosen assembly.
Only later did I find out what was really afoot. It was the first day that the new Provost (similar to a Dean) was at the Cathedral. He is appointed by the Bishop – not called by the congregation. So it was his first day and he wasn’t preaching. I was. In addition, they normally worship in a quaint old English style church building – one that had been Whites-only until 1962 when the Whites exited in the wake of independence and the present congregation moved in. But now they are constructing a large modern Cathedral that will hold hundreds more people than the old building. It is far from complete. Beams and rafters are still exposed. The windows have no panes. This was their first day in the new building and they had not been warned in advance that they would be worshiping in there that day. They just arrived at Church and were directed into the new intimidatingly large unfinished structure. So: surprise! New Provost. New building. Musungu preacher. (They may have thougth I was the new Provost!)
What I had taken for boredom was a state of shock. How many Anglicans does it take to change a diaper? You can’t change that diaper. It was given in memory of my grandfather. Same thing would have happened here. Still I felt privileged to give the inaugural sermon in the new All Souls Cathedral and the people, though discombobulated, were gracious and devout.
After the Eucharist, we went to the Bishop’s house for Home Bible Church. This is one of the main things Fr. Lloyd had wanted me to see. It was like a house church or a cell group. It was a Bible Study with prayer and songs. The topic was the role of Godparents. People were challenged to find scriptures that informed the question of how to be a good Godparent. Generally, Kenyans have the same challenges we do in choosing and preparing Godparents. The discussion was intelligent and their ability to connect scriptures to the topic was impressive.
This is what I took away from Home Bible Church: We need our Sunday morning worship services alright. We need public worship in God’s house, a sacred space. I could not disagree more with the Emergent Church Movement more on that point. We need that basic gathering to publicly constitute us as a community of faith. Most of us will not go deeper than what happens there. But the large scale public worship of the Church draws its life from those who do go deeper in small groups meeting to study and pray in more intimate settings, especially homes. That is where the spiritual bonds are forged; the heart of the church, strengthened.
If a Church is medium to large, it needs several small church groups gathering at other times in other places to sustain its intimacy. But what if a congregation is already small – say 12 people gathered for Sunday morning worship? I believe even small churches need that gathering of a few to go deeper. Maybe it will only be two or three meeting to pray and study, but their gathering will provide the energy that will sustain and perhaps grow the larger group. Look back on my previous blog post about 80/20 rule in which I argue that we cannot build the church by extending its circumference; we have to grow the core within and the circumference will expand to keep the balance. Home Bible Church is a way to grow the core.
Each church could create its own format. It can be a spiritual book club meeting at an Indian restaurant, or a Bible and Brew class engaging scripture at a bar, or it can be a meeting for contemplative prayer and spiritual story telling. The key is the small group gathering – somewhere away from the church property – to connect with each other on the basis of our common bond in Christ.
Tuesday, March 20, 2012
My Life In Kenya: A Musungu Memoir -- Part 1
“Musungu” is the Bantu word for a white person. It comes from a longer word meaning someone who travels around.
First Surprises and Learnings.
Thanks to the moral encouragement and financial support of Fr. Lloyd Rupp and the hospitality of Melvin Stringer (St. Tim’s/ Kenya Keep) who squired us around the country and the fellowship and grace of the Rt. Rev. Joseph Kanuku, 2nd Bishop of Machakos, we have experienced an eye-opener of an African sojourn.
After an arduous flight – Las Vegas to Los Angeles to Amsterdam to Nairobi – and a drive from Nairobi to Machakos, we met Bishop Kanuku and his wife Josephine. That is when the surprises began.
Relations with Islam.
The first surprise was the relationship between Anglicans and Muslims in Kenya. Interfaith hostility is at the heart of violence and discord along the 10th Parallel to the North – running through Nigeria in West Africa and dividing Northern and Southern Sudan in the East. (See Griswold, The 10th Parallel) Things I had heard here and there led me to believe similar tensions beset Kenya.
So we were quite surprised to learn that Josephine Kanuku (the Bishop’s wife) teaches Christian Education as a faculty member at the Islamic School in Machakos. It turns out Bishop Kanuku and the local Imam are good friends. During times of drought, the Anglicans have come to the aid of Muslims. When I sent money for crop seed during a drought, the Anglicans shared the seed with the Muslims. Bishop Kanuku and the Imam talk about the “fundamentalist” Muslims and Christians who are each other’s enemies, each disavowing the hostility of either brand of religious intolerance. The Anglicans and most Muslims are friends. Since building bridges across the religious divide is essential to peace and prosperity in Africa (and in much of the world), I was just delighted to find that our Anglican Communion partners are at work for harmony and understanding. Well done Diocese of Machakos.
Status of Women.
I came away from Lambeth Conference (2008) with the impression that women are not doing well in Africa. I still know that is often true. The struggle for equality has not yet been completed in Kenya as it has not been completed here. But I was quite surprised to find how much Kenyan women have achieved both inside and outside the Church.
Understanding the place of women in Kenyan society has to begin with Wangari Muta Mary Jo Maathai who won the 2004 Nobel Peace Prize for “her contribution to sustainable development, democracy, and peace.” A member of the Kikuyu tribe, Mrs. Maathai founded the Green Belt Movement and linked women’s rights to environmental sustainability.
It took me awhile to figure out why Bishop Kanuku is obsessed with planting trees. He goes about doing it himself all the time. And when he meets with his clergy, he wants to know “how many trees have you planted?” The answer had better be in the thousands! I cannot count how many trees he showed me that he had planted with his own hands. He and I each planted a tree at the second school we visited. It turns out planting trees was Maathai’s signature symbolic political act as weaving cloth was Gandhi’s. So as not to sugar coat the truth, Maathai’s efforts were vehemently resisted by the single party government of Jomo Kenyata and even her own family. But her courage has opened doors to Kenyan women in politics and the economy.
The Diocese of Machakos has been ordaining women since 1998. We met a good number of women clergy and other women in the ordination process. At meals and other times in the home and church, women often lead the prayers. Women are active participants and sometimes leaders in Bible Study. Many a school or community service project traces its beginnings to The Mothers Union.
As important as the status of women in the Church may be, what matters more is what the Church is doing about the status of women in society. Problem one: female genital mutilation and forced marriage. In traditional Kenyan culture, girls of 12 or 13 are “circumcised” and married off to older men. The government now opposes this practice, but people still do it. I saw no evidence of Child Protective Services stepping in to protect these girls. But the church funded schools do. They operate “Rescue Houses” on the school campuses where the girls receive sanctuary. It was my privilege to dedicate the cornerstone of the ACK (Anglican Church of Kenya) Kyandote Bulwa Girls’ Hostel in a remote mountain area – where there are no foster placements, group homes, or other government facilities to protect girls from FGM and forced marriage or other abuse – but the Diocese of Machakos is building a home where they will be safe, nourished, and educated. We met rescue girls sponsored by Kenya Keep and saw several rescue houses on school campuses. Yes, we have decided to sponsor a rescue girl ourselves. It cost $250 per year and can be easily arranged through Kenya Keep in Henderson.
Problem two: economic independence. Those engaged in economic development as part of the Millenium Development Goals have learned through experience that the key is equipping women to operate small businesses to support their families. In Kenya, 80% of the population subsists on less than $1 per day (that is in actual buying power). So this is where the rubber meets the road for MDGs. The gender factor exacerbates poverty everywhere, but it is most obvious with the Masai tribe. The Masai are the cowboys of Kenya – only they are on foot, not horseback. They are nomadic herders of sheep, goats, and cattle. But changes in agriculture and the climate have compelled Masai families to settle. The problem is that the family settles, but the dad doesn’t. Men tend to marry, father children, then just wander off on a walk-about that could be a year or a lifetime – and they do not mail back a child support check. Equipping women to earn a living for themselves and their children is essential to alleviating poverty. More on this later. For now, let me just say, the Church is in that struggle up to its elbows.
More than anything else we did in Kenya, we visited schools. I spoke to lots of children, but the lights really turned on when Linda spoke to them. The girls were transfixed by the sight of a woman who is a lawyer, a professor, and an author. It was amazing to see how excited they were by her example. The church women were pretty taken with her as well. One young transitional deacon couldn’t get a word in edgewise in the clergy conversations – the Church is doing better than I expected, but it does have a way to go. I tried to open up space for her to speak, but it was Linda who really brought out her smile and her voice.
Security and Stability.
Our trip to Kenya had been planned for last November but was delayed by a terrorist threat. So a number of folks were worried about us going now. I don’t mean to say there was nothing to worry about. The day we arrived, there was a fatal grenade incident in Nairobi. And the crime rate in the slums is bad; hence, the local habit of referring to the capital as “Nairobbery.” But on the whole, I felt safer in Kenya than in any developing nation I have visited. Kenya is the anchor of political stability in East Africa. That is why it got so much press and caused so much international concern when there were riots and ethnic violence after the contested elections in 2008. That is not the norm in Kenya. There is corruption and the politics are not what the people would hope. The rich few live behind barbed wire crowned fences protecting them from the poor. But Kenya is not a violent place. There are neighborhoods in Nairobi that it is better not to go. But outside those neighborhoods, there is not much risk from criminals – and more importantly, not much risk from the police or military who are sometimes the more serious danger in some developing nations.
The threat in Kenya is not homegrown. It is a spill-over from the failed government in Somalia. Just as there are Somali pirates on the seas, there are gangs that adopt a political pretext for what is really just lawless hooliganism. Operating out of Somalia, they cause problems in Kenya and other neighboring countries as well. The military of several East African states is at work fighting the gang known as Al Shebab. The people in Kenya hope to see a stable government in Somalia so that the whole region can experience security.
First Surprises and Learnings.
Thanks to the moral encouragement and financial support of Fr. Lloyd Rupp and the hospitality of Melvin Stringer (St. Tim’s/ Kenya Keep) who squired us around the country and the fellowship and grace of the Rt. Rev. Joseph Kanuku, 2nd Bishop of Machakos, we have experienced an eye-opener of an African sojourn.
After an arduous flight – Las Vegas to Los Angeles to Amsterdam to Nairobi – and a drive from Nairobi to Machakos, we met Bishop Kanuku and his wife Josephine. That is when the surprises began.
Relations with Islam.
The first surprise was the relationship between Anglicans and Muslims in Kenya. Interfaith hostility is at the heart of violence and discord along the 10th Parallel to the North – running through Nigeria in West Africa and dividing Northern and Southern Sudan in the East. (See Griswold, The 10th Parallel) Things I had heard here and there led me to believe similar tensions beset Kenya.
So we were quite surprised to learn that Josephine Kanuku (the Bishop’s wife) teaches Christian Education as a faculty member at the Islamic School in Machakos. It turns out Bishop Kanuku and the local Imam are good friends. During times of drought, the Anglicans have come to the aid of Muslims. When I sent money for crop seed during a drought, the Anglicans shared the seed with the Muslims. Bishop Kanuku and the Imam talk about the “fundamentalist” Muslims and Christians who are each other’s enemies, each disavowing the hostility of either brand of religious intolerance. The Anglicans and most Muslims are friends. Since building bridges across the religious divide is essential to peace and prosperity in Africa (and in much of the world), I was just delighted to find that our Anglican Communion partners are at work for harmony and understanding. Well done Diocese of Machakos.
Status of Women.
I came away from Lambeth Conference (2008) with the impression that women are not doing well in Africa. I still know that is often true. The struggle for equality has not yet been completed in Kenya as it has not been completed here. But I was quite surprised to find how much Kenyan women have achieved both inside and outside the Church.
Understanding the place of women in Kenyan society has to begin with Wangari Muta Mary Jo Maathai who won the 2004 Nobel Peace Prize for “her contribution to sustainable development, democracy, and peace.” A member of the Kikuyu tribe, Mrs. Maathai founded the Green Belt Movement and linked women’s rights to environmental sustainability.
It took me awhile to figure out why Bishop Kanuku is obsessed with planting trees. He goes about doing it himself all the time. And when he meets with his clergy, he wants to know “how many trees have you planted?” The answer had better be in the thousands! I cannot count how many trees he showed me that he had planted with his own hands. He and I each planted a tree at the second school we visited. It turns out planting trees was Maathai’s signature symbolic political act as weaving cloth was Gandhi’s. So as not to sugar coat the truth, Maathai’s efforts were vehemently resisted by the single party government of Jomo Kenyata and even her own family. But her courage has opened doors to Kenyan women in politics and the economy.
The Diocese of Machakos has been ordaining women since 1998. We met a good number of women clergy and other women in the ordination process. At meals and other times in the home and church, women often lead the prayers. Women are active participants and sometimes leaders in Bible Study. Many a school or community service project traces its beginnings to The Mothers Union.
As important as the status of women in the Church may be, what matters more is what the Church is doing about the status of women in society. Problem one: female genital mutilation and forced marriage. In traditional Kenyan culture, girls of 12 or 13 are “circumcised” and married off to older men. The government now opposes this practice, but people still do it. I saw no evidence of Child Protective Services stepping in to protect these girls. But the church funded schools do. They operate “Rescue Houses” on the school campuses where the girls receive sanctuary. It was my privilege to dedicate the cornerstone of the ACK (Anglican Church of Kenya) Kyandote Bulwa Girls’ Hostel in a remote mountain area – where there are no foster placements, group homes, or other government facilities to protect girls from FGM and forced marriage or other abuse – but the Diocese of Machakos is building a home where they will be safe, nourished, and educated. We met rescue girls sponsored by Kenya Keep and saw several rescue houses on school campuses. Yes, we have decided to sponsor a rescue girl ourselves. It cost $250 per year and can be easily arranged through Kenya Keep in Henderson.
Problem two: economic independence. Those engaged in economic development as part of the Millenium Development Goals have learned through experience that the key is equipping women to operate small businesses to support their families. In Kenya, 80% of the population subsists on less than $1 per day (that is in actual buying power). So this is where the rubber meets the road for MDGs. The gender factor exacerbates poverty everywhere, but it is most obvious with the Masai tribe. The Masai are the cowboys of Kenya – only they are on foot, not horseback. They are nomadic herders of sheep, goats, and cattle. But changes in agriculture and the climate have compelled Masai families to settle. The problem is that the family settles, but the dad doesn’t. Men tend to marry, father children, then just wander off on a walk-about that could be a year or a lifetime – and they do not mail back a child support check. Equipping women to earn a living for themselves and their children is essential to alleviating poverty. More on this later. For now, let me just say, the Church is in that struggle up to its elbows.
More than anything else we did in Kenya, we visited schools. I spoke to lots of children, but the lights really turned on when Linda spoke to them. The girls were transfixed by the sight of a woman who is a lawyer, a professor, and an author. It was amazing to see how excited they were by her example. The church women were pretty taken with her as well. One young transitional deacon couldn’t get a word in edgewise in the clergy conversations – the Church is doing better than I expected, but it does have a way to go. I tried to open up space for her to speak, but it was Linda who really brought out her smile and her voice.
Security and Stability.
Our trip to Kenya had been planned for last November but was delayed by a terrorist threat. So a number of folks were worried about us going now. I don’t mean to say there was nothing to worry about. The day we arrived, there was a fatal grenade incident in Nairobi. And the crime rate in the slums is bad; hence, the local habit of referring to the capital as “Nairobbery.” But on the whole, I felt safer in Kenya than in any developing nation I have visited. Kenya is the anchor of political stability in East Africa. That is why it got so much press and caused so much international concern when there were riots and ethnic violence after the contested elections in 2008. That is not the norm in Kenya. There is corruption and the politics are not what the people would hope. The rich few live behind barbed wire crowned fences protecting them from the poor. But Kenya is not a violent place. There are neighborhoods in Nairobi that it is better not to go. But outside those neighborhoods, there is not much risk from criminals – and more importantly, not much risk from the police or military who are sometimes the more serious danger in some developing nations.
The threat in Kenya is not homegrown. It is a spill-over from the failed government in Somalia. Just as there are Somali pirates on the seas, there are gangs that adopt a political pretext for what is really just lawless hooliganism. Operating out of Somalia, they cause problems in Kenya and other neighboring countries as well. The military of several East African states is at work fighting the gang known as Al Shebab. The people in Kenya hope to see a stable government in Somalia so that the whole region can experience security.
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