Keny arkana muslim religion

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They do not only eat the meat and drink the milk of the animals, but also drink the blood. Other animals the Maasai eat include goats and sheep. Despite the abundance of game animals such as antelope in Kenya, the Maasai do not eat these animals. They believe God known to the Maasai as Enkai gave them goats, sheep, and cattle for eating, and do not need the native animals.

Priests of the Maasai religion are known as laibon, and are believed to be a direct descendent of Enkai — who is both male and female. Laibon are not political leaders, but are believed to have the power to heal or to predict the future. Because of their reliance on herd animals over agriculture, the Maasai typically need a great deal of land to maintain their nomadic lifestyles.

Conservancies in Kenya and Tanzania cater to this wandering lifestyle, and it is possible for tourists to visit Maasai villages in keny arkana muslim religion countries. While those villages that allow visitors tend to be somewhat less authentic as a result of their exposure to western culture, it is still a fascinating cultural experience and a popular part of any Kenyan safari.

Dwelling on the fertile south eastern side of Mount Kenya, the Embu comprise roughly half a million people and are closely tied to the neighbouring Mbeere tribe with whom they still trade. The Embu are typically farmers, raising crops both to feed their families and to sell. Embu typically have smaller families than in other prominent African tribes, and both males and females are circumcised.

The original Embu religion revered a god named Ngai who lived atop Mount Kenya, but modern Embu are predominantly Christian. Made up of between 3 and 4 million Kenyans, the concept of 'Kalenjin' is a relatively new one, having been pioneered by as many as ten Nandi speaking tribes in the s as a way to gain greater political power.

Because of this amalgamation of multiple tribes, the history of the Kalenjin people is a difficult one to pin down. There is no one unified history for these people, but they do share similar cultural traits including a strict age group social structure, circumcision, polygamy, and a strong oral storytelling tradition. The Kalenjin religion believed in a god called Asis, who was symbolised by the sun.

The spirits of departed ancestors were also revered, and sacrifices were made in their honour. These days, like many tribes in Kenya, the Kalenjin practice Christianity mixed with some of their traditional beliefs. The Kalenjin are most famous around the world as a tribe that produces accomplished runners. A tribe of agriculturalists and traders, the Kamba sometimes known as the Akamba call the central and eastern parts of Kenya home.

The Kamba are also known as accomplished artists, and Kamba pottery and wood carving are popular souvenirs for visitors to Kenya. Originally from the west of Tansania, the Kamba migrated sometime in the 18th century and have since settled in eastern Kenya. Large populations of the Kamba can be found to this day in modern coastal cities. Like many Kenyan tribes, the Kamba practice circumcision both male and female and are a patriarchal society in which the male is the head of the keny arkana muslim religion.

Cattle are an important form of currency, and a bride to be's family must be paid in cattle before marriage can be arranged. The Kamba originally believed in a God called Ngai or sometimes Mulungu who was a merciful, but unapproachable figure. People would make offerings to the spirits of their ancestors to act as go betweens between themselves and Ngai.

Today, the majority of Kamba are Christian. A tribe who have embraced the modern 'western' way of life, the Kikuyu have enjoyed great economic and political power in Kenya since the nation's founding. Three of Kenya's presidents have been from the Kikuyu tribe. Originally farmers in the lands surrounding Mount Kenya, the Kikuyu lost much of their traditional lands to the British during the colonial era.

This lead to great unrest within the country and contributed to the Mau Mau rebellion that was a catalyst for the independence of Kenya. The primary concern for the early Muslims was trade with a few interested in propagating Islam. The arrival of the Portuguese in the fifteenth century interrupted the small work in progress. On the other hand, the interstate quarrels that ensued meant that much effort was now directed towards restoring normality and not Islamization.

Islam remained an urban and coastal phenomenon. There were no intermediary Africans to demonstrate that, adoption of a few Islamic institutions would not disrupt society. The spread of Islam to the interior was hampered by several factors: for instance, the nature of the Bantu society's varied beliefs, and scattered settlements affected interior advancement.

Other factors included, harsh climatic conditions, the fierce tribes like the Maasai, tribal laws restricting passage through their land, health factors, and the lack of an easy mode of transportation. Muslim traders were not welcome in the social structures thereby impeding any meaningful progress until the beginning of European occupation.

Other factors affecting Islamic movement into the interior included atrocities committed during slave trading, as these unfavourably affected the spread of Islam. Besides, local Muslim preachers and teachers played major roles in teaching religion Ar. The coming of the second wave of Europeans, in the nineteenth century, brought mixed fortunes to the coastal Muslims, their strong sense of pride and belonging was greatly diminished, with efforts being redirected to self adjustments.

Keny arkana muslim religion

Nonetheless, Muslim agents deployed by Europeans as subordinate labourers to assist in the establishment of colonial administration centres, were advantageously placed throughout the country, bringing the Islamic influence to the interior. Each place where a European installed himself, military camp, government centre, or plantation, was a centre for Muslim influence.

In the interior, the Muslims neither integrated nor mingled with the local communities, yet non-Swahili Africans began joining the Swahili trends in trade with some returning as Muslims. Swahili became the trade and religious language. Alongside the interpersonal contacts, intermarriages also yielded some conversions. Although coastal rulers did not send missionaries to the interior, local Africans embraced Islam freely through attraction to the religious life of the Muslims.

Close integration with the local population helped to foster good relations resulting in Islam gaining a few converts, based on individual efforts. Subjectively, most of the surrounding Bantu communities had a close-knit religious heritage, requiring strong force to penetrate. The pacification and consolidation by European powers provided the much-needed force to open up the communities for new structures of power and religious expression Trimingham: Basically, progress in the spread of Islam in Kenya came between and This was when most social structures and the African worldviews were shattered, leaving them requiring a new, wider worldview encompassing or addressing the changes experienced.

Consequently, Islam introduced new religious values through external ceremonial and ritualistic expressions, some of which could be followed with no difficulty. Socio-culturally, Muslims presented themselves with a sense of pride and a feeling of superiority. The ease, with which Islam could be adopted, meant adding to the keny arkana muslim religion practices, new religious rites and ceremonies to the African ways, with new ways of defining one's identity by new forms of expression.

Mingling with Muslims led to conversion meaning returning home as Muslims and not aliens. Although most of the conversions were of individuals, there were communities that embraced Islam en-masse. Some of these included the Digo and Pokomo of the Lower Tana region. From these communities Islam slowly penetrated inland. Pioneer Muslim missionaries to the interior were largely Tanganyikans, who coupled their missionary work with trade, along the centres began along the railway line, such as, KibweziMakinduand Nairobi.

Outstanding amongst them was Maalim Mtondoa Tanganyikan credited with being the first Muslim missionary to Nairobi. A small mosque was built to serve as a starting point, and he began preaching Islam in earnest. Religion in Kenya census [ 1 ] Protestant Catholic Evangelical churches African-initiated church 7. Other Christian 4.

Islam Other religion 1. Statistics [ edit ]. Census figures [ 4 ] [ edit ]. Christianity [ edit ]. Islam [ edit ]. Main article: Islam in Kenya. Traditional African religions [ edit ]. Hinduism [ edit ]. Main article: Hinduism in Kenya. No religion [ edit ]. Main article: Irreligion in Kenya. Buddhism [ edit ]. Freedom of religion [ edit ].

See also [ edit ]. Notes [ edit ]. References [ edit ]. Kenya National Bureau of Statistics. Retrieved 2 May The terms used in the pie chart are those used in the Census. Retrieved 30 January UN Data. Retrieved 9 December Retrieved 1 October