Is Giriama Traditionalism a Religion? Negotiating Indigenous African Religiosity in ‘Interfaith’ Cooperation in Coastal Kenya

Erik Meinema

doi:10.1163/15700666-12340196

Abstract

Abstract This article explores how Giriama elders represent their ‘traditional religion’ (dini ya jadi) through ‘interfaith’ cooperation with Christians and Muslims in the coastal Kenyan town of Malindi. Based on extensive ethnographic research, the article analyses how Giriama Traditionalism relates, in complex and ambivalent ways, to normative assumptions and ideals with regard to what religion entails, and in turn how Giriama elders seek recognition as representatives of a religion in this setting. Such claims are made in a context where Christians, Muslims, and state actors sometimes doubt whether Giriama Traditionalism is worthy of being called a ‘religion’ at all. The article demonstrates that although in the context of interfaith cooperation Christianity, Islam, and ‘Traditionalism’ are formally recognized as equal religions, this does not necessarily create a level playing field. Instead, it requires Giriama elders to appropriate terms, norms, and ideals that are not necessarily of their own making in order for Giriama Traditionalism to be recognized as a religion. Through this analysis, the article aims to contribute to theoretical debates about religious diversity in African contexts by demonstrating how negotiations about what properly counts as (good) religion in coastal Kenya are deeply informed by the copresence of Christianity, Islam, and indigenous African religiosity in one religious field.

Highlights

Sisi kama wazee wa Kaya, tumeweza kushirikishwa katika muungano wa Coast Interfaith Council of Clerics kwa sababu pia sisi nasi tuko na dini, ... dini yetu ni dini ambayo inaabudu Mungu, ile Mmoja kila mtu anaabudu.We as Kaya elders have been able to become involved in the cooperation of the Coast Interfaith Council of Clerics, because we too have a religion, ... our religion is a religion that worships God, the One that everyone worships.Quotation of MADCA elder (CICC 2019)In November 2016 I visited the Mekatilili wa Menza cultural centre of the Malindi District Cultural Association (MADCA) for the first time
The article aims to contribute to theoretical debates about religious diversity in African contexts by demonstrating how negotiations about what properly counts as religion in coastal Kenya are deeply informed by the historical and contemporary copresence of indigenous African religiosity, Christianity, and Islam in one religious field (Janson and Meyer 2016), in Journal of Religion in ADfowrnilocaaded50from(2B0ri2ll.0co)m3014/148–/230272210:09:13AM
State actors often remain suspicious of movements that draw on indigenous African religious traditions, including Mijikenda Traditionalism, because they fear these movements may engage in demonic activities that undermine the political status quo (Ciekawy 2009; Mitsanze and Giles 2013)

Summary

Introduction

Sisi kama wazee wa Kaya, tumeweza kushirikishwa katika muungano wa Coast Interfaith Council of Clerics kwa sababu pia sisi nasi tuko na dini, ... dini yetu ni dini ambayo inaabudu Mungu, ile Mmoja kila mtu anaabudu.We as Kaya elders have been able to become involved in the cooperation of the Coast Interfaith Council of Clerics, because we too have a religion, ... our religion is a religion that worships God, the One that everyone worships.Quotation of MADCA elder (CICC 2019)In November 2016 I visited the Mekatilili wa Menza cultural centre of the Malindi District Cultural Association (MADCA) for the first time. State actors often remain suspicious of movements that draw on indigenous African religious traditions, including Mijikenda Traditionalism, because they fear these movements may engage in demonic activities that undermine the political status quo (Ciekawy 2009; Mitsanze and Giles 2013).3 For example, several Giriama elders were arrested in 2015 when they prepared to participate in a peace walk organized by MADCA, under the suspicion that they were gathering for a meeting of the outlawed coastal secessionist movement the Mombasa Republican Council.4

Results

Conclusion