Abstract

The main objective of this article isto explore the Ameru indigenous ways of overcoming death and grief. Death and grief have always been the most challenging thing throughout the history of humanbeings, and even withincontemporarysociety. The Ameru culture provided room, space and meaning of death and life after death to both the dead and to the living. The culture was an integral part of Ameru, especially on matters of death and grief. The culture provided values found to be helpful to the well-being of the Ameru people, in a holistic way especially in the period of grief and bereavement. The article explores these meaning and how they can be relevant to the contemporary society, which ethos are guided by the Church. Today, the church plays the central role in overcoming grief and bereavement. In meaning making, there is a needfor contextualization.Contextualization is an attempt to present the gospel in culturally relevant ways. For this reason, this article triesto explore some of the Ameruways of overcoming grief and how this can be relevant to the contemporary Church diakonia work and counseling of grief.

Highlights

  • This article explores the traditional understanding of grief among the Ameru1 people of Kenya, and its implications to the contemporary Diakonia work and counselling to the grieved among churches in Meru

  • Diakonia is understood in accordance with Nordstokke (2009) meaning Christian faith in action

  • Nordstokke shows that “diakonia has changed from one generation to the

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Summary

Introduction

This article explores the traditional understanding of grief among the Ameru people of Kenya, and its implications to the contemporary Diakonia work and counselling to the grieved among churches in Meru. Diakonia is understood in accordance with Nordstokke (2009) meaning Christian faith in action. Diakonia is an integral part of the church mission in today’s world. It is the fundamental self-understanding, and selfreflection of the church within the changing contexts (Nordstokke, 2009). Nordstokke shows that “diakonia has changed from one generation to the

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