Is Giriama traditionalism a religion?: negotiating indigenous African religiosity in 'interfaith' cooperation in Coastal Kenya
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 relate...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2020
|
| In: |
Journal of religion in Africa
Year: 2020, Volume: 50, Issue: 3/4, Pages: 344-372 |
| Standardized Subjects / Keyword chains: | B
Kenya
/ Malindi
/ Giriama
/ Traditional culture
/ Religion
/ Christianity
/ Interfaith dialogue
/ Islam
|
| RelBib Classification: | AG Religious life; material religion AX Inter-religious relations BB Indigenous religions BJ Islam CC Christianity and Non-Christian religion; Inter-religious relations KBN Sub-Saharan Africa |
| Further subjects: | B
Islam
B Religious Coexistence B Coastal Kenya B Christianity B Indigenous African Religious Traditions B Interfaith |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a 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. | ||
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