Subjective Social Standing and Conflict Tactics Among Young Kenyan Men

Efforts to reduce intimate partner violence in sub‐Saharan Africa generally approach the issue through the lens of women's empowerment. These efforts include foci on women's relative power in the relationship, educational background, and earning potential. The social status of men has largely been ignored, reducing the potential to involve them in efforts to demote intimate partner violence. In this study we consider whether a man's perceived social status predicts conflict tactics, and whether these tactics are mediated by loneliness and collective self‐esteem from a community‐based sample in semi‐rural Kenya (n = 263). We find that men who reported lower perceived social status also reported significantly more frequent violent conflicts with their intimate partners. This association was significantly, and completely, mediated by lower collective self‐esteem and higher loneliness. There was no direct association between subjective social status and negotiation‐based conflict tactics, although there was an indirect association. Men with higher perceived social status reported higher collective self‐esteem, and men with higher collective self‐esteem reported more negotiation‐based conflict tactics. These findings inform efforts to reduce intimate partner violence by involving men, showing potential to reduce violence by building self‐esteem among men—particularly those with lower perceived social status.     

Corruption as a challenge to global ethics: the role of Transparency International

Transparency International (TI) is a coalition of individuals that has served as a facilitator against corruption for the past 20 years. The organization first approached its task with a focus on laws concerning corruption and whistleblowing, but corruption does have the capability to win against this institution as well. TI has produced well-known initiatives such as the annual Corruption Perception Index; other formal monitoring includes the Global Corruption Barometer, the Bribe-Payers' Index, the East African Bribery Index, National Integrity Studies, and social auditors present in many nations. Diverse less-familiar initiatives noted here include integrity work in Kenyan election campaigns, monitoring of international professional sports, and integrity clubs at schools and colleges. TI is a coalition of individuals bound together by a common vision of a corruption-free world. A focus on business, a focus on integrity for those within each nation's political system and process, and a truly internationalized process are necessary for these efforts to produce a corruption-free world. The incentive that keeps states interested in acting as safe havens for corrupt persons needs to be eliminated and a new global standard of disclosure adopted.     

Socio-ecological influences of attitudes toward disability among Kenyan undergraduate students

This study examined personal and contextual variables as predictors of attitudes toward disability at a Kenyan higher education setting. Participants were a convenience sample of 309 undergraduate students at a Kenyan university enrolled in Sociology, Social Work, Psychology, Political Science, and Public Administration majors. Data on attitudes were collected using the Attitudes Towards Disabled Persons scale (ATDP: Antonac & Livneh, 1988). A cross-sectional survey design was employed for data collection, and a multiple regression analysis was used for data analysis. Results revealed that the model was significant: F (9, 250)?=?2.784, p?=?0.004. However, only age (β?=?0.173, p?=?0.044) significantly predicted attitudes towards disability, indicating older students held more positive attitudes than their younger counterparts. Older students had a more favourable attitude towards people with disabilities than younger students. Seniority, by age, is highly valued in Africa than perhaps anywhere in the world. Kenyan older adults may be key to enhancing favourable attitudes toward individuals with disabilities in Kenya as well as interventions aimed at changing negative attitudes towards people with disabilities.     

Critical reflections on postgraduate andragogy from the points of view of a Kenyan student and an Australian academic

In this paper, we use Critical Reflective Practice to give voice to the experience of a Kenyan teacher who travelled to Australia to undertake advanced coursework in leadership and inclusive education studies. It also reflects upon an Australian academic as she tries to be more culturally responsive in her andragogy when teaching, supervising and mentoring postgraduate international students. We use reflective practices over an extended period to lessen the power imbalance between them as academic supervisor and postgraduate student. This eventually allowed for the student to teach and the academic to learn; and together we here shed light on what it is like to study and teach within an Australian university that annually enrols 6000 students from more than 100 countries around the globe.     

Questions of condom use in the Muslim and Catholic response to HIV and AIDS in Nairobi,Kenya

Religious leaders in Roman Catholic and Sunni Muslim communities in Kenya’s capital city of Nairobi are charged with responding in an official capacity to the pressing concerns facing their respective communities both theologically and practically. However, speaking about sexuality from a religious perspective particularly on the use of condoms in AIDS prevention has been rather troublesome topic many leaders and clergy find problematic discussing openly. This paper offers a comparative analysis of Muslim and Catholic views on sexuality by establishing the parameters within which to consider the presence and activity of Catholic and Muslim leaders in Kenya and the holistic, grassroots approach in responding to the AIDS epidemic in Nairobi regarding condom use.     

Somalis as Samaritans: A Glimpse into Christian–Muslim Relations in Eastern Africa from the Perspective of Evangelical Kenyan Christians

Long considered – perhaps naïvely – a relative oasis of Christian–Muslim calm, Kenya is seeing increased tension and conflict, mainly exacerbated by al-Shabaab militants, Kenyan military and Christian mobs. Concomitantly, the media and popular sentiment often vilify Somalis. This goes back to government agitprop during the ‘Shifta War’ of the 1960s. Among evangelical Christians, however, attitudes towards Somalis can prove more ambivalent. Drawing on interviews conducted with both Kenyan evangelical Christians and Somali Muslims, this article seeks to examine the theological shift among Kenyan evangelicals wherein they have re-cast Somalis as Samaritans and in doing so have made their primary approach to this conflict one of evangelization, not open hostility. This shift is due to a confluence of factors including community context, economic pragmatism and religious motivations, and the focus on evangelism does not necessarily preclude peace-building. What this article aims to present is a glimpse into the outlook of Kenyan evangelicals towards Somalis, particular Somali Muslims, and discuss these attitudes in the nexus of factors mentioned above. The article will reveal how, by re-casting the Somali ‘villain’ as Samaritan, some Kenyan evangelicals maintain boundaries and foster new identities in Eastern Africa for the sake of a longed-for peace.     

The Roman Catholic Charismatic Movement and Civic Engagement in Sub‐Saharan Africa

The Catholic Charismatic Renewal (CCR) is a movement within the Roman Catholic Church that has grown dramatically in many parts of the world over the past three decades, including Sub‐Saharan Africa. Since it stresses divine intervention (e.g., miracles and healing), some observers suspect that the CCR deemphasizes the importance of human initiative and depresses civic engagement. In this article, we report the results of an original mass survey and in‐depth interviews conducted in Nigeria and Kenya that suggest that the CCR does not necessarily depress civic engagement and that, depending on the types of individuals involved, the movement may encourage certain types of civic engagement. While we found little evidence that mere membership in the CCR was affecting civic engagement, we did find that the time commitment involved in being an active part of the CCR did negatively affect civic engagement, especially in Kenya. However, we also found evidence that involvement in the CCR was having a positive effect on civic engagement among women in Kenya. The results indicate that the CCR is not a religious movement that is inherently quietist, always and everywhere discouraging participation in public life, and that context matters.     

Literacy acquisition in multilingual educational contexts: Evidence from Coastal Kenya

Literacy is a powerful tool against poverty, leading to further education and vocational success. In sub‐Saharan Africa, schoolchildren commonly learn in two languages—African and European. Multiple early literacy skills (including phonological awareness and receptive language) support literacy acquisition, but this has yet to be empirically tested in sub‐Saharan Africa, where learning contexts are highly multilingual, and children are often learning to read in a language they do not speak at home. We use longitudinal data from 1,100 schoolchildren spanning three groups of native languages [Mijikenda languages (Digo, Duruma, Chonyi, and Giriama), Kiswahili, Kikamba] in coastal Kenya (language of instruction: Kiswahili and English). We find that baseline phonological awareness and receptive language are differentially important in predicting literacy skills in English and in Kiswahili, and these relations are moderated by the degree of shared cross‐linguistic features between home and school languages. Importantly, the relative importance of these factors changes over development. Implications for language development and literacy acquisition in linguistically diverse contexts are discussed.     

Women's empowerment: the insights of Wangari Maathai

Wangari Maathai of Kenya has written about empowerment, practiced it in many ways in her own life, and shared her reflections on it with many other women in the Green Belt Movement. Yet to date, no study has been devoted to her ideas on the topic. This paper will highlight Maathai's insights regarding empowerment, tracing several important themes in her approach, namely, empowerment's relationship to self-esteem, teamwork, and political action, its ambivalent relationship to formal education, and the role of cultural traditions in providing alternatives to colonial-era cultural impositions and current exploitative effects of neo-liberal capitalism. After reviewing Maathai's thoughts on each of these topics, I will briefly draw upon other East African thinkers and Africanists' studies of East African communities to present corroborating evidence for Maathai's views or for challenges to her position. Listening to the perspectives of Maathai and other East Africans provides several important correctives to current popular uses of the term ‘empowerment’.