Kenya and Religion: An Analysis
Kenya’s Christian community has recently been affected by the tragic ‘Shakahola Massacre’ - an uncovering of the graves of over 350 worshippers who had starved themselves to death to avoid an apparent apocalypse. The incident itself leads to questions about the interaction between religion and politics in Kenya, and invites debate on the future of such a relationship. GorStra reports here on all facets of the discussion - first with a description of religious distribution within Kenya.
The vast majority of religious beliefs held by Kenyans - as in many African countries - are imported. Christianity (85%) and Islam (11%), which dominate atheism or traditional religion, were likely spread by missionaries and traders: from the Middle East, winding through Northern Africa, and proliferating throughout the Sub-Saharan region.
Of particular interest is a continental tendency towards charismatic forms of Christianity - known for its purported healings, exorcisms, and other miracles, undertaken by prophets and popular church figures. The influence of these figures cannot be overstated, and as such, Christianity in Kenya should be examined not only by denomination, but church leadership.
Islam’s presence in Kenya is less obvious, and its believers more prone to suffering abuses. Recent history of the religion in the country is rife with governmental interference and conflict, and its members today are afflicted by general misunderstandings of their faith. A perception of Muslims as terrorists has only been amplified throughout history by a 1998 bombing of Nairobi’s American embassy, the 9/11 attacks, and the terrorist group al-Shabaab operating in neighbouring Somalia. The negative painting of Kenyan Muslims led to greater government regulations, instances of inter-religious violence, and human rights abuses.
While Muslims are beset by external troubles, Christianity (or, more precisely, evangelism - a form of charismatic Christianity popular in Kenya) in the country is undergoing a more internal conflict. The most prominent crisis in recent years concerns the case of Paul Mackenzie.
Mackenzie, founder and head of the evangelical Good News International Church, was accused in mid-2023 of ordering his followers to starve themselves to death at a compound in the Shakahola forest, resulting in the deaths of over 350 people. The ‘starvation cult’ Mackenzie led preached against education, apparent global conspiracies, and professional medical systems. The main topic of his teaching was, however, a prophecy warning of the end of the world (which would occur, according to him, on April 15 2023). This, it is alleged, caused or encouraged Mackenzie to order his followers to kill themselves through starvation so that they may be reunited in heaven, safe from the apocalypse.
The story of Paul Mackenzie is not over yet - he is due to be charged for murder and terrorism, among other counts, in Kenyan courts - and the conclusion of such an inquiry is not certain. Mackenzie denies all charges, claiming that his church closed in 2019 (despite evidence to the contrary) thus absolving him and his church of any responsibility.
While the ‘Shakahola massacre’ is an incredibly painful tragedy, Kenya’s lack of government oversight and regulation means it will likely not be the only one. As noted previously, a sizable share of the majority-Christian population is evangelical, leading certainly to some influence. However, it is president William Ruto’s personal (and religious) affinity to evangelism that lends the faith the greatest sway within the Kenyan political system. The president has effectively attracted a large swath of churches and their congregations through extensive donations (up to $600 000 in the first half of 2018 alone) and preferential agreements. Among other promises, the self-regulation of churches was guaranteed - allowing churches to avoid government oversight and restrictions.
While perhaps a short-term political win to entice churches further, this decision has resulted in the proliferation of small churches within the country which are not monitored by the government in any significant manner, leaving churches to pursue potentially dangerous agendas without regulation. The Good News International Church’s abuses are arguably a prominent example of this. However, given more time and freedom, it is certainly possible that another church becomes more extreme in its beliefs - to the point of human rights abuses.
Mackenzie’s case has caused some tension between president Ruto and evangelical churches - the former has proposed a review of the privileges afforded to churches (particularly with regards to oversight and management), while the latter has implored authorities to treat the ‘starvation cult’ as entirely separate from the evangelical movement as a whole, leaving the denomination as it was. It is unclear whether Ruto intends to backtrack, or to potentially lose favour with a large support base. The debate on religion in Kenya, and its ties to power, will likely continue.
While lack of regulation in churches can lead to unchecked abuses, one hopeful addendum to this larger story is of a church which perhaps uses these freedoms to promote human rights. The BBC reported last December of a church dedicated expressly to welcoming members of the LGBT+ community in its congregation, allowing a historically marginalised community to worship in a safe space.
It is hoped that religion, in Kenya’s future, will be more widely used to uplift and empower all groups. The conclusion of Paul Mackenzie’s case, and the general effect it has on evangelical churches in the country, will be an important step taken - whether it is in the right direction remains to be seen.
Image Credits: Brendan Bannon | Edited by GorStra Team