ShahidiHub International Journal of Education, Humanities & Social Science

Religio-Cultural Practices, Gender, and the Afterlife Among Somali Muslims in Eastleigh, Nairobi

2026-05-12T13:52:33-04:00

This study explores the religio-cultural practices surrounding death and the afterlife among the Somali Muslim community in Eastleigh, Nairobi County, with particular attention to the concept of adhaab al-kabr (punishment of the grave) and the gendered dimensions of death rituals. Employing a qualitative ethnographic approach, data were collected through semi-structured interviews, participant observation, and focus group discussions with 48 participants, including community members, religious leaders, and cultural elders. The study utilized the theory of assimilation to examine how Islamic teachings on death and the afterlife have been integrated with Somali cultural practices, and the social interpretive theory to understand how community members attach meaning to their practices. Findings reveal that death rituals in the Somali Muslim community represent a complete assimilation of Islamic eschatology into indigenous cultural forms. Burial practices emphasize immediacy, ritual washing, shrouding, and prayer, reflecting Islamic prescriptions. The mourning process is structured, lasting forty days with specific rituals on the third, seventh, and fortieth days, blending Islamic supplication with Somali cultural expressions of grief. Women are systematically marginalized in death rituals, prohibited from approaching the grave, participating in burial, or engaging in formal religious roles during funerals. This exclusion is justified through cultural narratives about women’s emotionality, yet it stands in tension with Islamic teachings that grant women greater participation. The belief in adhaab al-kabr shapes these practices, with the community’s understanding of the grave as the first station of the afterlife informing how the deceased are prepared, mourned, and remembered. The study contributes to the anthropology of religion, gender studies, and Islamic studies by providing rich ethnographic data on the topic, as understood and lived, and on the intersection of eschatological belief, cultural practice, and gender dynamics in a diasporic Somali community.

The Role of Home Cells in Church Growth: A Case of Zion Temple Global Ministries in Busia County, Kenya

2026-05-12T14:10:36-04:00

This study examined how the home cells of Zion Temple Global Ministries (ZTGM) have contributed to church growth and the roles they play in relation to discipleship, gender relations in leadership, counseling, and mentorship. A convergent mixed-methods design was used, combining quantitative data from 178 respondents with qualitative data from interviews and focus group discussions. The results showed that home cells are core to discipleship, with 97.75 percent of the respondents indicating that they supplement Sunday worship and 89 percent indicating that they experience a significant spiritual growth. The most effective discipleship activities were Bible study (37.64) and worship (32.58). It was also observed that gender-inclusive leadership received strong support (94.38%). Women were more represented in home cell leadership due to greater participation, whereas men were underrepresented in both participation and leadership (18%). Moreover, 68% of respondents had undergone counseling; 80.17% were satisfied discussing personal problems, and 90% were comfortable discussing them, indicating strong relational trust. However, counseling is quite informal and centralized, and home cell leaders were not well-equipped. The study concludes that home cells are important to the growth and development of church members, and that standardized curricula, leadership training, and structured counseling systems need to be improved to be more effective.

Integrating Theoretical and Practical Aspects of Ecclesial Missions: A Case Study of the Africa New Life Ministries, Rwanda

2026-06-05T04:18:53-04:00

This article examines how churches integrate theological theory with practical ministry by drawing on a diverse range of theological perspectives to explore the integration of these domains in ecclesial missions. The two‑fold ministry approach encompasses: diakonia and martyria; worshipping and missioning; and incarnation and contextualization. Each metaphor underscores the inseparability of theological theory and practical ministry in authentic Christian ministry. To observe these concepts in practice, the study employed a case study of Africa New Life Ministries in Rwanda, using the “two hands of the gospel” approach, representing evangelism and acts of compassion. Whereas evangelism can sometimes be seen as a theological theory or doctrine, acts of compassion clearly demonstrate practical ministry that supports evangelism. The model implemented by Africa New Life Ministries combines a theological theory with practical ministry in Rwanda, a country in post‑genocide recovery, poverty alleviation, and social transformation. The study further draws from Rwanda’s regulatory requirements for faith‑based organizations, which essentially require churches to remain contextually relevant and socially engaged. The study affirms that responding to human needs is a critical component taught in Scripture, and that the church should faithfully integrate theological theory with practical action without compromising its spiritual identity. The study recommends approaches that promote missional relevance, compliance with government priorities, discernment of local context, and doctrinal integrity.

Family Communication Patterns as a Determinant of Learners’ Academic Performance in Selected Schools in Baringo North Sub-County, Kenya

2026-06-11T03:12:41-04:00

This paper explores the contribution of the family communication patterns to learners’ academic performance in selected schools in Baringo North Sub-County, Kenya. A mixed-methods approach was employed, with qualitative and quantitative data gathered through questionnaires, the Family Resilience Assessment Scale, and Interviews. Purposive sampling was used to select the schools that participated in the study based on their performance and their category: County-level schools. The sample comprised 363 students, 50 teachers, and 5 parent representatives. The results revealed a strong, statistically significant effect of family communication on academic performance (β = 0.453; p < 0.05). The study concludes that children’s learning behavior is greatly impacted by the values they are taught at home. In particular, learners who value respect can apply it at school, thereby improving their academic achievement. In addition, values instill in students the courage to approach teachers, the confidence to ask questions, and the ability to engage in class, all of which facilitate learning. Second, active family involvement in school activities is one of the major elements impacting students’ academic success. Learners’ performance is influenced by the family’s ability to cope with and adjust to changes. Parents must recognize and prioritize the value of their role in their children’s education and support their needs. Finally, Students’ academic performance can be enhanced by parents and teachers communicating openly and efficiently. The study recommends that parents and guardians have a fundamental responsibility to teach their children the moral values and social skills required for lifelong learning. Second, families and communities establish routines for children and create a positive learning environment. This will help students cultivate a disciplined approach to learning. Effective communication between parents and schools requires active listening, transparency, and trust.

Factors Hindering Churches from Giving Holistic Grief-and-Bereavement Care and Support

2026-06-12T03:53:12-04:00

Grief and bereavement care remain very critical for bereaved individuals. The church has a biblical mandate to bear one another’s burdens: “Share each other’s burdens, and in this way obey the law of Christ” (Gal 6:2, NLT). The church’s grief-and-bereavement care and support are insufficient and inconsistent, frequently neglecting to meet the emotional, spiritual, and practical needs of the bereaved, including timely counseling, support groups, and resources for coping with loss. This article seeks to assess the underlying factors that hinder the church from providing holistic grief and bereavement care and support at Christ Is The Answer Ministries (CITAM) Clay-City Church in Nairobi, Kenya. The obstacles to holistic grief care and support typically include limited resources and inequitable assistance, inadequate training for carers, unclear policies intended to direct bereavement care, and socio-cultural impediments. The church needs to strategically reframe its policies and plans to address these barriers and provide holistic care to the bereaved. Moreover, there is a great need for the bereaved members to be facilitated to accept the loss, validate the grief, cope with the grief process without breaking, and adapt to the life changes after loss, through healing and restoration. The study is guided by the Grief theories and the Pastoral Circle (Social Analysis) framework. A qualitative phenomenological design was used to capture the lived experiences of bereaved members and the church leaders. Data were collected through in-depth interviews with purposively selected participants, including recently bereaved congregants, departmental leaders, elders, and a pastor. The research found that CITAM Clay-City church provides immediate bereavement care and support to its members. However, several factors hindering the church were uncovered, including social capital dependency, resource constraints, congregational barriers, institutional policy inconsistency, socio-cultural barriers, and theological tensions. The study recommends more structured and sustained pastoral care programs, including strengthening church policies, expanding counseling services, enhancing post-burial follow-up, and promoting theological teachings on lamentation and grief to improve the church’s ministry toward grieving families.

Liminal Spaces and Youth Transition: Church-Based Post-School Programs as Contemporary Rites of Passage in an African Context

2026-06-22T03:06:04-04:00

Late adolescence and young adulthood are critical life stages that coincide with several transitions: leaving school and entering college or the workforce, attaining physical maturity, and negotiating complex psychosocial adjustment away from home. In Africa, urbanization, globalization, and broader cultural change have eroded the traditional rites of passage that once prepared young people for adult roles, leaving a transitional vacuum in which youth are often unprepared for the responsibilities and challenges of adulthood. This paper examines how church-based post-school programs provide community-based, structured spaces for mentorship and growth that address this gap. The study was guided by one main question: how church-based programs function as contemporary rites of passage for youth transition and three sub-questions concerning how young adults experience the transition, how the programs facilitate it, and how they can be improved. Drawing on qualitative data from three programs in Nairobi and on Van Gennep’s and Turner’s theories of rites of passage and liminality, the paper argues that youth can still be prepared, within an organized system, with the knowledge, skills, and values that empower them to make sound decisions and live responsible lives beyond school, following Jesus Christ. The findings indicate that leaving school produces a liminal phase of separation marked by freedom, idleness, anxiety, and vulnerability to negative influences; that the programs operate as liminal spaces that foster peer communitas, relational mentorship, spiritual formation, and identity; and that re-incorporation occurs through graduation, service, and pre-campus preparation. The paper recommends relational and holistic programming, capacity building for mentors and facilitators, intentional peer-community formation, and partnerships among churches, families, and other institutions to extend such support to more youth in Kenya and beyond.

Church’s Mission to Generation Z: A Theological and Missiological Analysis

2026-06-22T04:21:08-04:00

The tremendous cultural, technological, and moral transformations that define Generation Z pose a significant missional challenge for the church today. The presentation of the gospel to this age group needs to be packaged in a manner that is understandable and acceptable to them, yet without compromising the eternal biblical truths. The responsibility of the church still lies in the unchanging gospel of Jesus Christ, but when it comes to Generation Z, theological clarity and missiological sensitivity must be renewed and contextualized to address the specific challenges and needs of this generation. This essay examines the church’s mission to Generation Z through the prisms of biblical theology and Christian missiology, arguing that a successful work in this area should not be devoid of reasoning and practical applications. The research commences with the socio-cultural context of Generation Z, encompassing the salient characteristics of digital natives, skepticism towards institutions, moral pluralism, and the quest for authenticity and belonging. It then examines the theological basis of mission, with a special focus on the Trinitarian character of God’s sending activity and the Christ-centered nature of the proclamation of the gospel. Based on Scripture, the paper introduces the church not only as a religious institution but also as a sent people called to be faithful representatives of the gospel across generations and to proclaim it. The paper also addresses missiological practices of contextualization, apologetics, and discipleship, and is very much concerned with the thorny relationship between cultural relevance and doctrinal faithfulness. It states that the mission to Generation Z should emphasize relational presence, high-level discipleship, and a witness led by the Spirit. The paper ends with a recommendation that Generation Z is not merely a field of mission but a co-worker in the current mission of God, and there is a need to rediscover the missionary character of the church in the fast-changing world.

Career Mentorship in Christian Based Transition Programs: Supporting Post High School Youth in Nairobi, Kenya

2026-06-22T05:07:31-04:00

Each year, nearly one million young people in Kenya complete secondary school and enter a lengthy wait before joining tertiary institutions or the workforce. This liminal phase is marked by acute career uncertainty, anxiety over examination results, and a lack of structured guidance. While several Christian-based post-high school programs have emerged to address these transitional needs, limited research has examined how they provide career mentorship and what effect they have. This qualitative study investigated career mentorship within three Christian transition programs in Nairobi: VUMA (Nairobi Chapel), YDP (Pan Africa Christian University), and Bridge (Life Ministry). Drawing on Schlossberg’s Transition Theory, Honwana’s concept of waithood, and Van Gennep’s rites-of-passage framework, the study analyzed interviews with 36 program alumni, 3 program directors, and 6 mentors. Findings reveal that career mentorship in these programs operates through four interconnected mechanisms: (1) reframing career anxiety after Kenya Certificate of Secondary Education results, (2) providing structured career guidance and alternative pathway exploration, (3) integrating faith and calling into career decisions, and (4) simulating campus life to build practical readiness. Mentors and guest professionals used personal testimonies, value‑based career talks, and supervised decision‑making to help youth navigate uncertainty. The study also identifies distinct gender patterns in career mentorship needs and responses. The study concludes that career mentorship embedded in faith‑based liminal spaces significantly enhances youth preparedness for post‑school life. Recommendations include formalizing career mentorship components, expanding alumni mentor networks, integrating financial literacy, and establishing post-program career follow-up systems.