Introduction:

Kenya is a situated on the East Coast of African, with the equator running through it. Its coast
lies on the Indian Ocean. The official language of Kenya is Swahili, while English is
recognized officially as the business language. It is predominantly Christian, who compose
98% of the population, with Muslims, Hindus and Sikhs and others compromising the
remaining 2%. There are 42 different tribes in Kenya, all with different dialects.

Throughout my research I have found that multiculturalism can be defined differently,

according to your country of origin, according to Gunew it is possible to have two categories
when it comes to multiculturalism. The first being the Western approach which addresses the
issue of minorities and their relation to a majority. In this instance issues seem to be
racialised and address specific laws and public policies to keep a country mono-cultural. The
second category being used by so called ‘Third World’ countries, were nations which use
multiculturalism as a concept for geo-political cohesiveness, in their attempt to represent
themselves as a homogeneous in spite of their heterogeneity. (Gunew, n.d.)

For the purpose of this paper as it is based on Kenya, as my country of origin, I will be
focusing on the later. I will attempt to address the feminist perspective within this paper, as it
seems to be intrinsically intertwined with multiculturalism. This is because Okin, suggests
that feminism and multiculturalism both seek the ‘recognition of differences in the context’
of norms that are universal in theory but not in practice’ (Okin, p.131)

For the purpose of this paper I may use tribes, in order to differentiate, between different
ethnicities. They can be considered as different ethnicities within the confine of the borderers
of Kenya. Although in the field of anthropology there are several arguments, for the purpose
of this paper I find that tribes can be described in terms of ethnicity. They meet the criteria
according to Schaefer et al, in that they share a common language, followed the same, now
considered pagan religion, and ancestry. (Schaefer et al., 211) Although this may touch
slightly upon race they also share similar physical features, which as a Kenyan I can
distinguish.
What is multiculturalism?

It is primarily an unproblematized notion of culture, cultural group or even cultural identities.

It is described as unproblematic, as the different tribes recognise that their relationship
towards each other is not immutable and in a fixed stable state, they instead proceed with the
conceptions of culture and identity with purpose and meaning. Fisher suggests that they have
a ‘type of pragmatic strategic essentialism’. A term coined by post-colonial theorists which
according to the Blackwell Encyclopaedia of Sociology is ‘It is a means of using group
identity as a basis of struggle while also debating issues related to group identity within the
group’.

This resounds strongly with me, especially when I consider the post-election violence, which
occurred after the 2008 general elections in Kenya. The two major tribes being the Kikuyus'
and Luos' were in prior to the elections involved in heavy debate regarding which of their
leaders would be better for the country. Voting was divided into tribal affiliations, and in this
their struggle was for political supremacy. However after President Kibaki was declared
winner, on the narrowest of margins, the Luo community felt robbed, and neighbours literally
turned upon one another. Although the violence had socio-economic factors, (violence was
among the working class members of the society, living under $1 a day), tribe had a part to
play. This just demonstrates how multiculturalism always seems to intersect with the politics
of inclusion and exclusion of in this case tribes within nations. (Ponzanesi. Pg. 92)

To continue with Ponzanesi, she suggests that there are two ways of looking of at
multiculturalism, as an adjective or as a noun. Firstly let’s examine it as an adjective,
whereby it addresses problems of society and governance which stems from different in my
case tribes coexisting within the same nation while at the same time protecting something of
their ‘original culture’ and identities. In Kenya I feel this is fully applied, while there are 42
tribes with different dialects the national language is Swahili, and the business language is
English. These two are widely spoken in the country, and aids communication between all the
different tribes. Both languages are taught in schools, money is distributed equally to
constituencies, through the Community Development Fund, with the area Member of
Parliament being responsible to institute development in his constituency on behalf of the
government as he best understands the needs of his people. Even said that clanism does arise,
especially in the North Eastern province, which borders Somalia were civil war has raged due
to clanism. Cultural identities are be it be among the Giriama people of the Coastal Province,
where places of spiritual significance are preserved and protected by law, or the Massai
whose nomadic lifestyle continues and are allowed to cross borders freely. I also find that
cultural identities are also preserved due to the demonstration effect of tourism, most tribes
benefit from tourism, most of all the Massai, they demonstrate dances and show tourists their
way of life.

As a noun multiculturalism refers to strategies and policies adopted to govern and manage the
problems of diversity and multiplicity which multi-cultural societies throw up. These perhaps
arise to take into account difference and tolerance. These policies affirm the distinctness, and
the validity of different cultures or groups, and go towards accommodating such distinctness.
Thus certain laws are bestowed to self governance, the prevailing concept being one of group
rights. (Fisher, Pg. 112) This can mostly be seen when it comes to the Kadhi Courts in
Kenya, where members of the Muslim community can sort their matters, according to the
laws dictated to by the Koran. As Pathak and Rajan point out, such apparent respect for
minority rights repeatedly trap women between the private and the public spheres, in this
case, the family and the state (Pathak and Rajan, 1992).

Multicultural positions are often taken to be very progressive, due to the adherence to the
recognition of and openness to diversity and differences is seen as a sign of progressiveness
politically by its proponents and critics alike. (Fisher, Pg. 113) This is supported Goldber
who states that constructions of nationalism are traditionally predicated on formulating both
cohesiveness within the borders of the nation and on instituting absolute differences from
adjoining states so they borrow their structures from and indeed incorporate concepts
pertaining to racialised differences. (Goldberg, 1993:4) This can be seen not only in Kenya,
but also by Uganda and Tanzania who’s Presidents Moi, Museveni and Mkapa, are
proponents of nationalism. They termed nationalism as Undugu, which is translated to
brotherhood, where the notions of all your countrymen are your brothers, you should work
hand in hand and together the entire nation would prosper. This may have been a knee jerk
reaction, in the post-colonial period. As Cohen stated ‘it is the fragile political and economic
fate of postcolonial societies, caught in the uneven and unequal forces of globalisation’.
(Cohen et al., 1999: 82) This was further supported by Parekh who stated, ‘no political
doctrine or ideology can represent the full truth of human life. Each of them – be it
liberalism, conservatism, socialism or nationalism – is embedded in a particular culture,
represents a particular vision of the good life, and is necessarily narrow and partial.’ This can
be seen by how Moi governed the country, creating constituencies along tribal lines and
promote tribalism by keeping certain leaders lose to him making them de facto tribal leaders.
When politics is mixed into multiculturalism in my opinion manipulates a person’s sense of
belonging, their sense of common ancestry and belief.

Multiculturalism and religion.

Taylor points out that the formation of a person’s identity is closely connected to positive
social recognition. This suggests that religion is linked to this as the human need for
acceptance and belonging is a religious need. (Taylor, Pg. 97) It is thus possible to say that
religion has an integrative function in a society, it is a ‘societal glue’, as it offers people
meaning and purpose for their lives The set of values and perhaps even sense of morality help
societies function as an integrated social system. (Schaefer et al., Pgs. 295-298) In Kenya
where the majority are Christians, (about 98% of the population), in my opinion religious
dysfunction is unlikely with rights of the other minority faiths being firmly entrenched in the
constitution, however the majority Christians do have a final say in social issues such as the
current attempt to legalise abortion in the new constitution.

The churches and mosques predominantly in Kenya do however adopt a liberation theory
approach. This is the use of these venues in a political effort to eliminate poverty and most of
all eliminate tribalism. However it is possible that the political class, using the conflict theory
have used the church as an opiate to subdue the masses for a long time, which is perhaps why
the churches or mosques go against the government of the day.

When it comes to multiculturalism, religion and personal beliefs may belong to the private
domain, there are issues from religious systems and knowledge, which can impinge on
national mind set and the development of critical and democratic citizens of the future. It is
important that religious freedom to clearly defined constitutionally in democratic nations to
avoid ‘fundamentalistic and dogmatic notions of truth fuelled by faith in multicultural
societies. (Gundara, Pg. 12)
Multiculturalism and the Media.

There is little information on the influence on multiculturalism and the media, and thus will
mainly seek to draw some inference with the information at my disposal. According to
Schaefer it plays a part in socialization, as it permits imitation and role playing, but it does
not encourage learning. This is refuted by Gundara who claims that the media has an
important role play in enhancing intercultural relations as it has the power to educate.
However television audiences are largely committed to entertainment and do not watch
documentary programs, which will either lecture or hector them.

In Kenya like in the rest of the world it is possible to say that television has become
americanised, and with increased coverage it is possible to say that most TV stations reach all
corners of the country. With no research being done on it, it would be interesting to see how
this has influenced gender roles in the country, put more pertinent to this paper how it
promotes tribal harmony. It is possible to say that politicians have usurped this mass media
tool, with some even owning shares in some stations to influence coverage, and ultimately
public perception. With a public front of supporting nationalism, but a private agenda to
further the power held by their tribes.

It is a pity that the movement to improve the wellbeing of the ‘girl child’, in terms of right to
education, and equal social status as compared to the boy child, have long lost steam and
have not used this tool is not currently being utilised. This brings me to my next topic.

Multiculturalism and the Feminist Perspective.

The two can be seen to be having shared perspectives on the significance of differences and
particularities, on the importance of respecting distinct experiences and outlooks and on the
need to combat oppression and facilitate the need to combat oppression and facilitate the
claims and integrity of marginalised or disenfranchised groups. (Fisher. Pg. 113) In Kenya
the feminist movement can be seen through the Maendeleo ya Wanawake group, (translates
to the development of women), which is nationwide movement with chapters country wide.
They seek to empower women and their families through income generating projects as well
as micro financing. This has raised issues or disputes especially in rural communities when
the woman becomes the primary bread winner of the family, this can be seen to be a result of
the patriarchal nature of Kenyan society. This brings into question the whether societal norms
benefits the right of women.
However Okin disputes this saying that feminism is universal in nature but not in practice, as
they clash with the interests of minority cultures and individual rights, and often are set aside
to reinforce existing hierarchies. The result is that competing group and individual rights are
settled in favour of the group, in advocating diversity and support the recognition and validity
of differences within a particular group are overlooked. (Fisher , Pg. 113) This can be in the
case where certain tribes advocate their right to practice Female Genital Mutilation, which is
against the law. There are several governmental as well as non governmental agencies which
are trying to stem the vice, and even in some cases trying to implement alternative rituals to
mark this rite of passage.

Conclusion.

According to Parkesh, a multiculturalists perspective the good society cherishes the diversity
of and encourages a creative dialogue between its different cultures and their moral visions.
Such a society not only respects its members’ rights to their culture and increases their range
of choices but also cultivates their powers of self-criticism, self-determination, imagination,
intellectual and moral sympathy, and contributes to their development and well-being.

So my answer is that Kenya is a multicultural society. Multiculturism can not be defined in

terms of a political doctrine, but can be seen in the way people live their lives. The various
tribes in Kenya, share one national identity, and mostly a common goal for a stable peaceful
country which is prosperous, although political ideologies ma sometimes clash.
References:

Sandra Ponzanesi. (2007). Feminist theory and multiculturalism. Feminist Theory. 8

(91), 91-98.

R. Schaefer, R. Floyd, B. Haaland (2003). Sociology A Breief Introduction. Canada:
McGraw-Hill Ryerson Limited. 211.

Okin, Susan Moller, 1999, Is Multiculturalism Bad for Women?, Princeton
University Press.

L. Fisher. (2004). Multiculuralism, Gender and Cultural Identities. European Journal
of Women's Studies. 11 (11), 111-119.

J. S. Gundara. (2006). Some Current Intercultural Issues in Multicultural Societies.

UNESCO FORUM on Higher Education, Research and Knowledge. 1-15.

Gunew, Sneja, (n.d.), Postcolonialism and Multiculturalism: Between Race and
Ethnicity, http://faculty.arts.ubc.ca/sgunew/RACE.HTM

Charles Taylor (1994). Multiculturism Examining the Politics of Recognition. USA:

Princeton University Press. 97.

B. Parekh. (1999). What is multiculturism?. Available: www.india-
seminar.com/1999/484/484 parekh.htm. Last accessed 6th April '10.
Can Kenya be considered a
multicultural country?

Muli MUSILA

219692

G3 – BBA2
Leadership

2010 -1
 Statement of authorship

I certify that this assignment is my own work and contains no material which has been

submitted as part of an assignment in any institute, college or university. Moreover, to the

best of my knowledge and belief, it contains no material previously published or written by

another person, except where due reference is made in the text of the assignment.

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