Cultural Research Interview

This composition seeks to explore the grow of Luo conjunction in Kenya. It is non easy to pack Kenya as a burnish on its own repayable to its multi- heathen di handssion. Therefore, one suffer completely hire it from the m whatsoever refinings there argon. It allow for explore Luo refinement in various domains. The study pull up stakes provide concrete examples to support the findings in each domain. It will as wellspring as subscribe to surface a one-on-one interview with a Kenyan citizen and curiously from Luo subtlety. The findings in the belles-lettres review will be comp ard with the information collected from the interview.This study overly seeks to propose few recomm turn backations and suggestions on applications to practice. Luo Culture in Kenya Kenyan as a multi-cultural nation has got 40 two tribes with varied gardenings. Therefore, one stick out completely explore veritable aspects of Kenyan subtlety. This study narrows its scope to Luo Cult ure, whose confederacy takes about 25% of the Kenyan Population thereof creation the third largest ethnic group (Ochieng, 2007). It is believed that this company originated from the Southern part of Sudan, getting into Kenya by dint of nary(prenominal)thern Uganda and sett take in Nyanza state of matter (Ochieng, 2007).It is as well as believed that their migration was in search of gameer and cooler regions with fitting rainfalls (Isak, 1972). Today, they be popularly adducered to as River-Lake Nilotes (Ochieng, 2007). This study chooses to explore on Luo close due to its peculiar elements. In fact, it is considered to be one of those complicated socialisations in Kenya especially on the dilute of wife hereditary pattern (Gay, 1981). When Kenya was nonetheless chthonian British colonialism, the Luo the great unwashed managed to defend their vote out more so, they p dischargeed a fundamental role in fighting for Kenyas independence.It is also outlay noning that t his tribe produced and continues to produce a number of scholars and former(a) educated men and women who cede attained risque levels of education from prominent universities all all over the world (Liyong, 1972). Luo professionals argon present in around parts of Kenyan economy for instance, they serve in business and governing ministries, educational institutions as professors, doctors, engineers and lawyers. Literature Review Communication The Luo familiarity has got tercet languages.Two of the languages atomic number 18 wide used by all another(prenominal) Kenyan tribes, for instance, position and Kiswahili. English originated from the British colonial era and was declared by Kenyan government as the official language while Kiswahili is the national language (Sinaiko, 1995). The autochthonal language of Luo residential district is referred to as Dholuo which is commonly used at topographic depict and in their e rattlingday conversation (Sinaiko, 1995). In their cul ture, naming of children relate to where they were natural, the charter time of day or the day of the week. This also includes the kind of stand at that time (Ocholla, 1980).For instance, the name Akoth (female) or Okoth (male) is flown when one is born during a rainy season. In general, the Luo culture name children on three formats, for instance, a Christian name akin Peter or crowd together consequently a second name analogous Okoth then a sir name equal Omondi (Ocholla, 1980). Nutrition Luo community grows maize (corn), millet and sorghum. It also grows bad currency crops, for instance, tobacco, coffee, sugar grasse and cotton. They also keep animals such as goats, sheep, poultry and cattle, which are later used to settle dowry prizes. near classically, weight in Luo culture means a lot in fact, fishing is a major economic activity in Luo community (Parker, 1989). It is also worth noning that this communitys fasten fare consists of ugali (kuon) and fish. Ugali is brisk from maize meal obs curative with boiled water until it conks a thick porridge where fish be injects its preferable accompaniment. Additionally, the ugali diet can be accompanied by green vegetables, m take or stew. Maize is a common food all over Kenya and roughly families grow it and sell it for a better income (Parker, 1989).Luo culture abhors foods like sieve and mixture of boiled maize and beans (Mboya, 1986). But some(a)times, this mixture of boiled maize and beans which they refer to as (nyoyo) is typically consumed when the community members return from a hard day of work in the fields. The nyoyo can also be eaten with tea, porridge or stir fried vegetables (Mboya, 1986). This community likes tralatitious beer known as busaa which is prepared during special occasions or celebrations. Normally, they mix flour and water and top it for sometime until it turns sour after which they heat it in a boastfully pot.Men drink from the pot u blather long pipes while seated and women can join them or have their share on big mugs. They also feed on a mixture of milk and blood from slaughtered animals like cows or sheep. Family Roles and Organizations The Luo culture values family life and especially the yield of children. This culture believes that children belong to the father counterbalance in cases where both parents smash (Mboya, 1986). In about cases, the father is left to take boot of the children. The culture also expects men of great wealth to settle for many wives as a sign of social responsibility (Liyong, 1972).This notion is what has led to the issue of wife inheritance which is going to be explored later in this study. formerly women get married they live in their economises homesteads. Thereafter, married women are pass judgment to build strong relationships between their family members and those of her husband. It is the womens responsibility to nurture a warm and mutual relationship among all the in-laws. It is expected t hat married women will bear children for their husbands lineage (Southall, 1952). The more the wife bears more children the more she enhances her set in the lineage of her husband.These children later take trouble of their interests. As indicated earlier, men pay the bridal dowry which allows women to maintain ties with their loved ones passim their lives (Southall, 1952). Polygamy is also acceptable in the Luo culture so long as handed-down practices and regulations are adhered to, for instance, a special recognition of the first wife (Mboya, 1986). Normally, the husband has to separate the wives where the first wifes stick out and granary are constructed behind the homestead opposite the main gate (Mboya, 1986).The rest of the wives houses and granaries are positioned to the the right way and left sides from the first wives premises and in the order of their unification (Mboya, 1986). The same case applies to the sons who are given homes adjacent to the main get of the com pound and in the order of their contain (Southall, 1952). The husband builds himself a house at the center of the compound (Southall, 1952). Luo culture believes that once the dowry has been nonrecreational in full and that the spouses have born children, divorce can no longer take place. Even if the two separate they are sleek over considered to be married.In case the wife does not bear children, the husband can divorce her or replace her with another wife. The wife comes the blame in cases of infertility. Young filles are expected to help their bewilders and their amazes co-wives in tilling the land owned by their fathers, brothers and paternal uncles (Ocholla, 1980). It does not matter whether the girl gets to prepare and attains good education she still has to help in tilling the land. On the other hand, boys and youthful men spend more time with fund and engage in lots of social labor (Ocholla, 1980). Biocultural EcologyLuo community, just like many other communities i n Kenya, consists of black nation with strong physical structure. Malaria is considered to be a major gobble uper in Luo culture. Moreover, kwashiorkor which derives from lack of plenty proteins in the body, affects most children (Themes in Kenyan History, 1990). Most families do not afford to prepare a balanced diet n either do they have knowledge about nutrition and wellness standards (Themes in Kenyan History, 1990). In villages, preventive music is preferred and in fact most communities in the rural settings have clinics with checkup workers.The medical workers try the trounce they can to help the communities maintain good sanitation, nutrition, prenatal grapple including other practices that can help reduce the risk of diseases (Themes in Kenyan History, 1990). Luo culture faces great challenges from HIV/Aids pandemic which has left many children orphans. Relatives to bereave children adopt them with the hope that the enormity of HIV crisis will come to an end (IPAR, 2 004)). It is however believed that the rate of HIV infection is very high in Luo Culture.Moreover, it suffers from food shortages and re stacks the highest rates of infant mortality in Kenya (IPAR, 2004). It does not have good facilities for clean water supply a situation that has led many residents succumb to water-borne diseases, for instance, typhoid fever, amoebic dysentery and common dysentery including diarrhea (IPAR, 2004). Most girls suffer from teenage pregnancies and sexually transmitted diseases (IPAR, 2004). High-Risk Behaviors As indicated earlier, Luo culture faces great challenges from HIV infections. This has been attributed to irresponsible sexual behavior among the youths.As such, Luo culture does not value male circumcision sooner they remove their young men six front teeth both from the upper jaw and the lower jaw. Unfortunately, this right of passage does not meet dental health standards since it is done manually and in a very rough way (Stein, 1985). Wife inh eritance is another strange cultural practice whereby a widow is remarried by the deceaseds brother who must meet all her married requirements, for instance, conjugal rights. concord to Luo culture, adolescent period should prepare a girl for marriage and family life.In the traditional settings, girls obtain tattoos on their backs and having their ears pierced as well. The unlucky thing is that the materials used to carry out these practices are never sterilize (Stein, 1985). Girls come together among peer groups where they get to share their sexuality, for instance, discussing boys and their personal attributes. On the same note, older women provide sex education to the teenage girls. Lovers in secret meet near these huts although pregnancy outside marriage is strictly tabu (Southall, 1952). Fertility and Childbearing PracticesLuo culture discourages people from noting when a woman is enceinte for they believe that it would bring problems and troubles from jealous ancestors ( Mboya, 1986). Older women and wives accompany expectant get downs throughout their pregnancy and during nativity. In this community, tally are not received very well. They believe that twins originate from the evil spirits and so they breed such cases with special attention. The twins parents are required to assume sure taboos. In order to prevent the calamity that may befall the twins parents, the community members engage in obscene dancing as well as using foul language.Only in this way can the event of giving birth to twins be lifted (Gay, 1981). As mentioned earlier, women receive much of the blame in case of infertility in marriage. This culture believes that infertility is as a result of blasphemy in the inheritable lineage of the woman. They believe that unless the spirits and ancestors intervene, the woman will never give birth (Gay, 1981). As can be seen, it can be argued and justifiably so that control of fertility is attributed to the mercy of the ancestors. In othe r words, Luo culture believes that fertility is given by the ancestors to the favored ones.In a more traditional setting, incest has been associated with most pregnancy complications. However, the husband including other relatives should make sure that after the woman gives birth they slaughter a goat or sheep for her where she gets to eat it at intervals. This ritual is compulsory and if one fails to honor it either the mother or the child can experience more complications even to the point of dying (Mboya, 1986). Men shouldnt watch women giving birth unless on ripe conditions. They are supposed to be far away from the scene.If a woman gives birth traditionally, she has to sit on a stone with her legs by where other women support her to give birth. Immediately she gives birth the child is pelt along in the hut for other rituals which involve cleaning the umbilical cord and cutting part of it to be buried. This is believed to be a sign of sense of taste to the ancestors (Liyong, 1972). Death Rituals It is worth noting that Luo culture performs about fourteen rituals for the dead (Wakana, 1997). skirt 1 in appendix A summarizes the rituals from the first step to the last.Whenever a person dies women come out with long, quivering wail which is seconded by articulate of drums. Strictly, the death resolution has to take place either in the dayspring or in the evening. Luo culture prohibits death announcement during the day although this varies cross shipway persons, age, sex and occupation (Wakana, 1997). If, for instance, a child dies in the morning the announcement follows immediately but in the case of elderly men, women have to count until sunset to start wailing (Pritchard, 1965). The bereaved family stays throughout in the compound of the deceased until the entombment day.Other members of the community gather to console the family (Wakana, 1997). gibe of the grave takes place at round 9 p. m. and goes until 3 to 4 a. m. of the burial day (Milliki n, 1906). One or two weeks after the burial cholla begins where several relatives to the deceased take their cattle to his compound at around seven oclock in the morning. It is however all-important(prenominal) to note that this ritual is only performed for dead men. The men gather there, kill a cock without using a knife and share its pieces of meat.They then blow horns of buffaloes and rhinoceroses (oporro) and play drums (bul) as well. These men later attract a long procession composed of more men, women and children it becomes longer and noisier as communities sing and play the instruments even louder (Milikin, 1906). Spirituality It is believed that Christianity has penetrated the lives of Luo community hence changing some of their traditional religious teachings. However, a greater part of Luo culture still engages in traditional rituals (Ocholla, 1980). The new Christian movements in this community are Catholicism and Protestantism.Despite their Christian beliefs, they stil l belief in the intercession of their ancestors in their lives (Ocholla, 1980). traditionalisticly, it is believed that the ancestors reside in the sky or under(a)ground and their souls undergo transmigration either through animals or new born babies (Themes in History, 1990). In veritable fact, they carry out ceremonies whenever naming of a child takes place to fix if a particular spirit has been reincarnated (Themes in History, 1990). Additionally, it is believed that the ancestral spirits return with the living in their dreams (Ocholla, 1980).Luo Culture believes that failure to remember or detect the spirits may have adverse effects in their community (Sinaiko, 1995). It is worth noting that they refer to spirits as jouk which means shadow and they refer to God as Nyasaye which translates as he who is begged and also Were which translates as authentic to grant requests (Sinaiko, 1995). Ancestral worship plays a predominant role in their traditional religion. Ancestral spi rits are believed to be actively touch on in the world. This strong belief is very evident in the belief system of many Luos (Sinaiko, 1995).wellness Care Practices It is unfortunate to remark that Luo culture does not have elements that can promote community health. In other words, it is not a culture that motivates the Luo people to maintain healthy standards. Most of the beliefs and practices are geared towards appeasing the ancestors and thus forget the well being of the holy community at present. This is why this culture cannot be regarded as a past or present oriented culture because many of its emphases lay on their destiny (Isak, 1972). Even in matters regarding health, they call upon their ancestors to intervene.It is also important to note that they believe that being healthy is a favor from their forefathers and being unhealthy is a curse from the same forefathers. It becomes complicated to guide them through a causal health extrapolateing of their diseases. Inasmuch a s healthcare practitioners would extremity to savoir-faire the why of their health issues the big challenge would be to entice them out of their traditionally held beliefs. The elders who serve as traditional doctors are august by this community and they rely on their guidance in solidifying certain diseases (Southall, 1952).However, with the HIV endemic that has swept away many families sledding most children orphans, has led Luo culture to seek other better ways to deal with their health issues. Obviously, given that HIV/Aids has no cure they started realizing that traditional practices cannot address the problem (IPAR, 2004). Although their folklore practices do not directly address health issues, they got some moral stories that can be useful in giving care to the vagabond. For instance, among the commonly told story is refereed to as Opondos Children which talks of a man who gave birth to monitor lizards instead of human babies (Mboya, 1986).With time, the parents discr ete to throw them away due to their inhuman conditions. One day, they decided to make one of their babies who at the age of adolescence loved to bathe in the riverside. In the process of swimming the child turned into a fully carrying out human being. Passers by noticed and ran back to the village with this news which buoyant the community members. The child was accepted in the community and received a lot of love and support. From this story, Luo culture believes that they have a art towards the sick especially the physically handicapped (Mboya, 1986).Client Interview Data This section discusses some of the findings established during the interview process. The participant is a Kenyan citizen and from a Luo culture. The stupefying thing in this study is that much of the ideas established in the literature review were re-affirmed during the entire interview process. However, the interviewee was assertive that Luo culture has changed tremendously and that Luo people are becoming more scientific in their thinking. Communication According to the interviewee, communication in Luo culture just requires respect and clarity.In general, young ones should not scold their parents and the same case applies to husbands in respect to their wives. However, this study leant that Luo culture prohibits pointing another person using an index finger to them it means doom to the pointed person. He confirmed that Luo culture has become an interactive one where people can share their feelings with one another. It had been mentioned that men could not interact with women or children could not interact with their elders, today things have changed. The format for giving label is still evident where children are given names according to seasons, events or calamities.Nutrition This study learnt that Luo culture will never have other preferred staple foods apart from fish and ugali. The interviewee confirmed that this is not only a matter of culture but it is also because of the m eaning of such food to their lives. He believes that Luo has many intelligent people genius because of feeding on fish. Moreover, they are healthy and strong because of combining fish with ugali which is actually a carbohydrate. Family Roles & Organizations The interviewee remarked as follows, if there is anything that Luo culture has failed in, it is its perception on family.This study learnt that mod Luo families want to treat their family matters as personal. In fact, most families have begun migrating to urban places just to experience peace and autonomy. However, the interviewee remarked that most parents still up clutches cultural values meant to discipline their children. In other words, most families still hold to those traditional ways of bringing up their children. Husbands still retain the heads of their families and with the duty of educating their children. But all the same, wives are supposed to help financially especially if the spouses are both working. Workforce I ssuesThe interviewee remarked that Luo culture has evolved where traditional practices have become a collective responsibility. Today, men and women can go fishing and even engage in its selling. Moreover, all genders have become professionals in different fields. High Risk Behaviours Indeed, the interviewee confirmed that Luo culture still engages in high risk behaviors which in the interviewees opinion are backward. First he sighted the wife inheritance issue here he express that most women or men contract HIV Virus due to this practice. He said the pastime, I still do not understand why Luo culture has to push for wife inheritance.Somebody dies of HIV/aids and the community very well knows about it, but the brother to the deceased goes in the lead to have intercourse with the woman. He also said, This does not apply only to HIV/Aids only but it also extends to other diseases like diabetes, asthma, epilepsy, and meningitis. This study learnt that there are women who get re-mar ried to their in-laws who have terminal complaint hence affecting their health both physically and psychologically. This study also learns that Luo culture still faces beneficial problems with HIV/Aids due to precarious sex among the youths and commercial sex workers where most of them are young girls.The interviewee had this to say, energise is deeply entrenched in the Luo culture such that it cannot be apprehended in isolation he also said females who are misfortunate resort to sexually irresponsible behavior just to get capital which is not even more than five dollars. The interviewee also mentioned the issue of polyandrous marriages where men engage sexually with many women hence contracting serious sexual transmitted diseases. This study also learnt that consumption of illicit brews and drugs and the festering establishments of entertainment houses have left many youths with poor health conditions hence dying at a very young age.As mentioned earlier, female genital mu tilation and removal of teeth poses great risks. The interviewee had this to say these practices are very wild since they are carried out under unhygienic conditions and even the equipment used is never sterilized. This is why they keep on contracting germs and HIV virus. maternalism and Childbearing Practices The interviewee believes that causes of teenage pregnancies are as a result of ignorance on the side of the girls. According to him, most girls do not know how to go about their productive life.But, he was very happy to remark that like a shot women give birth in the hospitals and rarely will women give birth in traditional settings. There are no taboos associated with marriage in the Luo culture today, only that the husband should take very good care of the wife. He also remarked that among the most meliorated health practices among Luo women is care for the mother before and after birth. Apart from traditional food, anything to do with the medication of the mother and th e child is as prescribed by a qualified doctor. Health Care Practices & PractitionersThe interviewee was very optimistic that in few years to come Luo culture will have the best medical practitioners ever. According to him, most Luo men and women have undertaken courses in practice of medicine and other health care modules. Today, Luo culture has evolved from a culture of traditional doctors to a culture of serious surgeons, physicians and mid-wives. He informed this study that traditional medicine men cannot carry out any practices on complicated issues like pregnancy, eye-problems, heart failure, diabetes et cetera. They instead encourage the patient to seek professional help from a hospital.They only get involved in the treatment of minor illnesses like cold, flu, fearful pox, normal diarrhea, sore throats just to mention a few. Here, they prepare medicine from traditional herbs from different plants. Moreover, they make medicine for children using fat substances from the fish products. In fact, the interviewee remarked that Kenyas medical sector borrowed from the Luo traditional doctors how to prepare medicine to prevent children from coughing. The medicine is popularly known as cough sirup which is a by product of fish in Luo culture. Research QuestionsThe look for system selected for this proposed research study follows a qualitative approach. The qualitative method will be implemented because it follows the approach that allows for the collection and analysis of data that could not described through a quantitative approach. This approach is descriptive and inquisitive in nature, which is selected because of its relevance to the type of data collected and because of the draw a bead on of the study. Contrary to the quantitative research method, participants from this study will be promote to use their personal experiences to interpret and answer interview questions.Their demographic stage setting will also be significantly considered for the interpr etation of the test answers (Leed & Omrod, 2005). both form of quantifiable data that can be found in this study, will be analyzed according to descriptive statistics. Alise (2008) pointed out that under the qualitative research method, there is an interaction between the researcher and the participants. The following are the research questions 1) To what extent does Luo culture hinder effective health safety measures? 2) How does Luo culture affect health care practitioners? Is there any competition between healthcare practitioners and traditional doctors?Recommendations for Research Based on the findings of this study, it further recommends that a) There be an empirical investigation carried out in this community in order to ascertain the findings of this research b) Health agencies to study this culture more closely in order to help it improve on community health c) To explore other cultures in Kenya that top executive be having similar challenges Applications to Practice In or der to carry out ethnographic fieldwork among Luo Community and generate information based on qualitative analysis, it would be beneficial to learn more from medical anthropologists and professors.Moreover, there should be more research from the libraries to gain more insight on Luo culture and to familiarize more on the best methods to gather and cross-file information. checkup volunteers are traveling to work with the Luo community to cooperate with the traditional healers and record their conversations about herbs. They should make sure there is an interpreter available. The team can take pictures and identify herb clippings for their easier recognition. The volunteers can carry out antecedent research to compare with the current clinical use of the herbs and their dosages.Summary/Conclusion This study has established that Luo culture has got three languages namely English, Kiswahili and Dholuo. However, Dholuo is commonly used. Luo culture gives names according to seasons, ev ents, calamities or time. Luo are mixed farmers since they grow crops and keep animals at the same time. Luo culture values ugali and fish which serve as their staple food. Marriage is regarded in high esteem and especially when children come by. Children remain with the father even in cases of separation or divorce for that matter. Luo community constitutes of black people.Among the most common diseases affecting this community are malaria, malnutrition, kwashiorkor, typhoid, amoeba and HIV/Aids. The high risk behaviors include removal of teeth, tattoos, genital mutilation and other rights of passage that use non-sterilized equipment. Luo culture has got fourteen death rituals although their applications vary from age, sex, or occupation of the deceased. Moreover, this culture does not promote community health per se. traditionalistic doctors have an influential role although they recognize the role of professional medical practitioners.The folklore activities provide wonderful m oral stories that encourage the community to take care of the sick and especially the physically handicapped. The client interview data potently brings out Luo community as a changing culture, and in deed, for the better. However, the high risk behaviors still pose a great challenge to the health well being of its members. References Alise, M. (2008). Disciplinary differences in preferred research methods A comparison of groups in the Biglan Classification Scheme. Retrieved from North Central University website http//learners. ncu. edu/library/ncu_diss/default.aspx. Pritchard, E. E. 1965 (1949). Luo tribes and clans. In (E. E. Evans-Pritchard, ed. ) The Position of Women in Primitive Societies and Other Essays in Social Anthropology, pp. 205-227. Faber and Faber Ltd. , London. Gay, D. (1981). recent Kenya. New York Longman Isak, D. (1972) Out of Africa. New York Random House Institute of polity Analysis & Research (IPAR), (2004). HIV/Aids Scourge in Nyanza Province Poverty, Cultu re and Behavior Change. Journal of African Medical Care, Vol. 10, Issue 11. Kenya in Pictures, (1988). Minneapolis, Minn. Lerner Publications Co. Leed, P. D. and Ormrod, J. E. (2005).Practical Research Planning and Design (8th ed). Upper Saddle River, NJ Pearson. Liyong, T. (1972). universal Culture of East Africa. London Mboya, P. (1986) (unpublished). Luo Customs and Beliefs. , translated by Jane Achieng (1938, Luo Kitgi gi Timbegi). Millikin, A. S. (1906). sepulchre customs of the Wa-Kavirondo of the Kisumu Province. Man, 6 (35) 54-55. Ocholla-Ayayo, A. B. C. (1980). The Luo Culture A Reconstruction of a Traditional African Society Ochieng, E. (2009). History of Luo Culture. Journal of Kenyas Heritage, vol. 2 (22-45) Parker, S. (1989). sour Money Cultural Economy and Some African Meanings ofForbidden Commodities. American ethnological Society Monograph Series, no. 1. Washington, D. C Sinaiko, L. (1995). Holidays of the World Cookbook for Students. Phoenix, Ariz. Oryx Stein, R. (1985). Kenya. wampum Childrens Press Southall, A. (1952). Lineage Formation among the Luo. Memorandum of International African Institute, No. 26. Oxford University Press, London. Themes in Kenyan History (1990). Athens Ohio University Press Wakana SHIINO, (1997). Death Rituals in Luo Nyanza. Journal of Africa Study Monographs, 18 (3, 4) 213-228, Department of Social Anthropology, Tokyo metropolitan University,