CJPC-Manual.pdf - Catholic Diocese of Ngong

Financed by BMZ (Ministry for economic cooperation and development)through AGIAMONDO

Civil Peace Service Germany

Catholic Justice and Peace Commission Kenya (CJPC)Catholic Diocese of Ngong (CDoN)Nairobi2020

Written and compiled by:Iris KaranjaCivil Peace Worker (CPS), Catholic Diocese of Ngong

EDITORS: 1. Cosmas Maitya, 2. Charles Masangira

All pictures in this manual are a courtesy of Pixabay (www.pixabay.com)

This manual is not for sale.

Catholic Justice & Peace Commission Manual

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FOREWORD Justice and Peace has been of concern for the Catholic Church since her early life. It intensified at the beginning of the 19th century. Social encyclicals addressed main issues concerning human dignity and the world we live in as human beings. During the Second Vatican Council, many Human Rights abuses were exposed and discussed. Consequently, Pope Paul VI constituted a commission for Justice and Peace on 6th of January 1967. In 1988, the Kenya Justice and Peace Commission was established by the Episcopal Conference of Kenya through a pastoral letter.

The objectives of the Catholic Justice and Peace Commission are stated in that pastoral letter. The first objective being the development of “programmes for the education of people towards a stronger sense of justice. These programmes should be directed firstly towards making individuals more conscious of requirements of justice in our lives and then study how the principles of justice can be applied to the attitudes and structures of the wider society in which we live.”

The CDoN, has amongst others, prioritized the promotion of justice and peace in the Diocese. The CJPC within the CDoN seeks to contribute to the existence of sustainable peace as well as justice within and amongst communities. The key mandate of CJPC is increased civic education and citizen engagement in governance processes; the contribution to national cohesion and the promotion of the social teachings of the church.

Before we can act as Christians to promote Justice and Peace and before we can develop programmes for civic education, we need to acquire adequate knowledge ourselves, knowledge about CJPC in Kenya, the Social Catholic Teachings of our Church, Justice, Peace, and the Protection of Environment, knowledge about Citizen Participation and Peacebuilding. We need to equip ourselves with the required knowledge to be able to share it with the faithful in the Parishes and other members of society. This manual has been developed to equip Justice and Peace Commissioners in the Catholic Diocese of Ngong and the entire Kenya with the required knowledge. It will help Justice and Peace Commission to put their knowledge into action and to work for a peaceful and just Kenya. Indeed, it will facilitate a systematic training of new CJPC Commissioners.

Working towards achieving justice and peace in our communities, in our society and in Kenya is a substantial part of our mandate as Christians. It is part of evangelization, pastoral care and social economic development. We can only be at peace and seek justice if we contribute our life to God and our neighbour. Jesus emphasized on the importance of peace in his sermon on the mountain: “Blessed are the peacemakers: for they shall be called the children of God.” In this spirit, we pray that this CJPC Manual will assist and guide the Catholic Justice and Peace Commission of the Catholic Diocese of Ngong and in Kenya to fulfil its mandate according to the will of the Almighty God.

Rt. Rev. John Oballa OwaaBishop of the Catholic Diocese of Ngong and Chairman Catholic Justice and Peace Commission, KCCB


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INTRODUCTION The Catholic Justice and Peace Commission of the Catholic Diocese of Ngong works towards peaceful coexistence between the different communities. To enable the CJPC to fulfill its mandate the understanding of the role of CJPC is mandatory. This CJPC manual has been developed to equip the CJPC Commission in the Catholic Diocese of Ngong and in Kenya.

This CJPC manual is the result of a long process. During the many years of CJPC be-ing active in the CDoN, it was felt, that a uniform curriculum for CJPC is needed. Many people have been involved in the process and we want to thank our various stakeholders in this process. We would like to thank the German Civil Peace Service through AGIAMONDO and the German Ministry of Economic Development and Cooperation who provided the funding for this CJPC manual. We would like to appreciate the work of Iris Karanja, a Civil Peace Worker of AGIAMONDO who dedicated a lot of work towards the realization of this CJPC manual and the editors Cosmas Maithya and Charles Masangira who scrutinized and validated the information in this manual. Last, but not least we would like to thank al CJPC Commissioners in the Catholic Diocese of Ngong and in Kenya for their good work towards Justice and Peace in Kenya

May this CJPC Manual prove to be useful and serve its purpose, May it assist in the formation of an active and vibrant CJPC Commission within the Catholic Diocese of Ngong.

Father Francis MwangiChaplain, CJPC Ngong

PSALM 85Will hear what God the LORD will speak,

For He will speak peace To His people and to His saints;But let them not turn back to folly.

Surely His salvation is near to those who fear Him,That glory may dwell in our land.

Mercy and truth have met together;Righteousness and peace have kissed.

Truth shall spring out of the earth,And righteousness shall look down from heaven.

Yes, the LORD will give what is good; And our land will yield its increase.Righteousness will go before Him,

And shall make His footsteps our pathway.

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ABOUT THIS MANUALThe Catholic Justice and Peace Commission (CJPC) was established in Kenya in 1988 by the Bishops of Kenya in a pastoral letter. Ever since the mandate of the CJPC was the promotion of social justice, peace and the care for our common home.

The specific objectives are outlined in the pastoral letter as follows: a) Develop programmes for the education of people towards a stronger sense of justice…. b) Guide and coordinate pastoral action on fostering justice and peace within the church and in the social, economic and political life of the country. c) Work for the eradication of injustice wherever it is seen to exist,… d) Give advice, encouragement and support to all those involved in the promotion of justice…

Ever since 1988 CJPC Commissioners have been trained and prepared to follow the mandate of CJPC in Kenya.

I joined the CJPC Commission of the Catholic Diocese in Ngong (CDoN) in 2015 as a Civil Peace Worker of AGIAMONDO. AGIAMONDO e.V. is the personnel agency of the German Catholics for development cooperation - and one of nine Civil Peace Service (CPS) executing agencies supported by the German government. The CPS is a pro-gramme for violence prevention and peace promotion in crisis and conflict regions.

When I started in this position and we were preparing for a training workshop of CJPC commissioners, I asked myself: What does a CJPC Commissioner need to know in order to become commissioned? Is there a guideline? In the following months, I consulted with other people working with CJPC, but I did not get a satisfactory answer. That gave birth to the idea to develop a Curriculum for CJPC.

In October 2015, a workshop with different stakeholders was held. The workshop involved CJPC Commissioners, CJPC Coordinators from different Dioceses and representatives from the Centre for Social Justice and Ethics of the Catholic University of Eastern Africa to discuss about the curriculum and to collect views and opinions on the same. This workshop was the starting point for the CJPC manual you are holding in your hands.

The manual is a resource book for facilitators, trainers and teachers of CJPC in Kenya and other groups. The manual is meant especially for people in the Parishes and for the facilitation of trainings for non-professionals.

You might have noticed that this book is not a book but a folder. The content of this manual is not cast in stone and will change with time. Individual chapters might need to be updated in future and you might want to add your own notes and comments.

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The manual also comes with a CD. There is a lot of information in the internet. Some chapters are based on larger books relating to a specific subject. You will find further resources in the folder of the relevant chapter on the CD. This includes resource books, other ideas and manuals as well as legal acts, such as the Constitution of Kenya 2010, the Universal Declaration of Human rights and much more.

The first chapter of the CJPC manual gives an introduction in teaching and training methods. It assists people who have never organised or facilitated a training workshop to do the same.

Each of the following chapter is covering a subject of concern for CJPC. The chapters can be used individually. Every chapter is divided into four parts. The first part gives the background information for the facilitator or any person who wants to read about the subject of concern.

The second part provides a lesson plan for a one-day training on the respective sub-ject. The lesson plan does not need to be followed. It provides teaching examples and ideas. The examples can be adjusted to the needs and timeframes available. In-dividual session can be picked and adjusted to the individual training setting. Materi-als are kept as minimal as possible considering the limited resources in some areas.

The third part give some ideas about what we can do as CJPC. In some chapters, this might just be an empty page. You can fill this page with your own ideas and experiences. You can also use it for brainstorming, planning and putting your notes there.

The fourth part is meant to be filled by you. Here you can add your notes, experi-ences and ideas related to the subject of the respective chapter. Additional pages can also be added.

May this manual be used as much as possible and may it help to improve the work of CJPC in Kenya. May Peace and Justice prosper and may we take care of our common home.

Iris KaranjaCivil Peace Worker – CJPC-Catholic Diocese of NgongSeptember 2020


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TABLE OF CONTENTS

Foreword by Rt. Rev. John Oballa Owaa........................................................................iiIntroduction......................................................................................................................iiiAbout this Manual............................................................................................................iv

1. How to use this CJPC Manual...........................................................................12. How to prepare a training session?...................................................................23. What is the Catholic Justice and Peace Commission (CJPC)?.......................11 •Conceptforaone-daytrainingonCJPC:.....................................................174. Lenten Campaign.............................................................................................24 •Conceptforaone-daytrainingonLentenCampaigninKenya:...............315. The Social Teachings of the Church (or the Catholic Social Doctrine)........40 •ConceptforaonedaytrainingontheSocialTeachingsofthe Church:..............................................................................................................526. Justice and Peace – Just Peace..........................................................................65 •ConceptforaonedaytrainingonJusticeandPeace:..................................717. Care for our Common Home (Environmental Protection)...........................85 •Conceptforaonedaytrainingon“IntegrityofCreation”:.........................978. The Constitution of Kenya.............................................................................112 •Conceptforaone-daytrainingontheConstitutionofKenya2010:......1229. Democracy, Good Governance and Leadership...........................................129 •Conceptforaone-daytrainingonDemocracy,GoodGovernance andLeadership:..............................................................................................13910. Elections in Kenya ......................................................................................148 •ConceptforaonedaytrainingonElectionsinKenya..............................16411. Citizen Participation ..................................................................................173 •Conceptforaone-daytrainingonCitizenParticipation:.........................18912. See, Judge and Act - The Pastoral Circle ....................................................198 •ConceptforaonedaytrainingonthePastoralCircle...............................21513. Peace Building and Conflict Transformation ............................................224 •ConceptforaonedaytrainingonPeacebuildingandConflict Transformation...............................................................................................24614. Land in Kenya .............................................................................................257 •TeachingplanforaonedaytrainingonLandinKenya:..........................27515. Networking and Fundraising .....................................................................282 •Teachingplanforaonedaytrainingon“Networkingandfundraising”29016. Human Rights and Domestic Violence .....................................................298 •TeachingplanforaonedaytrainingonHumanRights...........................30517. INDEX.........................................................................................................313


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1. HOW TO USE THIS CJPC MANUALThis book is meant for the use by CJPC Commissioners and CJPC TOTs to train CJPC promoters, the faithful in the Parishes and community members from all walks of life. According to the CJPC Policy for the Catholic Diocese of Ngong No. 12, a CJPC pro-moter must attend at least 10 days of training before being commissioned. This manual is divided into chapters addressing one subject each. Further information and documents on each subject will be provided on the CD accompanying this book.

Each chapter entails four parts:

1. Background information This information is only for the facilitator and shall not be read to the participants of a workshop. It is meant as information for the facilitator to get a better understanding of what he/ she is teaching.

2. Example for a one day training session This is meant as a guide for people who are not yet confident in teaching. As a facilitator, you can use the teaching plan or choose only some sessions. You may also use this section as an inspiration and develop your own training sessions.

3. Handson–WhatcanwedoasCJPC In most chapters, this is an empty page to be filled with your own action plan. Sit together with your CJPC team and develop activities you can do as CJPC.

4. Additionalexercises,gamesandideas This is your page. You can fill with ideas knowledge and your very own notes relevant for the respective subject.


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2. HOW TO PREPARE A TRAINING SESSION?When planning for a training for CJPC commissioners there is a lot to be considered. For the training to be effective, it is very important to plan well ahead. If the follow-ing steps are followed you are sure to succeed with the training.

Planning


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MobilizationAfter having identified the participants, the venue and the subject and after agreeing on everything with the Parish Priest and other CJPC members of the Parish, it is time to start preparing the training. This means to sit down and to prepare. The participants need to be invited, the venue needs to be hired and a budget needs to be drafted.

It is not a weakness if a certain subject is too challenging. In that case, it will be to the benefit of all, to get a facilitator who is familiar with the subject. A facilitator might need to be invited, informed about his/ her task and the conditions set well in advance.

Preparation of the teachingThe actual teaching will require most of your preparation time. You might need to sit down and reflect on the following

The subject: As you prepare your session, you should first analyse the subject. What do I know about it? Do I have the required knowledge? Do I need to do some further research? Do I need advice from somebody else? This manual is designed to give you the very basic informa-tion on every subject. On the CD accompanying this manual, you will find more information for each subject. You might also use the internet to get more detailed knowl-edge. After having gained a lot of knowledge it is important to narrow down on the most essential. What do you want the participants to learn in the training and to know after the training? This is mostly the hardest part and it also depends on your own personal relationship with the subject and the target group.

Yourself, the facilitatorYou might have to ask yourself the following questions. Do you have any experience with the subject at hand? Are there any personal experiences that might contribute to the training? Do you believe in what you are teaching? Are you convinced that what you are teaching is important?

Your teaching will also depend on your personality. What are you good in? What do you like doing with a group? What do you feel confident about? If you do not like to have all the attention paid to you standing in front of everybody, you might have to use other methods such as games and group works for your training session. This again depends also on the subject and the target group.The participants


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As you are preparing for the training have in mind, what you want to achieve. Therefore, the training needs to be tailor made for the participants. It is important to analyse the level of knowledge of the target group. You need to know the language there are most familiar with. You need to know their age bracket and their background. It might not be adequate to discuss the use of social media, when meeting with women upcountry who do not own a smart phone. It might also not be adequate to discuss farming methods with the youth coming from the urban areas. You may have to make some teachings very simple, as the subject might be completely new to the participants. The way you relate to the target group will also depend on you and your personality. Do you know each other well or is it the first time that you are meeting the participants.

As you plan, you should have the above three factors in mind at any time! They are inter-related and influence each other as shown here:

To do the actual preparation, consider the steps below:

1. Define the objective of your teaching Prioritize your goals for the workshop. You need to decide on what the participants need to know after the teaching. What is your goal? Maybe, the participants know the principles of the Social Doctrine of the Church or they are empowered to attend public forums. Most workshops are time-limited.Theycanbeasshortas30minutesoraslongasthreedays. However, no matter what, you will only have a short period to impart your knowledge to the participants. Rather than covering absolutely everything in a short amount of time, think about the most important skills, techniques, and information you want your audience to gain.

2. Determine the needs of workshop participantsThe more you tailor the workshop to your audience, the more effective the workshop will be.

3. Create an outline for your workshop presentation.Create an introduction. Decide how you will introduce yourself, the participants and the topic.


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•Determinegroundrulesfortheworkshop.Rulesorguidelinessuchasonlyonepersonspeaks at a time, or raising a hand to speak, as well as putting phones on silent mode are good to establish at the beginning of the workshop.•Whenparticipantsaremeetingforthefirsttime,startwithanicebreakerthathelpseveryone to learn names and personal/professional information. If you are facilitating more than one session, choose a few icebreakers -- you can use one to get people chatting and exchanging personal information and another to help memorize or review names.•Decideabouttheorderofthetopics.Movethemostimportantinformationtotheearlypart of the workshop. Depending on the subject of the workshop, it may also be useful to introduce and build on each topic, beginning with the simplest or most straight forward topic and concluding with the more difficult or complex topic. •Assignanestimatedtimeframetoeachitemontheoutline.Forparticularly complicated topics or skills, allot a sufficient amount of time in case participants get stuck or have questions. It is also important to factor in scheduled breaks during the workshop to give the participants a chance to go to the washroom or stretch their legs. •Haveinmind,thatwecanonlyfocusforashorttime.Whenever you notice that people are getting tired, have some energizers ready at hand. •Decidehowyouwillwrap-uptheworkshop.Youmightinclude a short review of learned skills, announce the next activity and/or plan for time to get feedback from the participants.

Note: •Sometimesyoudonothaveachoiceaboutyourgroupsize.Ifyouhaveaverylargegroup, find creative ways to make sure the size does not become overwhelming. For example,agroupof40participantscouldbedividedinto5differentbreakoutgroupsof8 participants each. You could also bring in co-facilitators and co-presenters to handle groups that are too large.

4. Make learning fun We learn in all kinds of ways: visually, orally, through hands-on practice, or any combination of the above. Remember that you might not know your participants’ learning styles ahead of time, so you will want to have a variety of materials prepared. Depending on the topic and objective of your workshop, you might want to prepare handouts, games, group activities and/ or role-playing activities.

Some possible group activities include: •Debates. Break the workshop into two groups and have each group argue for their position.•Think-pair-shares. Ask your participants a discussion question. Have them think about it on their own, discuss their thoughts with a partner, and then share their conclusions


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with the full group.•Question-and-answer sessions. If you have a lot of information to present, include your attendees in the discussion by allowing them to ask questions about the material. You can answer these questions yourself or ask other workshop participants to answer them.•Role-playingactivities.Assignparticipantsrolestoplayinordertopracticethenewtechniques they are learning.•Brainstormingsessions.Askyourparticipantstoshoutoutasmanyideasastheycanthink of. Write them all down on a chalkboard or whiteboard. Then ask the participants to evaluate what they have come up with.

5. Room SettingThink about you location. You need to know how you feel most comfortable with your

participants. Do you want to be standing in front of everybody? That way everybody can see you and easily understand, what you are saying.

Another option is to sit together with the participants in a circle This way you are more a guiding teacher assisting the participants

in the process to interact and to learn together. This way everybody can see each other and it is much easier to listen to each other.

Another option is to set up the room in a U-shape. This will enable the participants to see each other. Still you can stand in front and face the participants.

There are many more options. When you decide for one, have in mind, how you will feel most comfortable as the facilitator and what benefits the participants and the objective of the session.

6. Materials As you prepare for the workshop, make a list of materials needed. This will depend on your budget and also on the needs of the participants and the activities you are planning for. Always have a participants list ready to be signed by the participants as well as a flipchart, marker pens and masking tape.Have the materials ready at hand before you start your session.

Once you complete your outline, practice giving your workshop presentation.

The workshop/ training session1. Be there before your participants2. Set up any equipment needed. If you are using a projector, make sure it is compatible

with the computer used. Set it up and test it before you start.3. Have all materials ready and laid out if they are needed, e.g. a pen and a notepad for


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the participants. Masking tape, marker pens, flipcharts, chalk, etc. There is nothing worth than wanting to begin and you have to go and get something or send some-body, who will be missing the introduction.

4. Have the participants list ready and let it be signed as participants come in. This way it will not destruct participants while in session.

5. Welcome the participants as they enter and get to know them. This will help you gain confidence. Engage them in small talk. You might get some information that are use-ful for the session

6. Speak clear and loud. If you can, practise with a friend or colleague. Try if they can understand you well from behind in a bigger room/ hall.

7. Always face the participants. Try to look at the faces of different people in the audi-ence. This ways you can observe if the participants can follow you, if they are alert or if an energizer is needed. As you are us-ing a blackboard, flipchart or PowerPoint presentation, try not to speak as you are showing your back to the participants pointing at something on the wall in front.

8. Give the participants time to ask questions every now and then. This will allow them to follow you and to clarify issues, which have not been under-stood.

9. At the end of the session, allow some time for a brief feedback or some comments by the participants.

10. Announce the way forward e.g. meals, the next session or the next training day. 11. After the participants have left, sit down and take some notes for yourself about what

went well, what went wrong and how you can improve. This will help you as you prepare for your next task of facilitation, gradually improving your skills.

“Tell me and I will forget.Show me and I will remember.

Involve me and I will understand.Step back and I will act.”

Chinese proverb


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Icebreakers1 1. Introduce each otherAsk the participants to find a partner from the group. Somebody they do not know well. Each person talks about himself/ herself to the partner for 5 min. Then the other person is given 5 minutes. Asking questions is allowed. Then the group meets again in the plenary. Everybody introduces his/ her partner to the larger group.

2. We are all alike?This is a game to get to know each other in the group. It is very good for groups, were participants do not know each other. The group can stand freely in the room or outside. Chairs are not needed. The participants are requested to group or line-up according to the criteria told by the facilitator. e.g. to group according to the month of birth or to line up in alphabetical order of

their names or their height, or the number of children. The participants can group according to their field of expertise, the Deanery they are coming from etc. Anything that is of interest or related to the subject of the day is suitable.

3. Zipp- ZappThis is a good game to learn names. Everybody sits in a circle and says his/ her name. One person (the facilitator) stands in the middle. He points at one of the participants and says “Zipp”. Now the participant who has been pointed at has to say the name of the person sitting on his left. If the person in the middle says “Zapp” while pointing at a participant, that participant has to say the name of the person sitting on his right. If the participant does not know the name or makes a mistake he has to offer his seat to the one in the middle and has to take over from her/him. Is important to remember that “Zipp” stands for the person sitting on the left, while “Zapp” refers to the person sitting on the right.

4.What is true?The participants are requested to introduce themselves. But, they are only allowedtobrieflymentionthreefactsaboutthemselves–twofactshaveto be true, but one needs to be false. The other participants need to find out, what is true and what is false. This is only suitable for smaller groups as it will take very long in larger groups.

5.Tell me somethingThe participants are being divided into two groups. One group is requested to sit on their chairs in a circle. The other group will sit inside the circle forming another circle, but facing each one person of the other group. Now the group leader gives them a subject related to the activity, workshop, seminar etc. to discuss with the person, they are facing for one or two minutes. After that, the circles moves one or two places for everyone to get


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a new partner. Now the exercise is repeated with another subject.

6. Gordian Knot This game trains the coordination of a group and helps to develop some team spirit. It involves close proximity. Therefore you might consider separating male and female participants into different groups. The ideal group size for this game is about 10 people. If the group is larger you can separate the group into smaller groups of about 10 people each. All participants stand up in a circle. They close their eyes, stretch their arms to the circle’s centre, and with each hand grab a hand of someone else. Both hands should be from different persons. The task that follows is easy to explain, but often hard to fulfil: Every-body opens his eyes and the group has to open the knot. Of course, nobody is allowed to let go of the hands he/ she is holding.

7. Tied togetherMaterial: pieces of rope (any kamba will do) of about 60cm (2 feet) length, one per participant

This game is a mind teaser; it enhances coopera-tion between the partners and within the group.

Every participant receives a piece of string/ rope. The participants stand free in the room and are requested to find a partner. Now being grouped into two, one of the participants is requested to tie the ends of the string/ rope around his/ her wrists. His/ her partner is doing the same with one end, but before tying the other and around the other wrist he/ she has to slip it round the string/ rope if his/ her partner.

As partners are joined together, the task is to separate from the partner. This has to be done without untying the knots and without slipping the rope over the hands.

Energizers2 1. What we have in commonThe facilitator calls out a characteristic of people in the group, such as ‘having children’. All those who have children stand up. As the facilitator calls out more characteristics, such as ‘likes football’, the participants stand up or sit down accordingly.

2. Names in the airAsk participants to write their name in the air first with their right hand, then their left hand. Finally, ask them to write their name in the air with both hands at the same time.


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3. Prrr” and “Pukutu”Ask everyone to imagine two birds. One calls ‘prrr’ and the other calls ‘pukutu’. If you call out ‘prrr’, all the participants need to stand on their toes and move their elbows out sideways, as if they were a bird ruffling its wings. If you call out ‘pukutu’, everyone has to stay still and not move a feather.

4. Simon says: The facilitator tells the group that they should follow instructions when the facilita-tor starts the instruction by saying “Simon says...” If the facilitator does not begin the instructions with the words “Simon says”, then the group should not follow the instruc-tions! The facilitator begins by saying something like “Simon says clap your hands” while clapping the hands. The participants follow. The facilitator speeds up the actions, always saying “Simon says” first. After a short while, the “Simon says” is omitted. Those par-ticipants who do follow the instructions anyway are ‘out’ of the game. The game can be continued for as long as it remains fun.

5. Get up, sit down!Give each participant a number (several participants could have the same number). Then tellastorythatinvolveslotsofnumbers–whenyousayanumber,theperson(s)withthis number has (have) to stand up.

6. Sing a Song together

7. Stretch your body


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3. WHAT IS THE CATHOLIC JUSTICE AND PEACE COMMISSION (CJPC)?

Objectives of this chapter: •Bytheendofthissession,theparticipantsareawareaboutthehistory,structureandmandate of CJPC. •TheyunderstandtheirindividualrolewithinCJPC.

History of CJPCFor many centuries, the spirituality of the Catholic Church was rather reflecting on issues within the church itself than to address issues concerning the world outside the church. Christian practices consisted mainly of celebrating the sacraments, the liturgy and other religious observances. Acts of charity to the poor were promoted, mostly by giving alms and handouts without addressing the real problems causing the poverty. The majority of Christians was not concerned with social and political problems related to Justice, Peace and the Care for God’s creation.

In the 19th century, the way of life started to change. The industrialization had a big influence on the way people were living and working. Many people moved from the green countryside to the cities to work in the factories. In the cities, living and working conditions were often deplorable.

This can be compared to the situation in Kenya, where people move to the cities hoping for greener pastures, only to end up in slums looking for a job. They live under devastat-ing conditions and are often forced to do any job depending on the mercy of the em-ployer.

The need to tackle the causes of poverty became obvious. The Catholic Church recog-nized the real gravity of the situation. The church saw the need to talk no longer of the poor but of poverty and to undertake collective action to reform the system rather than trusting individual or collective charity.

This situation was addressed by RERUM NOVARUM (The new things) in 1891 by Pope Leo XII, the first encyclical letter addressing social issues. Other encyclical letters on social issues followed (see chapter three), but it was the Second Vatican Council (1962-1965), that recognized, that the mission received from Christ calls for political and social action.

Consequently, Pope Paul VI established the Pontifical Justice and Peace Commission in 1967 as recommended in Gaudium et Spes. “… the council suggests that it would be most


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opportune to create an organization of the universal church whose task would be to arouse the Catholic community to promote the progress of areas which are in want and foster social justice between nations.” (GS90)

In 1988 the name was changed to Pontifical Council by the Apostolic Constitution called Pastor Bonus.

Dicastery for Promoting Integral Human DevelopmentOn 17th of August 2016 Pope Francis announced the Dicastery for Promoting Integral Human Development with effect on 1st of January 2017. The Vatican an-nounced Pope Francis’ decision to form a new dicastery merging the Vatican offices for justice and peace, migrants, charity and healthcare.

In his Motu Proprio “Humanum progressionem”, Pope Francis stressed that the Church is called to promote the integral development of the human person in the light of the Gospel, by paying attention to Justice Peace and the Care of Creation. Furthermore, the new dicastery will address issues regarding migrants, those in need, the sick, the exclud-ed and marginalized, the imprisoned and the unemployed, as well as victims of armed conflict, natural disasters and all forms of slavery and torture.”It was announced that from 1st of January 2017, the Pontifical Council for Justice and Peace, the Pontifical Council Cor Unum, the Pontifical Council for the Pastoral Care of Migrants and Itinerant People, and the Pontifical Council for Health Care Workers “will cease exercising their functions,”

CJPC in KenyaOn 1st of January 1988 the Catholic Justice and Peace Commission was established in Kenya by the Kenya Episcopal Conference (now KCCB–KenyaConferenceofCatholicBishops).TheobjectivesoftheJustice and Peace Commission as set out in the CJPC Pastoral Letter of 1988 are:1. To work for the eradication of injustice wherever it is seen to exist, by a) Analysing the situation in the light of the Gospel. b) Planning relevant steps and action in order to contribute to their solutions. c) Issuing official communiqués as to the stand of the Catholic Church in Kenya.2. Advice, encourage and support the Diocesan CJPC and other groups involved in justice and peace issues.3.Tocooperatewithotherinstitutions,churchesandpeoplesinthespiritofChristianUnity.4.ToapprovethecontentsofformationonprogrammesandLentencampaign5. To discuss and make decisions on publications of the Social Teachings of the Church in order to make them available in simple format and language


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The Structure of CJPC in Kenya

At least three memebrs of every Deanery executive committeeshall elect the Diocesan CJPC Executive

Every Parish Elects 5 executive membersto represent CJPC at Deanery level

Every Local Church/ Outstation elects five executive membersto represent CJPC at Parish level

Each small Christin Communities elect two people eachto represent CJPC in the Local Church/ Outstation


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What is CJPC?

The Mandate of CJPC The above mentioned Pastor Bonus states the mandate of CJPC as follows: “The council will promote justice and peace in the world, in the light of the Gospel and oftheSocialTeachingsoftheChurch.”(Art.142)

§ 1. It will deepen the Social Doctrine of the Church and attempt to make it widely known and applied, both by individuals and communities, especially as regards relations between workers and employers. These relations should be increasingly marked by the spirit of the Gospel. § 2. It will assemble and evaluate research on issues related to justice and peace, the development of peoples and violations of human rights. When appropriate, it will inform Episcopal bodies of its conclusions. It will foster relations with all


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organizations that are sincerely committed to the promotion of the values of justice and peace in the world, whether they are Catholic or not.

§3.Itwillheightenawarenessoftheneedtopromotepeace,aboveallontheoccasionoftheWorldDayofPeace(art.143).

This shall remain a guideline for CJPC in Kenya despite the declaration of the new Dicastery,whichsuppressestheabove-mentionedarticle143ofthePastorBonum.

KCCB – CJPC Kenya states the mandate of CJPC as follows:

•Promotejusticeandpeace •Sensitizeindividualsandcommunitieson matters regarding: o Justice o Peace o Human rights o Reconciliation •Workforintegralhumandevelopment

By constituting the new dicastery, Pope Francis stressed that the Church is called to 1promote the integral development of the human person in the light of the Gospel, by paying attention to Justice, Peace and the Care of Creation among others. 3


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Biblical Foundation of Justice and Peace

In the Old Testament, peace was touching almost every aspect of the daily life. Peace was understood as living in a peaceful and fortu-nate life in the family, the community and with other communities. However, peace also meant a good relationship towards God’s creation and God himself.

Peace as described in the Bible is only possible if people trust in God. We cannot create peace without him. That is why the Ten Command-ments take a central role in the Old Testament. If the people follow the Ten Commandments, they will find peace. (see Psalms 119,165; Jesaja 32,15-18;Jesaja48,18;Jesaja11,9)

The New Testament is all about omniferous peace as Jesus washed our sins away due to God’s mercy (Luke 1,79). Because of Jesus, we can experience God’s love for humankind. This enables us to find peace with God, other peo-

ple and the whole world. It is this peace, which allows us a glimpse of God’s kingdom.

This vision of Peace is closely connected to Justice. We hope that with the interference of God, peace and justice will prevail (Psalms 85, 10). Only if every creature sees justice, peace will prevail. This is not just a prophecy, but also a claim, a task for each and every Chris-tian. That is why we are called to fight poverty and inequality. That is why we are living in the hope that one day God’s peace will prevail on earth.

Therefore as Catholic Justice and Peace Com-mission, it is our mandate to work for justice and peace on earth. We cannot close our eyes to injustices and poverty, to theft, violence, corruption and exploitation. As Christians, we are called to work for God’s Kingdom right here where God has placed us. He has given us a responsibility as commissioners of justice and peace. We are called to pray, but also to act. Just as Francis of Assisi has expressed it in his prayer:

Peace Prayer of Saint Francis of AssisiLord, make me an instrument of thy

peace:where there is hatred, let me sow love;

where there is injury, pardon;where there is doubt, faith;

where there is despair, hope;where there is darkness, light;

where there is sadness, joy. O divine Master, grant that I may not so

much seekto be consoled as to console,

to be understood as to understand,to be loved as to love.

For it is in giving that we receive, it is in pardoning that we are pardoned,

and it is in dying that we are born to eternal life.

Amen.


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Concept for a one-day training on CJPC: Room Setting: Circle or U-Shape (This session should be as interactive as possible, there-fore choose a circle of chairs or a U-shape.)

Materials: one or more copies of the Diocesan CJPC Policy, one or more copy of the statutes of the Dicastery for promoting Integral Human Development

Time frame: This training is meant to take one day, starting after breakfast until around 5 pm

Greetings and introductions Opening prayer Official openingSetting of rules and offices

Take the participants through the programme and share the objectives of this trainingAs the group is probably new, at this stage of the training, plan sufficient time for ice-breakers and introductions.


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Tea break (after the ground setting and a first introduction it is a good time to take a break and have tea if that was organized. After the break the “real work” will start.

Session 1: Why are you a CJPC promoter/ Commissioner? (30 min)Divide the group in pairs of 2 people. If possible, group people together who do not know each other well. Give about 30minutestointroducehimselforherselftotheotherpersonand to discuss about CJPC and their very own motivation. They may also share experiences, questions and frustrations. It is important that this exercise is given enough time. Be flexible on the time. If you feel the participants do not have much to talk left, you can call them together earlier. If they are still very busy discussion, you might give them some extra time. This exercise helps the participants to get to know each other and to reflect on their identity as a CJPC promoters/ commissioners. Encourage them to be open and honest. The facilitator can also participate if a participant does not have a partner.

Guiding questions could be: •WhyamIheretoday? •WhatismymotivationtobecomeaCJPCCommissioner? •WhatamIsupposedtodoonceIamcommissioned?

After the discussion in pairs, call everybody back to the plenary. Now every participant is tasked to introduce his/her partner with two sentences.

This is … from …. He/ she is a CJPC-commissioner/ promoter because:..As a CJPC commissioner, he/ she wants to …

After everybody was introduced, you can open the floor for discussion on CJPC and what CJPC is about. Stick to the subject and close out irrelevant questions and com-ments. Give the participants room to ask questions and to speak about their concerns. This gives you the opportunity to understand the motivation and concerns of the partici-pants and will guide you as you plan for further sessions. Remember, as you conduct the training you should always have the target group and its needs in mind.

This session should take up to lunch break. If there is still time, you can already start with the next session.

Session 2: Time line (30 min)As the participants have been discussing their views about CJPC in the morning it is also important that they get to know about the history and the official mandate


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of CJPC. Let different participants read the paragraphs as numbered below to their col-leagues. You can copy, cut and distribute the paragraphs to different people or let them pass around this book in order to read aloud. As they read, you may ask them to stand in a line or draw a time line on a black board or flip chart. You can begin as facilitator by reading paragraph one.

1. For many centuries, the spirituality of the Catholic Church was rather reflecting on issues within the Church itself than to address issues concerning the world outside the church. The Christian practice consisted mainly of celebrating the sacraments, the liturgy and other religious observances. Acts of charity to the poor were promoted, mostly by giving alms and handouts without addressing the real problems causing the poverty. The majority of Christians was not concerned with social and political problems related to Justice, Peace and the Care for God’s Creation.

2. In the 19th century, the way of life started to change. The industrialization had a big influence on the way people were living and working. Many people were moving from the green countryside to live in big cities and to work in the factories. Living and working conditions were often deplorable.

3.ThissituationwasaddressedbyRERUMNOVARUMin1891byPopeLeoXII,thefirst encyclical letter addressing social issues.

4.Otherencyclicallettersonsocialissuesfollowed,butitwastheSecondVaticanCoun-cil (1962-1965) that recognized that the mission received from Christ calls for political and social action.

5. Consequently Pope Paul VI established the Pontifical Justice and Peace Commission in 1967 as recommended in Gaudium et Spes: “… the council suggests that it would be most opportune to create some organization of the universal church whose task it would be to arouse the Catholic community to promote the progress of areas which are in want and foster social justice between nations.” (GS90)

6. In 1988 the name was changed to Pontifical Council by the apostolic constitution called Pastor Bonus.

7. On 1st of January 1988 the Catholic Justice and Peace Commission (CJPC) was established in Kenya by the Kenya Episcopal Conference, which is now called the Kenya Conference of Catholic Bishops or in short KCCB.

8. On 17th of August Pope Francis announced the Dicastery for Promoting Integral Human Development with effect on 1st of January 2017. The Vatican announced Pope Francis’ decision to form a new dicastery merging the Vatican offices for justice and peace, migrants, charity and healthcare.


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Session 3: The Mandate of CJPC (1h 30 min)Start with an energizer after lunch as this is the time when people are most tired. After reenergizing, name one side of the room “Justice” and the other “Peace”. Let the participants choose, what is more important to them. This is only used as a method to get two groups more or less equal in size.

As you have two groups give one group a copy or more of the Diocesan CJPC Policy and to the other group a copy or more of the statute of the Dicastery for Promoting Integral Human Development. Let them read and discuss it in the groups allowing for adequate time. As they read the documents let them focus on the mandate of CJPC and the dicas-tery respectively. It is important that the group reading the Diocesan Policy only reads part one of the policy (page 1-9).

After discussing the documents in the group, call them back to the plenary to present the mandate and tasks according to the documents. Give time for comments and questions. Then let the other group present allowing time for questions and comments again. Collect the tasks and mandates on the blackboard or a flipchart if possible. Plan for a tea break after this session.

Session 4: The CJPC Structure (45min)Let the CJPC promoters/ commissioners stand up in groups accordingtotheirSCCs.ReadtogetherArticle41-44oftheDiocesan CJPC policy.

Act accordingly by grouping 2 people from each small SCC for the outstations (local churches) represented in the group. ReadtogetherArticle45.Letthemsymbolicallyelectthefiveexecutive members as stated in the policy and let the five stand together representingtheParishcommittee.ReadtogetherArticle46and47.YoucanrepeatthisfortheDeanerylevelandreadarticle48andfortheDiocesanlevelandreadarticle50.After that exercise, the participants can sit down and read together article 51-57. If time allows comments and questions can be raised and discussed.

If the numbers in this exercise do not add up, it does not matter. This is just symbolising the structure of CJPC in the Diocese and will help the participants understand it better by acting accordingly. They will also note that the requirements of the policy are some-times hard to be followed.

Session 5: Conclusion and feedback (15 min)As this is the end of the session on “What is CJPC?” it is recommended, that announcements for the next day/ session or training are made. Time can be given to make announcements about other activities or meetings.


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Ask participants for a brief feedback. Let every participant tell you very brief about what he/ she has learned, how he/ she feels at the moment and one thing that can be improved. If time allows read a short inspiring story like the one below and close with a word of prayer.

Story: Two brothers and the carpenter 4

This is a story of two brothers who lived side by side in their own farms for many years, until one day, a foolish argument caused a rift between them. This was the first seri-ous disagreement the brothers had in all of their 50 years. Up until that day, they always worked their fields together, shared knowledge and produce, and lent a helping hand to one another in times of need.

The fight began over a small misunderstanding, which can sometimes happen, but the dispute dragged on and became an angry exchange of words, followed by weeks of silence.

One day, there was a knock on the older brother’s door. When he opened it, he was facing an old, bearded carpenter, holding a toolbox. “I could sure use some work, sir” said the stranger. “Do you need any repairs in your farm?” “Yes”, replied the brother. “I’ve got a job for you. Across the creek, there’s a farm that happens to belong to my younger brother.

Until recently, the whole area between our homes was green, but then he changed the creek’s path, making it into a border between us. I’m sure he did that for spite, but I’ll show him…” said the older brother. “You see those trees by the barn? I want you to turn them into a 10-foot tall fence. I never want to see his face again.”

The old carpenter thought quietly to himself for a few minutes and eventually said: “I see”.

The farmer helped the carpenter carry his tools and the wood, and then drove off to the city on some errands. When he came back in the evening, the old carpenter had finished. Upon arriving at the creek, the older brother was stunned. His eyes were bulging out, and he couldn’t utter a single word.

Where a fence should have been standing, a bridge now stood. At the same time, the younger brother happened to come to the same spot. He rushed over the bridge and embraced his older brother, and said:


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“You’re something special… building a bridge, after all I’ve said and done!” While both brothers were hugging, the old carpenter collected his tools and started walking away. Thebrothersturnedtohimandsaid“Please,stayforafewmoredays–wehavemorethings that need fixing.” “I would have loved to stay, kind sirs,” said the carpenter. “But I have many more bridges to build and things to fix in other places…”

What can we do as CJPC in our Parish/ Area? As we have learned, CJPC is all about justice and peace, the protection of God’s creation and the dignity of the human being. However, CJPC is not only about learning and shar-

ing the knowledge. CJPC is also about acting.

You might think as a group, that you do not have the necessary knowledge or that you do not have any authority, but that does not matter at this point.

As a Parish team, at the outstation of the Small Christian Community (Jumia) you can sit together and discuss the issues that need to be addressed

in your area. There might be too much rubbish in the streets, there might be a dispute over land or members of different communities are not seeing eye to eye. There might be a lot of illegal substance abuse or many other issues that need to be addressed. Sit together, identify them. Make a list and choose only one to begin with.

Discuss that about it and think together, what can be done to address it. Maybe you need to get assistance from the Parish Priest or the Diocesan Coordination Office or other likeminded stakeholders. Maybe you need to collect some more information before addressing the issue.

As you have gathered enough information, you can develop an action strategy. This could be a clean-up day, a day when you donate some goods to the poor in your village, a tree planting day or something complete different. However, always inform or involve your Parish Priest and inform the Diocesan CJPC Coordinator. Both will assist you as much as possible.

As you tackle one issue after the other you will jointly change your surroundings for the better, for a peaceful and just Kenya. The power lies with the people and each and every person.

Kindly always remember, CJPC is not about an individual, it is not about title or power, it is about peace and justice and how to make this world a better place for all of us.


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Additional exercises, games and ideas:


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4. LENTEN CAMPAIGN

What is Lent?

Objectives of this Chapter: •TounderstandandbeabletoexplainabouttheLentseason•TobeabletoorganizefortheLentenCampaignatParishLevel

The word lent originates from an old English word “lencten” (lengthen). This simply refers to the lengthening days during springtime in Europe. 5

Since apostolic times, the period before Easter was a period of fasting and preparation. ThispracticewasformalizedattheFirstCouncilofNicaeain325.ThetimebeforeEasterwas a time of preparation for candidates of baptism and a time of penance for grievous sinners who were excluded from Communion as they were preparing for their restoration. As a sign of their penance, they wore sackcloth and ashes. This form of public penance began to die out in the 9th century, and it became customary for all the faithful to be reminded of the need for penance by receiving an imposition of ashes on their foreheads on the first day of Lent—hence the name Ash Wednesday. 6

Today Lent is a season for Christians to prepare for Easter. It begins on Ash Wednesday andlasts40daysuntilSundownonHolyThursday.AshWednesdayisalways46daysbefore Easter Sunday as the six Sundays during the Lenten Period are not considered part of Lent. During this period, Christians are encouraged to observe lent through fasting, almsgivingandprayer.Christiansabovetheageof14areencouragedtoabstainfrommeat on Ash Wednesday and every Friday during this period.

Biblical FoundationTheLentenperiodlasts40days.Thenumber40ismentioned in the bible about 150 times. Often it is referred to as a period of trial, testing and proba-tion.Aftertheperiodof40days,weeksorevenyears,there is always a promise kept, peace, a new blessing or covenant. Examples in the bible are many. The following are just a selec-tion:•TherainsfellinNoah’sdayfor40daysandnights(Genesis7:4)•Israelatemannaandwanderedinthewildernessfor40years(Exodus16:35)•MoseswaswithGodonthemountain,40daysandnights,withouteatingbreadorwater(Exodus24:18,34:28)


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•Israeldidevil;Godgavethemtoanenemyfor40years(Judges13:1)•Saulreignedfor40years(Acts13:21)•DavidreignedoverIsraelfor40years(2Samuel5:4,1Kings2:11)•Solomonreignedthesamelengthashisfather,40years(1Kings11:42)•GodgaveNineveh40daystorepent(Jonah3:4)•Jesusfasted40daysandnights(Matthew4:2)•Jesuswastempted40days(Luke4:2,Mark1:13)•Jesusremainedonearth40daysaftertheresurrection(Acts1:3)

As Christians we practice Lent in the tradition and memory of Jesus as described in Mathew4,1,2.Werememberhissufferingandtrialbythedevil.

Then Jesus was led by the Spirit into the wilderness to be tempted by the devil. After fasting forty days and forty nights, he was hungry. (Mathew 4, 1,2)

The Catholic Catechism reminds us of the following: 7

538 The Gospels speak of a time of solitude for Jesus in the desert immediately after his baptism by John. Driven by the Spirit into the desert, Jesus remains there for forty days without eating; he lives among wild beasts, and angels ministertohim.241AttheendofthistimeSatantemptshimthree times, seeking to compromise his filial attitude toward God. Jesus rebuffs these attacks, which recapitulate the temptations of Adam in Paradise and of Israel in the desert,andthedevilleaveshim“untilanopportunetime”.242

539 The evangelists indicate the salvific meaning of this mysterious event: Jesus is the new Adam who remained faithful just where the first Adam had given in to temptation. Jesus fulfils Israel’s vocation perfectly: in contrast to those who had once provoked God during forty years in the desert, Christ reveals himself as God’s Servant, totally obedient to the divine will. In this, Jesus is the devil’s conqueror: he “binds the strong man” to take backhisplunder.243Jesus’victoryoverthetempterinthedesertanticipatesvictoryatthe Passion, the supreme act of obedience of his filial love for the Father.

540 Jesus’ temptation reveals the way in which the Son of God is Messiah, contrary to thewaySatanproposestohimandthewaymenwishtoattributetohim.244ThisiswhyChrist vanquished the Tempter for us: “For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect hasbeentestedasweare,yetwithoutsinning.”245Bythesolemn forty days of Lent the Church unites herself each year to the mystery of Jesus in the desert. As we prepare for Easter repentance of sins is necessary. On Ash Wednesday, we receive the Ashes as a symbol of


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repentance. The Ashes are mentioned many times in the bible: “For the unclean they shall take some ashes of the burnt sin offering, and fresh water shall be added in a vessel.” Numbers 19,17

“Asaresult,Idespisemyselfandrepentindustandashes.”Job42,6“And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, andsackcloth,andashes.”Daniel9,3

“Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.” Mathew 11,29

The three pillars of LentThe traditional purpose of Lent is to prepare the Christians through prayer, repentance, self-denial and alms giving for the Holy celebration of Easter. Pope Leo the Great (390-461)inhisSermononEastercalledtheChristianstorepent,tocareforthepoorand to pray.

“Accordingly, dearly-beloved, being mindful of our weakness, because we easily fall into all kinds of faults, let us by no means neglect this special remedy and most effectual healing of our wounds. Let us remit, that we may have remission: let us grant the pardon, which we crave: let us not be eager to be revenged when we pray to be forgiven. Let us not pass over the groans of the poor with deaf ear, but with prompt kindness bestow our mercy on the needy, that we may deserve to find mercy in the judgment. “ 8

Pope Leo urges us to overcome the temptations of the flesh. Through prayer and repentance we are called to clean our spirit and to renew our relationship with God. Only with a clear mind and soul, we can enjoy and participate in the miracle of Easter. The fasting/ self-denial helps us to question our habits to reflect on what we really need. It helps us to reflect about our material and spiritual needs. As we deny ourselves what is dear to us and as we fast, we are asked to reach out to the needy. Many Christians fast and collect the money saved during Lent. This money is either taken to Church or do-nated to the needy.


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The Lenten Campaign in Kenya 9

Fromthelate80stheKenyanEpiscopalConference–KEC(nowKenyanConferenceofCatholic Bishops -KCCB) gave a new meaning to Lent in Kenya. KEC stated “…poverty is not material poverty, but poverty of the mind”. Aspects of social justice and advocacy became part of Lent in Kenya. The concept of the Kenyan National Lenten Campaign was born. The Kenyan National Lenten Campaign is designed to reflect on social justice issues affecting the people of Kenya and to plan for relevant action. The Catholic Justice and Peace Commission (CJPC) is tasked with the planning and implementation of the Lenten Campaign in Kenya. According to the Lenten Policy Guide 2019, CJPC at KCCB takes the lead in developing the theme and the Lenten materials for each year. This normally happens during joint meetings with the Diocesan CJPC coordinators in July or August of each year.

With the help of Diocesan reports the teams reflects about the political, social, economic and religious environment. Based on those reports and reflections the annual Lenten theme and the weekly topics are generated and discussed. Stories for the weekly topics are generated. They must touch the lives spirits and minds of the target group. As mentioned above, the Lenten campaign shall address social injustices. It is to empower the people to take practical action to improve their lives.

The draft theme, weekly topics together with the stories are presented to designated theologians for their input and guidance. Then the National Executive Committee and the Permanent Council for Consideration and Approval need to approve the document. As the Lenten Campaign is fully owned by the Conference of the Bishops, it is presented to the plenary assembly for adoption.

According to the Lenten Campaign Policy Guide of 2019, the printed Lenten materials are distributed to the Dioceses in December of each year to allow for timely distribution to the Parishes in each Diocese. The Lenten materials comprise of the Lenten Booklets and the Lenten Campaign posters. Both are available in Kiswahili and English.

The Lenten Campaign Launch


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The Kenyan National Lenten Campaign is launched every year on a Saturday before Ash Wednesday in one of the Arch/ Dioceses. It is organized jointly by CJPC-KCCB and the respective Arch/Diocese. It begins with a procession, followed by mass and the official launch. All Bishops are envisaged to be present as well as all Diocesan CJPC Coordinators. The Bishops take lead to conduct the Lenten Campaign in their respective Diocese for its success. It is expected that each Bishop will launch the Lenten Campaign in his respective Arch/ Diocese at different levels. It is custom that the offering of the launch is donated to institutions supporting the needy e.g. homes for the elderly, chil-dren’s homes, hospitals or institutions for the physically or mentally challenged. During the Lenten Campaign, the theme and the weekly topics are discussed at differ-ent levels of society. They form part of mass and are discussed in schools, other learning institutions and in the Small Christian Communities. The booklets and posters should be used as reference materials to guide the discussions.

CJPC takes a leading role in the Lenten Campaign. CJPC is called to organize for activi-ties, conduct trainings on the weekly topics and to organize for the Lenten contributions in their Parish together with the Parish Priest.

The Lenten ContributionDuring the time of Lent, special Lenten contribu-tions are made by the faithful. Every Diocese uses a different strategy. Some print envelopes that are distributed to the faithful for their contributions. Other Dioceses provide boxes to be placed in the family home during the time of Lent. Those boxes are brought to Church after Lent. Some Diocese and Parishes organize for a second collection on each Sunday during Lent. The faithful are request-ed to bring their contribution collected during the week for this second collection. Many other ways are possible to con-tribute to the Lenten collection.

In 1991, the Kenyan Episcopal Conference (KEC) passed a resolution regarding the Lenten contri-butions. It states that the money collected during Lent shall be divided into three equal portions. One portion remains at the Parish level to support the activities of CJPC. The second portion remains at the Diocesan level to support the Diocesan CJPC activities. The third portion goes to the national level to support CJPC-KCCB in the development and production of the Lenten Campaign materials and for the Kenyan National Lenten Launch.

The funds shall be used for the following : 10


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All expenditure needs to be approved at the relevant level. Annual financial reports need to be prepared and presented to the relevant committees and institutions. It is important to also share this report with the faithful in the Parishes. This way they can see how their contributions were used.

The role of CJPC during the Lenten Campaign 11

CJPC take a lead role in the Lenten Campaign at all levels. It is the duty of CJPC to en-sure that the Lenten campaign is conducted at their respective level. Therefore, the CJPC Commissioners at the different levels have their own respective duties.

At Diocesan Level • OrganizefortheDiocesanLentenLaunch • DistributetheLentenmaterialstotheDiocesaninstitutionsandallParishes • TraintheParishPriestsandCJPCcommissionersontheLententhemeandthe

weekly topics and on how to use the materials • CoordinatetheLentenCampaigncontributions


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At Parish Level • LaunchtheLentenCampaignintheParish • DistributetheLentenmaterialstoallinstitutionsandSmallChristian Communities • ExplainthethemeandtheweeklytopicstothefaithfulintheParish • CoordinatetheLentencontributionsintheParishtogetherwiththeParishPriest

Lenten Campaign in the Small Christian Communities • SharetheCatholicfaithandreflectonthethemeandtheweeklytopics • Encourageparticipantstolivetheirfaithandtoplanforactionaccordingly • DisplaytheLentenposterinopenspacestobeavailableforthepublic,onnotice

boards or in the Parish

How to use the Lenten Campaign materials 12

The Lenten Campaign posterThe poster should be display in a way that all participants can see it well. Ask the partici-pants to read the theme of the annual Lenten Campaign. Invite the partic-ipants to criti-cally look at the picture. Ask them about the significance of the picture for the Kenyan society.

Discuss about the poster. Use the following questions as guidance: • Whatdoesthemessageonthepostertellusasa Small Christian Community? • DoesthemessageaffectusasSmallChristian Community? • Howcanwerespondtothemessage? • Howdoesthemessagerelatetoourpersonallife? • Whatcanwedoinrelationtothetheme? • Whatcanwedotoimproveoursituation? • Whatresourcesdoweneed?

The Lenten Campaign BookletThe Lenten campaign booklet is produced annually. It is divided into five chapters. Chapter one, reflects on the Annual Lenten Campaign theme, while the other chapters reflect on the weekly topics.

Each chapter represents a current scenario affecting our society. Each theme is introduced by a cartoon and a story. The story is fiction but reflects real situations and issues in our society. The story is followed by a situational analysis and questions for reflection. Those questions will guide the discussion and help us to develop relevant action points. When you meet to discuss the different topics do the


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following: 1. Read the story out loudly 2. Discuss what you understood 3.Discussaboutthesituationinyourcommunityrelatedtothestory

Use the following questions as examples: • What is the main problem addressed in the story and in the situational analysis?• Does the story reflect about the situation in our society today?• What can we do to address the issues mentioned in the story?• Which resources do we need to address these issues?

Lent is a time of prayer, repentance, fasting and alms giving. However, it is also a season to reflect about our daily lives. It is an opportunity to evaluate how we live and behave towards others. It is an opportunity to renew our relationship with God and the people around us. It is a chance to make peace within ourselves, our families and with our neighbours. It might be a difficult time to abstain from the things we love. It might be hard to reflect about things we have suppressed for a long time. It might be difficult to reach out to an enemy. However, it is so important to see Lent as a period of opportunities or even a new beginning. If we use these opportunities, we can witness the miracle of Easter and the promise God has made towards humanity. It is an opportunity to make this world a better place for all of us.

Concept for a one-day training on Lenten Campaign in Kenya: Room Setting: Circle or U-Shape (This session should be as interactive as possible, therefore choose a circle of chairs or a U-shape.)

Materials: marker pens, flipchart paper, masking tape, one or more copies of the current Lenten booklet or Lenten campaign posters (If you do not have the current one use older copies), bibles

Time frame: This training is meant to take one day, starting after breakfast until around 5 pm


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Greetings and introductions Opening prayer Official opening Setting of rules and offices

Take the participants through the programme and share the objectives of this training. If possible, plan the training in January or February, just before Lent.

As the group is probably new, at this stage of the training, plan sufficient time for icebreakers and introductions.



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Session 1: What is Lent – An introduction (1h)Room setting: a circle of chairs, or u-shape seating, space to split into three groupsMaterials: three bibles, marker pens, flipchart paper, masking tape

As all participants are probably Christians, they do know something about Lent. (If you have participants from other religions, it might be wise to be a bit sensitive.)

Before you give an introduction, ask the participants, what they know about Lent. You might be surprised what they know what they do not know. Ask the participants to say one sentence about Lent. You may ask them to tell you in the order they are seated or you might use a token and pass it to one of the participant. He or she will then pass it to another participant of his or her choice. Continue until every participant has shared his or her knowledge.

After that, give an introduction about Lent by using the information above. Allow for questions and clarification. Explain about the meaning and the history of Lent in the Church and about the significance of the spiritual preparation for Easter. You might want to invite the Parish Priest to talk to the participants about the spiritual meaning of Lent. As you have given some general information about Lent it is important to understand its relevance in a biblical context. Why do we fast? What is the significance of the number 40?WhyarewereceivingtheashesonAshWednesday?

Ask the participants to split into three groups. Give each group a different task and a bible. Ask the groups to take notes on a flip chart and to present it later to the plenary.

Group 1: GrouponewilldiscussLuke4:2,Mark1:13andMathew4,1,2 •Whatismeaningforourlivestoday? •WhatsignificancedoesithaveforLent?

Group 2: Grouptwowillresearchaboutthenumber40. •WhyisLent40days? •Whereelseinthebibleisthenumber40ofsignificance •Givemoreexamplesforthedurationof40daysoryearsfromthebible!


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Group 3: Group three will discuss about the ashes. •Whatsymbolicmeaninghavetheashes? •WhydowetalkofAshWednesday? •Whatsignificancehaveashesinthebible? •Giveexamplesofashesmentionedinthebible!

After the group work, ask the participants to come back to the plenary. Ask each group to present and allow time for questions and discussion.

Session 2: The three pillars of Lent (1h)Materials: flipchart paper, marker pens, masking tapeRoom setting: As in session one (best is a circle of chairs to allow for a comfortable atmosphere, tables are not required)

Present the three pillars of Lent using the information given above.

After this introduction give time to the participants to share their experiences and practices during Lent. Assure them that anything shared during this session will not be discussed outside the room. This will give the participants confidence to share their experiences.

The following questions can guide the discussion, but feel free to ask your own questions or let participants come up with their own.• WhatisthemeaningofLentforyoupersonally?• WhatdoyoudodifferentduringLentcomparedtotherestoftheyear?


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•Doyoufast? •Doyouchoosetoabstainfromcertainthings during Lent such as meat, social media, alcohol, sugar, TV or other things? •DoyoudiscusstheLentenmaterialsduringany church activities during Lent? •DoyoudiscussaboutLentinyourfamily? •Didyouhaveanyspecialexperiencesduring Lent? •DoyoumakespecialcontributionsduringLent? •HowdoyoucontributeinyourChurchor family? •DoyouhavespecialactivitiesasCJPCduring Lent?

Give enough time for the discussion. You may take note on a flipchart paper, but it is not necessary.

Session 3: The Lenten Campaign in Kenya (30 min)Room setting: as in the previous session

Materials: marker pens, flipchart paper, masking tape

Present briefly the history and the organization of the Lenten campaign in Kenya. Explain about our social responsibly as CJPC during Lent. Lent is not only about oneself, but also about the relationship to our community and our neighbours. Therefore, different topics are chosen to be discussed during Lent. A booklet and posters are de-signed and the Kenyan National Lenten Launch is organized. All this is done to create awareness on issues of social justice in our society.

The National Lenten Launch is of great significance as sometimes the President is present and it is normally transmitted by national radio and TV stations.Allow time for questions and discussion.

Session 4: The Lenten materials (30 min)Room setting: as in the previous sessionsMaterials: Lenten Campaign posters and Lenten booklets

In session three you have already talked about the way the Lenten Campaign is organ-ised. You have talked about the theme and the weekly topics. In this session you will dis-cuss the Lenten materials with the participants to give them an understanding on how to use them. In the section above a detailed description is used for how to use and discuss the Lenten Poster. Follow those instructions with the participants. Read the theme and discuss about the picture. What relevance does it have for our context?


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After discussing the poster, share out some copies of the Lenten Campaign booklet. Pick a weekly theme of your choice. The more relevant it is for your participants the more ac-tively they will participate. Follow the process as given above. Read the weekly topic, and the story. Discuss about it, read the situational analysis and discuss the questions given. Refer back to the bible and look for bible verses related to the topic. Allow for adequate time of discussion. By using the Lenten materials in the training the participants will be able to use them in their own context and guide other group sessions in their churches and Small Christian Communities during Lent.

Session 5: Planning for Lent (30 min)Room setting: as previously (space to meet in groups might be needed)

Materials: masking tape, flipchart paper, marker pens

This session is meant to give your participants an opportunity to plan ahead. If all participants come from one Parish you can process together in the plenary. If the participants come from different areas, outstations or Parishes you may ask them to meet in those groups. Do not give them a specific tasks, but allow them to discuss freely about the upcoming Lenten campaign in their respective area. Let them share ideas and plans. If Lent is around the corner, encourage them to de-velop precise action plans including timelines and responsibilities. If Lent is a bit further away, the participants can exchange ideas and plan later in the year. Ask the participants to take notes for further referral.

Session 6: Evaluation and closing Room setting: chairs to meet in groups of two, or free space

Materials: pens and small papers to write


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The feedback is important for you as the facilitator to know what went well and what went wrong. It will also give you ideas for improvement and the well-earned acknowledgement of your work.

Ask the participants to split into groups of two and to discuss about the day. Ask the par-ticipants to note down the most important points on a small paper. They will give you the paper once they have finished.

Take some time to make announcements for further training sessions. Allow for a word of thanks. You may also invite the Parish Priest or any other official guest to make some closing remarks.

Close with a word of prayer.


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What can we do as CJPC in our Parish/ Area?

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5. THE SOCIAL TEACHINGS OF THE CHURCH (OR THE CATHOLIC SOCIAL DOCTRINE)

Objective of this Chapter: • TounderstandandapplytheprinciplesofthesocialteachingoftheChurch

IntroductionThe social teachings of the church or the catholic social doctrine is not a single document but a collection of resourceful documents such as encyclicals, papal and episcopal letters and reports from various commissions in the Church. A comprehensive overview of the Social Teachings of the Church can be found in the “Compendium of the Social Teachings of the Church” published by the Pontifical Council for Justice and Peace. 13

For many centuries, the Christian spirituality was rather inward looking, than worldly. Salvation was something that happened in life after death. Christian faith was practised by the celebration of the sacraments, the liturgy and other religious observances. The majority of Christians was not concerned with the social and political problems tied to questions of justice, peace and care for creation.

In the 19th century, this started to change. The indus-trialization had a big influence on the way people were living and working. Mechanization and concentration of production methods transformed life in Europe, where textile factories emerged. The need to tackle the causes of poverty became obvious. Starvation in cities, forced labour in the industries and the fact that many families would spend almost all their income on food

were signs of social injustices.

The Catholic Church recognized the gravity of the situation. Collective action was re-quired to reform the system rather than acts of charity alone.

Social Encyclicals 14

The Social Encyclicals are Papal Encyclicals addressing social concerns. Papal Encyclical is the name typically given to a letter written by a Pope to a particular audience of Bish-ops. This audience of Bishops may be all of the Bishops in a specific country or all of the Bishops in all countries throughout the world. An overview of the most important docu-ments for the Social Doctrine of the Church shall be given below.


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Rerum Novarum (of the new things) Leo XII, 1892The first of the social encyclicals, it was issued at a time of immense social change in Europe. The beginnings of democracy, a changing working environment and the in-fluence of capitalism, changed the way of life dramatically. There was a big gap between the riches of factory owners and the dire poverty of workers. Pope Leo XII emphasized that labour is more important than property and that everyone has a right to basic necessities of life and just wages. He focused on the role of the state and developed the ideas of the common good and the preferential option for the poor.

Quadragesimo Anno (forty years) Pius XI, 1931Pope Pius XI released his encyclical on the Reconstruction of the Social Order. He condemns greed and concentrated economic power and points out the effects it has on the working people and the society. He criticizes the failure to pay a wage able to support a family and blames this partly on the consumers, who want to buy every-thing as cheaply as possible. He proposes a society based on the principles of Sub-sidiarity, where decision making and social organization should be kept as close as possible to the grass-roots level.

Mater et Magistra (mother and teacher) John XXIII,1961This encyclical on Christianity and Social Progress was issued at a time of great so-cial, economic and cultural change. The 1950s and 60s were characterised by huge developments in science and technology, economic globalisation, decolonisation, and civil rights.

It addresses the gap between the rich and the poor countries and the increase of arms worldwide. Pope John XXIII appeals for development and emergency aid, thus calling for international cooperation funded on a moral order. He calls all Christians to work for a just world.

Pacem in Terris (Peace on Earth) 1963 John XXIIIFor the first time, a papal encyclical was addressed to all people “of good will”. Peace on earth can only be established if the right order of relationships exists between individuals, communities and nations. Here the Church embraces fully the protection of Human Rights and acknowledges that every individual human

right creates corresponding duties towards society.

Pius XII called for disarmament and warns that: “Nothing is lost by peace; every-thing may be lost by war.” Differences among peoples and nations may be resolved through negotiations and agreements. Finally, John XXIII invites every individual to work for


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peace, for “there can be no peace between people unless there is peace within each one of them”

Gaudium et Spes (Joys and Hopes) Second Vatican Council, 1965This document of the second Vatican council promulgated by Pope Paul VI is one of the most important documents in the Church’s social tradition. It is not an encyclical, but was voted for by most of the Bishops making it therefore very im-portant for the Catholic Social Teachings. It calls the people of faith to ob-serve critically the “signs of the times” in the light of the gospel. Technological and social changes provide opportunities and difficulties for the spread of the Gospel. It states the responsibility of Christians to work for a more just and peaceful world.

Populorium Progressio (On the develop-ment of peoples) Paul VI, 1967Pope Paul VI wrote the encyclical Populorum Progressio to address the world econo-my and its effect on peoples around the world. At this time, many nations saw their economic development stall, while others continued to grow at a record pace. In the document, Pope Paul VI talks about the rights of workers to a just wage, job security, reasonable working conditions, and the right to join a worker’s association. The development of nations and peoples is of great interest to the Church, which is especially concerned for those who seek to escape hunger,poverty, disease, and ignorance. While many nations have been blessed with abundance, they need to hear their brother’s cry for help and answer it lovingly.

Octogesima Adveniens (Coming to eighty years) Pope Paul VI, 1971Pope Paul VI issued the Apostolic Letter Octogesima Adveniens (A call to Action) for the 80th anniversary of Pope Leo XIII’s Encyclical Rerum Novarum. In the letter Pope Paul draws attention to emerging social and political problems. He calls on every individual Christian and the local

churches to respond to unjust situations.

Laborem excercens (Through Work) John Paul II 1981John Paul II wrote his first social encyclical letter commemorating 90 years after Rerum Novarum. Pope John Paul II was highly aware that the exploitation of workers continued, especially in poor areas of the world. Work is the central issue of this document. He proposes the idea that work should increase human dignity. It is the economy that should serve the people and not the people that serve economy.


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Sollicitudo Rei Socialis (The Social Concerns) John Paul, II 1987: In this encyclical letter, Pope John Paul II condemns the widening gap between the rich and the poor, which can be partially linked to the arms trade. This encyclical was written as the cold war continued with the Berlin Wall in Germany collapsing in Octo-ber 1989. He calls for “an option for the poor” and observes critically the increase of refugees as a result of confrontation in countries all over the world.

Centesimus Annus (Hundred Years) John Paul II, 1991The year 1989 was a monumental one of civil protests against communism throughout Eastern and Central Europe. Communism as a major political and economic force collapsed. The mood of that year is perhaps best illustrated by images of citizens demolishing the Berlin wall that had divided East and West GErmany. In 1991, Pope John Paul II reflected on the rapid downfall of communism in his

encyclical Centesimus Annus. Written to commemorate a century after Rerum No-varum, this document, addresses the destiny of goods in creation. It criticizes unlimited capitalism and the gains of some super-rich individuals. He emphasizes on the need for government’s intervention in trade. The document also endorses democracy.

Spe Salvi (Saved in Hope) Benedict XVI, 2007Pope Benedict XVI reminds us that we can have hope because we have a great goal: our salvation. That goal is “not simply a given,” he says. We can for two reasons: because it is possible to attain, but also difficult. We cannot take our salvation for granted because it depends on our cooperation with grace.

Caritas et Veritas (Charity in Truth), Benedict XVI, 2009This Encyclical is concerned with the problems of global development and progress towards the common good, arguing that both love and truth are essential elements of an effective response to the needs of the world. Pope Benedict XVI is concerned about global poverty, injustice and the arms race. There are strong environmental concerns mentioned in the document and the concept of “intergenerational justice” is made.

Lumen Fidei (The Light of Faith), Francis, 2013Pope Francis’s Lumen Fidei claims that lack of faith may account for the ills of our time. Pope Francis is building upon the draft prepared by Pope Benedict, which stresses the need to understand and value the importance of faith. He develops four themes: faith as light; an encounter with God; hearing and seeing; and journey. He tells us Faith can benefit and unite all people in society.


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Laudato Si (Praise be to you), Francis, 2015The second encyclical letter of Pope Francis, Laudato Si (on care for our common home) has been instrumental in affirming the necessity for the care of the environment and the integrity of creation. “What kind of world do we want to leave to those who come after us, to children who are now growing up?” 15 This question is at the heart of Laudato si on the care of the common home by Pope Francis.

Laudato Si is a call to all people of the world to take swift and unified action in rela-tion to the destruction of our environment. Incredible pro-gress in science and technology has not been accompa-nied by moral ethical and spiritual growth. This imbal-ance is causing our relationships with God and his Creation to collapse. Our hearts become hardened to the cry of the earth and the poor. We become arrogant and neglect creation, as everyone is part of it. We are forgetting, what God has entrusted to our care.

Fratelli Tutti (All brothers), Francis, 2020In Fratelli Tutti, Pope Francis calls for fraternity and social friendship to build a better and more peaceful world. He calls us to dream as one human family, as brothers and sisters (Par. 8). Pope Francis emphasises on the manipulation of democracy, freedom and justice and condemns selfishness and indifference towards the common good, the prevalence of a market system based only on profit and the culture of waste. He condemns unemployment, racism, poverty, slavery, human trafficking and women being subjugated among others.

Pope Francis calls us to look at the Good Samaritan as a Role model. We are called to become neighbours to others and to overcome prejudices, personal interest as well as cul-tural and historic barriers. We are called to recognize Christ in the face of every excluded person. (Par 85). Pope Francis talks of the miracle of kindness “each of us can learn something from others. No one is useless and no one is expendable.” (Par 215)

In chapter seven, Pope Francis reflects on the value and promotion of peace. Peace is connected to truth, justice and mercy. “We must love everyone, without excep-tion…but lovinganoppressormeanshelpinghimtochange…”(Par241-242).Fur-thermorePopeFrancis condemns any form of war and calls for the abolition of the death penalty worldwide. He emphasizes on the human dignity, the common good and the need for interreligious dialogue. (Par 285) Principals of the Social Teachings of the ChurchThese principals shall serve as guidance. They are derived from the social encyclicals and


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shall guide our duties as CJPC commissioners and promoters. Some people refer to seven principles and some give them different names. It was decided to mention all ten princi-ples in this chapter, to make any commissioner aware of them, even though some might not be relevant for the work in the given context.

Dignity of the Human PersonThe principal of Human Dignity is based on the idea that every human being on planet earth is created in the image of God (Genesis 1,26-27). “The whole of the Church’s social doctrine, in fact, develops from the principle that affirms the inviola-ble dignity of the human person.” 16 This is also reflected in the Kenyan Constitution Art. 28: “Every per-son has inherent dignity and the right to have that dignity re-spected and protected.” It is almost reflected in the same wordings in the German Basic Law (German constitution): “Human dignity shall be inviolable. To respect and protect it shall be the duty of all state authority.” 17

But what does Human Dignity mean? We must recognise that we are all brothers and sisters, children of the same God created in his image. God is the giver of life and with human life comes Human Dignity and this Human Dignity must be upheld. This means we have to protect and respect the Dignity of every singly human being on planet earth. We are obliged to be our brother’s and sister’s keeper. We have to care for each other and see the image of God in every person, no matter what he/ she looks like, or from which village, county, country or continent he or she is coming from. We shall not down down on somebody or judge others. Every person has the same value before God.

The Second Vatican Council stated: “Whatever insults human dignity, such as sub-human living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children; as well as disgraceful working conditions, where people are treated as mere tools for profit, rather than as free and responsible per-sons: all these things and others of their like are against the Human Dignity.” 18

Pope Francis has announced on 2nd of August 2018 that he has changed the Catholic Church’s teaching on the death penalty, concluding that it is always wrong as it “attacks” Human Dignity.

Common GoodIn a time when everybody seeks to gain as much as possible, the principle of the common good becomes very important. Human beings are sacred as they are created in the image of God, but they are also social. No human being can live alone. In order to live together in a society, we cannot just make sure that we are well off as an individual. If everybody would just care for him/ herself, we would create a socie-ty where quarrel,


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fighting and violence would be a daily occurrence. We would create a society where the gap between the rich and the poor is growing bigger every single day. We are creating a society where the rich own so much and the poor sleep hun-gry. The Com-mon Good is a principle, which should guide us when it comes to choosing our leaders. Leaders should be like shepherds. They should have the needs and shortfalls of the whole society in mind and not only think of their own interest or that of their community. They should make efforts to work for the benefit of all citizens. If we were working for the good of all, the common good, we would all benefit and live in dignity. That is also the vision of the Bible. The Bible, God’s word does not make promises of richness and property, is tells us to take our cross and to follow Jesus. It tells us to love our neighbours as we love ourselves. Our Christian faith makes us all equal before God. That is the vision, that we are all live in dignity under human conditions, loving each other and sharing the gifts God has given us.

It means to put the needs of the community above the needs of the individual so that everybody can achieve some benefits. This creates more equity in society, which leads to a more just society.

Option for the PoorThis principle is very much attached to the principle of the Common Good. We can only achieve prosperity for all (the Common

Good), if we take care of the ones in need. This preferential option for the poor and vulnerable includes all who are mar-ginalized in society, including persons with disabilities, the elderly and terminally ill, victims of injustice and oppression, street children and many others. It is sad to see that many people abandon their children and/or elderly parents when they become a burden.

Justice and Peace means also to speak up for the poor and marginalized. In addition, those with mental and physical disability are often locked in their homes. They might be in our neighbourhood without our knowledge. It is important to be cautious and aware of the people in our society who need assistance and help. This is our duty as Christians.

Rights and ResponsibilitiesHaki yetu! We all know those calls. We want our rights. But we often forget, that we cannot just demand our rights, without fulfilling our duties towards society. The So-cial Doctrine of the Church emphasizes that: “Human Dignity can be protected and a healthy community can be achieved only if human rights are protected and responsibilities are met.” 19 Rights and responsibilities are connected. We cannot de-mand for our rights


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without fulfilling our responsibilities.

The Universal Declaration of Human Rights is reproduced in chapter four of the Ken-yan Constitution 2010 entitled the Bill of Rights. Of great importance is the fact that the Kenyan constitutions under Article 2,6 states: “Any treaty or convention ratified by Kenya shall form part of the law of Kenya under this Constitution.” This means that the Univer-sal Declaration on Human Rights is applicable in Kenya even if they are not part of the Kenyan law.

Art. 26 and the following of the Kenyan Constitution 2010 are listing our rights as citizens: “Every person has the right to life…” and a right to those things required for humandecency–startingwithfood,shelterandclothing,employment,healthcare,andeducation. But, corresponding to these rights are duties and responsibilities -- to one another, to our families, and to the larger society.

It is our duty and responsibility to participate actively in the shaping of the society. We must abide the law and be responsible citizens. Among others Article 10 of our consti-tution asks us to be responsible citizens and to safeguard and value the princi-ples of government.


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Article 10(1) The national values and principles of governance in this Article bind all State organs, State officers, pub-lic officers and all persons whenever any of them -- (a) applies or interprets this Constitution; (b) enacts, applies or interprets any law; or (c) makes or implements public policy deci-sions.

(2) The national values and principles of governance include -- (a) patriotism, national unity, sharing and devolution of power, the rule of law, democracy and participation of the people; (b) human dignity, equity, social justice, inclusiveness, equality, human rights, non-discrimination and protection of the marginalised; (c) good governance, integrity, transparency and accountability; and (d) sustainable development.

Subsidiarity The state has a positive moral function. It is an instru-ment to promote human dig-nity, protect human rights, and build the common good. All people have a right and a responsibility to participate in political institutions so that government can achieve its proper goals. The prin-ciple of subsidiarity holds that the functions should be performed at the lowest level possible, as long as they can be performed adequately. Every task of society should be assigned to the smallest possible group that can perform


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it. Only if the smaller group is unable to resolve the problem a group at a higher level assumes responsibility. This idea is summed up in the principle of subsidiarity.

For example, if a single house burns down due to some accident. The family or the larger community might collect money and assist the family affected. But what if a whole village burns down due to some lightening that struck? Then it might be the county government that needs to assist as many families need to be assisted and the whole community might be affected and is therefore not able to help. The county government might release some emergency funds and the people affected are assisted.

What if severe drought affects a county and the harvest fails? Most residents of the affected county face hunger and starvation. The county government might be over-whelmed by the number of people affected. The county government might now call upon the national government to assist. In some cases even the international com-munity will be tasked to assist as the national government might not have the means to assist. Everything should be solved at the lowest level possible, but with the option of assistance from a higher level. In that way, the principle of the common good is upheld and human dignity is granted.

Pope Pius XI’s encyclical letter Quadragesimo Anno, which introduced the principle of subsidiarity, goes as far as to say that ‘it is an injustice and a grave evil and disturb-ance of the right order to assign to a greater and higher association what lesser and subordinate organizations can do.’

Economic JusticeThe economy must serve people, not the other way around.All people should have a right to work and to gain from that work either through fair wages or by benefitting from the product of their work. Through that, they should be enabled to fend for their lives and the life of their family. The work and its benefits shall enable every person to live in dignity. All workers have a right to productive work, to decent and fair wages, and to safe working conditions.

Unfortunately, it can be observed that this is not the case. On one hand, many people around the world live under deplorable conditions struggling to get food on the table for themselves and their families. On the other hand, we see individuals accumulating riches beyond their needs. Many influential people gain wealth at the cost of others working for them. In Kenya, there is a big gap between the many Wanjikus struggling to make ends meet and politicians and business people living in big mansions, owning big chunks of land and commercial companies.

This is not what is meant with economic justice. No one is allowed to amass exces-sive wealth when others lack the basic necessities of life. Economic justice cannot be achieved


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by relying entirely on free market forces. Competition and free markets are useful ele-ments of economic systems. But they need to be guided by policies and the law. It is the task of the state and of all society to intervene and ensure that these needs of the people are met. Only an economy that serves the common good of the people serves economic justice. An economy that serves only a few rich individuals does not contribute to Eco-nomic Justice.

Stewardship of God’s Creation (Integrity of Creation) Creation is an act of God. Creation was an act at the beginning, but it is also a con-tinuous process. Living things are always in a constant change. It is a process of cre-ation, coming to life and death for the new things to come up. Everything God created is sustained in the environment by a set of interconnection what is referred to as

the ecosystem. It is a miracle how the ecosystem works and how it makes life possible on earth. However, any small change in our ecosystem has a huge impact. Climate change, pollution, illegal logging, overfishing, even over-grazing is damaging Gods creation.

God created us in his image and he gave us the stewardship over his creation. The goods of the earth are gifts from God, and they are intended by God for the benefit of everyone.But God did not give us the world to exploit it, to use it for our benefit or to satisfy our greed. God gave us this world to protect it, to take care of it and to live in it. God’s crea-tion is a gift to us and we need to do is to appreciate it by taking care of it. How we treat the environment is a measure of our stewardship, a sign of our re-spect for the Creator. Chapter 6 of this manual will be dealing with Integrity of Crea-tion exclusively.

“The Lord God took the man and put him in the Garden of Eden to work it and take care of it.” Genesis 2,15

Promotion of Peace and Disarmament“Blessed are the peacemakers: for they shall be called the children of God.” Mathew 5,9

We are all aware that violent conflicts and the absence of peace only bring suffering to us and our families. It comes with fear, damage to our properties, injuries and loss of life. This is a situa-tion nobody wants to live in. Therefore, the Catholic Social Teachings promote peace as a positive, action-oriented concept. Not only as CJPC commissioners, but also as Christians are we called to promote peace and dis-armament. As Christians, we should not use any act of violence towards our children, our neighbours and our fellow people. This is absolutely


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against our Christian faith. Only if we respect each other we can live together in dignity.

Pope John Paul II said: “Peace is not just the absence of war. It involves mutual re-spect and confidence between peoples and nations. It involves collaboration and binding agreements.”

Chapter 5 of this manual will be emphasizing on justice and peace, therefore it is on-ly mentioned briefly.

ParticipationThe Catholic Church teaches that the role of government and other institutions is to protect human life and dignity and promote the common good. Still, we cannot just leave all to the government, which acts on behalf of the citizens as stated in Art.1 of the Kenyan Constitution 2010: “All sovereign power belongs to the people of Kenya and shall be exercised only in accordance with this Constitution. The people may exercise their sovereign power either directly or through their democratically elected representatives.”

Participation in society in culture, economy, politics and social life is both a right and a duty. People have a right and a duty to participate in society, seeking the wellbeing of all, especially the poor and vulnerable. Everyone has the right to participate in those institu-tions necessary for human fulfilment, such as work, education and political participation.Chapter 10 of this manual will be addressing Citizen Participation and emphasize on the role of CJPC in Kenya.

Global Solidarity and DevelopmentWe are one human family, responsible for each other cross national, racial, econom-ic, religious and ideological differences. For all human beings to live in dignity and in order to achieve the common good of all, not only the people, but nations have to assist each other and work in harmony. As human beings we must avoid the ex-tremists of underdevelopment on the one hand, and

“super development” on the other hand.

In times of globalisation, it becomes evident, that we cannot just live in one country and not care about what happens to the people around us. What would have happened in Kenya in 2007(/2008 if the international community had not interfered? What if Kofi Annan had not talked to Raila Odinga and Mwai Kibai? Would the post election violence have ended? Would we be having a new constitution?

Another example is funding from other countries due to their responsibility to assist the less empowered. Europe, especially Germany, was assisted after the Second World War by the allied forces in order to get back on its feet. Many countries on the African continent,


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in Asia and Latin America have received funds from other countries assisting them in their social and economic development.

The Catholic Social Teaching proclaims that no matter what our national, racial, ethnic, economic or ideological differences are, we have a global commitment to love our neighbours and to work for justice. We also have a commitment to work towards a just, even and fair development of our world.

Concept for a one day training on the Social Teachings of the Church:

Room Setting: a circle of chairs or a U-setting will be adequate. Have one or two tables ready at the side if possible. The participants will need some space to move freely in the room.

Materials: sheets of paper or flip chart, pens, masking tape, sticky notes

Time frame: This training is meant to take one day, starting after breakfast until around 5 pm, but it can be adjusted according to the time frame available.

Suggested Programme


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Greetings and introductions Opening prayer Official openingSetting of rules and officesTake the participants through the programme and share the objectives of this training

If the group has not met for some time, it is good to give adequate time for introductions. Then you can also plan for Icebreakers to set up a good atmosphere. If the training is a continuation of the previous day this part can be kept rather short and a recap session might be planned for instead.


Session 1: The Social Encyclicals (1 hour)Preparation: Prepare some small papers) record cards, sticky notes or anything avail-able), according to the table provided below. Each paper should have written on it, the content of one of the cells in the table below, the Latin name, the English name, the year, the name of the Pope or the content of the encyclical. If you do not have sticky notes, you will need masking tape.


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Session: Give a small overview on the most important encyclicals in chronological order by stating the title, the name, the year and the most important issues it has addressed. You do not need to read out everything as the information is too much and might not be taken in by the participants. You might want to use the information below, which is very brief. Use only one or two sentences for every encyclical. Have in mind, what is relevant for the participants.

You can start by explaining, that “Encyclical” is the name typically given to a letter writ-ten by a Pope to a particular audience of Bishops. This audience of Bishops may be all of the Bishops in a specific country or all of the Bishops in all countries throughout the world.

Rerum Novarum (Of the new things) Leo XII, 1892The first of the social encyclicals and the first time the church spoke on social issues. It addresses the deplorable situation of the worker during the industrial revo-lution. It calls for just wages and discusses the rights of the worker.

Quadragesimo Anno (Forty years) Pius XI, 1931Pope Pius XI released his encyclical forty years after Rerum Novarum on the


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Reconstruction of the Social Order. He introduces and discusses the principle of Sub-sidiarity.

Mater et Magistra (Mother and Teacher) John XXIII,1961It addresses the gap between the rich and the poor countries and the increase of arms worldwide. Pope John XXIII appeals for development and emergency aid, thus calling for international cooperation funded on a moral order.

Pacem in Terris (Peace on Earth) 1963 John XXIIIFor the first time, a papal encyclical was addressed to all people “of good will”. Here the Church embraces fully the protection of Human Rights. Pope John XXIII invites every individual to work for peace, for “there can be no peace between people un-less there is peace within each one of them”

Gaudium et Spes (Joys and Hopes) Second Vatican Council, 1965This document of the second Vatican council is not an encyclical, but was voted for by most of the Bishops making it therefore very important for the Catholic Social Teachings. It states the responsibility of Christians to work for a more just and peaceful world.

Populorium Progressio (On the development of peoples) Paul VI, 1967Pope Paul VI wrote the encyclical Populorum Progressio about the value of human work. It acknowledges the right of the worker to join a worker’s association.

Octogesima Adveniens (Coming to eighty years) Pope Paul VI, 1971Pope Paul VI draws attention to emerging social and political problems. He calls on every individual Christian and the local churches to respond to unjust situations.

Laborem excercens (Through Work) John Paul II, 1981Work is the central issue of this document. Pope Joh Paul II poses the idea that work should increase human dignity. It is the economy that should serve the people and not the people that serve economy.

Sollicitudo Rei Socialis (The Social Concerns) John Paul II, 1987: In this encyclical letter, Pope John Paul II condemns the widening gap between the rich and the poor, which can be partially linked to the arms trade.

Centesimus Annus (Hundred Years) John Paul II, 1991Written to commemorate a century after Rerum Novarum, this document, addresses the destiny of goods in creation. It criticizes unlimited capitalism and the gains of some super-rich individuals. The document also endorses democracy.

Caritas et Veritas (Charity in Truth), Benedict XVI, 2009This encyclical is concerned with the consequences of globalisation for the human coexistence.


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Lumen Fidei (The Light of Faith), Francis , 2013Pope Francis’s Lumen Fidei claims that lack of faith may account for the ills of our time. He develops four themes: faith as light; an encounter with God; hearing and seeing; and journey. He tells us Faith can benefit and unite all people in society.

Laudato Si (Praise be to you), Francis , 2015The second encyclical letter of Pope Francis Laudato Si (on care for our common home) is a call to all people of the world to take swift and unified action in relation to the de-struction of our environment.

Fratelli Tutti (All Brothers), Francis, 2020The recent encyclical reflects about the world today and calls us all to treat each other as brothers and sisters. It emphasised on the common good and the dignity of each individual. It condemns all forms of war and asks us to love each other to promote justice and peace.

After the information about the Encyclicals, you will now need the small papers you have prepared. Give them out to the participants. Ask them to reproduce the table on the wall using the papers and the masking tape. You should not show them the table, but guide the process and assist them. They should discuss among themselves and try to sort the papers according to what they have heard in your presentation. Leave the papers on the wall for the remaining session/ training as the participants can always go back and memorise the encyclicals.

Session 2: Human Dignity (30 min)Room setting: space to stand in pairs. Chairs are needed for those who want to sit and for the plenary discussion. Materials: a phone or watch to time three minutes

Background information: (Do not read this out to the participants.)The following exercise often makes the participants feel angry or helpless. They try to talk to somebody, but this person does not respond, not even look at them. It makes us feel helpless, because we do not know how else to communicate. Does the other person not take us serious? What does the other person think? Who am I that he is ignoring me? This exercise gives us a feeling about how it is, if we are not seen as a person. It gives us an idea about how it is, if our dignity is ignored. Try this ex-ercise before the training with a friend or colleague if possible.


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Split the participants into two groups. Ask one group to kindly wait outside, but to not go far away. Then you give the group inside (group 1) the following instruction: They will choose a free spot in the room. When the participants from the other group will come in, they will choose a partner each. Then they will have to talk with their partner for three minutes about any subject they like.

Then you go out to the other group (group 2) waiting outside. Give them the follow-ing instruction. They will each choose one partner from the other group when they are asked to enter the room. That partner will try to talk to them, but they are not allowed to answer or to look at their faces. After that, you tell the group to enter the room. Tell the participants when the three minutes start. Just watch the time and observe the participants

After the three minutes, the partners can change their roles. Repeat the instructions you had given to the groups. Observe another three minutes as now the roles are changed.

After a brief discussion in the plenary, give the participants a brief explanation in your own words about human dignity. You can also read the text above about human dignity. Emphasise on the fact that every human being has an inherent, God given dignity. We are all created in the image of God, no matter, what we look like, where we come from, which language we speak and which religion we have. Before God we are all equal and therefore we have to be our broth-er’s and sister’s keeper.

Session 3: The Common Good (30 min)Materials: noneRead the following story about Heaven and Hell to the participants and let them discuss about it thereafter.

Heaven and Hell – The parable of the long spoons by Sofo Archon 20

One day a man said to God, “God, I would like to know what Heaven and Hell are like.”God showed the man two doors. Inside the first one, in the middle of the room, was a large round table with a large pot of stew. It smelled delicious and made the man’s mouth water, but the people sitting around the table were thin and sickly. They appeared to be famished. They were holding spoons with very long handles and each found it possible to reach into the pot of stew and take a spoonful, but because the handle was longer than their arms, they could not get the spoons back into their mouths.

The man shuddered at the sight of their misery and suffering. God said, “You have seen Hell.”


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Behind the second door, the room appeared exactly the same. There was the large round table with the large pot of wonderful stew that made the man’s mouth water. The people had the same long-handled spoons, but they were well nourished and plump, laughing and talk-ing.

The man said, “I don’t understand.”God smiled. It is simple, he said, Love only requires one skill. These people learned early on to share and feed one another. While the greedy only think of themselves.

Discuss, about the story: What is your understanding of the common good? How does it relate to our own lives? What can we do in our own community to promote the common good?

Sometimes, thinking solely of our personal gratification, we tend to forget our inter-dependence with everyone and everything around us, so much so that we stop car-ing about them. But, as the parable makes it clear, by doing so, we do not help oth-ers over-come their suffering, but we’re also unconsciously harming ourselves, since we are all connected on a very deep level.

Session 4: Preferential Option for the Poor (30 min)

Materials: bible (optional)Read out the following statement to the participants:

The preferential option for the poor is not optional, but a Christian obligation.The preferential option for the poor sounds very complicated, but it is not. It all comes down to the fact, that as Christians we are obliged to follow in the steps of Jesus and to assist, help and serve the poor; but not only the poor, we are equally called to care for the marginalized, the weak in our society, the children, the elderly, the ones suffering at the margins of society. We have to uphold the dignity of every human being no matter from which social or economic background he or she comes from. A society is rated on how it treats its weakest members. The option for the poor is an essential part of society’s effort to achieve the common good.

Be aware, that the option for the poor is not about charity, but about the empower-ment of the neglected, the poor and the people in need. It is about giving them back their dig-nity and an option to take care of themselves; it is about empowerment and a fulfilled life in dignity.

Allowquestionsforclarification.ReadtogetherMathew25,31-40“The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothersandsistersofmine,youdidforme.’Mathew25,40


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Discussion: Discuss about the option for the poor with the participants. Share examples from your own life and ask participants to share their experience. What can we do to uphold the preferential option for the poor as individuals and as CJPC in our Parish and in our community?

Session 5: Rights and responsibilities (30min)Materials: Flip charts, marker pens, masking tapePreparation: Prepare three flip chart leave as follows.


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Explain to the participants, that we do have a lot of rights, but that rights are always re-lated to responsibilities. Read out loud the following: The Social Doctrine of the Church emphasizes that: “Human dignity can be protected and a healthy community can be achieved only if human rights are protected and responsibilities are met.” 21

Use the flip charts: Collect together with the participants the rights and duties they have in their family, the community and as CJPC commissioners. You can also create other areas which seem to be relevant. Discuss with the participants about the relation between rights and duties. Do this while you write the rights and duties on the flipcharts.

Session 6: Subsidiarity (30min)Materials: Printed examples and problems from you community, society, or your local CJPC group. (You can also copy the examples below or ask the participants to give examples.)

Explain the meaning of Subsidiarity to the participants by using the information above or by reading the following text. Give an opportunity for questions for every-body to understand.

“The principle of subsidiarity holds that the functions of government should be per-formed at the lowest level possible, as long as they can be performed adequately. Every task of society should be assigned to the smallest possible group that can perform it. Only if the smaller group is unable to resolve the problem itself should a group at a higher level assume responsibility. This idea is summed up in the principle of subsidiarity.

How can we contribute to a more just and fair world? All people have the right to participate in decisions that affect their lives. Subsidiarity requires that decisions are made by the people closest and most affected by the issues and concerns of the community.”


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Exercise: Give examples of problems or issues observed in your family, Parish, Diocese, com-mu-nity etc. or at national level. Discuss in the plenary with the participants, at which level the stated issue should be solved or addressed. It might be, that not just one level might be involved.

Examples: • The child of a neighbour is not going to school.• Your husband is not washing properly and is always smelly. • There is no access to clean drinking water in the area.• The road to the Parish is not passable due to flooding, when it rains. • The number of girls dropping out of school due to pregnancy is very high.• The public primary school in your area does not have enough teachers.• Garbage is scattered around the whole village. • The area MP is inciting communities against each other for his/ her own bene-fit. • Farmers are being exploited due to low sales prizes of their produce. …If time is left, discuss with the participants about the area of intervention for CJPC.

Session 7: More Principles of the Social Doctrine of the Church (45min)These five principles are either a consequence of the above mentioned principals or they will be subject of chapters to follow in this manual. There will be separate chap-ter on stewardship of God’s creation (environmental protection) as well as on the promotion of peace and citizen participation.

Materials: Flip charts, marker pens and masking tape, copies of the background in-for-mation of this manual on: •Economicjustice •StewardshipofGod’screation •PromotionofPeaceandDisarmament •Participation •GlobalSolidarityAnnounce the five subjects and divide the participants into five groups. Let each group choose one of the subjects.

Give each group a sheet of the flipchart and the information on their subject from this manual (see above) and let them read and discuss it for 15 min in the groups. After that ask a representative of each group to present for 5 min and give a short time for questions after each presentation.

Note: If time is very short or participants are few, you can reduce the number of subjects.


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Session 8: Conclusions and feedback (15 min)Material: Record cards in different colours or flipchart sheets hanging on the wallsAs this is the end of the session on the Social Doctrine of the Church, it is recommended, that announcements for the next day/ session or training are made. Time can be given to make announcements about activities or meetings allowing for par-ticipation.

Ask participants for a brief feedback. Let every participant tell you very brief about what he/ she has learned, how he/ she feels at the moment and one thing that can be improved.

This has been a very long and tiring session. You may also ask the participants to use little cards or flipcharts on the walls to write down their feedback for you. You can give each record card colour a different meaning or write already a heading on each flipchart sheet such as: •WhathaveIlearnedtoday? •Whatwasgood? •Whatcanbeimproved? •WhatdoIwanttotellthefacilitator •Etc.

Ask one of the participants to close with a word of prayer.


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6. JUSTICE AND PEACE –JUST PEACEObjectives for this Chapter: •TounderstandthetermsJusticeandPeaceandtoreflectaboutjusticeas well as positive peace and just peace.

JusticeJustice is a concept of ethics and law that means that people behave in a way that is fair, equal and balanced for everyone.

Justice is based on the principal of Human Dignity. Every human being on planet earth, no matter where he/she comes from, not matter which religion, not matter what he/ she believes or thinks, every human being is created in the image of God (Genesis 1, 26-27). This means also, that human beings are equal, should have the same opportunities, be treated, and respect in the right

manner and with dignity. To understand and do justice to each other, when in a situation of conflict we must remove the clothes of tribalism, gender, religion, and see each other as equal.

According to the Bible, justice is a mandate of faith and of Christian discipleship. In the Bible justice means “to make right” but it needs to been seen in relationship of people to God, one another and God’s creation. From a scriptural point of view, jus-tice means lov-ing our neighbour as we love ourselves. It is rooted in the character and nature of God.

Justice has a behavioural perspective. This behaviour should be based on the will to recognise the other as a person. From an objective perspective. Justice is based on norms which are exceptional as well as prudential. Those norms guide the interaction between individuals, individuals and society and society as a whole. Behavioural justice and ob-jective justice have to go hand in hand in order for real justice to prevail.

Norms need to be adjusted to the needs, culture, traditions and religions of a society

And you shall love the LORD your God with all your heart,

with all your soul, with all your mind, and with all your strength.’ This is the first com-mandment. And the second, like it, is this: ‘You shall love your neighbour as yourself.’ There is no other command-

ment greater than these.”Mark 12, 30,31


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and adhered to by the behaviour of the individuals. Already this is very controversial as norms cannot suit each and every individual in a society in the same way. Norms can be informal. There are mostly cultural or social norms, as people need to live together in a society. This is reflected in the way we treat each other, how we talk or great each other. It is reflected in how we treat our parents, elders or children. Other norms guiding our lives in society are the laws and by-laws written down in a more formal way. But even the written laws originate from social cultural, traditional or religious norms. “Lawless justice is no justice. Similarly law, which is not just, is not law.”22

Doing justice cannot be separated from the work of the Holy Spirit. As Christians and especially as CJPC commissioners we have to synchronise our activities and our behaviour with the biblical understanding of justice. We shall not judge others as God is the only and ultimate judge. Instead we ought to love and treat everybody equally as human being created in the image of God.

St. Ignatius of Loyola, who founded the Jesuits in the 16th Century, believed that faith mustbeputintoaction.Fr.PedroArupeS.J.confirmedthis400yearslater:“Wecannotseparate action for justice from the proclamation of the word of God.”Jesus makes it clear intheparableofthelastjudgement(Mathew25:37-40)thatwewillbejudgedbyhowwell our faith was put into action. It is our responsibility to tend to the needs of others. We are called to denounce injustices, when we see them and to announce new just ways of living together in community.

This becomes very clear when we refer to the perception of justice in the Bible once again. In the Old Testament the people were given many rules, norms and com-mandments in order to facilitatealifeinharmony.SeeExodus21:23-25“Butifanyharmfollows, then you shall give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe.” This was meant to prevent too much harm to be done. If somebody was injured one was al-lowed to pay back the harm done, by causing exactly the same harm, but not more. If a cow is stolen, one is allowed to take one cow, but only one and not more in or-der to repair the harm done, but not to take revenge

and do even more harm.

In the New Testament Jesus refers to the same rule see Mathew5:38-39“Youhaveheardthatitwassaid,‘Aneyeforaneyeandatoothforatooth.’39ButItellyounottoresist an evil person. But whoever slaps you on your right cheek, turn the other to him also….” By saying that Jesus does not literally mean to also offer the other cheek, but to remain calm and to not revenge and cause more harm and hurt. By not taking revenge, a person can de-escalate


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a situation. We are still invited to report any offence to the authorities, but we are not encouraged to take revenge. Finally, we will all be judged by God’s final judgement, which will be just and right.

There are four categories of Justice:

Distributive JusticeDistributive justice or economic justice refers to the fair share of resources and opportunities.

Many people agree on fair distribution of resources but there is disagreement on the how this should be done. Should resources be distributed according to the contribu-tions people have made or according to their needs? Or should everybody just get the same?

It cannot be said, which option would be best. This de-pends on the given circumstances. If one were to get re-sources according to their contribution it means some people will get nothing, while the rich will get richer because they can contrib-ute and expand their degree of contribution. If people were to get the same, some

people will not be motivated to work because after all, they will receive the same pay.

Procedural JusticeProcedural justice concerns the question on how justice is at-tained. It refers to the procedures for creating norms, rules, or laws that are fair to all. Public participation is crucial in those processes, so that fairness can be achieved for everyone in the society.

Retributive JusticeRetributive justice is about how to deal with any wrong-doer in society. Should somebody be punished for what he has done wrong and what is an adequate punishment for what he has done?

Restorative Justice Restorative justice focuses on the harm done and restoration of the damage against individuals and communities or the state.

The psychological and material harm done to a victim are the focus of justice rather than punishment or subjecting the of-fender to inhuman punishment. For example, if someone’s cow attacks another farm, the focus should be on restoring the dam-age rather than punishing the owner of the cow.


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PeaceWe all need peace in our families, in society, in our countries and in the whole world. Absence of peace creates suffering. However, what is peace?

There are three levels of experiencing peace: world peace, community peace, and inner peace. 1. World peace is a big topic full of politics and inequality. 2. Community peace celebrates the ability to resolve conflict. 3.Innerpeacepaysattentiontotheneedswithinone’sselfwhateverthoseneeds may be.

Positive PeacePeace is more than the absence of war. There are societies where there is no war and peo-ple are still not at peace. Peace is threatened when one is not given all that is due to him/ her as a human person. When dignity is not respected and when civil life is not directed to the common good. 23

Peace in the biblical contextThere is no official definition of peace. In the Old Testament, the word for peace is “Sha-lom” which means to be complete and whole. Shalom signifies social or personal wellbe-ing, thereby also encompassing reconciliation and justice. It carries a broader meaning than the English term “peace”. Peace sometimes is referred to as prosperity and harmony inaperson,individuallyorcollectivelyinthestateorgroup(Wisdom3;2-3).Thepres-ence of peace indicates God’s blessing on man’s obedience. In addition, the prophet Isaiah foretold the coming of the Prince of Peace (Is 9:6). Therefore, we often call Jesus the “Prince of Peace”.

In the New Testament Shalom is still a greeting. However, the primary Greek word for “peace” is “Eirene”. It refers to rest and tranquillity.

Peace according to Jesus comes through love and forgiveness of perceived and real en-emies. Peace is associated with reconciliation that follows forgiveness. Peace is shown in the love of ones neighbour and of one’s enemy. The risen Jesus is full of peace and his first greeting to the apostles is “Peace“. After undergoing suffering, he is full of the Holy Spirit and sends this Peace to the whole world.

“I say to you, love your enemies, pray for those who curse you, do good to those who hate you, and pray for those who persecute you, so that you may be sons of your Father

in heaven.” Mathew 5, 44-46

The relationship between Justice and PeaceJustice ensures that people are free from fear and that everybody can access re-sources in a fair manner. When this is attained, peace can prevail. Without a system that promotes


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justice, there can be no peace. But can there be justice without peace? There is a link between justice and peace. When we work for a just cause, we make a step towards peace.

The “Just war” TheoryDo “just wars” exist? Wars cause unnecessary damage and suffering. Wars are uni-versal-ly condemned as a nuisance of humanity. Yet mostly we focus on its justifica-tion, either as a form of defence or as a means of securing a future peace. This tradi-tion, which has now crystallized into “just war” theory, continues to dominate our thinking about war and peace. The dominant concerns have to do with whether there is just cause for war, and what kind of violence is permissible for people to use, both against each other and against civilians. Questions of peace rarely enter into the frame, and when they do, it is only in the context of ending or preventing a war.

But war cannot be justified either as a form of defence or as a means of pursuing peace. Peace is a relationship of trust; it cannot be secured by force or threat of force. And so if we seek to live together in peace with “the others”, under conditions of justice and good-will, war will be an impossible means. 24

Just PeaceThe “Just Peace Theory” begins with the idea that peace making, peacekeeping, and peace building is a day-by-day activity. Unlike the ““just war” Theory”, it does not begin when violent conflict is imminent.

The concept of Just Peace rests on a specific understand-ing of the word “peace”. It refers to a social condition of harmony, wholeness, completeness, prosperity, welfare and tranquillity. It is a state of social wellbeing in which all relationships between humanity, God and creation are justly ordered and in which the basic needs of peo-ple are met.

Violence is viewed as a manifestation of evil that pre-vents people from meeting their basic needs undermining the social structures and relationships necessary for human flourishing.

According to the “Just Peace Theory” the principal source of violence in the world is structural sin. Structural sin or structural evil “extends beyond the evil that people do; it extends to institutions and cultural norms or habits that harden injustices in place.” (Ter-rence J. Rynne). These institutions and cultural norms may be political, oppression of groups or peoples through state power. But they may also be economic, taking the form of unjust systems of economic organization that systematically redistribute wealth in ways that harm people by preventing them from meeting their basic needs.


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Finally the “Just Peace Theory” assumes that if peace is threatened primarily by structural evil then securing true peace requires the elimination of that evil. Logical-ly, if people are harmed by unjust political, economic and social structures then the-se must be reformed so that they are more just or, if they prove irredeemable, simply replaced by new, more just, structures.

From a Just Peace perspective, there is a strong link between peace and justice. The na-ture of this link is captured in Pope Paul VI’s phrase “if you want peace, work for justice.” 25

Seven Elements of Just Peace 26

In April 2016, Roman Catholics from around the world gathered at the Vatican 27 to discuss how the church might embrace the principles of nonviolence and just peace more deeply and what does “just peace” include? Here are seven key principles:

Just cause: protecting, defending, and restoring the fundamental dignity of all hu-man life and the common goodRight intention: aiming to create a positive peaceParticipatory process: respecting human dignity by including societal stakeholders—state and non-state actors as well as previous parties to the conflictRight relationship: creating or restoring just social relationships both vertically and horizontally; strategic systemic change requires that horizontal and vertical relationships move in tandem on an equal basisReconciliation: a concept of justice that envisions a holistic healing of the wounds of warRestoration: repair of the material, psychological, and spiritual human infrastruc-tureSustainability: developing structures that can help peace endure over time.


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Concept for a one day training on Justice and Peace: Room Setting: Room Setting: a circle of chairs or a U-setting will be adequate. Have one or two tables ready at the side if possible. The participants will need some space to move freely in the room.

Materials: BibleTime frame: This training is meant to take one day, starting after breakfast until around 5 pm, but it can be adjusted according to the time frame available.


Take the participants through the programme and share the objectives of this training

If the group has not met for some time it is good to give adequate time for introductions. Then you can also plan for Icebreakers to set up a good atmosphere. If the training is a continuation of the previous day this part can be kept rather short and a recap session might be planned for instead.

Tea break (after the ground setting and a first introduction it is a good time to take a


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break and have tea if that was organized. After the break the “real work” will start.

Session 1: What is Just? - The workers in the vineyard (1h) Preparation: Create a comfortable atmosphere ask the participants to sit comfortably if possible in a circle of chairs. Have a bible ready and read Mathew 20, 1-16 to yourself before the session to un-der stand the text.

Ask the participants to sit comfortable. They may close their eyes. Ask them to just listen to the text. Read the text loud and clear to the participants.

The Parable of the Workers in the Vineyard (Matthew 20, 1-16)“For the kingdom of heaven is like a landowner who went out early in the morning to hire labourers for his vineyard. 2 Now when he had agreed with the labourers for a denarius a day, he sent them into his vineyard. 3 And he went out about the third hour and saw others standing idle in the marketplace, 4 and said to them, ‘You also go into the vineyard, and whatever is right I will give you.’ So they went. 5 Again he went out about the sixth and the ninth hour, and did likewise. 6 And about the elev-enth hour he went out and found others standing [a]idle, and said to them, ‘Why have you been standing here idle all day?’ 7 They said to him, ‘Because no one hired us.’ He said to them, ‘You also go into the vineyard, [b]and whatever is right you will receive.’

8 “So when evening had come, the owner of the vineyard said to his steward, ‘Call the labourers and give them their wages, beginning with the last to the first.’ 9 And when those came who were hired about the eleventh hour, they each received a de-narius. 10 But when the first came, they supposed that they would receive more; and they like-wise received each a denarius. 11 And when they had received it, they [c]complained against the landowner, 12 saying, ‘These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.’ 13 But he answered one of them and said, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? 14 Take what is yours and go your way. I wish to give to this last man the same as to you. 15 Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good?’ 16 So the last will be first, and the first last. For[d] many are called, but few chosen.”

After reading the parable, discuss about it in the plenary. Do not influence the discussion and do not judge contributions by the participants. Leave room for all opin-ions. Below there is some background information for yourself to read. You may read parts of it to


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the participants to close this session.

Use the following questions as guidance: •Whatwereyourthoughtsandfeelingwhenlisteningtotheparable? •Wasthatjusttotheworkerswhocameinthemorning? •Whatdoesjusticemeanttoyou?

Some background information for the facilitator: The owner of the vineyard pays all the workers the same wage, enough to support their families and to buy food in the evening. In the days of Jesus many small farmers were being forced off their land as they were not able to pay taxes to the Ro-mans. Consequently, large pools of unemployed men gathered each morning, hoping to be hired for the day. They are the displaced, unemployed, and underemployed workers of their day. Those still waiting at five o’clock have little chance of earning enough to buy food for their families that day. Yet the vineyard owner pays even them a full day’s wage. So they have a chance of buying food and taking some money home to their families.

Session 2: Justice in our society – One step forward (1,5h)

We are all equal, but some are more equal than others.In this activity, participants take on roles and move forward depending on their chances and opportunities in life.

Room setting: Enough space for all participants to stand next to each other in one line and space in front of them to move forward. If the space is not enough, the practical ex-ercise can be done outside. In that case prepare the room for plenary discussions a circle of chairs would be sufficient. Tables are not needed.

Preparation: Read the instructions carefully. Review the list of “situations and events” and adapt it to the group that you are working with. Make the role cards, one per partici-pant. Copy the role descriptions either by hand or on a photocopy machine; cut out the strips, fold them and put them in a hat, box or pot.

Instructions1. Create a calm atmosphere. Ask the participants for silence.2. Ask participants to take one role card each. Tell them to keep their role to them-selves and not to show it to anyone else.3.Invitethemtoreadcarefullywhatisontheirrolecard.4.Askthemtobegintogetintotheirroleasindicatedontheirpaper.Tohelp,readoutsome of the following questions, pausing after each one, to give people time to reflect and build up a picture of themselves and their lives: •Whatwasyourchildhoodlike?Whatsortofhousedidyoulivein?Whatkind of games did you play? What sort of work did your parents do? •Whatisyoureverydaylifelikenow?Wheredoyousocialise?Whatdoyoudo


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in the morning, in the afternoon, in the evening? •Whatsortoflifestyledoyouhave?Wheredoyoulive?Howmuchmoneydo you earn each month? What do you do in your leisure time? What you do in your holi-days? •Whatexcitesyouandwhatareyouafraidof?5. Now ask people to remain absolutely silent as they line up beside each other (like on a starting line)6. Tell the participants that you are going to read out a list of situations or events. Every time that they can answer “yes” to the statement, they should take a step forward. Other-wise, they should stay where they are and not move.7. Read out the situations one at a time. Pause for a while between each statement to allow people time to step forward and to look around to take note of their posi-tions rela-tive to each other.8. At the end invite everyone to take note of their final positions. Then give them a couple of minutes to come out of role before debriefing in plenary.

Debriefing and evaluationStart by asking participants about what happened and how they feel about the activity and then go on to talk about the issues raised and what they learnt.•Howdidpeoplefeelsteppingforward-ornot?•Forthosewhosteppedforwardoften,atwhatpointdidtheybegintonoticethatotherswere not moving as fast as they were?•Didanyonefeelthatthereweremomentswhenhisorherbasichumanrightswerebe-ing ignored?•Canpeopleguesseachother’sroles?(Letpeoplerevealtheirrolesduringthispartofthediscussion)•Howeasyordifficultwasittoplaythedifferentroles?Howdidtheyimaginewhattheperson they were playing was like?•Doestheexercisemirrorsocietyinsomeway?How?•Whatfirststepscouldbetakentoaddresstheinequalitiesinsociety?


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Role Play Characters: (You can create more characters or also use the same role description twice according to the number of participants.)

Single mom. Your husband died in a Matatu accident. Your extended family is not earn-ing much and cannot support you. You have two children whom you would like to take to school.

Midwife, 51 years old, female. You are living in Ilbisil and you are highly respected in your rural community. You are doing well for yourself. Your five children have their own families and have their own life, but sometimes they come and ask for support. Your husband died some years ago.

Lawyer,male–youaremakingalotofmoney.Youworkwithbigcompaniesandyouhave to travel regularly to visit you clients. You just came back from America. You are trying to establish your business now in Nairobi and get your family to live with you.

Market woman, 18 years old. You have 2 children and your husband is a casual la-bourer helping others on their shambas. You are the breadwinner of the family sell-ing soap and mitumba clothes. You cannot read or write. You live in Ongata Rongai. Your children are going to school, but it is a struggle to pay school fees.

Politician,female–youhaveaccesstopublicfunds,whichcouldbemisused. You are making good money, but the future is uncertain. Your children will be in college soon. 12 year old child,boy-Youhavebeengoingtoschoolforthelast4yearsand you would like to continue, but money is running short in the family and you don’t know if your parents will be able to afford your school fees. You live in Kiserian.University graduateseekingemployment–female,25years.Youjustfinished University with a Master in business management. You worked

hard and passed with good grades. Now you are looking for a job, but can’t find anything to do with you studies. You have been offered a job as a waitress which you are now con-sidering after several month of looking for work with no success. Your husband who is boda boda rider is annoyed that that you won’t just take the waitress job. He says that you thinkthatyouareabigladynowbecauseofeducation.Yourchildren(3and5yearsold)will be going to school soon. 14 year old boy, There were some complications while your mum gave birth to you. For some time your brain did not get enough oxygen. You will be able to live a normal and healthy life, but your mind will never fully develop. It is very hard for you to concentrate or sit still for some time. Your parents and people in his community think you are badly behaved, but you can’t help it. You would like to go to school, but when you tried you disrupted the classes and now you are not allowed to attend school. You live in Abossi.


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Project Coordinator at the Catholic Diocese of Ngong,male.Youare33yearsoldandyou live in Ngong. You have 5 children and your wife is a cook at the Wa-takatifu Wote Senta. You like your job, but you are frustrated that there are very little funds for projects in the Diocese. You feel that other regions in the North of Kenya get all the funds from the international donor organisations.

22 year old man–YoujustgraduatedfromHighSchoolandyouarenowlookingforoptions to go to university. You still lives at home and you have three brothers and sisters. You are the oldest of the family. Your father died some years ago. You have applied for a number of scholarships, but there is not answer yet. As you wait you are thinking of look-ing for a job to assist your mum who is struggling to pay school fees for your siblings.

Daktari 45, You just resettled to Kenya after living in America for the last 17 years. You are a surgeon waiting for admission to the medical bar. You have no relatives and your children live in America.

Police man, 26 years old. You recently finished your training as a police man and you are now making plans to marry your girlfriend.

Boda Boda Rider, 25 years old, You would like to do something else but you don’t know what.

Domestic Worker,31yearsold,YouliveinNairobiandyourtwochildrenstay with your parents in Kisaju. You work for another family cleaning the house and taking care of the children. You miss your children and you would like to return home, do farming and live with your children, but you do not own any land and you need the money from your job to pay for school fees and to support your parents.

Teacher,35yearsold,YouareateacherinaprivateKenyanschool.Youloveyourworkand the children. You love shaping the children’s future. The salary is not the best, but you can sustain a normal life free from financial struggles. You can pay rent and school fees and you have a medical insurance. Your husband works as an accountant in a local bank.

Questions for the game: •Thereisanewsupermarketopeninginyourarea.Doyouthinkyoucan afford shopping there? •Thereareplanstobuildaboreholeinyourcommunity.Nowthecommunity has to decide where to build it. Do you think you will participate in the deci-sion making process? •Thegovernmentisgoingtoincreasetaxes.Doyou think you will be badly


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affected by this? •Inyourfamily,doyouhaveasayonhowtospendthefamily’smoney? •Youaredownwithmalaria.Doyouthinkyouwouldhavethemoneytoseea doctor and to get the medicine? •YouaretestedHIV-positive.Doyouthinkyouaregoingtoreceivethe neces-sary medication? •Aforeigncompanyistakingovertheelectricalcompanyinyourtown.Doyou think you will be able to pay the price? •Yougetattackedbyagroupofyouth.Doyouthinkthepolicewillinvestigate? •Youwanttogetmarried.Canyoudothatwithoutanyproblem? •Afriendofyoursismovingtoanothercountry.Willyoubeabletostayin touch? •Acompanywantstobuildaplantationofsugarcaneinyourarea.Doyouthink this is an improvement for your community? •Youwanttobecomeapolitician.Doyouthinkthisispossible? •Thereisahugeproblematschool/job/community.Doyouthinkyouwillbe part of the group of people looking for a solution? •Youwanttogoonajourneyabroad.Wouldyoubeable? •Youareworkingveryhardeachdayofthemonth.Attheendofthemonth,are you able to sustain your family? •Yourcommunityisdistributingricebags.Doyouwantoneandareyouable to get one? •Youhaveneverencounteredanyseriousfinancialdifficulty. •Youhavedecenthousingwithatelephoneandtelevision. •Youarenotafraidofbeingstoppedbythepolice. •Youhaveneverfeltdiscriminatedagainstbecauseofyourorigin. •Youknowwheretoturnforadviceandhelpifyouneedit. •Youhaveadequatesocialandmedicalprotectionforyourneeds. •Youfeelyoucanstudyandfollowtheprofessionofyourchoice. •Youarenotafraidforthefutureofyourchildren. •Youcanfallinlovewiththepersonofyourchoice. •Youfeelthatyourcompetenceisappreciatedandrespectedinthesociety where you live. •YoucanuseandbenefitfromtheInternet.

Session 3: What is Peace? (1h)Room Setting: set a very comfortable atmosphere that allows the participants to move around, but also sit in a circle of chairs.

Materials: none (Flip Chart and Marker Pens if you want to take note)Instructions for the facilitator:

Welcome everybody back after lunch. If the participants are tired an energizer might be needed. You can also sing the following song to introduce the subject of the afternoon.


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Kind of Kings and Lord of Lords, Glory HallelujahKing of Kings and Lord of Lords Glory, Hallelujah

Jesus Prince of Peace Glory, HallelujahJesus Prince of Peace Glory, Hallelujah

Ask the participants a very simple question: What is peace? Ask the participants to reflect about peace on their own without talking to each other. Give them 15 min to do so. You may specify your question by guiding them such as:

Do you live in peace?What is the meaning of peace for you?What would you describe as peace? Are there any criteria for peace?

You may also just leave it to the participants to reflect about peace and come up with their own understanding. Give enough time for this exercise, as we all talk about peace, but do we really know, what it means to us? When time is up, call the participants together and invite them to sit in a circle of chairs, so that everybody can see each other and can be seen. Nobody is in front, superior to the others. In-vite them to share their idea of peace and discuss it in the plenary.

Be aware not to judge any statement, but to leave it open for discussion. There is no wrong or false and whatever is discussed shall be confidential in this group. Your task is to facilitate the discussion, not to influence or dominate it. Encourage all participants to participate.

After the discussion give a small input on the biblical understanding of Peace. I you do not feel confident about it, you can read the text from this chapter. You can also emphasis on the following bible verses.

“I say to you, love your enemies, pray for those who curse you, do good to those who hate you, and pray for those who persecute you, so that

you may be sons of your Father in heaven.” Mathew 5, 44-46

“Blessed are the peacemakers, for they shall be called sons of God.” Mathew 5.9


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•Whatisthemeaning? •Whatdothesebibleversessayaboutourlifetoday? •Whatdoweneedtodotoliveaccordingly?

Session 4: In a peaceful world (1h)Room Setting: Set a very comfortable allow participants to sit in a circle of chairs. Materials: meditation text

Invite the participants to sit very comfortable in their chairs. You may invite them to put the feet straight on the ground and let them put their arms in a comfortable way on their thighs. Invite them to close their eyes and to listen to you.

(Read the text first to yourself. You might have to make a few adjustments according to the situation of your area.) Read the following text in a low, but audible voice. Read slowly and try to be very calm.

I know that you have travelled to participate in this training. I want to take you on a small journey to your home.

Imagine it is morning and you are sitting in front of your house. You are sipping your morning tea and you are watching at the small shamba full of Sukuma, maize, tomatoes and beans. The children have gone to school in their nice neat uniforms. There are no more school fees as the village decided to join hands, build a school with their own efforts and asked the government to employ the teachers. Your spouse went to work as he/she is employed in a small local company.

After tea you are going to the chief ’s baraza were you are going to discuss the disbursement of the development funds. The local MP and the area MCA have invited the people to present their plans and to listen to the opinions of the people. There will be no transport for you, but you know, that they will listen to your ideas and opinion and consider them. Furthermore, it is a good op-portunity to discuss other issues bothering the community and to listen how other people see it. It was the same case when everybody in the village complaint about the taka taka lying in the streets. To-gether you came up with a policy and now nobody just throws their waste on the ground and on Saturdays the village is being cleaned. Since then, the village is very clean and you are proud of it. The children can play and the rate of diseases has decreased.

After the meeting you go home to tend to your farm. You neighbour is passing by offering to help you. He came some years back with his family and settled on the plot


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next to yours. He is from another community, but that doesn’t bother you. He is just a friend to you and you started helping and supporting each other. This tribalism thing is an issue of the past. Since then life has become so much easier. No more crying children, no more injured people due to gunshots or arrow wounds, no more stolen cattle, but a house and a small shamba and food on the table and many more friends.

As you work in the shamba you reflect about your life and your family and it makes you smile to yourself. You feel blessed and grateful to God. You are grateful for the peace you feel within yourself and your family and your community.

•Leavesomemomentsofsilenceafterfinishingthentext.Thenaskthepartici pants to slowly open their eyes and to take a few deep breaths. •Askthemaboutthefeelingstheyhadasyoureadthetext.Startwithoneandlet everybody give a very brief comment of one sentence only. •InitiateadiscussionaboutPeaceintheirareaoflivingbyaskingthefollowing questions:

Would that be a desired situation in your area?What is the current situation in your location? Ask the participants to de-scribe it.What is the relationship between you and your neighbours? What is the relationship with the local administration/ government?Are you at peace with yourself?What could be done to improve the situation?

Session 5: Just Peace (30min, if time allows)Room Setting: as before (circle of Chairs, plenary)Materials: None (Flip chart and marker Pen if you want to take notes)

Read the following or explain in your own words:

For the first three centuries of Christianity, Christians were required to practice ac-tive nonviolenceasitwastaughtbyJesus.313A.D.ChristianitybecamelegalizedbytheRoman Emperor Constantine and was established as the official religion of the Roman


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Empire. In order to protect the Empire, Christians now began to serve the Roman mili-taryandjustificationsforChristianviolencewereestablished–thebegin-ningofthePhilosophy of ““just war””.

The “just war” Theory approaches the problem of war and violence using natural law thinking and does not measure up to the call of positive peace-making as it is described, e.g. in the New Testament.

The “just war” Theory is a tradition that uses a series of criteria to evaluate whether use of violence can be considered morally justifiable. Today it is outlined by four conditions in the formal Catechism of the Catholic Church.

1. “The damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain; 2. All other means of putting an end to it must have been shown to be impracti-cal or ineffective; 3.Theremustbeseriousprospectsofsuccess; 4.Theuseofarmsmustnotproduceevilsanddisordersgraverthantheeviltobe eliminated. The power of modern means of destruction weighs very heavily in evaluatingthiscondition”[CatechismoftheCatholicChurch,2309].

A statement that was written by the conference “An Appeal to the Catholic Church to Re-Commit to the Centrality of Gospel Nonviolence”. It offers four points: •Jesuswasmeticulouslynonviolent •Thereisnevera“justwar”, •Nonviolenceworksforpositivesocialchange •Timehascomeforthechurchtoapplyit

Recommendations: •Torejectthe“justwar”Theory •Toapplyandteachactivenonviolence–JustPeaceapproachbasedon Gospel nonviolence


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•Promotionofnonviolentpracticesandstrategiessuchasnonvi-olentresistance and restorative justice, unarmed civilian pro-tection, conflict transformation, and peacebuilding strategies •Initiationofaglobalconversationonnonviolence •Towriteanencyclicaltowardsthesame

“Suggesting that a ‘“just war”’ is possible also undermines the moral imperative to develop tools and capacities for nonviolent transformation of conflict” (Statement of

Conference) 28

Discuss about it, if time allows!

Session 6: Feedback and closing (15 min)

Room setting: as beforeMaterials: 4flipchartpapersand4markerpens

Preparation: prepare four flipchart sheets writing on them the following:

Put them up on the wall.Allow the participants to sit and listen for another 5 min. Ask them to give a brief com-ment about the day. Only one sentence is allowed. Thereafter close the session by giving important information needed, date and time for the next session/ training etc. Explain the flipchart sheets to them and close with a word of prayer. Allow the participants to use the marker pens and leave their comments on the flipcharts. Allow the participants to leave at their own time.


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7. Care for our Common Home (Environmental Protection)

Objectives of this Chapter: •Sensitizeparticipantsontheimportanceofenvironmentalprotection. •Initiateabehaviouralchangeoftheparticipantstowardsourcommonhome.

Introduction”God saw all that he had made, and it was very good. And there was even-ing, and

there was morning—the sixth day.” Genesis 1,31 “The Lord God took the man and put him in the Garden of Eden to work it and take

care of it.” Genesis 2,15 29

Care for our common home or the protection of our environment is one of the principles oftheSocialDoctrineoftheChurch(seeChapter4ofthismanual).

Creation is an act of God. All living things, both plants and animals are sustained in the environment. They are sustained in this environment by a set of interdependent relations.

Read Genesis 1, 28: “And God blessed them, and God said unto them, be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.”

Unfortunately some interpreted it as a command to exploit the environment. Coupled with greed this has been misused by many to loot resources from the envi-ronment without concern for sustainability. The right translation or interpretation of dominion is “stewardship.” Human beings are blessed to transmit life and to participate as co-creators. They are to be like a gardener, who takes care of the garden.

As Christians we are called to take care of God’s Creation in order to preserve it for our children, our children’s children and future generations to come.

Unfortunately the current state of our world is very daunting. Climate change, the pollution of our soils and rivers, increasing draughts and flooding, deforestation, scarcity of food and water and many other symptoms show us, that it is high time to no longer


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exploit the resources God has given to us. We need to change the way we are thinking and read the signs of our time. Pope Francis emphasized on it in his Encyclical Letter “Laudato Si”. Therefore it is part of our mandate as Christians and as CJPC to take care of God’s creation. Conflicts are fought about natural resources, land, pastures, water etc. It is our duty to act.

Pope Francis Laudato Si 30

Pope Francis encyclical letter Laudato Si might be one of the most influential documents on environmental issues by the Catholic Church. Written at a time when eve-rything is driven by profit without reflection on the consequences to the envi-ronment without thinking about sustainability and the damage it does to God’s creation. What do we leave behind for future generations? Pope Francis urged all to take care of the earth - our common home.

According to Pope Francis, care for our common home is about relationships. Caring for the environment, reasoning beyond our own personal interest, it means thinking for the future. Nobody looking for quick and easy profit is truly interested in the preservation of the environment. Pope Francis reflects on the teachings of Francis of Assisi when he emphasises, that the bond between the concern for nature, the justice for the poor, the commitment to society and interior peace is inseparable.

Pope Francis takes us on a journey with his encyclical letter “Laudato Si”. First he looks into the state of our common home. Belief it or not the state of our common home is not in a good shape. He then shows us the mystery of creation and the light offered by faith. He makes us see the miracle of goods creation before he emphasiz-es on the human roots of the ecological crises. But it does not end the here, he shows us different approaches and ideas for action. We are all called to reflect upon the ways we are treating Mother Nature. He calls us to change the way we are living. He calls us to make this earth a better place for us and for future generations.

“You cannot protect the environment unless you empower peo-ple, you inform them, and you help them understand that these resources are their own, that they must protect them.” Prof. Wangari Maathai

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The Constitution of Kenya The protection of our environment is enshrined in the Constitution of Kenya 2010 in the preamble:

We the people of Kenya … (are)… RESPECTFUL of the environment, which is our her-itage, and determined to sustain it for the benefit of future generations…inArticle42:

Every person has the right to a clean and healthy environment, which includes the right-- (a) to have the environment protected for the benefit of present and future generations through legislative and other measures, particularly those contemplated in Article 69; …

And in article 69 (2):Every person has a duty to cooperate with State organs and other persons to protect and conserve the environment and ensure ecologically sustainable development and use of natu-ral resources.

The Environmental Management and Coordination Act 1999 31 Before the current Kenyan Constitution was enacted about 77 statutes were dealing with environmental issues. The Environmental Management and Coordination Act (EMCA) of 1999 consolidated all those statutes into on legal framework.

Key features of the act include among others:

The declaration that: ““Every person in Kenya is entitled to a clean and healthy envi-ronment and has the duty to safeguard and enhance the environment”. This was later enshrined in the Kenyan Constitution 2010.

A number of environmentally harmful practices were declared illegal in order to protect the environment such as: inadequate waste management, the degradation of rivers, lakes, wetlands, coastal zones, agricultural areas, forests and biodiversity.

The EMCA 1999 also establishes among others the National Environmental Manage-ment Authority, commonly known as NEMA. NEMA is charged by the act with the overall coordination and supervision of environmental management in Kenya. NEMA is responsible for the implementation and enforcement of the EMCA 1999.

The act also demands that an Environmental Impact Assessments (EIA) for any project is required, which might have an impact on the environment.

Climate ChangeWe often talk of Climate Change or Global Warming. Do we really understand what we are talking about? What is the “Climate”?


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“Climate” in a narrow sense is usually defined as the average weather pattern in a certain place over a period of at least thirty years 32. The relevant data measured usu-ally are variables such as temperature, rainfall and wind. A change of climate has always been present. It shaped the surface of the earth for billions of years. So we do not need to worry? Yes, we do need to worry! The current climate change is much faster than any time before. Furthermore, the current climate change can be attributed to human activities that alter the composition of the global atmosphere.

One aspect of the climate change we speak of, is global warming. Global warming occurs when carbon dioxide (CO²), methane and other air pollutants and greenhouse gases collect in the atmosphere and absorb sunlight and solar radiation that have bounced off the earth’s surface. Normally, this radiation would escape into space—but these pollutants, which can last for years or even centuries in the atmosphere, trap the heat and cause the planet to get warmer. That is what we know as the greenhouse effect.33

Global Warming and its effectsIce cores drawn from Greenland, Antarctica, and tropical mountain glaciers show that the earth’s climate responds to changes in greenhouse gas levels. Ancient evidence can also be found in tree rings, ocean sediments, coral reefs, and layers of sedimentary rocks. This evidence reveals that current warming is occurring roughly ten times faster than the average rate of ice-age-recovery warming. 34

The signs for rapid climate change are obvious: 35 1. Global Temperature RiseThe planet’s average surface temperature has risen about 0.9 degrees Celsius since the late 19thcentury.Mostofthewarmingoccurredinthepast35years,withthefivewarmestyears on record taking place since 2010. Not only was 2016 the warmest year on record,


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but eight of the 12 months that make up the year — from January through September, with the exception of June — were the warmest on record for those respective months.

2. Warming OceansThe oceans have absorbed much of this increased heat, with the top 700 me-tres of ocean showingwarmingofmorethan0.4degreesFahrenheitsince1969.

3. ShrinkingIceSheetsThe Greenland and Antarctic ice sheets have decreased in mass. Greenland lost an aver-ageof286billiontonsoficeperyearbetween1993and2016,whileAntarcticalostabout127 billion tons of ice per year during the same time period. The rate of Antarctica ice mass loss has tripled in the last decade. Both the extent and thickness of Arctic sea ice has declined rapidly over the last several decades. This is causing the ocean levels to rise.

4. GlacialRetreat

The snow-caps on mountaintops are retreating almost everywhere around the world — including in the Alps, Himalayas, Andes, Rockies, Alaska and Kiliman-jaro (see picture above).

5. Sea Level RiseGlobal sea level rose about 8 inches in the last century. The rate in the last two decades, however, is nearly double that of the last century and is acceler-ating slightly every year.

6. Extreme EventsThe number of record high temperature events in the United States has been increasing, while the number of record low temperature events has been de-creasing, since 1950. The U.S. has also witnessed increasing numbers of in-tense rainfall events.

7. Ocean AcidificationSince the beginning of the Industrial Revolution, the acidity of surface ocean waters has increasedbyabout30percent.Thisincreaseistheresultofhumansemittingmorecar-bon dioxide into the atmosphere and hence more being absorbed into the oceans. The amount of carbon dioxide absorbed by the upper layer of the oceans is increasing by about 2 billion tons per year.

Climate Change in Kenya 36 The impact of Climate change in Kenya is unmistakable. Since 1960 both the mini-mum and the maximum temperatures have been rising by approx. 1.5 C. Many farmers have witnessed a change in the rain pattern. The long rains are not as regu-lar as they used to be and the rainfall during March and May has been declining. It can be observed that


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there is prolonged drought during the rainy season, when it is supposed to rain. Fortunately it was observed, that the short rainy season (October-December) is extending into the normally hot season of January and February. The longer rains during the short rain season are also more intense, leading to frequent flooding. This happens mostly at the cost and in northern Kenya. Still this is an average for the whole country, but it has an enormous impact on farming activities and the socio-economic sector. Those impacts will only worsen, if the emission of greenhouse gases is not reduced on a global level.

Climate change in Kenya is not the only worry as its impact is intensified by other factors such as: illegal encroachment in the forests and logging. In 1960, 12% or Kenya was covered with trees. In 2010, it was less than 2%. Fortunately, it is steadi-ly increasing. In 2017, it was back at 7% and in 2020 Kenya is aiming to reach 10% which is recommended as a minimum by the UN.37 Still the ongoing deforestation in some areas has considerably affected Kenya’s five main water towers, which act as water catchments for the major rivers and lakes in Kenya. Those rivers and lakes are the main source of water for daily consumption in rural and urban areas.

The climate change and the decreasing water levels in our rivers and lakes have many impacts on our daily life and the economy. The following are just a few examples:38 • Kenyahasabout582.350km²oflandofwhichlessthan17%isarablecom-paredto

83%ofaridandsemi-aridland(ASAL).Duetoclimatechange,theASALareaisincreasing reducing the arable land even further. This will inten-sify conflicts over land, water and other resources.

• Climate change threatens the biodiversity, species are becoming extinct and the number of indigenous and important species is drastically reducing.

• Kenya’s rangelands which support millions of pastoralists are diminishing and thus threatening the basis of livelihood and the life of pastoralists.

• Kenya is a water-scarce country. Climate change will reduce the availability of water even more.

• Major rivers show severely reduced levels of water during drought and most seasonal rivers are completely dry most of the time in the year. Consequently, crop failures push millions of people at the risk of malnutrition and hunger.

A dry riverbed on the way to Lenkisem • Droughts do not only reduce the production of staple foods, but also of cash crops


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cultivated for export thus reducing the annual income of Kenya.• Furthermore, diseases are expected to increase as temperatures rise. During floods

diseases such as cholera and typhoid are easily spreading. • The number of internally displace people will increase as they will flee disaster prone

areas. • Tourist attractions such as the wildebeest migration, the snow-cap on Mt. Kenya and

the coastal rainforests will be depleted, thus leading to less income for the Kenyan economy, due to reducing numbers of tourists coming to Ken-ya.

• Climate change will increase and intensify the number of human- wildlife con-flicts. • Torrential rains together with floods will destroy infrastructure such as roads and

bridges affecting the Kenyan economy negatively. • Raising sea levels will negatively affect the Kenyan coastline, by destroying the beach-

es, which are landmarks on the coastline. Raising sea levels of 1ft. will submerge 17% of the town of Mombasa.

The State of the Mau Forest and the Mara River in Narok CountyA forest acts as water tower. This is known to many people in Kenya. But why and how does it work? What is the role of the forest as rain comes from the sky and not from the forest? Violet Matiru, a Nairobi-based Ecologist and former Kenya Wildlife Service staff member, explains it. 39

Indigenous forests have many layers — top canopy, undergrowth and fallen leaves — which enable them to retain water whenever it rains. “An indigenous forest acts as a sponge that absorbs and releases water gradually.” The sun ‘grabs’ water from a for-est through the processes of transpiration and evaporation and that forests help to retain moisture in the air. When moisture-laden winds flow over areas with forests, it is easy for clouds to be formed and for such areas to experience frequent rains.

But when we destroy a forest, rain drops hit the ground very hard, the water does not sink into the ground; rather it flows away as runoff causing floods and therefore does not help to recharge the water table. Consequently, the streams and rivers that used to get water from the water table end up with little or no water.”

As for our Diocese, but also the whole nation of Kenya the state of the Mau Forest is very important, as it is the biggest water tower in Kenya. Unfortunately, in thelast40yearsaquarterof the Mau Forest has been lost. 40In2017,300acres of land have been cleared in Olokurto

Forest alone to make way for wheat farming. 41 The biggest threat to the forest has been the pressure of the rising population among for-


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est dwelling communities. 1000 bags of charcoal have been channelled out of the forest every day before the ban on logging. Soil erosion in Bomet and Narok is three times higher than what is considered tolerable. The forest degradation has led to unpredictable weather patterns and flash floods, whose worst effects can be felt in Narok Town.

But this is only the impact on the forest. The degradation of the forest has a huge impact on the rivers flowing from the Mau Forest. Especially the Mara River, which runs throughtheMaasaiMaraGameReserve,whichgenerates3billionKESrevenueeveryyear. 42Furthermore,theriversfromMaugenerate535MWofhydroelectricpower,whichrepresents47%ofKenya’sinstalledelectricitycapacity.Thisshowstheeconomiclosses alone Kenyans will have to pay if the eco-system is destroyed. Also the survival of thousandsofpeople–pastoralists,farmersandothersaswellaswildlifedependontheforest and the rivers. As lack of water and land increases eth-nic tensions are sparked.

“The Mara River will be dead in three years.” This is a statement made by Mr George Natembeya, the Narok County Commissioner, in an interview to the Daily Nation. 43 At the moment — the question is no longer whether — but how long that will take.

This is a sad story which will affect all of us. Therefore, as Christians we have to live to-gether in peace and care for our environment. We have to plant trees and appreci-ate all natural life surrounding us. We have to preserve our livelihoods for our chil-dren, chil-dren’s children and future generations.

Other environmental problemsBesides climate change and deforestation, there are many other threats to our eco-system and the world we are living in. The following are not dealt with in depth, but they are equally important to be addressed in order to preserve the God’s creation.

Use of pesticides and fertilizers 44 A goal of agriculture is to meet the present food need and to have some extra for sale on the market. Therefore, it is desired to produce as much as possible of the best quality possible. In order to achieve this many farmers rely on the use of pesticides and fertilizers. Pesticides are commonly used to eliminate or control a variety of agricultural pests that can damage crops and livestock and reduce farm productivity. But commercial pesticides also have a negative impact on the environment and human health. Ex-cessive use of pesticides may lead to the destruction of biodiversity. Many birds, aquatic organisms and animals are under the threat of harmful pesticides for their survival. Pesticides are a concern for sustainability of environmental and global sta-bility. It is necessary to use pesticides in appropriate quantities and only when re-quired. Alternatively, the use or organic farming methods and natural pesticides should be promoted.


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The use of fertilizers has helped mankind yield mas-sive crop production to meet the food supply of the growing population. But synthetic fertilizers tend to kill the beneficial microorganisms present in the soil that are essential for plant production and overall soil health. This makes agricultural growth highly dependent on fertilizers because the exposure to these substances kills the natural ability of the soil to be productiv, and without additional treatment, the soil lacks the nutrients essential for vegetation.

Fertilizers contain substances including nitrates and phosphorus that are flooded into lakes and oceans through rains and sewage. These substances boost the excessive growth of algae in the water bodies, thereby decreasing the level of oxygen for aquatic life. This leads to death of fish and other aquatic fauna and flora. Indirectly, it contributes to an imbalance in the food chain as the different kinds of fishes in the water bodies tend to be the main food source of various birds and animals in the environment, including us.

Fertilizers consist of substances and chemicals including methane, carbon dioxide, am-monia, and nitrogen, resulting in the increased quantity of greenhouse gases pre-sent in the environment.

It is common for fertilizers to contain sewage sludge, yes, the very sludge that comes from the wastewater of chemical industries. It includes heavy metals and var-ious harm-ful substances.

Fertilizer usage has also been associated with the decrease in nutritional value in many foods in the past 50-60 years.

As mentioned earlier, the presence of nitrogen and other chemicals in fertilizers also affects the groundwater and contaminates the water source of domestic usage! Health hazards linked with the contact or consumption of fertilizer-infected air, wa-ter, or food include hypertension, respiratory ailments, heart disease, as well as certain cancers, such as, gastric cancer, testicular cancer, and stomach cancer.

The use of fertilizers for agricultural growth and cultivation is keeping our stomach filled for now, but if we keep pro-gressing in the same manner, it won’t be long when all will be lost food, water, and health. Alternatively, we can use organic fertilizers and allow the soil to replenish its lost nutrients naturally.

Pollution of water and air Air pollution 45 is a mix of particles and gases that can reach harmful levels both out-


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side and indoors. From smog hanging over cities to smoke inside the home, air pollution poses a major threat to health and climate. The effects of air pollution cause about 7 million premature deaths every year, as a result of increased mortality from stroke, heart disease, chronic obstructive pulmonary disease, lung cancer and acute respiratory infections. More than 80% of people living in urban areas are exposed to air quality levels that are very unhealthy according to the World Health Organisation (WHO) with low- and middle-in-come countries suffering from the highest exposures to air pollution.

The major outdoor pollution sources include vehicles, power generation, industries, heatingsystems,agricultureandtheburningofwaste.Inaddition,morethan3billionpeople worldwide rely on polluting technologies and fuels (including charcoal and kerosene) for household cooking, heating and lighting, releasing smoke into the home and also polluting the air outside.

Air quality is closely linked to earth’s climate and ecosystems globally. Many air pol-lutants greatly contribute to climate change and affect agricultural productivity. Poli-cies to reduce air pollution, offer a “win-win” strategy for both climate and health, lowering the burden of disease attributable to air pollution, as well as contributing to the near- and long-term mitigation of climate change.

Water pollution 46 happens when toxic substances enter water bodies such as lakes, rivers, oceans getting dissolved in them. This affects the quality of our water. Not only does this destroy aquatic ecosystems, the pollutants also reach the groundwater, which might end up in our households as contaminated water we use in our daily activities, including drinking.

Water pollution can be caused in a number of ways, one of the most severe being city sewage and industrial waste discharge.

Furthermore, we contaminate our water by washing cars motorbikes and cloth in the rivers. By doing so we make the water unfit for consumption downstream. The same applies to releasing ourselves into or near the river. Bacteria and viruses get into the water spreading diseases and causing many people to suffer. Unfortunately, we cannot always taste or see the pollution in the water. Therefore it is always important to make sure that the water we consume is clean.

PlasticThefirstplasticwasproducedinthe1950s.Sincethenabout8.3billiontonsofplasticshave been produced. That is as much as the weight of 1 billion elephants. More than 70% of the total production is now in waste streams, sent largely to landfill - although too


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much of it just litters the wider environment, including the oceans. 47

You might think that plastic is a very convenient com-modity, but just look around. How much plastic is lying by the roadside, is blocking the sewerage is lying on our beaches? How much plastic do you use every day and dispose of it immediately after use? Think abut all the water bottles, plastic nets, straws, plastic containers dia-

pers, wrappers and packaging ,hair weaves, etc.? Slowly people around the world discover the danger and impact of plastics. Laws are being passed to regulate the use, disposal and recycling of plastics. In 2017, Kenya banned plastic bags only for them to be replaced by woven plastic bags and plastic nets.

Here are a few global facts on plastics and its impact on the environment: 48 • In2013,agroupofscientistsdeclaredthat“disposableplasticshouldbeclassi-fied….

as a hazardous material.” • Coca-Cola annually produces 128 billion bottles, making this one company the

world’s largest producer of plastic bottles. • A plastic grocery bag is used for an average of 15 minutes but may live in the en-

vironment for hundreds of years. And there are very few recycling plants that will accept plastic bags for recycling.

• There are five trillion bits of plastic floating around in the oceans, many in the form of tiny and harmful micro plastics.

• Globallyonly18%ofallsingle-useplasticsarerecycled.Europemanages30%,China25% and the US a dismal of 9%.

• Plastic debris in the ocean is a threat to marine life and by extension also a threat to humans.

We have to be aware that most of the plastic used remains in the environment. It is lying around and a lot of it ends up in the oceans. It is also a fact that micro plastics (very tiny almost invisible particles of plastic) are being consumed by fish in the oceans ending up in our food chain. So far nobody knows about the impact of micro plastics in our bod-ies. Micro plastics can also be found in most brands of toothpaste body lotions and other cosmetic products.

Animals have been found suffering and suffocating from plastic waste, which we throw away. Many specious living in the oceans and birds have been found starving to death despitehavingafullstomach–astomachfullofplastic.It is our duty as Christians to consider our behaviour. What do we consume? Is it possi-ble to use fewer plastics and to dispose them in a more responsible manner?


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Consumerism and “Throw away culture”Consumerism, according to its textbook definition, is the human desire to own and obtain products and goods in excess of one’s basic needs. 49 Basic needs are usually referred to as sufficient food, clean water, clothing and shelter. Due to social standards, peer pressure, trends and advertisement we are told, what we need. Our grandparent’s upcountry did not possess as many things as we do today. They considered a lot less products as absolutely necessary. Often financial means set the limit to the things we possess. But still we are always triggered to possess as much as possible and often without considering if we really need a certain item. Goods are readily available in the market and easy to get as long as we have the required financial resources.

The things referred to are not necessarily expensive gadgets such as the newest smartphone or a huge flat screen TV or a car. No! It starts with small things such as food items, drinks in plastic bottles, sweets, energy drinks, fancy cereals full of sugar, lollipops and chewing gums, plastic toys, etc. the list could be endless. I am using those examples as those items are really not required by our bodies, but instead cause us to suffer from cavities, diabetes and many other related illnesses. Our bodies do not need them, but advertisement and peer pressure tell us to consume them.

Furthermore we often do not know what the food we consume is made of. Often it contains a lot of artificial flavours, a lot of sugar and fat and flavour enhancers. The benefits to the body of such foods are rather negative and not very nutritious. It is good to also consider which food needs to be bought and which food can be made at home.

Another aspect to add to this situation is the so called “Throw away culture”. We are buying many goods, which are cheaply made and do not last. How often did you buy a cheap plastic car to give to a child, but only days or weeks later the car is broken and we blame the child for not taking care. I can assure you, that this is not the mistake of the child.

Those toys are made to brake. They are supposed to make us buy another toy car. Those things are produced cheaply. The workers are working under deplorable conditions and then the goods are shipped around the world for us to buy them. Finally, the goods break


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within a very short time. This is only an exam-ple, but it applies to many goods. Therefore, it is very important for us to look at what we buy.

We as the consumers have a huge influence on what is produced and being sold. If we do not buy a certain product, it will not be sold. If there is no demand it will no longer be produced as it does not generate any income to the producer. Furthermore, it is important that we consider the durability of an item we buy and the importance of a certain item for our lives. Every time you purchase something, ask yourself weather this item is really needed. It will save the environment and it will save you a lot of money.

No adequate waste managementAs we consume goods, we need to be aware that there is no adequate waste management in Kenya. Waste is either burnt, thus releasing greenhouse gases and other chemicals into the air or waste is dumped at garbage sites poisoning the ground wa-ter and the soil. Dumping sites do not look nice and the waste stays there for centuries. Especially the plastics will not decompose. It is the best alternative to produce as less wastage as possi-ble. When we buy less and more environmental friendly products, we already contribute to reduced wastage. We can try to recycle and use products as long as possible.

Concept for a one day training on “Integrity of Creation”: Room Setting: Circle or U-Shape(This session should be as interactive as possible, therefore choose a circle of chairs or a U-shape.)Materials: sheets of paper or flip chart, pens, masking tapeTime frame: This training is meant to take one day, starting after breakfast until around 5.15 pm


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Take the participants through the programme and share the objectives of this trainingIf participants do not know each other you might use some Icebreakers and introduction games at the beginning.

Session 1: Laudato Si – Our responsibility to care for the environment (30 min)Preparation: have participants sit in a circle of chairs or in a U-shape settingMaterials: a copy of the encyclical letter if available (a soft copy is on the CD that comes with this manual. It can be also obtained from Pauline’s Bookshop in Nairobi for 200 KES)

You can explain Laudato Si in your own words or give a very brief overview, by using the


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words below. Do not make the introduction too long. If you have you can show a copy of Laudato Si to the participants and make it available to them during break and lunch time.

Pope Francis encyclical letter Laudato Si is the most influential document on enviromental issues by the Catholic Church. Written at a time when everything is driven by profit without reflection on the consequences to the environment without thinking about sustainability and the damage it does to God’s creation. What do we leave behind for future generations? Pope Francis urged all to take care of the earth our common home.

According to Pope Francis, care for the environment, our common home is about relationships. We are called to care for the environ-ment, to reason beyond our own personal interest and to think for the future. Nobody who is looking for quick and easy profit is truly interested in the conservation of the environment. Pope Francis reflects on the teachings of Francis of Assisi when he emphasises, that the bond between the concern for nature, the justice for the poor, the commitment to society and interior peace go hand in hand. Pope Francis calls us to make this earth a better place for us and for future generations.

Discuss with the participants about the importance of caring for our common home. What does it mean to us? Why is it important? Have a brief discussion with them to set the ground for the topic of the day. After that it is a good time to take a short break or go for tea.

Session 2: Climate Change and Global Warming - How are we affected (60 min)Preparation: create a circle of chairs and sit together with the participants in the cir-cle. Materials: optional- Flip chart, marker pens and masking tape

Start the session by introducing the subject. Ask your participants the following ques-tions: •Isclimatechangereal? •Whatdoyouknowaboutclimatechange?That way, you get to know the level of knowledge of your participants. Do not judge if somebody denies the existence of climate change. Even the President of the United States does not believe that climate change exists.

Then Explain what climate change is and how the greenhouse effect works. If you do not feel adequately equipped to explain it in your own words, you can read the fol-lowing to your participants.


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The word “Climate” usually refers to the average weather patterns in a certain place over a period of at least thirty years. The relevant data measured is normally tempera-ture, rainfall and wind. A change of climate has always been present. It shaped the surface of the earth for billions of years. However, the recent climate change is much faster than any time before. Furthermore, the current climate change can be attributed to human activities that alter global atmosphere.

One aspect of the climate change we speak of is global warming. Global warming oc-curs when so called greenhouse gases such as carbon dioxide (CO2), methane and other air pollutants collect in the atmosphere. They absorb sunlight and solar radia-tion that have bounced off the earth’s surface. Normally, this radiation would escape into space but these pollutants, which can last for years or even centuries in our atmosphere trap the heat and cause our planet to get hotter. That is what we know as the greenhouse effect.

You can show the above picture to you participants, for them to better understand the process. You might just pass the book round for them to have a look. In this case, you need to wait until everybody has seen the picture. If possible, you can also photocopy the picture for every participant.

After this brief explanation, ask the participants to discuss about climate change in their respective area. If you have many participants, you might split them into groups. For smaller groups (unto 20 people) you can remain together and discuss in the plenary. Ask the participants if they see or feel any impact of climate change in their respective area of living.

Collect the information given by the participants on a flipchart. Discuss with the par-tic-ipants the impact on their and their family’s livelihood. How will it affect them in future? Take a backseat and do not give your opinion, your role as a moderator is only to keep the conversation flowing and to encourage everybody to contribute to the discussion.

Session 3: The use of Fertilizers and Pesticides in Farming (30 min)Preparation: remain sitting in a circle if possible, create some space around the circle of chairs or choose some space outside for the first activity. Materials: none


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Begin the session by asking the participants to stand up. Request the participants engaged in farming of any kind to stand on one side of the room/ field and the ones engaged in pastoralist activities on the other side. Participants being engaged in any other business can stand in the front or in the middle. (This will give you an impression of the engagement of participants for this session.) Ask the participants to re-main standing where they are. Ask the participants engaged in pastoralist activities weather they use any medication on their animals. Ask them about the food they give their livestock. Ask them about the places they take them to grace and the water the animals drink.

Then ask the farmers about their farming methods. Ask about the use of pesticides and fertilizers? Ask them about the quantity and the money they spend. Ask them of about the impact. If somebody does not use commercial fertilizers ask them what they use instead. By doing so, you have already introduced the subject of this ses-sion. Participants get to know each other better in relation to the subject and you know the situation your participants are in.

Let the participants sit down. Read to them the following definition and impact of Pesticides and fertilizers.

Pesticides are commonly used to eliminate or control a variety of agricultural pests that can damage crops and livestock and reduce farm productivity. Commercial pesticides often have a negative impact on the environment and human health. Exces-sive use of pesticides may lead to the destruction of biodiversity. Many birds, aquatic organisms and animals are under the threat of harmful pesticides for their survival. Pesticides are a con-cern for sustainability of environment and global stability. There-fore it is necessary to use pesticides in appropriate quantities and only when required. Instead, organic farming methods should be encouraged.

Fertilizers increase the production of crops to supply the growing population with food. However, synthetic fertilizers tend to kill the beneficial microorganisms present in the soil that are essential for crop production and soil health. This makes agricul-tural growth highly dependent on fertilizers because the exposure to these substanc-es has killed the natural ability of the soil to be productive. Without additional treat-ment, the soil lacks the nutrients essential for vegetation.

Fertilizers contain substances including nitrates and phosphorus that are flooded into lakes and oceans through rains and sewage. These substances boost the excessive growth of algae in the water bodies, thereby decreasing the level of oxygen for aquatic life. This leads to death of fish and other aquatic fauna and flora. Indirectly, it contributes to an imbalance in the food chain, as the different kinds of fishes in the water bodies tend to be the main food source of various birds and animals in the environment, including us.


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Fertilizers consist of substances and chemicals including methane, carbon dioxide, am-monia, and nitrogen, resulting in the increased quantity of greenhouse gases pre-sent in the environment.

It is common for fertilizers to contain sewage sludge, yes, the very sludge that comes from the wastewater of chemical industries. It includes heavy metals and various harmful substances.

Fertilizer usage has also been associated with the reduction of nutritional value in many foods in the past 50-60 years.

Give your participants an opportunity to ask questions, to share their opinions and give comments. Ask them about their very own experi-ences.

Ask the participants if they have any experience with organic farming or if they remem-ber traditional farming methods from their parents and grandparents. Ask them about alternatives for fertilizers and pesticides used on their shambas. Discuss with them.

Session 4: What is in our water and in our air? (30 min)Preparation: create space for participants to separate into four groups, copy or write the four stories given below on separate sheetsMaterials: flip chart, marker pens, masking tape (one flipchart sheet for each group), four stories to give to the groups

Introduce the subject to the participants. Read the following paragraphs to them.

Air pollution 50 is a mix of particles and gases that can reach harmful levels both out-side and indoors. From smog hanging over cities to smoke inside the home, air pollution poses a major threat to health and climate. The effects of air pollution cause about 7 mil-lion premature deaths every year, largely as a result of increased mortality from stroke, heart disease, chronic obstructive pulmonary disease, lung cancer and acute respiratory infections.

Water pollution 51 happens when toxic substances enter water bodies such as lakes, riv-ers, oceans and so on, being dissolved in them. This affects the quality of our wa-ter. Not only does this spell disaster for aquatic ecosystems, the pollutants also reach the ground-water, which might end up in our households as contaminated wa-ter we use in our daily activities, including drinking.

Ask the participants to separate into four groups. (If participants are very few, you might separate them into two groups)Give each group one of the following stories. Ask them to read them in their group and


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discuss about it. Let them discuss possible solutions and to write them on the flipchart paper.

1. 1. Close to your village, there is a small stream. Farmers use the water to irri-gate their shambas and for domestic use. Where the road crosses the stream, some young people have started wash-ing motorbikes and cars. Cars and motorbikes are driven into the stream and washed right there in the water. Nobody has complained yet, but you have noticed that the water is not as clean as it used to be. Engine oil and soap is floating in the river. This affects people downstream who also rely on the water. What can be done to improve the situation?

2. Your neighbour runs a saloon. Every morning she is burning the Takataka in front of the shop by the roadside. Often she burns bottles with residues of chemicals and a lot of old braids. You do not mind as that is the way every-body is getting rid of their garbage, but the smell and the smoke are some-times too much. You feel sorry for the children passing that fire on their way to school, as they have to pass there and inhale the smoke. The same applies to other residents, but her fire is on every single morn-ing. Maybe something can be done about the smoke from burning all the garbage in the village.

3. You are living in a small town in the Rift Valley. In your town, there is a factory producing chemical products for industrial use. This is good as it brings employment opportunities for the residents. Unfortunately, the company channels the sewerage into the nearby river making the water unfit for any use. The river is actu-ally not a river anymore, but a sewerage channel. The water passes shambas and flows very close to the water reserve for drinking water. You are afraid that the sew-erage might also spill into the fresh water. Plants close to the river are dying and the fish has gone long time ago. What could be done?

4. You are living in a village, which is separated by a Marram Road. Every day the sugar-cane lorries pass the village near your house. As they pass, they create a lot of dust and release black smoke into the air. Because of that, your house and the houses of your neighbours are always dusty. Furthermore, you and your children are forced to breathe in the heavy smoke from their exhaust pipes. You chil-dren have started coughing for some time? What could be done about the situation?

After about 15 min call the groups together and let them present their ideas.Allow some time for questions and discussion before you go for lunch.


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Session 5: Planet Plastic (60 min)Materials: flip chart, masking tape and marker pensPreparation: Circle of chairs in a hall

Introduce the subject to the participants. You might read to them the page from the first part of this chapter or just present the facts as mentioned there.

Afterwards, ask the participants if they have used anything made of plastic today. Which on of those things is still being used and which item did they dispose of? If possible put all those items on a desk or on a pile on the floor.

Ask the participants about the durability of those items and if elder people participate ask them to tell you and the others about the old ways, before we used disposable plastic items. Discuss in the group if those old ways could be adapted again? Ask the participants, what can be done to reduce the usage of plastic, e.g.: •Drinkingfromtheglassorbottlewithoutusingaplasticstraw •Carryyourownbottlewithwaterandrefillitinsteadofbuyingplasticbottles •Carryashoppingbagwithyouwhengoingtothemarket •Avoidproductspacketinheavyplasticwrappers •Usenaturalproducts,suchassisalstringinsteadofplastickamba •…

Record those ideas on a flip chart. Allow time for discussion.

Session 6: Consumerism and “throw away culture” (30 min)Materials: Flip chart, marker pens and masking tapePreparation: The room setting should be as before. A circle of chairs or a U-Shape of chairs would be ideal.

Ask the participants what they understand, when they hear the term “throw-away-cul-ture”. What comes to their mind? Discuss with them about it briefly.

Pope Francis gave some very inspiring comments in his general audience on 5th June 301352 on the “throw away culture” and its impact on humanity and God’s creation. See the quotes below and discuss about them with the participants.


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After the discussion, ask the participants about their basic needs. Ask them: •Whatdoweneedforaliving? •Whatdoweneedtohaveahappyandcomfortablelife?

Collect those items on a Flip Chart.Afterwards ask them: •Whichitemsdowebuy,thatarenotonthelistofbasicneeds? •Whatarethingswewouldliketohaveifwehadthefinancialmeans?

Collect those items on a separate Flip Chart.

Discuss with the participants weather those items on the second list are necessary. What do we do with them, once they are purchased? Which impact do they have on the environment? What do the participants do with items that are broken?

Ask the participants about the durability of the products they buy. Do they have any

We must never allow the throwaway culture to enter our hearts, because we are brothers and sisters. No one

is disposable! ...

I would therefore like us all to make the serious commitment to respect and care for creation, to pay attention to every person, to combat the culture of

waste and of throwing out so as to foster a culture of solidarity and encounter”.


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experience of products bought which did not last long? Let the participants tell their stories. I am sure they all have some examples.

Share the following example 53 with the participants. It is an example of plastic toys, but it serves as an example for so many other goods such as our mobile phones, which are made to last for two years and then start giving us problems. Many products are made to last only for a short while, in order to make us buy new items.

There’s nothing quite like seeing the look of sheer joy on a child’s face after handing him a brand new, shiny gift. The toy industry is massive and does have a negative on the envi-ronment.

Plastic toys, which tend to be inexpensive and vibrantly coloured, account for 90 percent of the mar-ket, according to a plastics trade magazine. And while they pose the same risks as any other plastic item, these cheap playthings often have shorter life spans than high-quality toys and are pretty much impossi-ble to recycle.

“If it’s a flimsy plastic toy that clearly isn’t going to have more than a lifetime of a few days or weeks, would you really want to be getting that material?” …“As soon as you open it, you’ll be putting it into the waste stream.”

One of the things that separates plastic toys from other plastic objects is that they’re es-sentially destined for the landfill, “Plastic toys pose a unique challenge because they’re typically composed of other materials too, such as metals. The recyclable components can’t be separated out, and become prohibitive for recycling centres,

It’s not just the environmental impact that advocates are concerned about. The health ef-fects of the chemicals used in the manufacturing of plastic toys are not fully known, but at least one

type of common chemical, called phthalates which is used to soften toys has been linked to a number of health issues, including birth defects, cancer and diabe-tes,TheNewYorkTimesreportedin2014.Andsincechildren often put toys in their mouths, they are at an increased risk.

Environmental experts say to look to the products of the old times when toys were made from durable materials that could be passed down from one generation to the next. Once metal became hard to come by, plastics took over and have dominated the industry ever since. Items made from wood, cotton, metal and natural rubber are considered feasible alternatives to plastic toys.


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Another issue with plastic toys is the rate at which they are being consumed. Children re-ceive plastic toys for birthdays and holidays, in gift bags at parties and inside cereal boxes and meals at fast food restaurants. These types of trinkets often occupy a kid’s attention for a short amount of time and then get discarded. Such playthings can be made from such insufficient materials that they fall apart after just a few uses and quickly end up in the trash.

Allow some time for comments and questions. Then continue with the next session.

Session 7: Waste disposal (30 min)Materials: some ngunias to collect garbagePreparation: Previously in the day you had collected plastic used and/ or thrown away by the participants of that day. It is not only plastic but many other items being thrown away every day.

Begin this session by asking the participants about the garbage they produce on a daily basis. Have in mind, that even organic waste is garbage. Ask the participants how they dispose of the different items. Ask them: •Whathappenstothewrappingsandpackagingofgoodstheypurchase? •WhathappenstothePlasticnetstheybuytheirfruitsandvegetablesin? •Howdotheydisposetheirgarbageof? •Whatalternativesdowehavetodisposeourgarbage?

Explain to them: It is a fact that Kenya does not have any adequate garbage disposal mechanism. Garbage is either burnt emitting poisonous smoke into the air of it is taken to dump sides, where most of it lies for many, many years causing a health hazard for people living nearby, but also birds and other animals. It is polluting the soil and the groundwa-ter in the area. There are very few recycling companies in Kenya, which recycle only a very small fraction of all garbage disposed in Kenya. Therefore, we need to be cautious as consumers of how we dispose our garbage. In Kenya on many roads, plots and everywhere we find garbage lying on the ground making many places not look very attractive to the people’s eyes. Just take a walk through Ngong, Kiserian, Kilgoris or any other town in Kenya, garbage is lying around almost everywhere even in private compounds.

It is very important that we change the ways we are disposing our garbage. It is important that we not just drop anything right where we are standing, that we do not throw anything out of the window while on the bus or in a Matatu. As CJPC commis-sioners, we need to be a leading example to our fellow Christians, to our fellow people


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and to our children.

The best ways is not to create garbage it in the first place. By buying only goods we need, by carrying our own shopping bag, by filling drinking water in a reusable bot-tle, by not asking for a straw when buying soda, by asking the market women not to put the onions in a plastic net. By buying soda in a glass bottle. I am sure you have many more ideas.

Allow some time for comments and questions. If time allows you can ask the participants to go out for a short while and to collect garbage on the compound, where the training takes place. This will also allow the participants to move a bit and to do a practical exercise after a full day of trainings and discussions. Alterna-tively plan for a clean-up exercise on another day, involving other faithful, families and friends or the whole community. You can also just proceed to the last session of the day.

Session 8: What can we do as CJPC? – Action Plan (30 min)Materials: Flipchart with ideas for environmental conservation, masking tape and marker pensPreparation: write the below stated ideas for environmental conservation on a flip chart. Have it ready before the session begins. You might ask one of the participants to hang it somewhere.

As the integrity of our God’s creation is of such importance for us, it is equally im-por-tant to start acting now.

Read the following ideas to the participants and discuss with them if they are doable for them and their families. If not, cross them out, if yes, underline them. Collect more ideas and add them to the flipchart.

Ideas for environmental conservation: •Turnoffelectronicequipmentincludinglightstwhennotneeded •Useaslittlewateraspossiblee.g.neverleaveataprunning,whennotusingthe water •Donotwashclothinornearariver.Washinabasinandpourthewaterinto the soil for filtration. •Useonlyasmuchsoap,detergentetc.asnecessary. •Donotwashacarofmotorbikenearorinariver.Itwillmakethewaterunfit for consumption •Whenbuyinggoodsavoidasmuchplasticaspossible. •Separatekitchenwasteanduseitasmanureintheshamba. •Avoidbuyingdisposableplastic,suchaspaperbags,plasticnets,plastic bottles, plastic straws, etc.


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•Teachyourchildrentotakecareoftheenvironment •Plantatreeandtakecareofit. •Planforcommunityaction!Organizeaclean-upof yourarea. •…

Discuss with the participants and come up with an action plan.

Conclusions and feedback (15 min)Material: a small paper ball formed from a sheet of the flip chart

As this is the end of the session it is recommended, that announcements for the next day/ session or training are made. Time can be given to make announcements about activities or meetings allowing for participation.

Ask participants for a brief feedback. Pass the ball to one of the participants ask her/ him to respond to the following questions:

What did you learn today?What can be improved?What are you going to do to protect the environment?Ask her/ him to pass the ball to the next participant, who shall answer to the same ques-tions. As the facilitator, you might want to take notes in order to improve your training skills.

Ask one of the participants to close with a word of prayer.


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8. The Constitution of Kenya

Objective of this chapter: • Tounderstandtheimportanceofourconstitutionforevery Kenyan Citizen and its provisions.

What is a Constitution? 54

When people live or work together, they need to agree on how they will run their affairs. In a political state as well as in any organisation, this agreement takes the form of a constitution. A constitution establishes the most important principles, rules and structures that govern a political state. A constitution is therefore the most important law of a state, also known as the supreme law. All other laws passed need to comply with the constitution.

Some issues that need to be addressed by a constitution: • Determine which people belong to the state and which people are governed by the

constitution• Provide entitlement to the people belonging to that certain state• Determine how leaders are to be chosen, including their roles and duties and how

they can be recalled• Define how resources are to be managed, distributed and used• Provide ways to resolve disputes within that state when they arise • The constitution guides other national laws

History of the Kenyan ConstitutionBefore colonial times, there was no written constitution in Kenya. In most communities, a Council of Elders had the leadership and political power. Clans and age groups defined the social hierarchy.

Britain’s control of Kenya began in 1895 making the territory of Kenya part of the British East Africa Protectorate. In 1920 Kenya was made a British Crown Colony. This officially established Kenya as a part of the British Empire. Author-ity was vested in the Governor of Kenya and Council of Ministers, who assisted the Executive and Legislative Council.

In1954,theLyttletonConstitutionintroducedthe

A constitution is a social contract. It binds members of a group together

and provides a framework for them to realise their dreams.


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concept of a Council of Ministers comprised of Europeans, Africans and Indians. The first African members of the Executive and Legislative Council gained their seats in 1957.

In1963,KenyagainedindependenceandtheIndependenceConstitution,alsoknownas Lancaster Constitution, was enacted. It included features like a Legislature with two houses (House of Representatives and Senate), an independent Judiciary and a Parlia-mentary System. Additionally, it introduced a government structure consisting of eight provinces (Coast, North Eastern, Eastern, Central, Western, Nyanza, Nairobi and Rift Valley Province).

The Independence Constitution did not last long in its original wordings and inten-tion. In1964,JomoKenyattamadethefirstamendmentsandmanyfolloweduntil1997.In1964,KenyawasdeclaredaRepublicandthePresidentialofficewascreat-ed.Regionalgovernments and the Senate were abolished. Most amendments were enacted to increase the power of the president. See the following examples : 55

• 1964Regionswerenolongerallowedtocollectrevenue,thusmakingthemfi-nan-cially dependent on the central government.

• 1965 the required percentage to amend the constitution was reduced from 90% in the Senate and 75 % in the House of Representative to 65 % in both houses.

•1966 powers were granted to the President to appoint persons to various positions in the Public Service•1966 a Member of Parliament had to vacate his or her seat if he or she resigned from the political party that sponsored him or her to Parliament.•1966 removed the powers to exercise emergency powers from Parliament and vested them in the President. The President could therefore order de-tention without trial at his own discretion.•1966 The House of Representatives and the Senate were merged.

• 1968 Provincial Councils were abolished thus removing the last traces of Re-gional Governments.

• 1974Thevotingagewasloweredfrom21yearsto18years.• 1982 section 2A was introduced converting Kenya into a one-party

state. On had to be a member of KANU in order to vie for a political seat.

• 1985 Section 89 was repealed. After that, only a person with a Kenyan mother or father could be recognized as a Kenyan citizen.

• 1991 Section 2A was abolished allowing other political parties once again.

• 2008 A coalition government was created establishing the office of the Prime Minister and the Deputy Prime Minister.

• 2010 a new constitution was voted for by 67% of Kenyan people in a referendum.

The Constitution of Kenya 2010The Constitution of Kenya 2010 was enacted on 27th August 2010 replacing the old constitutionof1963.Over67%ofKenyanvotersapprovedtheproposedconstitutionina


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referendum.

The Kenyan constitution is the supreme law of Kenya. It establishes the structure of the Kenyan government and defines the relationship between the government and the citizens of Kenya.

The Preamble 56

The preamble of the Constitution of Kenya 2010 is formulated as a declaration of the Kenyan people. It highlights the national values such as cultural and religious diver-sity, but also unity as one nation, respect for the environment, human rights, equality, freedom, democracy, social justice and the rule of law. The preamble is a promise of the Kenyan people to themselves. A promise to safeguard Kenya as a nation for the best of the people residing within.

PreambleWe, the people of Kenya

ACKNOWLEDGING the supremacy of the Almighty God of all creation:

HONOURING those who heroically struggled to bring freedom and justice to our land:

PROUD of our ethnic, cultural and religious diversity, and determined to live in peace and unity as one indivisible sovereign nation:

RESPECTFUL of the environment, which is our heritage, and determined to sustain it for the benefit of future generations:

COMMITTED to nurturing and protecting the well-being of the individu-al, the family, communities and the nation:

RECOGNISING the aspirations of all Kenyans for a government based on the essential values of human rights, equality, freedom, democracy, social justice and the rule of law:

EXERCISING our sovereign and inalienable right to determine the form of governance of our country and having participated fully in the making of this Constitution:

ADOPT, ENACT and give this Constitution to ourselves and to our future generations.

God Bless Kenya


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Innovations of the Kenyan Constitution 2010Article 1: All sovereign power belongs to the people of Kenya and shall be exercised only in ac-cordance with this constitution.

The Constitution of Kenya 2010 emphasizes on the sovereign power of the people of Kenya. This means that all constitutional power derives from the people of Kenya. It requires that the govern-ment must consult the citizens of Kenya regarding the formulation of poli-cies and decisions that af-fects the people of Kenya. This is very important and stated in the very first article of the constitu-tion. It further explains that the sovereign

power can be either exercised directly e.g. in a referen-dum or indirectly through elected representatives.

Article 1 (3)The constitution establishes an Executive government branch, a Legislative govern-ment branch and an independent Judiciary.

Article 1 (4)The sovereign power of the people is exercised at (a) the national level and (b) the county level. The Constitution of Kenya 2010 establishes a two-tier government system, often referred to as devolution. It intends to enhance resource distribution and facilitate public participation. Furthermore, the constitution introduces many checks and balances in order to guarantee integrity and accountability to the people of Kenya.

Article 2:This constitution is the supreme law of the republic and binds all persons and all state organs at both levels of government.

Nobody is above the law. Cases of impunity and corruption should be followed up without looking at the status or title of the relevant person.

Article 3: Every person has an obligation to respect, uphold and defend this constitution.As much as we are all the same before the law, we also have the responsibility to follow the law and to protect it against abuse or manipulation. Before changing any law, we need to be sure that it is in line with this constitution and to the benefit of all people in Kenya. The constitution introduces an extensive Bill of Rights (chapter four, see below), dual


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citizenship (article 16) and national values, which reflect the Social Doctrine of the Church.

Article 10 (2) The national values and principles of governance include: (a) Patriotism national unity, sharing and devolution of power, the rule of law, democracy and participation of the people; (b) Human dignity, human-rights, non-discrimination and protection of the marginalized; (c) Good governance, integrity, transparency and accountability; and(d) Sustainable development

Those are just a few innovations of the Constitution of Kenya 2010. Below a short over-view of the chapters of the constitution will be given. A few very important arti-cles will be highlighted.

Chapters of the Kenyan Constitution 2010 57

Chapter 1: Sovereignty of the people and supremacy of the constitution All sovereign power belongs to the people of Kenya, and is only exercised in accordance with the constitution. Chapter one also installs the constitution as the supreme law of Kenya.

Chapter 2: The republic The second chapter - recognises Kenya as a sovereign republic and a multiparty democratic state. The chapter establishes the two levels of Kenya’s devolved government: the national government and the county governments. As per this chapter, Kiswahili is the national language of Kenya, while both English and Kiswahili are the official languages of Kenya.

Chapter 3: Citizenship Chapter three states that every person born to a Kenyan mother or father is a citizen of Kenya. The Kenya constitution allows for dual citizenship. A Kenyan citizen can therefore


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acquire citizenship of another country, and any person can acquire Kenyan citizenship if they meet the requirements of this chapter and any other related law.

Chapter 4: The Bill of RightsThe fourth chapter is regarded as one of the most progressive provisions of two sets of rights (1) civil and political rights and (2) economic, social and cultural rights. These rights belong to each individual and are not granted by the state, but protect-ed by the Constitution of Kenya 2010. The rights listed in chapter four include among others: the freedom of expression, freedom of conscience and belief, the right to equal opportunities for men and women, freedom of the media, the rights of arrested persons, and the right of an accused person to get a fair trial.

The Bill of Rights aims to protect all citizens so they can live a life in dignity where there is social justice and respect for human rights and the rule of law. It is im-portant that citizens know their rights in order to fulfil their responsibilities ensuring that all citizens live peacefully with one another.

Chapter 5: Land and environmentArticle 61(1) All land belongs to the people of Kenya collectively as a nation, as communities and as individuals.

Land has always been a contentious issue in Kenya due to historical injustices and an insufficient land legislation. Kenya has experienced land related violent conflict since independence due to competition and corruption. The constitution of Kenya includes some provisions on land management in order to solve historical land problems. The constitution introduces the National Land Commission and classifies land into three categories: •Publicland •Communityland •Privateland


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The provisions introduced in chapter five shall provide for more accountability and transparency in land transactions. As land issues have been the underlying cause for manyviolentconflictsitwillbedealtwithseparatelyinchapter13ofthisCJPCman-ual.

Chapter 6: Leadership and integrityThe constitution emphasises on good leadership by public officers and government representatives. It stresses the importance of honesty, transparency and integrity. It is a privilege to represent the people of Kenya, therefore people elected need to en-sure that their actions serve the common good of all people in Kenya and that they comply with the moral standards laid out in chapter six of the constitution.

Chapter 7: Representation of the peopleChapter seven deals with the representation of the people of Kenya and how they shall be elected as well as the whole electoral process. This is addressed in chapter 8 and 9 of this CJPC manual.

Chapter eight, nine, ten and eleven establish the structure of the Kenyan government, which is characterized by the separation of powers between the three branches of government. This is known as the system of checks and balances, as each branch is given certain powers so as to check and balance the other branches. Chapter 8: The legislatureThe Legislative branch is responsible for enacting laws of the state and appropriat-ing the money necessary to operate the government. In Kenya it consists of the Na-tional Assembly and the Senate.

Chapter 9: The ExecutiveThe Executive branch is responsible for implementing and administering the laws enacted and funded by the legislative branch. In Kenya it consists of the President, the Deputy President and the Cabinet Secretaries.

Chapter 10: JudiciaryThe Judicial branch is responsible for interpreting the constitution and laws and applying their interpretations to controversies brought before it.


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Under the Kenya constitution, the Supreme Court is the highest court in Kenya. The Chief Justice is the President of the Supreme Court. The Supreme Court is the only court that can hear and determine any case challenging the election of the Pres-ident.

The Court of Appeal is the second highest court in Kenya. It comprises of at least 12 judges and is headed by a President of the Court of Appeal.

The third highest court in Kenya is the High Court. The High Court has unlimited original jurisdiction in criminal and civil matters. The court also has supervisory powers over the subordinate courts. The Magistrates courts, Kadhis’ courts and the Courts Martial are the only sub-ordi-nate courts established in the constitution of Kenya.

Kadhis’ courts only determine cases related to personal status, marriage, divorce or in-heritance for people who profess the Muslim religion and who voluntarily submit to the jurisdiction authority of the Kadhis’ courts.

Chapter 11: Devolved governmentThe Kenya Constitution establishes 47 counties, each with a County Government. The County Governments consist of a Legislative - the County Assembly and a County Executive. The County Assembly comprises of Members of the County Assembly (MCAs) each being elected by the citizens of Kenya in their respective ward.

The County Governor is the head of the County Executive. Voters in each county elect their Governor and Deputy Governor directly. The Governor then appoints other members of the County Executive Committee, with the approval of the County Assembly.

County Governments are in charge of agriculture, health services, public amenities, county trade development and regulations, county planning and development among other services that they are mandated to provide to the residents of that county.


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Chapter 12: Public financeChapter twelve gives and overview of public finance and stresses on the principle of transparency, accountability and public participation. The public finance system shall promote an equitable society. The burden of taxation should be shared fairly.

Chapter 13: The public serviceChapter Thirteen gives guidelines on the public service, de-scribes its values and tasks. Furthermore, it establishes the dif-ferent branches of the public service.

Chapter 14: National securityArticle 238 (1) National Security is the protection against internal and external threats to Kenya’s territorial integrity and sovereignty, its people, their rights, freedom, property, peace, stability and prosperity, and other national interests.

Chapter fourteen sets out principles and guidelines for the different branches of the Na-tional Security Services e.g. the Kenya Defence Forces, the National Intelligence Service and the National Police Service.

Chapter 15: Commissions and independent officesChapter fifteen establishes different commissions and independent offices outlined in Article248 (2) The commissions are-- (a) the Kenya National Human Rights and Equality Commission; (b) the National Land Commission; (c) the Independent Electoral and Boundaries Commission; (d) the Parliamentary Service Commission; (e) the Judicial Service Commission; (f) the Commission on Revenue Allocation; (g) the Public Service Commission; (h) the Salaries and Remuneration Commission; (i) the Teachers Service Commission; and (j) the National Police Service Commission. (3) The independent offices are-- (a) the Auditor-General; and (b) the Controller of Budget.

Chapter 16: Amendment of the constitutionChapter sixteen states conditions and procedures for the amendment of the Constitution of Kenya 2010. Different requirements and procedures need to be followed to ensure that any amendment of the Kenyan Constitution is done for the sake of the common good of the people of Kenya.


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Chapter 17: General provisionsChapter seventeen describes provisions related to the enforcement and interpretation of the Constitution of Kenya 2010. It further gives definitions of terms used in the constitution to prevent misinterpretation and misunderstanding.

Chapter 18: Transitional and consequential provisionsChapter eighteen gives provisions to assist in the implementation process of the Constitution of Kenya 2010. It guides the transition process from the old to the current Constitution.

Copies of the Constitution of Kenya 2010In order to understand the Constitution of Kenya 2010 well, it is crucial to read it and to discuss it with other people. Therefore, it is advised that you get your own copy. You can download a soft copy here: http://kenyalaw.org/kl/index.php?id=398

Or you can contact Uraia Trust, which is situated in Nairobi, in Jacaranda Avenue to get somecopiesoftheConstitutionforyourparticipants.Theirphonenumberis:0710387665


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Concept for a one-day training on the Constitution of Kenya:

Room Setting: Circle or U-Shape(This session should be as interactive as possible, therefore choose a circle of chairs or a U-shape.)Materials: copies of the Constitution of Kenya 2010Time frame: This training is meant to take one day, starting after breakfast until around 5 pm

Suggested Programme

Greetings and introductions Opening prayer Official openingSetting of rules and offices (time keeper, etc.)Take the participants through the programme and share the objectives of this training

As the group is probably new, at this stage of the training, plan sufficient time for ice breakers and introductions. Tea break (after the ground setting and a first introduction it is a good time to take a break and have tea if that was organized. After the break the “real work” will start.


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Session 1: Do we need a Rules? (30 min)Materials: a bowl with sweets (or even the Mandazi served for tea)Room setting: let participants sit in a circle of chairs.

You will begin this session by putting a bowl of sweets or something else (snacks, Mandazi, pens, etc.) in the middle of the circle of chairs. Tell everybody that they can reach out and take, but they need to stop, when you say “STOP” and they are not allowed to eat immediately, but to wait for further instructions. After that you can allow them to get the goodies.

When the bowl is empty, ask everybody to sit down. Do a quick round and ask participants what they observed, to show, what they got and to share how they felt. After everybody has spoken, ask the participants to put the goodies back in the bowl and ask them if some rules are needed or how they would like to share the goodies. Repeat the exercise and discuss with the participants what they observed. Was there a difference to the first round? Are the goodies shared more equally? Did the group need some rules? Discuss this with the participants. Thereafter discuss with the participants the following questions: • Whatwouldhappenifwelivedwithoutrules?• Whatarebasicrulesweneedtolivepeacefullytogether?

Conclude the discussion with the following remarks: Even a very simple game like football needs rules for us to enjoy the game. One of the oldest rules in the World is the “Golden Rule”, which can be found in almost all reli-gions and in the bible in Mathew 7,12 “So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.”

Rules are as old as humanity. Many experiences have shown, that rules and laws pro-vide us with safety and guidance. The bible is full of rules, laws and command-ments. The five books of Moses alone contain 613 divine commandments, which are observed by the Jewish until today. As for the Kenyan people as a nation our su-preme law is the Constitution Kenya.


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Session 2: Preamble of the Constitution (30 min)Materials: several copies of the Constitution of Kenya 2010 for the participants (availablefromURAITrust–seeabove)Read the following as an introduction to the participants: Before Colonial times there was no written constitution in Kenya. In most communities a Council of Elders had the leadership and political power

In 1963 Kenya gained independence and the Independence Constitution, also known as Lancaster Constitution, was enacted. It included features like a legislature with two houses (House of Representatives and Senate), an independent Judiciary and a Parlia-mentary System.

The Independence Constitution did not last long in its original wordings and inten-tion. In 1964 Jomo Kenyatta made the first amendments and many followed until 1997. In 1964 Kenya was declared a Republic and the Presidential Office was created. Re-gional governments and the Senate were abolished. Most amendments were introduced to increase the power of the president. The current constitution of Kenya was enacted on 27th August 2010 replacing the old constitution of 1963. Over 67% of Kenyan voters approved the proposed constitution in a referendum.

The Kenya Constitution is the supreme law of Kenya. It establishes the structure of the Kenyan government, and defines the relationship between the government and the citizens of Kenya.

Give some time for questions.The preamble of the Constitution of Kenya 2010 is formulated as a declaration of the Kenyan people. A promise to safeguard Kenya as a Nation for the best of the people residing within.

Ask the participants to read a paragraph of the preamble to the other participants. Ask them to take turns. Discuss with them about its meaning. If this was a social contract would we sign it? We have approved this constitution by voting for it in a referendum. It is this constitution; we are giving to ourselves as the Kenyan people. Give time for discussion.

WE THE PEOPLE OF KENYA. ACKNOWLEDGING…HONOURING…PROUD…RESPECTFUL…COMMITTED…RECOGNISING…EXERCISING…ADOPT AND ENACT…GOD BLESS KENYA


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Session 3: Principles and national values - Article 1-3 and Article 10 (30 minutes)Materials: copies of the Constitution of Kenya 2010ReadArticle1-3andArticle10togetherwiththeparticipants.Emphasisonthesover-eignty of the Kenyan people and the national values. Use the information provided above and discuss with the participants.

Definition: Sovereignty is the full right and power of a governing body over itself, with-out any interference from outside sources or bodies.

Session 4: Overview of the Constitution of KenyaMaterials: copies of the Constitution of Kenya, Marker Pens, Flip Chart, Masking tapeRoom setting: space for several smaller working groupsStart this session by giving a brief overview of the subjects treated in the constitu-tion relevant for CJPC:

Chapter 4: The bill of rightsChapter 6: Leadership and integrityChapter 7: Representation of the peopleChapter 11: Devolved governmentChapter 12: Public financeChapter 16: Amendment of the constitutionNote that the government system and land issues will be addressed in a separate chapter of this CJPC manual. Therefore, they are not mentioned here.

Let participants choose one subject each and join in groups to read and discuss the chosen chapter. Make sure that at least two people are dealing with one chapter and that nobody works alone. You can give a small introduction by reading the infor-mation to each chapter from the above section of this chapter. Ask the participants to read their


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chapter in the constitution, to filter out any relevant information and to prepare a small presentation of what they find most important. After lunch they will be asked to present their chapter. Give time for questions and discussion after every group presentation to make sure that everything is understood by the participants.

Session 5: Evaluation (30 min)Materials: none (optional - coloured record cards or flipchart and marker pens)Room Setting: circle of chairs

Discuss with the participants about what they have learned in the session. Collect subjects which have not been addressed sufficiently.

You can either discuss with the participants or ask them to write comments and feedback on record cards or on a flip chart. e.g.:

Make all necessary announcements for the next training or activity of CJPC and close with a word of prayer.


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Hands on – What can we do as CJPC

•ContactUraiaTrustOfficeinNairobitogetasufficientnumberof constitutions to educate CJPC commissioners and other faithful in your Parish Organise for discussions in your SCC (Jumia) about different subjects covered in the Constitution of Kenya 2010 •Inviteanexpertandhavemorespecifictrainingaboutconstitutionalissues of interest •KeepupdatedonthediscussionsaboutapossibleConstitutionalReferendum •Discussandinformthefaithfulaboutproposedamendmentstothe constitution •GetintouchwiththeDiocesanCoordinationOffice,ifmoreinformationonthe constitution is needed


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Additional exercises, games and ideas


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9. Democracy, Good Governance and Leadership

Objective of this Chapter: •UnderstandthetermsDemocracy,GoodGovernanceandLeadership •UnderstandChapter6oftheKenyanConstitution2010 •Makeinformeddecisionwhenelectingaleader

DemocracyThe term democracy means, “Rule by the people”. It is derived from the Greek words demos (people) and kratein (to rule). In a democracy, people rule themselves either directly or indirectly through representatives. In a democracy, people share the job of governing the state. Democracy is also understood as a form of govern-ment where decisions are made by all citizens though preference of the majority. Therefore, democ-racy needs tolerance and agreement between the people, especially when one group is much bigger than the others. The losing party in any decision making process needs to accept the judgement of the people. The basic rule of de-mocracy is that the power be-longs to the people.

Article 1 of the Kenyan constitution states: “All sovereign power belongs to the people of Kenya…”

Furthermore,Article4oftheKenyanconstitutionsays:“TheRepublicofKenyashallbea multi-party democratic State founded on the national values and principles of govern-ance referred to in Article 10.” Articles 10 of the Kenyan Constitution states the national values of Kenya. Democracy is clearly stated as one of them.

Democracy pursues the following goals: 58

1. Supremacy of human dignity 2. The greatest possible freedom for all 3.Ajustsociety 4.Equalitybeforethelaw 5. Respect for the rule of law 6. Equal opportunities for all

Democracy is “…a government of the people, by the people, for the people.”

Abraham Lincoln


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In recent centuries, very few nations were governed in a democratic way. Often rul-ers derived their powers from traditions and customs, wealth and influence through reli-gious and other laws, but very often through force. Forms of governance in African 59 history were often referred to as: •Monarchies-Rulebykingsandqueens •Dictatorships-Rulebyasinglepersonorpoliticalparty •Oligarchies–Rulebyafew,suchasacouncil •Theocracies–RulebyGode.g.governmentbyPriests

Today most governments in the world claim that they are democratically elected. “But real democracy demands the full participation of the people. It is inclusive of everyone, regardless of religion, sex, ethnicity, status, region or political party.” 60

As for Kenya, we live in a Constitutional Democracy, but not in a Social Democracy. In a Constitutional Democracy, all citizens have to adhere to the constitution. Citizens are encouraged to pursue wealth, ignoring the common good of the people.

In a Social Democracy, wealth is distributed to everyone, so that everyone will have at least their basic needs satisfied (e.g. food, access to clean water, housing, education, security …)

In traditional African settings, people would come together, discuss issues at hand and make a joint decision by voting. This is called Direct Democracy. A direct Democracy is a system in which all citizens or members are allowed to vote and each vote counts the same. This is the case, when a referendum is held. Everybody is allowed to vote and the majority wins.

But today our state is too big for every decision to be made by all the people. Direct Democracy as above does not work in such a setting. Therefore, the people elect representatives. This is called Indirect democracy. In most organisations, companies and institutions a board is elected to handle the daily business, decisions and the management on behalf of all stakeholders. The same applies to our government. Not all citizens of Kenya can be part of the government therefore representatives are elected.

This is also stated in the Kenyan Constitution Article 1 (2) “The people may exercise their sovereign power either directly or through their democratically elected repre-sentatives.” In Kenya, we elect the President, the Member of the National Assembly, the Senator, the Women Representative, the Governor and the Member of the County Assembly. Indirect Democracy is Representative Democracy. It requires people to elect a few among themselves to exercise power and to make decisions on behalf of all.


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A democracy requires freedoms of the people. Those freedoms are not unlimited and everybody can do what he or she wants. But there are some freedoms, which are associ-ated with democracy and are required for a true democracy to be realised. These are the following: 61

Political freedom, which is the ability to: •Establishyourownopinionandtalkabout what you think and believe•Associateandmeetwithothers•Movefreelywithouthindrance

Economic freedom is: • Theabilitytoownanduseproperty• Theopportunitytoworkandfendforyourself• Freedomfromforcedlabourandslavery

Social Freedom is: • Equaltreatmentofallcitizens• Invulnerabilityofone’sbody,premisesorprivatelife• Noinhumantreatment(dignityofthehumanperson)

Good GovernanceGovernance describes the process of decision-making and the implementation of those decisions (or not implementing those decisions). This can be the conduct of societal af-fairs, the management of public resources the implementation of laws etc.

Good governance is an ideal, which is difficult to achieve, but worth striving for. Imagine a country where everybody has the same opportunities, where everybody is equal before the law, where there is no corruption and abuse, a country where every single human being matters and is respected. If Good Governance was fully implemented, that would be the kind of country we would have.

Good Governance is enshrined in the Kenyan Constitution Article 10 (2) as one of our national values:

“The national values and principles of governance include… Good Governance, integ-rity, transparency and accountability …”Good decision-making processes share certain characteristics. All those have positive impacts on government processes and achievements. Therefore, eight principles of Good


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Governance have been identified. 62 Good Governance follows the rule of law, is transparent, responsive, consensus oriented, equitable and inclusive, effective and effi-cient, accountable and participatory.

1. Rule of LawRule of law means that all people and institutions have to follow the law without any exception. Everybody is equal before the law. It is the principle of government by the law. 63 Laws need to be just and fair. Every person has the same rights and responsibilities before the law. Laws and legal frameworks need to be enforced by an im-partial body to protect the rights of the citizens.

2. Transparency Transparency is another term for openness and honesty. Transparency in a governance context means that information concerning the citizenry is easily

accessible and understandable. This concerns facts, data, decision making processes among others. If a road is to be built in the neigh-bourhood, any information re-garding that road must be availed to the people affected.

3. ResponsivenessResponsiveness refers to the way the government responds to the needs and situation of the people. A government should always try to serve the needs of the entire community, while balancing the different interests from different stakeholders within a given timeframe.

4. Consensus OrientedThe government should be consensus oriented. This requires consultation with dif-ferent stakeholders to understand the different interests in society to reach a broad consensus on what is in the best interest of the whole community and how this can be achieved. It also requires a long-term perspective for sustainable human devel-opment and a plan on how to achieve the goals of such development.

5. Equity and InclusivenessEquity and inclusiveness means that all groups particularly the most vulnerable, have opportunities to participate in processes affecting them. A communities’ wellbeing results from all of its members feeling that their interests have been con-sidered in thedecision–makingprocess.

6. Effectiveness and Efficiency


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A Government should implement effective and efficient decisions that make the best use of available people, resources and time to ensure the best possible results for the community.

7. AccountabilityAccountability means that a government has to report, explain and be answer-able for

the consequences of decisions made on behalf of the community. It is a fundamental requirement of good governance. Accountability is also required in a financial way. A government needs to answer questions regarding its budget and the use of taxes in a transparent manner.

8. ParticipationAnybody affected or interested in a decision should have the opportunity to par-ticipate in the process of making that decision. Participation, either directly or through legitimate representatives, is a key cornerstone of good governance. Participation needs to be informed and organized. It includes freedom of expression and concern for the best interests of the community and society in general.

ChallengesAs described earlier Good Governance is an ideal. Many countries claim to follow the principles of Good Governance, but no country has ever perfectly implemented all the principles and ideas of Good Governance. The pursuance of Good Governance is there-fore a huge challenge. Some context specific challenges hinder the implementa-tion of Good Governance. They include and are not limited to the following 64

Violent Conflicts: Violent conflicts fuelled by intolerance often leave whole countries and social networks in ruins. Without peace, no country can prosper. Therefore, peace is a necessary precondition of Good Governance.

Lack of Democracy: Democracy as mentioned above is a difficult process, but ab-solute-ly essential for Good Governance. The global community no longer accepts non-partici-patory government systems therefore. Democracy must be aspired by po-litical leaders.

A weak civil society: A society, which is not informed, does not know about its rights. Such society does not know about government processes and is easily mis-lead by its leaders.

Instead of fostering the citizenry, political leaders manipulate their followers in order to control them. This is a great obsta-cle for the implementation of Good Governance. Discrimination: Good Governance cannot thrive without


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the inclusion of all, men, women, the youth, minorities, the disabled and the disadvantaged. The exclusion of some groups in society from centres of power at national, community or household level has led to disparities in economic, social and political spheres. If governance does not represent everybody in the population, it cannot result in sustainable development throughout the country.

Weak institutions: The capacities of institutions must be strengthened including those of government institutions, the Legislative, the Judiciary, the Executive, political parties, human rights organisations and other monitoring organs of the civil society. Furthermore, the capacities of the people need to be strengthened through strong social services and universal education to prepare people for effective political participation. Political leaders need to consider people as assets and seek not divi-sion, but unity and solidarity.

Lack of popular ownership: Whose governance is it? For any Good Governance to be effective it needs to be owned by the people. It needs to grow and develop according to the needs, culture and structure of society. Additionally, the key actors in society must embrace it.

Corruption: Corruption may be defined as the abuse of entrusted power for private gain. 65 Corruption is an evil, which paralysis every good will and every functioning government institution. Through corruption decision making processes are manipulated. Participation is often not desired. If the interest of any person in a key position is not the common good, but the own gain and profit, Good Governance cannot thrive.

Levels of Governance 66

Family Level: The way we relate in a family has a strong impact on how we handle public affairs. Good Governance begins at family level. Even in a family, there are decisions to be made and responsibilities shared. Discussions and shared decisions and responsibilities will foster teamwork in the family and therefore the wellbeing of each individual member. The way we experience leadership in the family is often reflected in the society. Therefore, it is important to foster gender sensitive relationships, fair treatment of boys and girls, men and women at the family level, as this will determine which

kind of leaders we will have in the future.

Community level: At Community level more people are involved in decision- making processes, thus they become much more complicated. Often it is not possible to involve all the community members. Some people have to make deci-sions on behalf of all. Those


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responsible for the decisions must have the interest of the others in mind. People who are not in leadership positions have the responsibility to ensure that the leaders give priority to the agreed common interest of the people. Every member of the community needs the knowledge and information to monitor the elected leaders and their performance. Only this way it can be guaranteed, that leaders act in the best interest of the people including the poor, the marginalized and people living with disabilities. Community members must create and sustain the demand for Good Governance in their community by holding their leaders accountable for their actions.

National Level: At national level, more groups and individuals with competing in-terests are involved. People in government cannot serve every interest. Still they are requested to follow the law and the principles of Good Governance for the common good of the citizenry. It is a major responsibility to accommodate the different groups and individuals and to create an environment where nobody feels marginal-ized and where people are able to co-exist and live together peacefully. However, it is also the responsibility of all the different groups and individuals to demand the best standards in the management of public affairs.

LeadershipAs Democracy and Good Governance has been explained above, none of it can be real-ised without good leaders, who will enforce the ideals of Democracy and Good Govern-ance. However, what is a good leader and whom do we elect into leading po-sition in politics and in our society.

Leadership means different things to different people and different things in different situations. We have leaders at all levels, within our peer group, our families, our commu-nities and our nation. But what is leadership? And who is a good leader? There is no uniform definition of Leadership. A very simple one is the following: “Leadership is the art of motivating a group of people to act toward achieving a common


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goal. Effective leadership is based upon ideas, but won’t happen unless those ideas can be communicated to others in a way that engages them enough to act as the leader wants them to act.” 67

As much as good leaders will help a society or organisation to thrive it is most im-por-tant that people practice active participation. Public trust is the fundamental base for leadership and authority given to a leader. This means that the people assign au-thority to a leader and the leader is only the custodian of this authority.

There are two often referred to leadership styles among others:

The Authoritarian Leadership StyleAuthoritative leaders do not consult with their people. They fol-low their own ideas being convinced that they know, what is best for their people. Often they are not tolerant and ignore or suppress other opinions. Civil and political rights are not re-spected.

The Democratic Leadership StyleDemocratic leaders recognise that they are acting on behalf of the people, who have elected them. They are accountable to the people and share relevant information in a transparent manner. A truly democratic leader encourages as many people as possible to be part of decision-making processes. They tolerate opposing views and listen to criticism. They respect civil and political rights and act in the interest of the common good of all. Democratic leadership offers better chances

of realising Good Governance than Authoritarian Leadership.

Leadership in the Kenyan Constitution 2010The Kenyan Constitution of 2010 embraces Democracy and Good Governance and states them as national values. It binds all state officers to the national values (Art. 10). Furthermore,itdedicatesawholechaptertoleadershipandintegrity(Chapter6Art.73-80)

Art.73emphasisesonthefactthatanauthorityassignedtoastateofficer is a public trust. It should be exercised in line with the Constitution of Kenya. Furthermore, a state officer shall demonstraterespectforthepeople.Art.73(b)“…vestsinthestateofficer the responsibility to serve the people rather than the power to rule them”

Art.74prescribesanoath,whichhastobetakenbyastateofficewhenassumingoffice.The different types of oath can be found in third schedule attached to the Kenyan Consti-tution.


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Art. 75 defines the conduct expected from a state office. This includes not only the public, but also the private life. State officers shall differentiate between personal and public interest. The public interest shall never be compromised in favour of a personal interest. Art. 76 explains that a gift received on an official occasion is a gift to the country of Kenya and does not become property of the person receiving it on behalf of the Na-tion. Art. 77 Prohibits any gainful employment for a full-time state officer. Art. 78 states that a person who wants to be elected or appointed as a state officer must be a Citizen of Kenya. Art. 80 demands further legislation on leadership and integrity. This legislation was en-acted as the Leadership and Integrity Act 2012.As Chapter 6 on Leadership and integrity is rather short. It is recommended that CJPC Commissioners read it fully and discuss about it. You will find further information in the Leadership and Integrity Act 2012. It entails a full leadership and integrity code. This help in decision making about whom to elect as a leader.

Characteristics of a Good leader 68

Leaders can be very different and still be good leaders. However, some people can try their very best and still not be accepted as leaders. Some are born a leader and some acquire leadership skills during trainings or experiences. Anything is possible. Research

Article 73(1) Authority assigned to a State officer–(a) is a public trust to be exercised in a manner that–(i) is consistent with the purposes and objects of this Constitution;(ii) demonstrates respect for the people;(iii) brings honour to the nation and dignity to the office; and(iv) promotes public confidence in the integrity of the office; and(b) vests in the State officer the responsibility to serve the people, rather than the power to rule them.(2) The guiding principles of leadership and integrity include–(a) selection on the basis of personal integrity, competence and suitability, or election in free and fair elections;(b) objectivity and impartiality in decision making, and in ensuring that decisions are not influenced by nepotism, favouritism, other improper motives or corrupt practices;(c) selfless service based solely on the public interest, demonstrated by–(i) honesty in the execution of public duties;and(ii) the declaration of any personal interest that may conflict with public duties;(d) accountability to the public for decisions and actions;and(e) discipline and commitment in service to the people.


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has identified seven qualities of a good leader. 1. A good leader serves as a role model. He/ she is trustworthy

and demonstrates honesty and integrity. A good leader earns authority and is respected.

2. A good leader is enthusiastic about the work at hand and the leadership role. He/ she demonstrates passion and commitment towards the overall goal. A good leader will therefore easily motivate others to join in.

3. A good leader is confident. This will inspire the confidence in others; draw out trust and efforts of others.

4. A good leader needs to function in an orderly and purposeful manner in situa-tions that are unforeseen. A good leader does not panic if something does not work in the anticipated way. If something goes wrong, another solution is con-sidered. This gives other people security and reassurance in times of uncertainty.

5. Good leaders are resilient regarding stress. They stay calm and composed in times of crisis.

6. A good leader focuses on the main goal and is able to think analytically. He/ she sees the whole objective, but can break it down into small steps in order to achieve the overall goal.

7. A good leader is committed to success. He/ she maintains high personal stand-ards and enables others to raise their standards in order to achieve excellence


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Concept for a one-day training on Democracy, Good Governance and Leadership:

Room Setting: Circle or U-Shape(This session should be as interactive as possible, therefore choose a circle of chairs or a U-shape.)Materials: one or more copies of the Kenyan Constitution 2010Time frame: This training is meant to take one day, starting after breakfast until

Suggested Programme

Greetings and introductions Opening prayer Official openingSetting of ground rules and sharing of responsibilitiesTake the participants through the programme and share the objectives of this trainingAs the group is probably new, at this stage of the training, plan sufficient time for icebreakers and introductions.



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Session 1: What is Democracy? (30 min)Room setting: free sitting, so that everybody can see each other, a U-shape is fine or a circle. Materials: Flip charts, masking tape, marker pens

Introduce the subject briefly. Give the definition and quote Article 1 of the Kenyan Con-stitution followed by the quote of Abraham Lincoln saying that democracy “ is a govern-ment of the people by the people for the people.” Stop here with your expla-nations and ask the participants, what they know about democracy. Ask them to give you a definition in their own words. List down the definitions on a flip chart. Discuss with the participants about democracy in general.

Write the six goals of democracy on a flipchart and present them to the participants. Ask them to discuss these goals. Do the same with the forms of democracy (social and consti-tutional, direct and indirect). Discuss with the participants about the form of democracy we have in Kenya.

Session 2: Democracy in our community (1 hour)Room setting: As above, (If your group is very big, you might divide it into two or more groups and provide space for them to meet and discuss)

Materials: Marker pens, flip chart and masking tape (if you have more than one group, provide each group with marker pens and flipchart paper)

After the introduction of Democracy and a discussion about it in session one, your train-ing can provide a good opportunity to connect democracy to the specific context of your participants. If you have many participants divide them into groups of approx. 10 partici-pants. Give them a scenario that could happen in their neighbourhood or community. A likely scenario can be decided on together in the plenary and every group works on the same or you may choose a different one for each group from the examples below. Bear in mind that it is better to choose sce-narios, which the participants can relate to. The examples below should only serve as suggestions. They can be modified or adapted to the given context of the participants.

Ask the participants to join their group and discuss in the group about the way they would address the given situation. Give them the following guiding questions:

1. You are confronted with a new situation and you do not know how to go about it. What would you do in your community? Would you leave all decisions to the politi-cians and leaders or would you engage as citizens?

2. You have decided to do something about the situation. What would that be? 3. Come up with a strategy according to democratic standards. Have the six goals of

democracy in mind (see above).4. Discuss and record your strategy on the flipchart. Choose one person to present your


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strategy in the plenary.

As the facilitator monitor the group work and assist, only when needed. Make sure, that everybody understands the task.

Giveadequatetimeandcallthegroupstogether,after30-45min.Askthegroupstopre-sent their strategies and allow time to discuss. Focus on the democratic process. What is democratic about the strategy presented? If it does not follow democratic processes? You may ask “why”. Is it always important to follow democratic process-es?

Possible Scenarios: 1. A cement factory will be built in your neighbourhood.There are plans of building a cement factory in your area. Many people are happy about it as they are hoping for employment, good roads and hopefully stable elec-tricity. However, others are concerned, as they do not want the lorries to drive through the village, they are worried about the dust and its impact on the health of the people, especially the children. Politicians and business people are trying to influ-ence the population. You feel confused and you do not have enough information.

2. Relocation of the MarketEvery Wednesday is a market day. This has been so since many, many, years. The market is very popular in the area, easy to reach and very central in your little town. Recently surveyors have come to look at the market and it has been decided, that the location of the market will be used to build the new government offices and a public hospital. Therefore, the market needs to be relocated to a more remote area, which will require the people

to walk for much longer distances. It will be away from the main stage and transport of goods will be more expensive, the access roads are in a bad condition and the stall fees might be higher. The people working in the market are worried, as they fear a much lower income. Other people are happy about it as their businesses in the centre will flour-ish without the market and the government offices will be easily accessible.

3. A road shall be buildYou live in a small town in a remote area. A marram road can only access the town, which is hardly passable whenever it rains. For a long time the local politicians had promised to connect your town with the county headquarter with a nice and smooth tarmac road for easier access. Finally, the plans are ready and the work is supposed to begin within


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the next year. As you get informed about the road, you are surprised, as it will go directly through the current market passing also very close to the primary school compound and other residential houses. If this road is build the way it has been planned, it will destroy the social infrastructure of your town, cutting neighbours from neighbours and forcing the market to be relocated. Furthermore, you are fearing for security as children are nor-mally playing outside the school and their houses. The road would be very dangerous for the children as cars might speed through. You have discussed, that you do want the road, but not where it is planned to be build.

Session 3: Good Governance (1 hour)Room setting: U-shape or a circleMaterials: Marker pens, flip chart and masking tape

Governance is described as the process of making decisions. In the scenarios of the group work in session two, you got a feeling, that it is very difficult to make a deci-sion, that favour all community members.

Good Governance is basically an ideal decision making-process, which sets out rules for a fair and inclusive deci-sion making processes. Good Governance follows eight principles:

Explain those eight principles of Good Governance to the participants and discuss about the meaning.

Ask the participants, if Good Governance is already a reality in Kenya? Collect ideas of what could be done in order to make Good Governance a reality. Explain to the participants that Good Governance starts at the family level. Ask them to share about decision-making processes in their families and homes. If time allows and the group is too big, divide the participants into groups in order to share their experi-ences. This will also give them the privacy to discuss family matters regarding decision-making processes.

After this session, it is time for lunch. You can encourage the participants to continue their discussions over lunch.

Session 4: Leadership and Integrity (1 hour)Room setting: U-shape or a circleMaterials: Marker pens, flip chart and masking tape, flipchart with the drawingofaperson,copiesofArticle73oftheKenyanConstitutionorbetterthe full constitution.

Democracy and Good Governance cannot be effective if we do not elect lead-ers. What is leadership? Discuss with the participants.

1. Rule of Law2. Transparency3.Responsiveness4.Censusoriented5. Equities and Inclusiveness6. Effectiveness and efficiency7. Accountability8. Participation


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Give them the following definition: 69

Ask the participants which kind of leaders they have in their families and community. What are good attributes of a leader? Collect them and write them around the per-son, you had drawn on the flipchart.

Ask the participants about any law that serves as a guidance on leadership. Introduce chapter 6 of the Kenyan Constitution to the participants.

GiveoutthecopiesofArt.73oftheKenyanConstitution.Readittogetheranddis-cussabout it. Also, give a short overview about the other articles of Chapter 6 (see above). Allow adequate time to reflect about it and ask questions. It is important that this part of the Constitution is well understood.

Dividetheparticipantsintogroupsoffourpeopleeach.AskthemtodiscussArt.73(2)and to compare it with the attribute of a leader earlier collected on the flipchart. Give ap-prox. 20 min time. After calling the participants back to the plenary, ask them to present similarities and differences between the collected attributes of a leader and the provision of the Constitution.

Session 5: Characteristics of a good leader (1 hour)Room setting: as beforeMaterials needed: Masking tape, flipchart, marker pens, small papers that can serve as ballot papers (one for each participants)

When a leader is chosen, it is often done by elections. We elect leaders in our SACCOS, in our Jumia, in our Parish, in our CJCP Committee; we elect our President, the MP, and so on. Sometime we cannot choose our leaders, but they are appointed and we have to accommodate ourselves with them.

When we are to choose a leader, they often present themselves to us in a very appealing manner. Often promises are made, gifts are given or money is paid in order to buy votes. Unfortunately, after the elections not many leaders deliver. We have learned that leaders are our representatives acting on behalf and in the interest of the people, they are rep-resenting. Therefore, the most important task for a group of people, an institution and

“Leadership is the art of motivating a group of people to act towards

achieving a common goal”


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a country is to elect the right leaders. The question is; how do we elect our leaders? Do we have any criteria? What guides our decisions? (money, promises, family, ethnicity or other factors?)

Ask the participants one by one about the way they choose a leader and how they decide on whom to elect?

Ask for five volunteers from the participants and present them as the following persons: 1. Mr. Juma, a businessman 50 years old. He earned a lot of money in the real estate business. He lives in Nairobi and has his rural home in Transmara, where he owns a big plot with a very fancy big house. As the roads in the area are bad, he travels mostly by helicopter. If elected the MP for the area, he promises to provide good housing for everyone and good roads. 2.Ms.Helen,45yearsoldacouncillorandteacher.Sheworksinaschoolasateacherand represents the teachers in the school board. She is very energetic and loves her work. The children like her a lot. Through advocacy, she managed to improve the dormitories of the boarding facilities and motivated the parents to support the teachers and students in their performance. If elected, she promises to contribute to the development of the education and health sector. She wants to make health care and education affordable for all in the area. Additionally she plans to create a fund for emergency response for the vulnerable and disadvantaged people.

3.MrPeter,53yearsold,lawyerMr.Peterhasasmalllawfirminthearea. He is specialized on land disputes and social law. Very often, he manages to resolve the cases in favour of his clients. He is famous in the area as he has the reputation to assist, even if the client is not able to pay for his fees. In those cases, he normally agrees on alternative payment modes favouring himself and the client seeking assistance. For this reason, he is very respected by the people and the local


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administration. If elected he promises to address the land issues in the area for the good of all as he knows the injustices of the past. He will support healthcare and education and create jobs for the youth.

4.Mr.Anthony,37yearsold,hustler.Heisengagedinmanysmallbusinesses, but nobody knows what he really does for a living. He is always dressed very nicely with expensive looking cloth. He claims to have a good relationship to top government officials. People claim; that he has a “security company”. He asks for money from residents and his people will watch over the houses of the residents that have paid. If elected he promises that all children in the area will go to school, good roads, jobs for the youth and a goat for every household in the area.

5. Ms. Njunga, 61 years old, retired farmer She has been living in the area all her live. She is a wife, mother and grandmother to many. She knows the area well together with its people, traditions, customs and challenges. She is liked and respected by many people. Most people just call her Mama Baraka. She wants to go into politics because she has seen too many people suffer at the hands of corrupt politicians. If elected she wants to solve issues the old way.

Hold elections and elect one of the presented persons. Who was elected and why? What characteristics and attributes did they consider when electing a certain person. Discuss with the participants! Give an overview of the seven characteristic of a good leader. Discuss with the partici-pants about it. If participants had to elect again one of the five presented people, would they still vote for the same?

How can we make sure, we elect the right leader? Discuss!

Session 6: Feedback and evaluation (max. 30 min)Room Setting: (as before)Materials: none

Ask the participants to give you a brief feedback about the session. What they are taking home? What can/ should be improved? Allow time for AOBs. Settle on a time and date for the next meeting.Close with a word of prayer.


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Objectives of this chapter: •TounderstandthestructureoftheKenyanExecutiveandLegislative•Toknowabouttheelectoralprocessandthesixelectivepositions•Tobeabletoparticipateinelectionsandtoactasanelectionobserver

The Structure of the Kenyan GovernmentThe Kenyan people exercise their sovereign power most often indirectly through elected representatives. In order to do so, the people of Kenya need to understand the structure of the Kenyan Government, the role and obligations of the different positions and the electoral process. All this shall be explained in this chapter.

The structure of the Kenyan Government is established by the Constitution of Kenya 2010inArticle1(3):

“Sovereign power under this constitution is delegated to the following state organs, which shall perform their functions in accordance with this constitution—(a) Parliament and the Legislative assemblies in the County Governments; (b) the National Executive and the Executive structures in County Governments; and(c) the Judiciary and independent tribunals.

(4)thesovereignpowerofthepeopleisexercisedat—(a) the national level; and(b) the county level.

Arms of the Kenyan National Government:

10. Elections in Kenya

“All sovereign power belongs to the peo-ple of Kenya … the people may exercise their sovereign power either directly or

through their democratically elected representatives.” Article 1 of the Kenyan Constitution 2010


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Chapter eight of the Kenyan Constitution provides guidance for the establishment of the Kenyan Legislative and chapter nine for the Kenyan Executive. The third arm of the Ken-yan Government is the Judiciary (see chapter ten of the Kenyan Constitution 2010), but as positions to the Kenyan Judiciary are not elective posts, this arm of the government will be omitted in this chapter.

The Legislative 70

The Legislative at national level is the Parliament of Kenya. It consists of the National Assembly and the Senate. It is the role and duty of the Legislative to draft, discuss and ap-prove laws, which then become part of Kenya’s Legislation.The National Assembly 71hasatotalof349membersplustheSpeakerwhoisanexof-ficio member.

The National Assembly shall consist of: • 290 members (MPs), each MP is elected by the registered voters of his/ her constitu-

ency• 47women,eachelectedbytheregisteredvotersoftheirrespectivecounty• 12 members nominated by parliamentary political parties according to their propor-

tion of members of the National Assembly to represent special interests including the youth, persons with disabilities and workers

• The speaker, who is an ex-officio member


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The Role and duties of the National Assembly include among others: 72

•Representsthepeopleofthe290constituenciesinKenya•Makesandamendslaws•Determinesallocationofnationalrevenuebetweenthelevelsofgovernments•Appropriatesfundsforexpenditurebynationalgovernmentandnationalstateorgans•CheckstheExecutiveandotherarmsofgovernmenttoprotecttheinterestsofthe Kenyan citizens•Approvesdeclarationofwarsandextensionofstateofemergency

The Senate 73 consists of 67 members plus the Speaker, who is an ex-officio mem-ber.

The Senate shall consist of:•47memberseachelectedbytheregisteredvotersofthecounties,eachcoun-tyconsti-tuting a single member constituency•16womenmemberswhoshallbenominatedbypoliticalpartiesaccordingtotheirpro-portion of members of the Senate elected under clause (a) in accord-ance with Article 90•2membersbeingonemanandonewoman,representingtheyouth•2members,beingonemanandonewoman,representingpersonswithdisa-bilities•TheSpeaker,whoshallbeanexofficiomember.

Role of senate includes among others: • Representstheinterestsofthecounties• Makeslawsconcerningcounties• Determinestheallocationofnationalrevenueamongcounties• Participatesintheoversightofstateofficers


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The County AssemblyThe Legislative authority of a county is vested and exercised by its County Assembly74 . It consists of the Ward Representatives, who are elected in each ward of the County; a number of special seat members nominated by the political parties and nominated members representing the youth and people with disabilities and the speaker, who is an ex officio member.

The duties of the County Assembly include among others: •TheCountyAssemblymakesanylawsthatarenecessary for the effective per-formance of the functions and exercise of the powers of the County Govern-ment.•ExercisesoversightovertheCountyExecutiveCommittee and other county Executive organs.•Receivesandapproveplansandpolicies.•ApprovesthebudgetandexpenditureoftheCounty Government•pprovingborrowingbytheCountyGovernment.•Vetsandapprovesnomineesforappointmenttocounty public offices.•Shouldconductitsbusinessinanopenmanner,and hold its sittings and those of its committees in public.•Shouldfacilitatepublicparticipationandinvolvement in the Legislative and other business of the assembly and its committees.

The Executive 75

The role of the Executive is to enforce laws written by the Legislative and interpreted by the Judiciary. The necessity of the Executive is obvious. If laws exist and nobody enforces and implements them, then the laws are null and void.

The Executive76 comprises of the President, the Deputy President and the Cabinet Sec-retaries. The people of Kenya directly elect the President and his deputy (running mate). The President appoints the Cabinet Secretaries with the approval of the Na-tional Assem-bly. A Cabinet Secretary shall not be a member of the Parliament.


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At county level, the Executive power lies with the County Governor, the Deputy County Governor and the County Executive Committee 77. The County Governor is elected directly by the people of the county together with his/ her running mate. The County Executive Committee members are appointed by the Governor with the approval of the Members of the County Assembly (MCAs).The Members of the County Executive Com-mittee shall not be members of the County Assembly. Their number should not exceed 1/3ofthenumberofMCAsintheCountyAssemblyandshouldnotbemorethan10.

ThetasksoftheCountyExecutiveCommitteearementionedinarticle183asfollows:•Implementcountyandnationallegislation•Manageandcoordinatethefunctionsofthecountyadministration and its departments•PerformanyotherfunctionsassignedtoitbytheConstitutionor any other national law•PrepareandproposelegislationtotheCountyAssembly•ProvidetheCountyAssemblywithfullandregularreportson matters relating to the county

The Six elective Positions in the Kenyan Government“A general election of Members of Parliament shall be held on the second Tuesday in August in every fifth year.78” On the same day, we elect the President,79 the County Governor80, the Senator and the County Assembly members.

All together, the Kenyan people elect representatives for six positions once every five years. Every five years on the second Tuesday in August we elect: 1. The President2. The Member of the National Assembly (MP)3.ACountyWomenRepresentativeoftheNational Assembly (women Representative)4.TheSenator5. The County Governor6. The Member of the County Assembly (MCA)

The President 81

The President is the head of the Executive branch of the National Government and


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Commander-in-Chief of the Kenya Defence Forces. The President is elected for a term of five years and can serve a maximum of two terms. ThePresidenthasspecificauthoritydescribedinArticle131oftheKenyanConstitution2010:

The President: •IstheheadofStateandGovernment;•ExercisestheExecutiveauthorityoftheRepublic,withtheassistanceoftheDeputyPresident and the Cabinet Secretaries;•IstheCommander-in-ChiefoftheKenyaDefenceForces;•IsthechairpersonoftheNationalSecurityCouncil;and•Isasymbolofnationalunity

The President shall also –•Respect,upholdandsafeguardtheConstitution;•SafeguardthesovereigntyoftheRepublic;•Pomoteandenhancetheunityofthenation;•PromoterespectforthediversityofthepeopleandcommunitiesofKenya; and•Ensuretheprotectionofhumanrightsandfundamentalfreedomsandtheruleoflaw.

His functions are listed in Article 132 as follows: •AddresstheopeningofeachnewlyelectedParliament;•AddressaspecialsittingofParliamentatleastonceeveryyear;•AddresstheNationannuallyonallactionstakenandprogressachievedinre-alisingthenational values referred to in Article 10 of the Constitution;•SubmitanannualreportfordebatetotheNationalAssemblyontheprogressmadeinfulfilling the nation’s international obligations;•Nominateand,withapprovaloftheNationalAssembly,appointanddismissconsti-tutional executive government posts (e.g. Cabinet Secretaries, the At-torney-General, Ambassadors, etc.)•Chaircabinetmeetingsandbothdirectandco-ordinatethefunctionsofminis-triesand government departments;•AssignresponsibilityfortheimplementationandadministrationofanyActofParlia-ment to a Cabinet Secretary so long as it does not conflict with any act; and•EnsurethattheinternationalobligationsoftheRepublicarefulfilledthroughtheac-


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tions of the relevant Cabinet Secretaries. The Deputy President is elected together with the President as his running mate. He or she fulfils any duty assigned to him or her by the President and acts on behalf of the President, if the President is absent or temporarily incapacitated. The required qualifications for the President and the Deputy President are the same. A Presidential Candidate must: •HoldauniversitydegreerecognizedinKenya;•BeacitizenofKenyabybirthandshouldnotholdanyothercitizenship•QualifytobeaMemberofParliament;•Benominatedbyapoliticalpartyor,ifanindependentcandidate, be nominated by at least 2,000 voters from at least 24counties•DeclarearunningmatebeforetheelectiontobeDeputyPresident if he/she wins•NotbeapublicofficerornotbeservinginanyStateorotherpublicoffice(thisdoesnotapply to a sitting President, Deputy President or Member of Parliament)

Presidential ElectionsArticle136oftheConstitutionexplainsthegeneralproceduresforthepresidentialelec-tions. If there is only one candidate nominated for President, there will be no election, and he/she will be the President. Elections will occur in each constituency throughout the country where there are two or more nominated candidates for President. A candi-date is the winner of the presidential elections if he/she gets a total national vote of at least 50 per cent plus 1 vote (also known as an ‘absolute majority’) and at least 25 per cent oftotalvotescastinatleast24counties.

Member of the National AssemblyPeople are elected to the National Assembly for a term of five years. They can be re-elected as many times as the voters in their Constituency vote for them. Kenya is divided into 290 Constituencies. Each ordinary Member of the National Assembly is elected by his or her Constituency to represent the people of their respective Con-stituency in the National Assembly. The main duty of MPs is to represent the people who have voted for them and act in their favour, when it comes to proposing and enacting laws. The members of the Assembly are elected to serve the people of Ken-ya. The role of the National Assembly has already been mentioned above.

In order to qualify as a member of the National Assembly one has to fulfil the following requirements according to Article 99 of the Kenyan Constitution 2010:


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•Bearegisteredvoter;•Holdapost-secondaryqualification;•SatisfymoralandethicalrequirementssetbytheConstitutionandrelevantActsofParliament;•Either:o Be nominated by a political party; oro Be an independent candidate nominated by at least 1,000 registered voters from the constituency where he/she is contesting for the National Assembly

A person cannot vie as a candidate for the National Assembly if he or she:•IsaStateorpublicofficer,otherthanaMemberofParliament;•WasamemberoftheIEBCinthelast5yearsbeforetheelectiondate;•HasnotbeenacitizenofKenyaforatleast10yearsbeforetheelectiondate;•IsaMemberofaCountyAssembly;•Isofunsoundmind•MisusedorabusedaStateorpublicoffice•Hasbeendeclaredbankrupt;•Hasbeensentencedtoatleast6monthsinprisonatthetimeofregisteringasacandi-date or the date of elections•Hasparticipateddirectlyorindirectlyinanypublicfundraisingor“harambe”eightmonth before the elections.

Women RepresentativeA women representative represents the County, which has elected her to the National Assembly. She is elected for a term of five years and can be re-elected as many times as the people in her respective County vote for her. Otherwise, the above-mentioned roles, qualifications and restrictions of the Member of the National Assembly apply equally to the Women

Representative.

SenatorThe Senator is voted for by the people of his or her respective County. He or she represents the County in the Senate. The role of the Senate has already been mentioned above. The qualifications for a Senator are the same as for the Member of Parliament. A Senator is elected for a term of five years and can only be re-elected once.

County GovernorThe County Governor is elected by the people of his or her respective County for a term of five years and can only be reelected once. The Governor shall: •ProvideleadershipintheCounty’sgovernanceanddevelopment


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•ProvideleadershiptotheCountyExecutiveCommitteeandadministrationbasedonthe County policies and plans•Promotedemocracy,goodgovernance,unityandcohesionwithintheCounty•PromotepeaceandorderwithintheCounty•BeaccountableforthemanagementanduseofCountyresources•Promoteandfacilitatecitizenparticipationinthedevelopmentofpolicies,plansanddelivery of services in the County

In order to be a governor one must: •BeaKenyancitizenforatleast10yearsbeforetheelection;•Notholddualcitizenship;•Notoweallegiancetoaforeignstate;•Bearegisteredvote;•BeaholderofadegreefromaUniversityrecognizedinKenya;•Benominatedbyapoliticalpartyorbeanindependentcandidate.

Those requirements also apply to the running mate of the Governor, as he or she will be elected together with the Governor as the Deputy Governor. The reasons for disqualification as a governor are almost the same as for the Member of Parliament.

Member of County AssemblyMembers of the County Assembly are elected for a term of five years. There is no limit of terms. Members of the County Assembly can serve as long as they are re-elected by the voters of their respective ward. Once elected they represent their ward in the County As-sembly when discussing issues of the County and proposing and making laws concerning the County. The role of the County Assembly has al-ready been mentioned above. The role of the MCA goes hand in hand with that of the County Assembly. They shall:

•Maintainclosecontactwiththeelectorateandconsultthemonissuesbeforeorunderdiscussion in the County Assembly•Presentviews,opinionsandproposalsoftheelectoratetotheCountyAssem-bly;•AttendsessionsoftheCountyAssemblyanditscommittees;•ProvidealinkagebetweentheCountyAssemblyandtheelectorateonpublicservicedelivery; and•Extendprofessionalknowledge,experienceorspecialisedknowledgetoanyissuefordiscussion in the County Assembly•ShouldnotdirectlyorindirectlybeinvolvedintheExecutivefunctionsoftheCounty


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Government and its administration; or in the delivery of services as if the member were an officer or employee of the County Government

The requirements are the same as for a member of the National Assembly, but no certain level or education is required.

The Electoral Process 82

The right to vote is enjoyed by all people in Kenya above the age of eighteen years. As voters, we can make informed choices in electing leaders of integrity. Genuine democrat-ic elections are an expression of sovereignty as stated in Article 1 of the Kenyan Constitu-tion 2010. It is an internationally recognised Human Right and helps to maintain peace and stability in the Country. In order to guarantee genuine democratic elections there are certain laws to guide the process. Chapter seven of the Kenyan Constitution gives general guidelines about the electoral system, the electoral commission and the role of political parties in the electoral process. Further specifications can be found in related laws.

The Elections Act 2011 83

The Elections Act 2011 provides for key aspects of the electoral process. The Act regulates the conduct, oversight and management of the electoral process in Kenya. Furthermore, it guides the process to resolve electoral disputes, recall members of parliament and how to nominate candidates. It establishes the Electoral Code of Conduct and outlines elec-toral offences. The key provisions of the Elections Act 2011 are: 84• Delimitation of electoral units• Nomination of candidates• Continuous registration of voters• Supervision of elections • Conduct of elections regarding people with

special needs


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The Political Parties Act 2011 85 A political party is defined as an organised group of people with similar political aims and opinions, that seeks to influence public policy by getting its candidates elected to public office86. Political parties play a key role during elections. They nominate most of the political candidates, monitor elections and participate fully in the election campaigns. Political parties must fulfil the requirements listed in Article 91 of the Kenyan Constitution. This includes among others: • A national Character• A democratically elected governing body• Respect the political rights of all people• Promote the Constitution and the rule of law• Uphold the principles of Democracy and Good Governance

The political Parties Act provides among others guidelines for the political party finance, registration and establishes mechanisms to regulate political parties. Furthermore, it provides the following: • Requirements of a political party• Rights and privileges of a political party• It establishes the Political Parties Fund and the Registrar of Political Parties• It regulates the financial reporting of political parties• It guides the process of forming coalitions among two or more political parties

The IEBC Act 201187 Whenever we approach elections as a country, there are a number of issues that need to be addressed. This includes the review of electoral boundaries, the update of the Voters Registry, the Register of Political Parties, the process of nomination of candidates, observation of gender balance among the candidates, the monitoring of the media coverage during election campaign, the management of the voting pro-cess on election day, the counting, tallying and the announcement of results. Somebody also needs to monitor the quality of the public debate, the con-tent of public speeches, press releases and the expenditure activities of political parties and candidates during the campaign. Most of those duties are fulfilled by the Independ-ent Electoral and Boundaries Commission (IEBC) established through Ar-ticle 88 of the Kenyan Constitution. Further guidelines can be found in the IECB Act 2011. It establish-es a legal framework to appoint the members of IEBC, the chairman and the secretary. It prescribes how the IEBC will exercise its powers, functions and responsibilities. The Act also establishes a code of conduct for the members of the IEBC.


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The electoral processVoter registration:

Voter registration is the process by which every eligible voter is reg-istered in a cen-tral register. This allows the registered voter to vote in elections and referenda in a certain country. In order to register, a person must be at least 18 years old, be a citizen of Kenya and be of sound mind. Voter registration in Kenya in conducted by the IEBC in official registration centres. The registration process is continuous. This means a voter can register any time and not just before elections. In order to regis-ter a person needs to present a national ID card or a Kenyan Passport, fill the official registration form, have fingerprints taken and sign the registration documents. A person can register in

any place where he/ she wishes to vote. A transfer is possible, but not later than 90 days to the elections.

Nomination of Candidates: While voters are registering before elections, the political parties must nominate candidates and hand over their list with nominatedcandidatestotheIEBCatleast45daysbeforetheelections. Political parties are obliged to identify potential candidates for the various electoral positions (see above). They must conduct party preliminaries according to their own party rules and regulations. After that, they need to issue a party certificate of nomination to the candidate. The preliminary election report and list of the elected candidates must be forwarded to the IEBC together with a party list of members to be nominated for the special seats in Parliament. Besides that, the political parties must keep a register of their members.

The nominated candidates must present to the returning officer a duly completed nomination paper, the voters card, a certificate of clearance, a certificate of good conduct from the police, a certificate of clearance from the KRA, the Higher Educa-tions Loans Board (HELB), and the Ethics and Anti-Corruption Commission (EACC).

Independent Candidates must be endorsed by a certain number of voters pre-scribed by law for the respective position. Supporters of independent candidates are not allowed to be members of any political party.

As for the presidential candidate, he or she must be nominatedbyatleast2.000supportersinatleast24counties. As for a member of parliament, he must be supported by at least 1.000 voters in his or her respective constituency.As for the Senate, an independent candidate must be supported by at least 2.000 voters in the respective County.


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As for a MCA candidate, he must be supported by at least 500 voters in his or her respective ward.

Independent candidates cannot be a member of a political party three month prior to elections. They must be Kenyan citizens, above 18 years old, of sound mind, registered as a voter, satisfy the required educational, moral and ethical standards and must be in pos-session of the required documents.

Any person disqualifies for running in elections if: • He or she is a state officer or public officer• He or she has not been a Kenyan citizen in the last 10 years• Is a member of the IEBC• Is an undischarged bankrupt• Is found to have misused or abused a state office or public of-

fice or has been subject to imprisonment of at least six month

Role of Election Agents Election Agents are appointed by political parties or candidates to monitor the elec-toral process in the polling station. They must be Kenyan Citizens, take an oath of secrecy and follow the election code of conduct. Their role is to protect the interests of the political party or candidate who appointed them. To monitor the entire electoral process at a polling station from making sure that the bal-lot boxes are empty before voting, to the counting and tallying of the ballot papers. They are allowed to raise any complains and have to sign the result forms before the Presiding Officer announces the results. They have to respect the role of election observers, IEBC officials, security agents, the media and the voters.

Election agents are not allowed to be in possession of a communication gadget, such as a mobile phone while in the polling station, they are not allowed to pass on any informa-tion regarding the election, if not authorized by law. They shall not incite voters, bribe voters, intimidate voters or handle ballot papers.

Election CampaignsOnly duly registered political parties and candidate are allowed to campaign before election. They must have been cleared by IEBC and have a bank account specifically for campaigns. During campaigns, political parties and candidates must use appro-priate language and not hate speech. It is not allowed to (among others): • Mislead or intimidate voters• Cause violence• Zone electoral units• Bribe voters• Buy or destroy voter cards• Run an organized militia


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Election DayThe Kenyan Constitution declares that general elections have to be held on the second Tuesday of August every five years. Voting should start at 6 am and close at 5 pm on

Election Day. Polling stations need to be clearly marked and easy to access.

On Election Day, voters are asked to carry their identification document and to queue in an orderly manner. At entering the polling station, the voter goes to the first clerk, who verifies that the voter has no mark showing that he or she has already been voting. Then the clerks requests for the voter’s identification.

The second clerks checks the voter’s details in the register and calls out the name of the voter loudly.

The third clerk issues the ballot paper and stamps it at the back as well as the face of the counterfoil.

The voter goes to the booth and marks the ballot paper according to his or her choice. The voter folds the ballot paper and puts it in the ballot box. The fourth clerk embosses the voter’s card and marks the little finger on the left hand with indelible ink. Thereafter the voter is ushered out of the polling station.

Election OfficialsRetuning Officer: He or she is the overall official representative of the IEBC Commission in a designated constituency or elective unit. The RO is answerable to the IEBC. He or she: • Announces election results in a designated electoral unit• Signs the official results declaration form• Forwards official results to the national tallying centre• Declares the winner in a given electoral unit• Signs and issues an official certificate to the winner• Is in charge of recruitment, training and deployment of election officials• Determines disputed votes

Deputy Returning OfficerThe Deputy Returning officer is the official assistant to the returning officer. He or she performs the duties assigned to him/ her by the returning officer and carries out the du-ties of the returning officer in his/her absence

Presiding OfficerHe or she is the overall official representative of the IEBC Commission in a polling sta-


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tion. The Presiding Officer is answerable to the returning officer or his/ her assis-tant. He or she: • Builds consensus with agents on what constitutes a valid

or rejected vote• Counts and tallies votes cast• Announces election results in a designated polling

station/ unit• Signs the official results declaration form in a polling

station/ unit• Forwards official results to the returning officer and to

the national tallying centre• Performs any other duty assigned by the returning officer or his/ her deputy

Deputy Presiding OfficerIs the official assistant to the Presiding Officer. He or she performs the duties as-signed to him/ her by the Presiding Officer and carries out duties of the Presiding Officer in his/ her absence.

Other personal permitted into the polling station• Security Agents• Accredited media representatives• IEBC officials • Accredited election observers• Accredited polling/ counting and party agents• Persons assisting voters who are visually impaired or incapacitated

Counting and TallyingAfter the termination of the voting process, the Presiding Officer calls the agents and the counting clerks at the counting table, puts the ballot boxes on the table and breaks the seals of the ballot boxes. Then the ballot papers are emptied on the table and the Presiding Officer sorts the ballot papers according to the candidates while counting loudly and displaying the ballot papers openly.

Then the results are announced and the result declaration form is filled and signed. The ballot papers are then bound and resealed in the ballot box together with a copy of the official declaration form. Security agents will then transport the ballot boxes to the Returning Officer.

The Returning Officer receives the ballot boxes from the Presiding Officers, collects the results and announces the results for a given electoral unit. Among many other duties he physically delivers the results to the national tallying centre.

The Chairman of IEBC receives the election results from all Returning Officers, tallies the presidential results and declares the winner of the presidential elections.

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Election ObservationElections are always very controversial. They produce winners and losers. Nobody wants to loose and very often people try to influence and interfere with the electoral process and the election results. Therefore, election observation is very important. It can reduce mistakes and fraud, but also build confidence in the electoral process. It enhances transparency and accountability and is part of democratic decision-making processes. What is Election observation? According to the IEBC Voter Education Training Manual it is:

The process of gathering information related to the electoral process in a systematic way and the issuing of reports and evaluations on the conducts of electoral processes based on information gathered by accredited observers without interference in the process itself.”

Election observers have to be impartial and are not allowed to promote or support any specific political party or candidate. Election observers seek to witness transparency and accountability in the electoral process. They have to be accredited by IEBC and enjoy certain privileges and rights. They are allowed to enter the polling stations and any place for vote counting and tallying. They can seek information and clarifica-tion from IEBC. Election observers act as impartial and independent actors. The re-ports of election observers often determines the credibility of any electoral process.

It is our duty as CJCP Commissioners to register as election observer and contribute to a fair and transparent electoral process. Normally the Diocesan CJPC Coordination office will collect the names and details of interested election observers and organize for accreditation cards from IEBC.

Election Offences and DisputesAn election offence is a criminal act that interferes with the electoral process, thus reducing fairness and transparency. The list of election offences is very long. Therefore, only a few examples are stated here: • Intimidating of voters• Purchase and destruction of voter cards• Bribery• Printing of fake electoral documents• Destruction of campaign materials• Hate speech etc. A code of penalties can be found in the Election offences Act 2016. Electoral Offences can be reported to the security agents in Kenya and the IEBC among others. An election dispute is a complaint or disagreement resulting from an electoral process. Election disputes are often linked to counting discrepancies, the counting process in general and fraudulent election results. According to the Kenyan Constitution 2010, a petition shall be filed within 28 days after the declaration of the election results by IEBC.The judiciary may nullify or reinstate contested election result.


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Concept for a one day training on Elections in Kenya Room Setting: a circle of chairs or a U-setting will be adequate. Have one or two tables ready at the side if possible. The participants will need some space to move freely in the room. Materials: sheets of paper or flipchart, pens, masking tape, sticky notesTime frame: This training is meant to take one day, starting after breakfast until around 5 pm, but it can be adjusted according to the time frame available.


Take the participants through the programme and share the objectives of this training

If the group has not met for some time, it is good to give adequate time for introductions. Then you can also plan for Icebreakers to set up a good atmosphere. If the training is a continuation of the previous day this part can be kept rather short and a recap session might be planned for instead.


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Session 1: The Government system of Kenya (30 min)Room Setting: A circle of chairs with some space in the middle would be ideal, otherwise any room setting will do.Materials: Masking tape, flipchart, marker pens, copies of the Kenyan Constitution 2010

Ask the participants to share their knowledge about the Kenyan Government. What do they know and what are their expectations. Then, use the information above to make a presentation of the Kenyan Government Structure. Highlight the most important information on a flipchart for the participants.

Begin your presentation by introducing the three branches of Government. Explain the structure of the Legislature together with its role and duties, followed by the Executive. Mention the Judiciary only very briefly as the third branch. Allow enough time for questions by the participants and for discussion.

Session 2: Political parties and independent candidates (1h)Room Setting: A circle of chairs with some space in the middle would be ideal, otherwise any room setting will do.Materials: Masking tape, flipchart, marker pens, copies of the Kenyan 2010

Ask the participants to nominate two or three individuals who can act as independent candidates in an election game.Ask the remaining participants to split into two groups. If participants are many, more groups are fine. A number between 6-10 people per group is best.

The few individuals shall act as independent candidates in a mock election. Ask them to come up with a symbol and an agenda of issues they would address if elected. Furthermore, ask them to prepare a very brief (two minutes) speech to present themselves.

As for the groups, they will be given almost the same task. Ask them to choose a name and slogan as well as an agenda of issues to be addressed if they would win in an election. Request them to come up with a 10-point party programme.

Give30mintimeforthepreparationinthegroups.Supplyeverygroupwithflipchartpaper and marker pens.

After30mincalleverybodytotheplenaryandasktheindependent candidates as well as the political parties to “campaign” for their party/ candidate. Make sure that every independent candidate and every political party is given exactly 5 min.


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The other participants, who are not presenting can take notes. Time for discussion is not necessary at this point, but you may remind the participants to discuss about the candi-date and parties over lunch.

Session 3: The six elective positions in Kenya (1h)Room Setting: A circle of chairs with some space in the middle would be idealMaterials: Masking tape, flipchart, marker pens, copy of the information of the elective positions (see below), at least six copies of the Ken-yan ConstitutionInstead of leaning back and listening, it is important that the participants get active and involved. Therefore, split the participants into six groups according to the elective positions. You will need the following groups: 1. The President2. The Member of the National Assembly (MP)3.TheCountyWomenRepresentativeoftheNationalAssembly (Women Representative)4.TheSenator5. The County Governor6. The Member of the County Assembly (MCA)

Give each group the information needed for their respective position (see below) and a copy of the Kenyan Constitution. Ask the groups to read the information together and to prepare a very brief presentation for the other participants. Give 20 min time for the group work. Afterwards give every group 5 min to present.

The PresidentThe President is the head of the Executive branch of the National Government and Commander-in-Chief of the Kenya Defence Forces.

The President is elected directly by the citizens of Kenya. In order to win the elections as candidate, one must garner at least the votes of 50% +1 vote of all votes and at least 25% in half of the 47CountiesofKenya.ThePresidentiselectedforatermoffiveyears and can serve a maximum of two terms.

ThePresidenthasspecificauthoritydescribedinArticle131oftheKenyanConstitution2010.Readarticle131togetherinthegroup.HisfunctionsarelistedinArticle132.Readarticle132

together in your group.

The Deputy President is elected together with the President as his running mate. He fulfils any duty assigned to him by the President and acts on behalf of the President, if


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the president is absent or temporarily incapacitated. The required qualifications for the President and the Deputy President are the same.

A presidential candidate must: •HoldauniversitydegreerecognizedinKenya;•BeacitizenofKenyabybirthandshouldnotholdanyothercitizenship•QualifytobeaMemberofParliament;•Benominatedbyapoliticalpartyor,ifanindependentcandidate,benominatedbyatleast2,000votersfromatleast24counties•DeclarearunningmatebeforetheelectiontobeDeputyPresidentifhe/shewins•NotbeapublicofficerorbenotservinginanyStateorotherpublicoffice(thisdoesnotapply to a sitting President, Deputy President or Member of Parliament

The Member of the National AssemblyPeople are elected to the National Assembly for a term of five years. They can be reelected as many times as the voters in their Constituency vote for them. Kenya is divided into 290 Constituencies. Each ordinary Member of the National Assembly is elected by his or her Constituency to represent the people of their respective Constituency in National Assembly. The main duty of Parliamentarians is to represent the people who have voted for them and act in their favour, when it comes to proposing and enacting laws. The Members of the Assem-bly are elected to serve the people of Kenya.

In order to qualify as a member of the National Assembly one has to fulfil the following requirements according to Article 99 of the Kenyan Constitution 2010:

In order to qualify as a member of the National Assembly one has to fulfil the requirements according to Article 99 of the Kenyan Constitution 2010. Read Article 99 together in your group.

The County Women RepresentativeA Women Representative represents the County, which has elected her to the National Assembly. She is elected for a term of five years and can be re-elected as many times as the people in her respective County vote for her. Otherwise, the above-mentioned roles, qualifications and restrictions of the Member of the National Assembly apply equally to the Women Representative. A Women Representative has the same role and duties as any other Member of the National Assembly.


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The SenatorRole of senate includes among others: •RepresentstheinterestsoftheCounties•MakeslawsconcerningCounties•DeterminestheallocationofNationalRevenueamongCounties•Participatesintheoversightofstateofficers

The Senator is voted for by the people of his or her respective County. He or she repre-sents the County in the Senate. The qualifications for a Senator are the same as for the Member of Parliament. These are stated in Article 99 of the Kenyan Constitution 2010. Kindly read article 99 together in your group.

The County GovernorThe County Governor is elected by the people of his or her respective County for a term of five years and can only be re-elected once.

The Governor shall: •ProvideleadershipintheCounty’sgovernanceanddevelopment•ProvideleadershiptotheCountyExecutiveCommitteeandadministrationbasedon the County policies and plans•PromoteDemocracy,GoodGovernance,unityandcohesionwithinthecounty•PromotepeaceandorderwithintheCounty•BeaccountableforthemanagementanduseofCountyresources•Promoteandfacilitatecitizenparticipationinthedevelopmentofpolicies,plansand delivery of services in the County

In order to be a governor one must: •BeaKenyancitizenforatleast10yearsbeforetheelection;•Notholddualcitizenship;•Notoweallegiancetoaforeignstate;•Bearegisteredvote;•BeaholderofadegreefromaUniversityrecognizedinKenya;•BenominatedbyaPoliticalPartyorbeanindependentcandidate.

Those requirements also apply to the running mate of the Governor, as he or she will be elected together with the Governor as the Deputy Governor.

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The Member of the County Assembly (MCA)Members of the County Assembly are elected for a term of five years. There is no limit of terms. Members of the County Assembly can serve as long as they are re-elected by the voters of their respective ward. Once elected they represent their ward in the County As-sembly when discussing issues of the County and proposing and making laws concerning the County. The role of the MCA goes hand in hand with that of the County Assembly.

They shall: •Maintainclosecontactwiththeelectorateandconsultthemonissuesbeforeorunder discussion in the County Assembly•Presentviews,opinionsandproposalsoftheelectoratetotheCountyAssem-bly;•AttendsessionsoftheCountyAssemblyanditscommittees;•ProvidealinkagebetweentheCountyAssemblyandtheelectorateonpublicservice delivery; and•Extendprofessionalknowledge,experienceorspecialisedknowledgetoanyissuefor discussion in the County Assembly•ShouldnotdirectlyorindirectlybeinvolvedintheExecutivefunctionsoftheCounty Government and its administration; or in the delivery of services as if the member were an officer or employee of the County Government

The requirements are the same as for a member of the National Assembly, but no certain level or education is required. (Read together Article 99 of the Kenyan Con-stitution)

Session 4: Mock elections: (2h)Room Setting: Set up a polling station. Ask the participants to assist you.Materials: Ballot papers with the names of the previously presented politi-cal parties and the independent candidates from Session 2, transparent ballot box, marker pens, a list with names of the participants to serve as a voter registry.

Ask the participants to sit down and listen. Present to them the people present in a polling station. Remember that you also still need some participants to act as voters. Use the Background information and present the functions of the Presiding and Retuning Officer, the four polling clerks, the election observer, the party agents and the security agents.

Assign a role to each participant. Conduct the elections, as it would be in reality including the counting and tallying, but let all participants witness the counting and tallying of votes. Let the Presiding and Returning Officer announce the result. If by then tea is ready, ask the participants to get tea and come back to the plenary. While taking tea and sitting together allow for time to discuss about the mock elections.

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Session 5: Feedback and closing session (15min)Room Setting: a circle of chairs would be idealMaterials: masking tape, flipchart, marker pens

Ask the participants to say only one sentence each about the day and the training. No discussion is allowed.

Use the time to make any announcements necessary and close with a word of pray-er.

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11. Citizen Participation

Objectives of this Chapter: •TounderstandtheconceptandimportanceofCitizenParticipation and its legal framework•TobeabletoparticipateandusethepresentedtoolsofCitizen Participation•TounderstandandmonitorthebudgetingprocessinKenyaatnationalandcountylevel

What is Citizen Participation?88 “Effective Governance will only be achieved when citizens have the power of self-governance, have a role not only in generating re-sources but also determining how these resources are channelled into meaningful development…

Their inclusion in goal setting, determination of strat-egies, policies, priorities and monitoring and evaluating delivery of services by government agencies is critical as it promotes a sense of ownership that will be instrumental in guarding

against abuse by the government representatives at the two levels. It will also provide checks and balances across various levels of government and check against undue po-litical interference in service delivery.”89

Citizen Participation or Public Participation is an action or a series of actions by the citi-zens to participate in affairs of the government and/ or community. If this is done, it can improve the relationship between the government and its citizens, establish transparent processes and hold elected leaders accountable to the citizens. For a democratic government to function effectively, citizens need to participate actively in decision making processes, policy formulation and service delivery. For citizens to participate actively they require civic education and profound knowledge of their rights and duties.

Active Citizen Participation is only possible, if the government provides information and opportunities for the citizens to participate. The citizens must take those oppor-tunities and participate actively in processes of their concern. That way the govern-ment can work hand in hand with the citizens of their country. The government knows the needs and challenges of the citizens and the citizens can shape and influ-ence politics according to their needs and hold government leaders accountable.

Imagine a government decides to increase investment in the military to fight terrorism. But the citizens voice their concern, that it is more urgent to invest in the health system.

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They request to train more nurses and doctors and to equip the public health facilities with adequate drugs and equipment. Finally, this is discussed and more money is invested in the health sector improving the state of the public health facilities to the benefit of all citizens.

Citizen Participation in the Kenyan Constitution 2010Citizen Participation is a right enshrined in the Kenyan Constitution 2010: • Art.1 states” …all sovereign power belongs to the people of Kenya. “

• It makes Citizen’s Participation a national value and governance principle in Art. 10(2) a.

• Art.69 (1) d “encourages public participation in the management, protection and conservation of the environment…

• Art.118 emphasises on public access and participation in parliament: “Parlia-ment shall… facilitate public participation and involvement in the legislative and other business of parliament and its committees.”

• The same applies to Citizen Participation in the County Assemblies see Art. 196• Art.174statesCitizenParticipationclearlyasanobjectiveofdevolution:“Theobjec-

tives of the devolution of Government are… c) to give powers of self-governance to the people and enhance the participation of the people in the exercise of the powers of the State and in making decisions affecting them…”

• Citizen Participation is also a guiding principle in the public finance sector. Art.201(a) “there shall be openness and accountability, including public participation in finance matters; “

The Kenyan Constitution 2010 provides for Citizen Participation in decision-making processes and other duties of the legislative bodies at County and Na-tional Level (see above). Art. 119 (1) states that citizens have the right to “petition parliament to consider any matter within its authority”, meaning that Kenyans can request parliament to pick-up and discuss any matter important to them.

For Citizen Participation to be effective the constitution supports the access to information. Parliament and the County Assemblies are required to hold their meeting in an open and transparent manner allowing members of the public free access to their

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meetings (Art. 118 (1) (a) and Art. 196 (1) (a)). The same applies to public financial mat-ters (Art. 201 (a)).

FurthermoreArt.35grantstherighttoallinformationheldbythestate.“1. Every citizen has the right of access to- a. information held by the State; and right to information b. information held by another person and required for the exercise or protection of any right or fundamental freedom.2. Every person has the right to the correction or deletion of untrue or misleading information that affects the person. Right to protect one’s reputation3. The State shall publish and publicise any important information affecting the nation.”

Importance of Citizen ParticipationCitizen Participation does not only affect those who participate, but the whole com-munity and the whole country. Therefore it is important, that as many people as possible do participate. As it is a right in the constitution, it is also a duty for democracy to work. This applies especially to marginalized and vulnerable groups, such as people living with disabilities, the youth, women, the elderly and children. Often they do not have an impact on government policies. Citizen Participation gives those marginalized people a voice to influence government policies to their benefit.

Citizen Participation makes an important contribution to the development of civil society. It is the role of Non-Governmental Organisations, Religious Organisations and Civil Society Organisations to speak up about different issues concerning society. Some-times they collaborate with government agencies and serve as independent stakeholders giving citizens a voice to raise their issues and concerns. By doing so they have an impact on policymaking and governance.

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If done in the right way Citizen Participation has many benefits:90

• Public officials understand and respond to the needs of the community• Improved relationship and trust between public officials and the community• Citizens feel that they belong and they can trust their community and public officials• Different views from a diversity of community members contributing on the public

debate about issues of their own concern• Citizens are better informed about government projects and programmes• Community concerns are well known by public officials and are being addressed• The public is more aware of community concerns and is in a position to judge

government response to those concerns• Increased capacities of citizens to contribute in

publicdebatesanddecision–makingprocesses• Citizens feel that their concerns are taken seri-

ously into account by gov-ernment officials and public officers

• Ownership of government projects and programmes by the citizens

Types of Citizen ParticipationThere are three basic types of Citizen Participation:

Stages of Citizen ParticipationThere is not only one level of Citizen Participation, but eight different stages. The stages will help any individual and/ or group to reflect on their own level of participation. The eight stages are grouped into three categories as follows:

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91

Non- participationManipulation TherapyManipulation and Therapy are non-participative methods, because they aim to cure or educate participants. People are not involved, but their concerns are taken away by tell-ing them, what is best for them. Often politicians tell people what they should believe or vote for, but the citizens are not educated about the underlying issues and are not given a chance to make up their mind.

TokenismInformingInformation is a good component of Citizen Participation, but information alone is only a one-way tool as usually there is no opportunity for feedback or verification of the given information.

ConsultationConsultation is a good step towards citizen participation. It gives the citizen an op-portunity to voice their concerns. But, very often this is only a ritual in order to fulfil the requirements. Action implemented hardly addresses the concerns voiced of citi-zens dur-ing the consultation.

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PlacationPlacation however allows and accepts feedback. Issues are being discussed in an open manner and the citizens are able to discuss their concerns. But, the political leader or government official retains the power of decision-making. He or she might not consider the opinion or feedback from the community when making decisions.

Citizen PowerPartnershipPartnership is true Citizen Participation. Solutions are negotiated and the power is shared. Citizens are stakeholders in the decision making process. They are taking part in the decision making process. Nobody makes decisions on the behalf of the citizens without their approval.

Delegated PowerThe citizens have the bigger stake in influencing the decision, but delegate the im-ple-mentation of the project or programme. They have the say of what is going to be done, but the government or public official will implement the decision on the behalf of the citizens.

Citizen ControlThe citizens take up the driver’s seat. They are in control of what is decided and im-plemented. Government agencies and public officials only assist and support the process. The citizens are managing the affairs affecting and concerning them.

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Forms of Citizen ParticipationThe most common and known form of Citizen Participation are elections. We participate actively and vote for people to represent us in governance processes, decision making and policymaking. Often it ends here and we start blaming politicians for our problems. However, Citizen Participation can have many other forms, which help us to shape the development of your country. We can get involved in decision making processes in many ways owning programmes and projects for the good of our community. If we get involved, we can change many things for the better of our country. Getting involved starts by getting informed and shaping our own opinion. It requires us to discuss issues of concern with our neighbours, in Church or with other stakeholders. Getting involved means to participate in public debates, to discuss possible solutions to attend meetings and to make our voices and those of the marginalised heard. There are many forms of Citizen Participation and some examples are listed below92, but there are many more ways of getting involved.• Search for information regarding the matter of concern in newspapers, magazines

and online and judge its accuracy• Participate in public and private discussions about the matter of concern• Convince your member of Parliament or County Assembly to vote for the common

good of the community, when voting on policies and laws• Sign a petition on a desired government policy or programme important to you• Write letters or emails to your elected representatives to express your opinion on

matters of concern• Attend public meetings to learn, discuss and debate about issues of concern to you• Volunteer in your community e.g. as a councillor, a paralegal, a

member of CJPC, a Peace Committee or an environmental group • Demonstrate in a peaceful manner on issues of concern to your

community. Remember, when people protested against the coal mining in Lamu or Wan-gari Maathai who did not want an office building set up in Uhuru Park.

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Tools of Citizen Participation93 As mentioned above there are many different forms and stages of Citizen Participa-tion. This manual shall serve as a practical guide. Below you can find some tools for Citizen Participation, which will help you to organize for your own activities. The use of the tools will depend on your needs and the issues to be addressed as well as the area of influence.

Community ForumsCommunity Forums are public meetings of community members to discuss issues of concern. It is an opportunity to exchange views and information and to discuss matters within the community. Community forums can deepen the ownership of the community and build trust among community members. This is also a method of identifying community needs. As people discuss matters of concern, they get to know each other and build consensus on what needs to be addressed by the com-munity and the government. One form of community forum is known as “Bunge la Wananchi”. Those Bunges can be specific for the youth, women or other marginalised and affected groups. It might be recommendable to invite an expert, who knows the subject of concern well.

Make sure not to politicise such forums. Do not give politicians time to speak about their own agenda.

You can also use community forums to present your research, efforts and scope of work as CJPC. This will make your efforts towards solving community problems known. When organising a community forum make sure to get the contact details of your participants to network and to get in touch after the forum.

Town Hall Meetings and Public ConsolationsAs mentioned above, Citizen Participation is your right enshrined in the constitution. Therefore, government agencies are required to inform the citizens about issues,

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programmes and projects concerning them. Citizens must be invited to give their views and opinions. It is your duty to inform yourself about such public hearings. You will find the information in newspapers, online or through government agencies. If possible, give your contact to the organizers so that they can put you or your group directly on the list when inviting for such events.

Once you have the information, it is important to attend such meetings as you will get informed about what is going on in your community, what projects are planned and how it will affect you in a positive or negative manner. You will have the oppor-tunity to ask questions, discuss about it and give your opinion. It is also an oppor-tunity to get to know the people responsible, to network and to exchange contacts for follow-up.

BarazasBarazas are a good way of bringing people together and to discuss issues of concern. A Baraza is more informal than a public forum. Any member of society can initiate and organize a Baraza. It brings people together to network, discuss ideas, share concerns and raise awareness. When organising a Baraza it is important to identify an issue or topic of discussion. If you fail to do so, too many issues will be discussed. You might provide some refreshments. This will enforce the ownership of the meeting and strengthen social cohesion within the community.

Roundtable DiscussionsA Roundtable Discussion provides an opportunity to meet with experts, stakeholders or government officials to dis-cuss issues concerning the community. It is a good way for people with specials interests, such as women, the youth, and people living with disabilities or other interest groups to voice their challenges. A Roundtable Discus-sion can be organised with members of the County Assembly. It can be a meeting between members of a neighbourhood and a building committee about the sewerage disposal in the area. For a Roundtable Discussion to be effective it is good to involve relevant govern-ment officials from the beginning and to follow-up with other stakeholders afterwards. This way everybody is informed and the discussion is followed by action.

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Public RalliesAll tools mentioned above require cooperation with government officials or other stakeholders. But sometimes this does not lead to any results. Too often after such meet-ings, discussions and forums life goes on as before and commitments are aban-doned. In this situation, you might consider raising your issue through a peaceful public rally, where you gather all your supporters in one place. This has happened many times in history all over the world and has been very effective. Famous people who have led such rallies are Mahatma Ghandi in India, Martin Luther King in Ameri-ca, Wangari Maathai

in Kenya and Members of the Protestant Church in Eastern Germany during the Cold War. Those are just some examples to state how powerful public rallies can be, as long as they are peaceful.

When organising for a Public Rally make sure, you choose an adequate venue with parking and toilets within reach. You need to inform the relevant authorities to get the required permissions and to guarantee sufficient security for the participants. Choose a suitable time and date considering different religious and social factors. •Asyouplan,draftanagendaandchoosespeakers.•Givethespeakersanoutlineofwhatyouwantthemtotelltothe public. •Draftyourmessageclearlyandpreparebannersandpostersfor the event. •Advertisefortherallywellinadvancethroughsocialmedia,the radio and other announcements. •Invitestakeholdersandelectedpoliticians.Makesurepoliticians do no talk about their own agenda.•Provideaccesstofoodandwaterforthepeople,e.g.bytalkingto different food vendors to sell their food at the event on that day. •Invitethemediatocovertheevent.Makesureeverythingis peaceful. Do not allow for incitement, hate speech and tribalism.•Makesureyouleavethevenuecleanandfreeofrubbish.You might appoint some volunteers to clean the venue after the rally.

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PetitionsIn order to write a petition you need to agree very clearly on what you want to peti-tion and who your target group is. This could be elected politicians at national and county level, media houses, business organisations or neighbourhood committees or even your Church Council. Furthermore you need to have done proper research on the relevant issues. All communication needs to be clear and transparent. A petition always starts

with a request followed by well-researched reasons for the request. This should be supported by documentation of facts and the circumstances of the petition. Do not re-quest for something that is not realistic.

Before writing a petition you need to clarify the legal implications such as the num-ber of signatures required, the mode of verifying those signatures, how and where you submit the petition and the legal weight your petition has.

Article 201 of the Kenyan Constitution 2010

Principles of public financeThe following principles shall guide all aspects of public finance in the

Republic-a. there shall be openness and accountability, including public partici-

pation in financial matters;b. public finance system shall promote an equitable society, and in par-

ticulari. the burden of taxation shall be shared fairly;

ii. revenue raised nationally shall be shared equitably among national and county governments; and

iii. expenditure shall promote the equitable development of the country, including by making special provision for marginalised groups and areas;c. the burdens and benefits of the use of resources and public borrow-ing

shall be shared equitably between present and future generations;d. public money shall be used in a prudent and responsible way; and

e. financial management shall be responsible, and fiscal reporting shall be clear.

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Citizen Participation in the Budgeting ProcessLegal framework of the budgeting processA very important area of Citizen Participation is the public finance sector. Article 201 of the Kenyan Constitution 2010 points out the following principles including Public Participation. In order to participate in the budgeting process and public finance it is important to understand these principles.

Those principles are: • Openness, accountability and citizen participation• A fairly shared tax burden• Equitable sharing of national revenue among the national and the county

governments• Prudent and responsible use of public money • Responsible financial management and thorough reporting

Other legislation and regulations enacted by parliament include: • Public Finance Management Act 2012• Public Finance Management Regulations• County Government Act

As the laws and regulations talk about the budgeting process it is also important to know how the revenue at national and county level is generated. Most of the revenue is collected through taxes, fees and services by the National Government and paid by the citizens of Kenya. Therefore, as citizens, we need to know how the government is allocating and using the money collected from citizens and donor agencies. The government collects revenue at the national and the county level.

As revenue is collected, Article 209 of the Kenyan Constitution 2010 stipulates the allocationofthenationalrevenue.84,5%staywiththeNationalGovernment,0,5%gotothe Equalization Fund and at least 15% will be given to the Counties.

When distributing the revenue between the counties, factors such as population, poverty levels, land size, basic fiscal share and financial responsibility are taken into account. The Equalization Fund addresses inequity among the different counties. The Equalization Fund is meant to address basic needs such as water healthcare, roads, electricity and other basic requirements. It is not allowed to use money from the Equalization Fund for any other purpose.

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Commission for Revenue AllocationIn order to allocate the revenue for the common good of all people the Commission on Revenue Allocation (CRA) was created. The CRA makes recommendations for the allocation of revenue to the Senate and the National Assembly. The Senate and the National Assembly must consider and discuss the recommendations of the CRA.

Then the Senate determines the annual revenue allocation to the Counties. Parliament (National Assembly and Senate) introduces the Division of Revenue Bill. This Bill determines how the revenue is divided between the national and the county level. The County Allocation of Revenue Bill divides the revenue among the Counties.

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Auditor GeneralArticle 229 of the Kenyan Constitution 2010 created the office of the Auditor General to audit and report the accounts of all government institutions at national and county level. This includes the accounts of the national government, the county governments, the courts, independent commissions and offices, the National Assembly, the Senate, the County Assemblies, political parties funded from public funds, public debt among others. Controller of BudgetThe Controller of Budget (see Article 228 of the Kenyan Constitution 2010) oversees the implementation of the budgets by approving the withdrawal of public funds. The Controller of Budget must ensure that funds are used for their intended legal and approved purpose. The Controller of Budget reports quarterly (every three month) on the implementation of the budget. Those reports must be available to the public.

Citizen Participation in the Budgeting ProcessThe budgeting process in Kenya requires the citizens to present their views and to get involves in the budgeting process at various stages. The public needs to presents their needs to the county governments and to the national government through their representatives. Doing so, the citizens may use different forms and tools of Citizen Participation (see above).

The overall purpose of the budget is to serve the common good of the people of Kenya, to end poverty and to promote development in the country. The budget planning process in Kenya allows the national and county governments to listen to, involve and address the needs of the people of Kenya. The process also allows them to align the budget according to the needs of the people.

The Constitution of Kenya and other laws and regulations emphasize on the need for public participation in all governance processes. Citizen Participation in the budgeting process is important for different reasons:94 • Itassuresefficiencyofthemoneyallocated–moneyisspendinareaswhereithasa

positive impact on people’s lives. The most urgent needs are ad-dressed.• It gives the people a voice in the budgeting process and promotes ownership of the

community• It promotes accountability, transparency and efficiency• It promotes development and the realization of Human Rights

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The Budget Cycle 95

ThefinancialyearinKenyabeginson1stofJulyandendson30thofJuneineverycalen-dar year. However, be aware, that the process around the financial year is about 28 month long, from the planning until the reports of the Auditor General. Very often timelines are delayed. Therefore, it is important to observe and to get information about the meetings, public hearing and documents released in order to be involved.

The budget process is divided into four stages. 1. FormulationAt the formulation stage, the national and the county executive are in charge. They plan programmes and projects, they need to implement in the year of concern. This process includes short and long-term planning. GuidelinesaredocumentssuchastheVision2030onNational Level or the County Integrated Development Plan of the respective County. After planning and considering different laws, regulations and stakeholders a budget estimate is prepared. At this stage, the public needs to be involved wherever possible. The planning should involve the needs and concerns of the citizens in order to address them.

2. ApprovalAfter the formulation of different required planning documents and budget estimates it is theroleofParliamentandthe47CountyAssembliestoapprovetheplans and budgets. Parliament adopts the Budget Policy Statement and the County Assemblies adopt the County Fiscal Strategy Paper. At this stage, some changes are still possible. As mentioned earlier the public is invited to attend the sitting of Parliament and the County Assemblies at any time.

By approving the budget, Parliament enacts the Appropriation Bill and other Bills re-quired in order to implement the budget.

3. ImplementationThe Executive at the National Level and the County Ex-ecutive are in charge of the implementation of the budget. They implement the projects and pro-grammes planned spending the money set aside for each undertaking. Par-liament and the County Assemblies have an oversight role at this stage. They evaluate and account for the budget. Furthermore, they might need to review it and report on the budget implementation every three month. The Controller of Budget compiles reports and gives a national report every three month at this stage.

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You can find the quarterly reports of the National Government at the Website of the National Treasury (https://treasury.go.ke/) under budget. You can open any financial year and find the Quarterly Economic and Budget Review.

As for the County Budgets, you will find the information on the Homepage of your re-spective County Government. If it is not available, there you might need to follow-up using the contact provided on the Homepage. At this stage, citizens need to monitor projects taking place in their community. They should seek information about the implementation process and the use of the finances. As a CJPC Commission, Residents Association, Neighbourhood group or just as a citi-zen, you can observe the implementation of a project. Get information about the project. Check if it is being implemented according to the needs of the beneficiaries and accord-ing to the needs of the community.

4. Audit/ EvaluationThe Office of the Auditor General audits and reports on the accounts of the national and the county government. The reports show any mismanagement or missing funds. In the ideal case, the reports show that the money was used according to the approved plans to the benefit of the community in an effective and legal manner. The Auditor General tables these reports before Parliament and the respective County Assembly for debate and the required action.

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Concept for a one-day training on Citizen Participation: Room Setting: Circle of chairs or a U-Shape(This session should be as interactive as possible, therefore choose a circle of chairs or a U-shape.)Materials: Flip chart, masking tape, marker pens, copies of the Kenyan Constitution 2010Time frame: This training is meant to take one day, starting after breakfast until around 5 pm

Suggested Programme

Greetings and introductions Opening prayer Official openingSetting of rules and officesTake the participants through the programme and share the objectives of this training. Ask for expectations.As the group is probably new, at this stage of the training,

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plan sufficient time for icebreakers and introductions. Tea break (after the ground setting and a first introduction it is a good time to take a break and have tea if that was organized. After the break the “real work” will start.

Session 1: What is Citizen Participation – An Introduction (60 min)Room Setting: a circle of chairs or a U-shape setting will be fine, leave spaces around the walls, as participants will need to move freely around the walls.Materials: Flipchart, marker pens and masking tapePreparation: As the facilitator, you will need to prepare several flipcharts and put them on the walls. Write the following on them and leave enough space for com-ments by the participants around the text:

1. “Effective Governance will only be achieved when citizens have the power of self-governance, have a role not only in generating resources but also de-termining how these resources are channelled into meaningful development…” 96

2. Citizen’s participation is a process, which provides groups and individuals an opportunity to influence public decisions.3.”…allsovereignpowerbelongstothepeopleofKenya.“Art.1KenyanConstitution 20104.CitizenparticipationisanationalvalueandgovernanceprincipleseeArt.10ofthe Kenyan Constitution 20105. The Constitution of Kenya 2010 “encourages public participation in the management, protection and conservation of the environment… “Art.69 (1) d6. “Parliament shall… facilitate public participation and involvement in the legis-lative and other business of parliament and its committees.” Art. 118 Kenyan Constitution 20107. “The objectives of devolution of Government are… c) to give powers of self-governance to the people and enhance the participation of the people in the exercise of the powers of the State and in making decisions affecting them…” Art.1748. Citizen Participation is a guiding principle in the public finance sector. “there shall be openness and accountability, including public participation in finance matters; “Art.201(a)

Do not give much of an introduction. It is important that your participants reflect about Citizen Participation first before you give them the facts from this chapter. Mention the subject “Citizen Participation” and ask the participants to walk around the room, read the texts on the flipcharts and ask them to write their comments, questions, concerns and opinionsontheflipchartsnexttothetextwrittenbyyou.Giveabout20-30mintimeforthis. Provide enough marker pens.

Ask the participants to sit down, once they have finished. When everybody is seated, you 190


may open the discussion. Ask the participants about their experience of Citizen Partici-pation. You can use the following questions to guide the discussion. Other questions and comments are fine as long as you stick to the subject.

• What is Citizen Participation in your own words?• The constitution provides for Citizen Participation. • What do you think about it? Is this a reality? • Is Citizen Participation important for you?• Do Kenyans participate in public processes? How and when?• Are Kenyans involved well in public processes? • …?

Give about 20 min or until the discussion is exhausted. Provide someinformationfromthebackgroundinformationgivenabove(Focusonthepages1-4ofthischapter–WhatisCitizenParticipationandTheImportanceofCitizenParticipa-tion). You can read the most important paragraphs to the participants or use your own words to explain. Give also some examples, as this will guide the next session. Give ad-equate time for questions by the participants. It is important for the participants to under-stand the meaning of Citizen Participation, the legal framework from the Constitution and its importance for their community and the common good of all Kenyan people.

Session 2: Stages of Citizen Participation –How do we participate as CJPC? (60 min)Room Setting: Space for three working groups, later a circle of chairs or a U-Shape for presentation of group results.Materials: Flipcharts,markerpens,maskingtape,3copiesofthegroup information below (if you can’t copy it you must copy it by hand to have the information for each group)

In session one you have explained the meaning of Citizen Partici-pation to the participants. In this session it is important that the participants reflect on their own ways of Citizen Participation.Present the Arnstein Ladder of Citizen Participation to your participants.97

Use the information above. Ask the participants to break into three groups according to the main stage, Nonparticipation, Tokenism and Citizen Power.

Give each group the following information:

Group 1: Non-participationManipulation and TherapyManipulation and therapy are non-participative methods, because they aim to cure or educate participants. People are not involved, but their concerns are taken away but telling

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them, what is best for them.

Group 2: TokenismInformingInformation is a good component of Citizen Participation, but information alone is only a one-way tool as usually there is no opportunity for feedback or verification of the given information.

ConsultationConsultation is a good step towards Citizen Participation as it gives the citizen an oppor-tunity to voice their concerns. However, very often this is only a ritual in order to fulfil the requirements. Action implemented hardly addresses the concerns voiced by citizens dur-ing the consultation. Often consultation does not encourage citizens to participate.

PlacationPlacation allows and accepts feedback. Issues are discussed in an open manner. The citi-zens are able to discuss their concerns. Often political leaders or government offi-cials re-tain the power of decision-making. They might not consider the opinion or feedback from the community when making decisions.

Group 3: Citizen PowerPartnershipPartnership is true Citizen Participation. Solutions are negotiated and the power is shared. Citizens are stakeholders in the decision making process. They are taking part in the de-cision-making process. Nobody makes decisions on behalf of the citi-zens without their approval.

Delegated PowerDelegated power refers to a situation where the citizens have the bigger stake in influencing the decision, but delegate the implementation of the project or pro-gramme. They have the say of what is going to be done, but the government or public officials will implement the decision on the behalf of the citizens.

Citizen ControlThe citizens take up the driver’s seat. They are in control of what is decided and imple-mented. Government agencies and public officials only assist and support the process. The citizens are managing the affairs affecting and concerning them.

Ask the participants to break into the three groups and discuss about the stage of Citizen

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Participation assigned to them. Give them the following questions as a guide-line: 1. Do you have any experience of Citizen Participation at the level assigned to you? 2. Give one or two examples and discuss about it in your group. 3.Prepareashortpresentationofthestageassignedtoyouandtheexamplesdiscussedfor the planetary.

After approx. 20 min, call the participants back to the plenary and ask them to give their presentation. Do not allow more than 10 minutes for each group.Afterwards, allow for a plenary discussion. Focus on the stages of Citizen Participa-tion your participants are already realising. At what level/ stage is Citizen Participa-tion in Kenya? Would the participants like to be more involved? Discuss with them.

Session 3: Citizen Participation in our Community (60 min)Room Setting: Any type of sitting will do, best is a circle of chairsMaterials: Marker pens, flipchart, masking tape

For this session you are asked to present the different tools of Citizen Participation as mentioned above. It is good to use some examples from your own background for each of them. The tools mentioned above are: • Public Forum/ Community Forum• Town Hall Meeting• Baraza• Roundtable Discussion• Public Rally• Petition

You are free to add more tools. Explain also the steps for the organisation of a successful Community/ Public Forum.

Ask the participants to identify one issue of con-cern in their community they would like to ad-dress. (If participants come from different areas or have a different back-ground, you might need to split the participants in groups. If possible, leave the group together.) Do not give any exam-ples at this stage, as this will influence the deci-sion of the participants. Stay back and allow for

enough time, as they know their situation best.

After presenting the different tools and identifying one issue of concern, ask your partici-pants to decide on the use of one specific tool. The tool needs to be realistic and applicable in their situation and area.

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Once the participants have decided on an issue of concern and a tool, they want to use, give them time to plan for action. Let them organize for a community forum or a petition or a roundtable discussion. Whatever they plan they will implement in the future after the training. This is a good opportunity to guide them and to give them the opportunity to plan for their own activities. Guide the process and help them to clarify questions, but do not suggest or tell them, what they need to do.

Session 4: All about Money – within CJPC, our County and at the National Level (90 min)Room Setting: circle of chairs or U-shapeMaterials: Flipchart, marker pen, masking tape, copies of the Kenyan Constitution 2010Introduce the subject to the participants by mentioning that public finance is a very important area of Citizen Participation. Ask the participants about their experiences and perception of public finance. They will surely tell you a lot about corruption, mismanagement and the way politicians and other people of power milk the public funds. Discuss with them if and how they would like to change the situation.

Thereafter, read with them about the principle of public fi-nance as stated in the Kenyan Constitution 2010, Art. 201. Read sentence by sentence and discuss the meaning of openness, accountability, citizen participation, equitable soci-ety and others. It is important that the participants understand the meaning of this article well. It will guide the Citizen Participation in the finance sector.

Using the information above, give a presentation about the public finance sector. Include the way revenue is collected and distributed. Furthermore, introduce the different institutions and offices to the participants and their roles.

As you have done this, ask the participants how they go about finance in their re-spective group, CJPC Commission or even in their families. Ask them the following questions: • How do you collect money in your group? (e.g. contributions, donations, Len-ten

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Campaign etc. )• Who decides what the money is used for? • How is the money used?• Is there any reporting about the expenditure, such as a book, accounts, receipts etc.?• Is everybody happy in the group how the money is spend?

Discuss about it!

Session 5: The Budget Cycle (45 min)Room Setting: Circle of Chairs or U-ShapeMaterials: Flip chart, marker pens, masking tape

Explain the Budget Cycle to the participants by using the information above. Introduce and explain all four stages.

Discuss with the participants about ways of participation. Maybe they have been going to public hearings as they are announced in the newspapers and can talk about their experiences. Maybe they are part of the planning committee at community level. Maybe there is a project of concern and your participants or the CJPC Commission decides to monitor the progress of that project.

Let the participants discuss freely allowing for adequate time. Make sure that the discussion focusses on the opportunities and possibilities. This will give your participants an opportunity to discover potential options of Citizen Participation.

Ask the participants to take notes on flipchart for record keeping. Ask them to im-plement, what they have planned. (This will require setting of dates and follow-up.)

Session 6: Evaluation (30 min)Give some time for issues that have not been addressed by the training but are of concern by the participants. Afterwards give an opportunity for some feedback. Ask the participants to state in one sentence how they feel and what they have learned.

Close with a word of prayer.

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12. SEE, JUDGE AND ACT - THE PASTORAL CIRCLE

Objective of this chapter:• To understand the principle of “See, Judge and Act”• To understand the importance of analysis, planning and evaluation• To be able to use and apply the Pastoral Circle

Introduction and necessity of Social AnalysisMany international and local NGOs are supporting uncountable development projects and programmes for the benefit of the Kenyan people. But, why do so many projects and programmes fail? Why are people still living in poverty? Why are so many people still unemployed? Why is the gap between the rich and the poor ever growing? Why do many people have no access to health care? Why do people struggle every day to make ends meet?

Many times, target groups and beneficiaries are not involved in the planning process. Their actual needs are not assessed sufficiently. Many interventions are planned far away from the reality to suit the plans, objectives and budgets of donor agencies and interna-tional partners.

For projects to succeed, the situation needs to be analysed in order to plan for transfor-mation to the benefit of the community. This chapter will show you how to analyse the situation we are in. It will show you how to plan for action towards transforming our society for the benefit of all.

A social analysis begins with the questions we have. It helps us to understand the situa-tion we are in. It helps us to make the connections between the various issues of our daily life. There are many tools, which help us conduct a social analysis. As for the Catholic Church and therefore CJPC the “See, Judge and Act” method is key.

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SEE JUDGE AND ACT 98

JohnXXIIIspecificallyincorporatedthe“See–Judge–Act”methodinhisEncyclical“Mater et Magistra”. The method had been developed by Joseph Cardijn. At the se-cond Vatican Council Cardinal Cardijn insisted on the importance of the “See, Judge and Act” method and it became part of the Catholic Social Teachings.Since then the “See, Judge and Act” method has become a way of reading the signs of our time, planning and engaging in action for justice. It is a way of transforming our commu-nity into a just society. It is a simple method, which helps us to observe and reflect before we jump into action. It helps us to develop a critical judgement about situations, struc-tures and challenges. It has three stages, which overlap and intermingle. All three stages take place at the same time and need to be reviewed constantly.

SEETo see means to observe all the factors that are related to the issues to be addressed. It also means that we need to gather information, listen to people and observe what is going on. At this stage, we need to ask ourselves: •Whatisgoingon?•Whoisinvolved?•Whoisgainingfromthesituation?•Whoislosing?•Whatimpactdoesthesituationhaveonthepeopleandthe community?•Howdopeoplerespond?•Whatiscausingthesituation?•Whatdidwelearnorobserve?

Many more questions are possible as long as they help us to see and observe the situation.

“There are three stages which should normally be followed in the reduc-tion of social principles into practice. First, one

reviews the concrete sit-uation; secondly, one forms a judgment on it in the light of these same principles; thirdly, one decides what in the circumstances can and should be done to implement these principles. These are the three

stag-es that are usually expressed in the three terms: look, judge, act.”

PopeJohnXXIII,MateretMagistra,1961,Paragraph236


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JUDGEJudging in this process does not involve to judge about something or somebody. Judging refers to the process of understanding.

At this stage, we need to understand what is happening and why? We need to look at all stakeholders related to the identified issue or problem. This can involve political parties, politicians, the media, business groups, churches and other or-ganisations. At this stage, we need to analyse the interests of the different stake-holders and understand their behaviour. Basic questions at this stage are: •Whyisithappening?•Whydoesitcontinue?•Whydoesthesituationexist?•Whataretherootcauses?

To answer those questions we need to have the economic, political, social, history and cultural factors in mind. Especially our Christian Faith will guide us at this stage. Faith Reflection is an essential element of the entire process.

ACTAs we know and understand the situation well, we need to develop a strategy on how to address the situation and act accordingly. All action needs to be based on the observations we have made at stage one (see) and two (judge).

Guiding questions could be: •Whatcanwedotochangethesituation?•Howcanweaddresstherootcauses?•Whomcanweinvolveinouraction?

The Pastoral Circle 99

Note: This chapter is a summary of the Manual on Economic Justice Volume one for Justice Peace and Integrity of Creation Groups developed by the Africa Europe Faith and Jus-tice Network (AEFJN). The manual is a very detailed tool on how to apply the Pas-toral Circle and is considered very useful for CJPC in Kenya. You can find a soft copy on the CD accompanying this manual or download it from http://aefjn.org/wp-content/up-loads/2017/06/Manual-on-economic-justice-1.pdf

The Pastoral Circle is a more detailed version of the “See, Judge and Act” method. It is not only a method, but also a way of being a Christian and living as a Christian trans-forming the world into a better place. The Pastoral Circle requires us to be in touch with the poor and the people suffering The Pastoral Circle helps us to under-stand the root causes of social injustices and to take adequate action. It is a tool to discover the mecha-


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nisms and structures, which create and maintain unjust situa-tions. The Pastoral Circle is “Theology in Action”.

The Pastoral Circle helps us to: •Learnaboutunjustsituations•Choosetheproblemswewanttoaddress•Analysethesituationandreflectaboutitinthelightofourfaith•Decideonaneffectivewayofaddressingtheproblem•Developarealisticactionplan•Implementtheaction•Evaluatethechangesachieved

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Getting startedBefore you use and apply the Pastoral Circle, you need to reflect about your group and its structure.

Leadership is the art of helping people to work together for a common goal. A good leader does not do all the work, but empowers each member of the group or community without seeking control. It is always better, not to have one leader only, but a team of leaders with different capacities who complement each other. Initially there is need for a small


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core group of interested people who are convinced, that the situation needs transforma-tion. They need to be ready to devote their time and energy towards change.

If a leader loves you, he makes sure you build your house on rockUgandan Proverb

Before your start choosing a very complicated issue to be addressed, start with an easy problem. Small achievements are important as they boost confidence. Some-times those involved will benefit most, as they will grow together as members of the community reflecting and carrying out tasks. Working with others, leads to achieve the results more efficiently.

1. What is happening – Knowing the Situation The very first step, when you want to address an issue is to gather information. The way you see things might not be the way the others see it. Get to know the situation as much as possible. Pay attention to every single detail. The more information you gather, the better.

Those who accomplish great things do pay attention to the little ones.African proverb

In order to gather information it is important to: observe the facts, ask questions, read, look, listen, meet people, gather data, collect stories and de-scriptions and ask yourself, what is going on in the situation? Let yourself be touched by the situation. The question you need to keep in mind at all times at this stage is:

WHAT IS HAPPENING?You need to listen to the community and as you listen, make sure not to manipulate or embarrass somebody. All concerns and statements need to be taken seriously.

Record everything you have learned and observed. You do not need to write down every-thing in detail, but make sure you note down the most important points.

Choosing an Issue Choose an issue you want to tackle. This should be a burning issue, which affects the people and their lives. Gather all the important or hot issues and note them down on a list. Then choose according to the fol-lowing criteria: •Isitcurrentlyrelevantanddoesitneedtobeaddressedurgently?•Doesitcauseinjustice?(ThisiswhatmakesitrelevantforCJPC.)•Willthesituationgetworseifnotaddressed?•Doesitaffectawiderangeofpeopleorjustaverysmallgroup?


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•Istheinformationyouhavecorrect/basedonfacts?•Canourgrouptackletheissueorisittoobigtomanage?•Isthecommunityreallyinterestedintheissue?•Isitpossibletochangethesituation?

Choose only one issue to be addressed. Specify the issue and discuss whether it is possi-ble to work on it. Write it down as precisely as possi-ble. Any other action taken from this point needs to be related to the issue chosen. From this point on you need to gather all data related to your issue. Have the local context in mind and check what is happening around you. Look at the issue also from a wider context as the national or even international one.

Ask other people to help you gather information. Encourage community members such as teachers, nurses, elders, leaders, students etc. to assist you in getting to know the situation well. Try to remain objective and verify the data you collect. Do not make any judgements, but try to understand the situation. Pay attention to those problems and issues that arouse strong feelings. Be aware that some underly-ing issues are often overseen or ignored. Network with other groups or individu-als who are interested in the issue.

As you gather information, you may use numerous tools. The following are just ex-amples: •Interviews•Observations•Questionnaires•Documentations•Mediareports

Probably you want to change the situation for the better of the people affected. Therefore, you need to know as much as possible about the affected people. Often we think that we know what is best for others, but our opinion might differ from the opinion of those affected. •Howarethepeopleaffected?•Whobenefitsfromthecurrentsituation?•Whoarethelosersandwhataretheylosing?•Whomakesthedecisionsinthecommunity,atthecountyoreven national level?•Whatarethemostimportantrelationshipsrelatedtotheidentified issue?


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THE VISIONFirst, you identify an issue/ problem you want to tackle in your community. Then you need to agree how the situation should be in the future. You need to develop a vision that will guide you in the process. Every action you take will be a step towards the vision. The vision is also very important to motivate people to join your activities.

You cannot fight the darkness, if you do not know the light. If you want to address land issues in your area, you cannot only complain about the unjust distribution of land. Have in mind, how the land can be distributed in a just way. You need to have a vision how the land might be distributed to the benefit of the whole community. The same applies to the fight against corruption. You cannot fight corruption if you do not have a vision of a world free from corruption. A world where financial support reaches the poor, where politicians work to serve their people, where Matatus are a safe mode of transport, where it is safe without paying bribes, where everybody is recognized by his or her abilities and not the capacities of their wallets. To me that would be much worse fighting for than to just fight corruption.

Fight against something and we focus on the thing we hate. Fight for some-thing and we focus on the thing we love.

Simon Sinek

2. Why is this happening? - Social AnalysisThe social analysis is often omitted, but it is very important whenever planning for action. You need to know the root causes of the issues you want to address. The so-cial analysis helps us to see the consequences of the current situation. It shows us how the different problems and situations are interrelated. It helps to identify the people involved. Who wants the situation to remain as it is`? Who wants to change it and why? The social analysis looks at all this at different levels. The question guiding the social analysis is:

WHY IS THIS HAPPENING? The headaches – a story

Patient 1: A woman goes to the doctor as she is complaining of severe headache. She hopes to get a cure. The doctor asks her many questions and before giving her medicine, he sends her to the laboratory for some tests. He orders the patient to come back the next day with the results.


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Patient 2: A man goes to another doctor, complaining of headaches. The doctor asks him some questions, but assumes that it is just an ordinary headache. He give the patient some painkillers and sends him home.

Day 2: Patient 1: The woman comes back to the doctor. The doctor sees the results from the laboratory and sees that the woman is suffering from meningitis. This is a very serious sickness. The doctor starts with the adequate treatment and gives the pa-tient some ad-vice. The patient recovers and feels much better.

Patient 2: The man also had meningitis, but the doctor did not bother to find the cause of the headache. The patient died in a couple of days.Both patients had the same sickness, but patient 2 died due to lack of analysis by the doc-tor.

Often we see only the tip of an iceberg. We see only a small part of it, but the bigger part of it is under water. We see only the headache, but we do not see what is caus-ing the headache. Many times, we focus only on the surface, but the deeper we dig; the more we see the hidden issues under the surface. We have to use a lot of efforts to discover and understand those hidden issues in order to solve problems and address issues of our community.

A social analysis is done best in a group over a longer period. There are very many methods and tool to con-duct a social analysis. If you use the following steps as a guidance, you will have covered sufficient aspects.

History of the ProblemThe historical analysis helps us to see the present through the past and to project the future. We need to understand the different stages of the situation, the turning points, the people and institutions involved and any movement of significance.

Draw a time line of at least 10 years and look at the significant events related to the problem. Look into economic, social, political, cultural and other aspects. Examine three or four events in detail. Do this in a big group or in small groups each looking into one aspect and/ or event.


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The chain of causes and consequencesThe chain of causes and consequences is a simple method to discover the hidden factors causing the problem and its consequences. Take a big sheet of paper and make a circle in the middle. State the problem you want to analyse in the circle by a simple drawing or a very brief statement. Ask the question: “Why is this happening?”

Give adequate time for reflection in silence and then ask the participants one by one to give their answer to the question. “Every answer should start with “Because”. Write down the answers on the left of the problem making another circle around each one and draw an arrow to the problem. In a second round choose some an-swers and ask again “Why is this happening?” You can proceed this process for an-other one or two rounds. The longer the chain gets, the closer you get to the root causes. Structure the questions by linking them with lines and highlight the most significant ones.

As you have stated the causes of the problem on the left side. You need to repeat the process with the consequences on the right side. Ask the participants: “What are the consequences of the problem and how do they affect the community?” Every answer should start with “therefore”. State the answers and continue asking. Link the answers and structure them with arrows leading away from the problem.

Once you have finished, give some time to reflect in silence about the picture/ struc-ture. Then ask the participants where the chain could be broken. At which level do you work as CJPC? Break the chain with a line on your drawing. Discuss possibilities to break the chain. You might realize that many groups and organisations want


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to break the chain at the side of the consequences. However, this does only addresses the symptoms of the problem, not the root causes. In order to transform the situation, you will need to break the chain on the side of the causes. This is often more challenging, but worth doing.

Impact analysisEvery problem has different perspectives. Be aware of it and go into detail. The fol-lowing questions will guide you. You can use them as an inspiration and add you own categories and questions. Do this in a group, as more people are able to “see” more.

Economic and social aspects: How does the problem affect the economic situation? How does it affect the means of production? Who owns the means of production? Who does the work? Who controls the distribution of goods and resources? How is this done? What about the housing situation in the area? Is there adequate drinking water supply? How is the environment? What is the health situation of the people in the area? …

Natural Resources: What are natural resources in the area, e.g. forests, wa-ter, fertile soil, land etc.? How are they distributed? Do the natural resources contribute to the problem? Can natural resources be used to transform the situation? Who controls them? Who owns them? …

Safety: How does the problem affect the safety of the people in the area? What im-pact does it have on the security of resources, the health of the people, the employ-ment and work of the people? How does it affect the services to the community?

Relationships: Which impact does the problem have on the relationships in the families,


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the community in the village, town, neighbourhood etc.? How does it affect family life and the relationship between men and women, the youth and the elders?

Politics and decision-making: Which group is the most dominant in the area? Who takes decisions about what? Who has the power to make decisions at family and community level? Who makes laws? Who benefits from the situation? Who enforces laws?

Cultural: Does the problem affect the culture of the people? Which cultural practices are compromised? Does the problem affect the trust, confidence and self-esteem of the people?

Ethical –Moral: How does the problem affect ethics and moral values? Are our values compromised by the problem? Make a table and note down all the aspects that are important to you as a group. Discuss about those aspects and rate the most important ones.

Values“Values and beliefs are expressed and passed on through the education system, the media, traditions and customs. They justify society and enable it to have respect for itself.” 101

Therefore, it is important to reflect about the values and believes in the community affected. Do this by asking the following questions and discuss about them: • Aretheexpressedvaluesandtheactualvaluesthesame?• Isthereatraditionalbeliefinfluencingthesituation?• Whatarethemostimportanttraditionsofthepeopleregardingthesituation?• Arevaluesusedtojustifythesituation?• Arevaluesusedtojustifythecurrenteconomicstructure?• Whatdoessocietybeliefaboutitself?You may add more questions relevant to the situation. Reflect on the answers and write them down.

ConclusionAfter using different tools to analyse the situation, you will need to put everything together. It is very helpful to go through all the findings in a larger group. You may present everything to the whole CJPC Commission in your Parish or the whole congregation at Parish level. Give room for discussion and allow additions, comments and questions. You can also hang all the data collected in the walls and give time for the people to look at them and to study them. Thereafter, you can invite them for discussion.


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As you have collected all information and data, you need to link your findings together. To make a serious analysis you need to make links between the different levels. Take a new sheet of paper and draw links between the findings related to each other.

Then take the most important findings and write them down on a separate sheet of paper together with the main links you have made. What are the most significant conclusions and discoveries you have made? What are the causes of the current sit-uation? Write everything down and keep it for reference, as this will be guiding the next steps of the Pastorals Circle.

3. How does God see the Situation?-Christian Reflection The faith reflection allows us to see the situation with the eyes of a Christian. It helps us to seek guidance and direction. It allows us to make a connection between our faith and our action.

The bible presents us a God that wants justice, happiness and the wellbeing of all people. Read the bible and examine God’s action in similar situations.

The main question at this stage is:

WHAT DOES GOD WANT IN THIS SITUATION?Have a look at the following bible passages: Ex3,7-10 Mt.21,31-46

Micah6,8 Lk10,29-37 Isaiah 58, 5-12 James 2, 1-9


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4. Planning the Action As you plan for action, the community needs to be involved. Before you may have worked as a small core group or as CJPC, but if you want to see a change in society you need to involve a larger group. The first step is to identify the people you need to involve. Involve as many people as possible in your action and mobilise the com-munity around the issue to be addressed. Create awareness among those affected and involve them ac-tively. For others to be actively involved, your goal and expecta-tions need to be clear.

VisionAs you start planning, you need to identify your vision once again. Your vision or goal will give your action direction. It shall express how you want to see the situation changed in the long term. Make it as clear and precise as possible.

GoalGoals are long-term targets. They are intentions you plan and commit to achieve. To reach a goal we have to set deadlines. Goals may not be measurable. They are the stepping-stones towards reaching our vision. In order to achieve your goals you will need to have an action plan attached to it. The goals needs to be wholeheartedly agreed upon otherwise, nobody will dedicate their time and energy to it.

Objectives Objectives are smaller steps in order to reach the goal. Each objective has the fol-lowing questions attached to it:

What? Who? Why? With Whom? When? Where?

Objectives are specific with clear timelines, resources and people responsible at-tached to them. Objectives should be SMART!


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S - Specific clear and easy for everybody to understandM–MeasurableinordertoseethechangeoccurA–AttainablewiththeresourcesandcapacitiesofthegroupR–Relevantinordertoachievethegoal,butalsorelevantfortheaffectedpeople.T–Timelywithspecificdatesandtimelinesattachedtoit.

TasksTo reach the objectives each objective needs to be broken down into tasks. Ask yourself the question: “What needs to be done in order to reach the objective?”For example, if you want to raise awareness on land issues, you might want to organize a community forum to discuss related issues, you might need to get in touch with the Kenya Land Commission. Maybe you need to put some awareness materials together or call the local radio station to reach the people. The tasks are specific actions you need to take in order to reach the goal.

Make sure that tasks are realistic and do-able. Assign responsibilities to different people and delegate what you cannot do. Work as a team and assist each other.

Time lineAs you plan for your action, you need to set timelines. Be as specific as possible and set deadlines for each task. This will help you to be committed and to stick to timelines. It will be helpful to draw a chart and to indicate each task together with its timeline.

ResourcesAny action requires resources. Consider human, financial, legal and logistic re-sources. Lack of finance should never be a reason to sit back and wait.

As you plan for human resources identify the individuals that will play a leading role in the project. Planning for your action also require financial resources. Plan for them as soon

as possible. This manual has a chapter on fundraising. This will give you ideas on how to gather resources for your project. Contributions from members, the community or the Parish may be considered. Make sure that financial resources are handled in an account-able and transparent matter.

5. ActionFinally the action comes. Now you can “DO something real”. A group that is not “do-ing” anything is not active. At this point, you have spent a lot of time analysing re-flecting and planning. This is already a lot of effort and very necessary for your action to succeed. The Pastoral Circle is an important learning process for all people involved. It helps us to


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identify a way of working together. It increases the ability of the group to analyse and to see events with God’s eyes. As you start acting stay to-gether as a group, keep the vision and the goal clearly in sight.

The successful implementation of activities requires strong leadership and a structure to support implementation. You will need a person who ensures that every person does the task assigned to him or her.

Furthermore, you will need to have a solid structure in place. If not already done, form a core group. Choose people that have true leadership skills and abilities. Fail-ing to have the right leaders and a solid structure in place will lead to frustration, wasted efforts, confusion and loss of credibility.

Use you action plan as a guide. It is not cast in stone. As you implement any action, you will meet obstacles and difficulties. Make adaptations to the action plan as re-quired without losing track of the goal.

Communication is key. Time spent on communication is never wasted. Effective com-munication takes time and efforts. Never expect somebody to know, what is go-ing on. Communication always involves at least two people. It involves the ex-change, transfer and understanding of information.

Effective communication requires us to: • Listen• Beawareofnon-verbalcommunication• Speakandwriteclearlyandeffectively• Facilitateconversationanddiscussion• BeopenandrespondtofeedbackWorking together as a group requires us to appreciate and value the skills and abilities everybody brings along. People do not participate if their contributions are not recog-nized or valued. The Pastoral Circle provides many opportunities to involve the youth and the marginalized and to build their capacities. They may contribute a lot of skills, knowledge and abilities. Try to understand the capacities of your group and use them at the different stages of the project.

6. Monitoring and Evaluation Monitoring and evaluation are often neglected in our project work. Even after work-shops, it is often done half-heartedly. We give a brief feedback, note down the re-marks on paper and forget about them. The same applies to the project work. There is hardly ever time for monitoring and evaluation as we have often so many other things to do. Many times we consider monitoring and evaluation as additional work. We see it as something that is required by the donor organisations and our project frame-


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work. Monitoring and Evaluation is not meant for donors or other stakeholders. It is meant to assist us, whom we are implementing our work. It is meant for everybody who want to see the fruits of his or her work.

Monitoring is the process of examining regularly whether we are doing our tasks according to the plan or not. It is a tool to encourage those participating and to see progress as the tasks are being done. It allows us to see if we are on track.

Evaluation refers to the outcomes of our action. Was our work effective? Did we move closer to the goals and objectives? If we have not achieved our objective, it will help us to under-stand why. It is a chance to see our weaknesses and to improve our strategies in order to improve our work.

MonitoringMonitoring is a crucial component of the Pastoral Circle. As situations change all the time, we need to continue observing it and adjust our action accordingly. We will have to do further analysis, faith reflection and adjust our action plan and action. The process of the Pastoral Circle continues.

The following steps will help you to monitor your progress: 102 1. Understand the project details: • What tasks are to be done?• Where the tasks are taking place?• When the tasks begin and end?• Who will do them?• How were the tasks done?

2. Identify monitoring methods: • On site observation• Interviews• Discussions• Reports by the people concerned

3. Produce monitoring tools: • Observation forms• Checklist• Questionnaires• Interview etc.

4. Make a monitoring plan: • Where and when to do the monitoring


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• Duration• Who will be involved

5. Do the monitoring: • Collect data whether the activities have been successful or not• If the outcomes were not achieved question “Why?”.

6. Assess the learning and community building experienced by the group in the process of the Pastoral Circle.: • What did we learn?• What were the difficulties?• What brought us joy?• Which changes did we observe in the community?• Did the conflict patterns change?

7. Summarize data and results of monitoring in a report and share with others!Make sure somebody or a small group is responsible for the monitoring process. Pre-senting the monitoring reports contributes to accountability and transparency and keeps your members, stakeholders and other community members motivated. You can do so by giving a written report, an oral presentation, a discussion, radio pro-grammes, plays etc. This is encouraging the community to continue working togeth-er towards the vision. Be creative as you present your monitoring report.

EvaluationIf monitoring has been done, evaluation will be easy. The evaluation will show the chang-es your action has brought to the situation.

According to the Manual on Economic Justice103 there are five pillars of evaluation: “Effective monitoring and evaluation will help your group to work towards transforma-tion and justice. It will help to increase the integrity, credibility and accountability of the group and its members and facilitate effectiveness and efficiency and above all ensure that the work you do will make a real difference.“ 104


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Concept for a one day training on the Pastoral CircleKindly note: This training concept will take the group through the Pastoral Circle. It will invite the participants to choose an issue/ problem to tackle and work on it for one day. This will be an introduction and will not replace the actual analysis, planning and imple-mentation process.

Room Setting: A circle of chairs or a U-setting will be adequate. Have one or two tables ready at the side if possible. The participants will need some space to move freely in the room and to sit together in smaller groups.

Materials: Flipchart, marker pens and masking tapeTime frame: This training is meant to take one day, starting after breakfast until around 5 pm, but it can be adjusted according to the time frame available.


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SUGGESTED PROGRAMME

Greetings and introductions Opening prayer Official openingSetting of rules and officesTake the participants through the programme and share the objec-tives of this trainingIf the group has not met for some time, it is good to give adequate time for introductions. In that case, you can also plan for icebreakers to set up a good atmosphere. If the training is a continuation of the previous day this part can be kept rather short and a recap session might be planned for instead.


Session 1: “See Judge and Act” and the Pastoral Circle (30 min)Use the information above to introduce the importance of analysing the situation before planning for action. Introduce the “See, Judge and Act” method as a component of the Catholic Social Teachings. The method was introduced through the social Encyclical “Mater et Magistra” by


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Pope John XXIII and the Second Vatican Council.

Introduce the Pastoral Circle as a more detailed Version of the “See, Judge and Act” method. Ask the participant if they have any experience with the subject. Collect their expectations and give time for discussion on the general concepts. You will go more into detail in the next session. Therefore, avoid a discussion about the small details.

Session 2: What is happening? - Getting to know the situation (30 min)This session will help the participants to identify one issue or problem they might want to tackle in their community. Give them time to discuss the issues affecting their com-munity. Explain to them the following criteria and ask them to choose only one issue.

If the group is too large, ask the participants to break into smaller groups. They will come back to the plenary to report on their discussions after 15 min. Use the following criteria: • The issue must be relevant for the community.• The issue must be a source of injustice.• The issue must have negative consequences if not addressed. • The issue must affect a bigger group of people in the community.

Write the issue you have selected on a flipchart as clearly as possible. This will guide you during the following sessions. All work and discussion following during the train-ing on the Pastoral Circle will be related to this issue.

Session 3: Why is it happening? – Social Analysis (90 min)Use the story about the headaches from the section above as an introduction. You may ask some volunteers to present the small story as a role-play. Give each person the ad-equate information for his or her part.

Explain why it is so important to analyse the situation before developing an action plan. After that, present the methods of social analysis as described above. • History of the problem/ issue• The chain of causes and consequences• The impact analysis• Values

If the group is small and time allows go through each method with the group and do it using the earlier identified issue/ problem you want to address (see session 2). Ifthetimedoesnotalloworifyourgroupistoobig,youcansplitinto4groupsandeachgroup uses one method and presents the findings in the plenary.


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This is a very important exercise. As facilitator, use clear language and make sure everybody understands the content. Give sufficient time for questions and clarifications. After the presentations in the plenary or after going through all methods with the group allow for discussion. Ask the participants

about their feeling and experience with the methods. Use the following questions for reflection: • Are the methods easy to apply?• Did you have any difficulties?• Can you imagine using the methods again in your group?Allow for further questions and discuss about the methods with the participants. Take notes for further reference.

Session 4: Faith Reflection (30 min)Together with the participants, you have chosen an issue/ problem you would like to ad-dress as a group. In the previous session, you have analyzed the issue and gath-ered rel-evant information. Before you begin planning for action, it is time to sit back and reflect about the issue as Christians. What does your faith say about it?

Ask the participants to sit back for a moment and to close their eyes. Ask them to ques-tion themselves and their faith in relation to the situation. Ask the participants:

“What does God want us to do in this situation?”

Give about ten minutes time for individual reflection. Call the participants slowly back to the plenary and encour-age them to share their thoughts and ideas. Do not force participants to speak. Some people are not used to share their very personal thoughts and ideas. Do not judge or comment the ideas and thoughts expressed. Allow for a brief discussion if the need arises. Thereafter ask the participants if they can remember a bible verse or story that is related to the chosen issue. Examine God’s reaction in that similar situation. Share the meaning

of the bible passage and discuss what it means in your situation. If you were able to find a Bible, passage or verse that is applying to your situation write it on a flipchart to guide you during the process.

Session 5: Planning for Action – Vision, Goals, Objectives and Tasks (90 min)The VisionIn this session, you will collect ideas for action together with the participants. However, before you plan the action you need to know, what you want to achieve as a group, as CJPC. Ask the participants to break into groups of two people each. Ask them to exchange ideas of how they want to see the situation after they have tackled the issues.


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Request the participants to come up with a vision, a dream how they want to see things changed. Remind them to stay close to the issue identified previously. Give about 5-10 minutes time. Thereafter each group should present their vision in one sentence to the ple-nary. Record the visions on a flip chart. Discuss about it in the plenary and choose one. Write this vision on a separate flipchart and hang it on the wall. This vi-sion will guide your action plan.

The GoalThe next step will be to identify your goal. Explain to the partici-pants that the goal will be your long term target. If the vision is the dream you want to achieve, the goal is something we commit to achieveTo identify the goal. Look again on the information collected dur-ing the previous sessions (knowing the situation, social analysis and the faith reflection). Allow time to clarify the information given. Ask the participants to give ideas for a possible goal. To do this

you will need a facilitator and somebody who writes down the ideas on a flip chart. Ask the participants “What change do we want to see?” Ideas should start with: “We want to…”

Every participant is allowed to say his or her idea. Make sure that ideas are not comment-ed on. Every idea no matter how silly or impossible needs to be written down. Collect the ideas from the participants on the flip chart. Develop about five criteria for the goal to judge the ideas.

Criteria could be: •Itshouldbelegal,•Itshouldbepeaceful,•Itshouldnotharmanybody,•Itshouldbringthedesiredchangeetc.Ask the participants to rate each idea according to the criteria with a score from 1 to 5. The idea with the highest score become your goal.

Write down the goal in one sentence in present tense on a flipchart. It needs to be posi-tive. Make sure everybody understands it.

The ObjectivesObjectives are small steps to reach our goal. Using the information in the section above, explain the objectives to the participants. Explain also the SMART- Criteria, as this is very important when formulating the objectives. Give some examples.

Do No Harm


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Then ask the participants to split into groups of two and to discuss about possible objectives. Remind the participants that any objec-tive needs to be SMART. After 5-10 minutes, ask the participants to share their objectives in the plenary. Collect all the objectives on a flipchart. Together with the participants, sort the objectives by their relevanceandimportance.Choose3-4objectivesforeachgoal.Write the chosen objectives on a separate flipchart.

The TasksYou have agreed on a vision, a dream you dream together. You have chosen a goal you want to achieve together. You have identified some objectives you are commit-ted to achieve. Therefore, you need to agree how you want to achieve those objec-tives. You need to plan for the tasks youneedtodo.Splitintogroups–onegroupforeachobjective.Lettheparticipants select their group according to their interest.

If there is an objective nobody wants to discuss, you may have to discuss that objective afresh. Ask the participants weather it is really relevant and important. If it is important, ask some participants to volunteer and to work on it. If it is not considered relevant you might just drop it.

Split into one group for each objective and ask the participants to commit to it. Ask the participants of each group, to discuss the steps necessary in order to achieve the objective. They have to split the objective in very little measurable tasks. The tasks need to have a person responsible assigned to it and a deadline. Who is doing what and when? Ask the groups to write down every task together with the timeframe and the person responsible. After about 15 minutes, ask the groups to present their tasks in the plenary. Discuss about it and put everything together in a workplan. As you compile the workplan together, you need to observe if tasks can be joined together or if something is missing. As participants leave this session they will need to know what they are going to do. When, with whom and why? It is important that the participants understand the meaning of their tasks and that they are willing to do it. This sets the stage for the real action.

Session 6: Action, Monitoring and Evaluation (30 minAction

The action requires the group to do what they have just planned. As the facilitator, you can encourage them to com-mit their time and skills to their tasks assigned and to record what they have done. You may also encourage them to choose a leader or better a group of leaders whom they will report to.

This will ensure that the group has a structure in place, which will guarantee the fulfill-


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ment of the tasks assigned.

MonitoringMonitoring is an essential part of the Pastoral Circle. Explain the steps of monitoring from the section above. Identify at least two people from the participants who will be in charge of monitoring. Allow them to give their contact details to the other participants. This will enable everybody to report to the monitoring team. They shall report the fulfillment of their tasks, the challenges and the failures. The monitoring team might also call for meetings to adjust the action plan accordingly.

The monitoring team is assigned to collect all the reports and information from the other participants of the group. They will report to the other participants on a regular basis. Ask the participants how often the monitoring team shall report to them. What is practicable?

EvaluationIf monitoring has been done continuously, the evaluation will be easy. That is a good opportunity to meet as the entire group. Explain to the participants about evaluation using the information above. Give the participants adequate time to plan for an evaluation meeting. Ask them to agree on a date, when they want to come together and discuss about their achievements and changes required. Make this part of the action plan.

Session 7: Feedback and Closing (30 min)This seminar was more about “doing” the Pastoral Circle in theory. What the group has done was very action oriented. It is now important that they use the skills and knowledge acquired and implement it. By the end of the seminar, all participants should have a task assigned to them. Therefore, ask the participants to give you a brief feedback if the tasks assigned to them is clear and weather they are committed to act accordingly. Allow adequate time to discuss anything that is not clear.

Invite a participant to say a closing prayer. Agree on a time, and date for the next seminar.


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13. Peace Building and Conflict Transformation

Objectives of this Chapter: • To understand the concept of Peacebuilding and Conflict Transformation• To be able to apply different methods in conflict situations

Buildingpeacerequiresconversion–recognitionoftheimageofGodinotherpeople,even in one’s enemy.105

IntroductionThis chapter will only give you an overview of Peacebuilding. A single chapter in a manual can only give an introduction on the subject, but not replace a full training on peacebuilding and conflict transformation. For further reading kindly refer to the providedsoftcopyof“PeacebuildingandConflictTransformation–AResourceBook”106 on the CD accompanying this CJPC Manual.

This chapter will focus on peacebuilding, conflict and violence. Only basic methods of conflict transformation will be introduced. Aspects of peacebuilding in Kenya will be looked at by introducing “Amani Mashinani” by the late Bishop Cornelius Korir. An important part of peace building is a profound conflict analysis. This chapter will only introduce a few important methods of conflict analysis. Methods of situational analysis were introduced in the chapter on the Pastoral Circle in this manual. It is there-fore important to read both chapters together. Any activity related to peace-building and conflict transformation should follow the Pastoral Circle as presented in the previous chapter of this manual.


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Peacebuilding – a definition 107

We often talk of peacebuilding, peacemaking, or even peacekeeping. However, what is the difference? What do we mean by using those words?

Peacebuilding is a holistic approach. It involves all programmes designed to address the causes of conflict and the grievances of the past. Peacebuilding promotes long-term stability and justice.

Peacekeeping refers to monitoring and enforcing a peace agreement, even if force in necessary. This often happens when the government or the police interferes. The conflicting parties are separated preventing them from fighting. Peacekeeping initiatives provide security and facilitate other non-military initiatives.

Peacemaking refers to diplomatic, political or military interventions designed to end hostilities between conflicting parties.

Peacekeeping and peacemaking might include military action and force. They do not necessarily lead to positive peace. Therefore, this chapter refers to peacebuilding as a nonviolent holistic method of promoting stability and justice. Peacebuilding is a process. There will be no point, when peace is achieved and we can stop with our efforts. Relations, circumstances, culture etc. will constantly change. Building peace is like building a house. Once the structure is set up, it requires continuous maintenance and repair.

The central task of peacebuilding is to create positive peace. This means not just the absence of war but harmony and peace in the community. It prevents new disputes to erupt into violence and war. Peace building initiatives try to address the root causes and change the pattern of interaction between the conflicting parties.

Peacebuilding principles 108

Comprehensive: This means that we need to see the overall picture to effect change within it. We need to address various causes of the conflict and various levels of society. Interdependent: No person can achieve peace on its own. All things are linked and mutually affect each other. Peacebuilding is about relationships. It builds and supports the relationships necessary to achieve and sustain the desired changes. Sustainable: Conflicts are often going on for years and years and it will need many more years to break the cycle of reoccurring violence and war. It requires us to think on a long-term basis. It means to identify and strengthen the ca-pacities and resources at hand.


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Strategic: Being strategic means to have a plan and a schedule of activities to ad-dress the immediate needs and to plan for the desired changes in the future.

Infrastructure: What is required to effect the peacebuilding? We need to know which institutions, social space and logistics support our peace efforts. What is necessary in order to begin with the process?

Peacebuilding Dimensions109 Peacebuilding efforts cannot be imposed by outsiders. It is the affected community, fam-ily or person itself who needs to be willing to work towards peace. Parties to the conflict must be willing to replace the spiral of violence and destruction with a spiral of develop-ment and peace. The creation of such an environment has the following three dimensions at heart.

The structural dimension: The structural dimension focuses on the political, social, economic and cultural conditions that foster violence. Examples are degradation of land, political incitement, unfair distribution of resources, legal frameworks etc.

The structural conditions should serve the needs of the peo-ple. If this is not the case, there can be no sustainable peace. Therefore, the structural causes of conflict must be analysed and structural social change initiated.

The relational dimension: Peacebuilding is a lot about building and transforming relationships. Therefore, the relational dimension centres around reconciliation, forgiveness, trust building and a future vision of how the conflicting parties want to live together. It is about repairing relationships. It requires effective communication and a vision of a shared future.

The personal dimension: One cannot work for peace if he or she does not have peace at heart. The personal dimension looks at individual persons. It looks at the psychological aspects of experienced violence. It focuses on trauma healing and vic-tim empowerment.

Understanding conflictWhen we talk of conflict, we normally think of something negative. Nevertheless, we need to accept that conflict is part of our daily social life in times of peace and in times of war. The good news is, that if conflict is handled constructively it can have a positive impact. It can become a tool for building relationships.

Before we look at using and transforming conflict, we need to look at the meaning of it and its definition. What is conflict?Conflict can be described “as …an incompatible different position about a particular issue or over a particular thing…” 110


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This is the object of the conflict. It can be a real object, such as a parcel of land or a piece of meat people are fighting over. It can be something abstract such as a method to be applied, a legislation or the way we want to live together. For example, some people in the village might want to go and welcome the new neighbours while other do not want to get to know them and want to exclude them from their daily business.

We cannot deny it, but conflict is part of our daily life. It is the way we deal with the conflict that determines, whether the conflict is resolved peacefully, manifests itself or even escalates into violence.

Social conflicts are characterized by the following four basic criteria: 1. At least two people or parties must interact2. There are different goals, values, needs, perspectives or ideas involved3. Negativeemotionsarise4. Atleastonepersonishinderedinwhatheorshewantstoachieve.

Conflicts can exist at all levels and in all societies. Conflicts can exist within oneself, in a family between couples, in and between communities or even countries. The most common levels of conflicts are the following:

Intra-personal conflict: Those are conflicts within one per-son. Often those are psychological dilemmas. Often it is about decision making. “Shall I continue with school or shall I take the next job that is coming up to make a living?” Shall I follow my dreams or shall I follow the advice I was given?” The person experiencing the conflict must deal with this type of conflict.

Inter-personal conflict: This conflict involves two or more people. It appears with-in families, among neighbours etc. It is a good learning field and can be easily solved if both parties are willing and if the conflict has not yet manifested itself.

Intra-group conflict: This type of conflict happens often in a group, where people work towards a common goal, but cannot agree on specific issues.

Inter-group conflict: This type of conflict happens between two or more groups, one group against the other/s. This could be a conflict between different communities or a company against the residents or settlers against pastoralists.

Inter-national/ Inter-state conflicts: Those are conflicts between countries or states.


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Sources of conflictConflicts do not occur from nothing. Often they arise from the pursuit of incompatible goals and interests. Those interests and goals do shift during the conflict. Interests and goals are not cast in stone. Many times, we see the conflict, but not the underlying interests, goals, needs and desires of the conflicting parties. We see the conflict, but do not see what causes the conflict.

A conflict is like a volcano. Normally only 1/8 is seen above the earth. This is the visible component of the conflict. This is what we can see. We see the behaviour, the facts the information and the formulated topics the conflict is said to be about. We see people fighting. We see people not talking to one another. We see politicians holding their rallies. We read in the papers and gather information. This is what we see.

Underneath is the invisible part of the volcano, the root causes, the underlying reasons. This is the psychosocial part of a conflict. This part is so much bigger, than what we see. There is perception, prejudice, culture, tradition, values,

moral dimensions, beliefs, feelings, unmet needs, misunderstandings, lack of recognition, structural injustice, lack of resources, weak communication, lack of information and so much more. All these influence and shape the conflict.

Human NeedsHuman needs111 are universal. Every person in the world has needs. According to Ma-slow, the very basic needs are physiological needs. If those needs are fulfilled, we thrive to fulfil our safety needs, then the needs to be loved and to belong somewhere and so on. Needs are an integral part of human beings. Needs drive us to survive and develop ourselves. Needs explain our motivation for behaviour and social interaction. The basic needs are the same for all people all over the world. Other needs are more complex and depend on our background, development and experience. The basic human needs are expressed in the human rights charter of the United Nation.


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All human beings strive to fulfil their needs. If needs are not met it results in frustration and an even stronger desire to fulfil those immediate needs. Unmet needs have the po-tential for conflict. Just think of a situation where the husband comes home after a long day of work, and he does not find any food. Quickly he starts to quarrel with the wife before even listening to her. All he has in mind are his needs to be met. He is hungry and tired.

If the human needs of a whole community cannot be met due to lack of resources (e.g. food and water), it can easily lead to instability as people look for means to satisfy their needs. Many conflicts are caused by the lack of satisfaction of fundamental needs such as water, food and shelter.

Unfulfilled needs can be a source of conflict. But there are many more reasons for conflict. Scientists have put them into categories. The following list is just a very brief overview. The categories112 can overlap and sometimes a conflict touches on more than just one category. It helps us to address the conflict, if we know which type of conflict we are dealing with.

Data or information conflict: This involves misinformation or lack of information.Identity: This is when people feel that their identity is threatened. It involves culture, tradition and being recognised as a community. People get the urge to defend their identity. Interest: This involves people’s actual or perceived competition over interests or resourc-es. This could be land, water or pasture.

Inter-group: This involves people perceiving the other group as different, due to their ap-pearance, religion, behaviour, customs etc. It is often based on stereotypes and prejudice. Needs-based: Unfulfilled needs over a period of time trigger conflict as described above.Power: This type of conflict results from a person or group wanting to dominate the other. It includes the use of negative power such as threats and manipulation. Relation: These conflicts result from strong emotions, miscommunication and repetitive negative behaviour in a relationship.

Religious: They occurs, when a person or group defames another religion and claims the own religion as the only one. Acceptance and tolerance towards other religions can promote a peaceful coexistence within a community.

Resource based/ economic: This is triggered by scarce resources e.g. land water, minerals.

Structural: This type of conflict is caused by the unfair distribution of power and re-sources. Families and communities might feel marginalised and unfairly treated. They are


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left behind and have reduced opportunities to fulfil their needs.

Values: Values are part of one’s culture and tradition. They cannot be enforced, but might change over time. Conflicts over different values are often connected to other types of conflict.

Conflict analysing tools113 History of a conflict - the time lineThe previous chapter on the pastoral circle explained a few tools to analyse prob-lems. It explained the importance to look into the history of a problem with a time line. This method is equally important when analysing a conflict. Conflicts change over time. What triggered the conflict, what happened when and what caused a shift in the conflict dy-namics? It is also important to look at the positive events. What caused the conflict to calm down? What made the violence stop and why did it spark up again?

Causes and consequences – The conflict treeIn the previous chapter, the chain of causes and consequences was explained. It is a tool to look into the root causes of a problem/ conflict and its consequences. This is also very useful, when analysing conflicts. Another tool, which falls in this category, is the conflict tree. You can use it in the same way as the causes and consequences chain. The stem presents the problem/conflict, the roots the causes and the leaves represent the consequences.

Conflict mappingConflict mapping focuses on the parties directly and indirectly involved in the conflict and their relationships. You can start by writing the conflicting parties in the middle of a flipchart. From there you draw other actors involved in the conflict. This can be actors who are directly involved, who influence the conflicting parties who have an interest in the conflict etc. The next step is to indicate their relationships to one another. You can


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do this by using different colours of lines. Below is only an example. You are free to use your own symbols and ways of showing the relationships between the stakeholders in the conflict.

Good mutual relationship

Weak relationship only in one direction

………………………. Broken relationship

- - - - - people do not see eye to eye

The onionThe onion is a way to analyse the different needs, interests and positions of the con-flict-ing parties. It is important to draw one onion for each of the conflicting parties.

The ABC triangleThe ABC triangle helps you to analyse the context/ situation, behaviour and attitude of each party involved in the conflict. Draw one triangle for each party involved in the conflict.

List the aspects for context, attitude and behaviour in each respective corner. The arrow symbolizes how the context, attitude and behaviour influence each other. In the middle of the triangle, you state the most important needs. As you have done this compare the triangles and not differences and similarities in the perception of the conflicting parties.


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ViolenceOnly the elimination of violence at all levels

can lead to peace and the presence of social justice. 114 The term violence has no universal definition. There are many thoughts about it. It is important to note, that conflict is not the same as violence. Violence can be a result of conflict. One useful definition is the following: “Violence consists of action, words, attitudes, structures or systems that cause phys-ical, psychological, social or environmental damage and/or prevent people from reaching their full human potential.” 115

According to Johan Galtung, a Norwegian Peace Researcher, violence has three dimensions.

1. Direct/ Personal ViolenceThe victim and the offender can be clearly identified. It means that an individual person is physically attacked or harmed. This includes among others domestic violence, rape, war and civil riots.

2. Indirect/ Structural ViolenceStructural violence is not carried out by individual people. It is caused by unjust structures denying people their full potential development. Structural violence includes all forms of discrimination, unequal distribution of resources and educational opportunities. According to Galtung, structural violence is the same as social injustice.

It is direct violence when a father denies his daughter to go to school, but it is structural violence when the children of the whole community are not going to school, because there are no adequate schools in their area.

It is structural violence when the farmers in a certain area cannot access the markets due to a poor road network.

It is structural violence, when the youth are easily manipulated by politicians due to lack of education and job opportunities.

It is structural violence when people are starving even though there is enough food in the country, but the food is only

distributed to certain people.

3. Cultural ViolenceCultural violence can be found in all areas of social life. It should be understood as an aspect of culture used to justify and legitimise direct or structural violence. In Kenya the ethnic identity is often used to justify violence against another community. The same


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applies to cultural norms justifying the discrimination of women in our society. Cultural violence can be found all over the world. It is often enshrined in our culture and our thinking that we are not even aware.

Violence is often justified as necessary. Violence is used for self-defence, to gain control over a certain situation, to achieve some personal gain etc. However, the ef-fects of violence are often devastating. Violent acts have an impact on the people, the poor, the marginalized and the innocent. They hardly have an impact on those responsible. Therefore, non-violent alternatives are necessary for the development of justice and peace to prevail.

“I object to violence because when it appears to do good, the good is only temporary, the evil it does is permanent.” 116

Non-violenceViolence is something that works. It gives us the feeling of power and helps us to relief our anger, but on the long run, it causes a much bigger damage to ourselves, our neighbours and the society as a whole. Our children will copy our behaviour and use violence in the same way as they are seeing us using it. Therefore, it is time that we think about our behaviour. How do we behave towards our spouses, our children, our neighbours and in the community?

As peacebuilders and as Christians we are obliged to use non-violent approaches. We can only build peace if we do not use any form of violence against another person. Non-violence is at the heart of every major religion (Christianity, Islam, Hinduism, Buddhism, Judaism, etc.).

As Christians we belief that every human being is created in the image of God. Jesus urges us to even love our enemies and he is the perfect example of practising non-violence. Many bible verses promote non-violent means. As Christians, we are urged to follow suit.

Mathew 5,38-4238“Youhaveheardthatitwassaid,‘Eyeforeye,andtoothfortooth.’[a]39ButItellyou,donotresistanevilperson.Ifanyone slaps you on the right cheek, turn to them the other cheekalso.40Andifanyonewantstosueyouandtakeyourshirt,handoveryourcoataswell.41Ifanyoneforcesyoutogoonemile,gowiththemtwomiles.42Givetotheonewhoasks you, and do not turn away from the one who wants to borrow from you.


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We often feel that we need to use violence in order to fight back, in order to show our strength and powers. However, non-violent means can be much more powerful.

Brave people who practised and still practise non-violence have shaped history. One of them is Mahatma Ghandi, who has been an example for many. Others are Martin Luther King Jr., Nelson Mandela, Julius Nyerere,

Wangari Maathai and many others.

“When I despair, I remember that all through history the way of truth and love has always won. There have been tyrants and murderers, and

for a time, they can seem invincible, but in the end, they always fall. Think of it--always.”

Mahatma Gandhi

Methods of Non-violent protest 117

When it comes to non-violent means to protest or to make a statement there are endless possibilities. The following is just an overview. Be creative and think out of the box. There are many more ways of showing what is important for you, your family, the Church and the whole community. CJPC should take a lead role in shap-ing the society by non-vio-lent means, while working towards Peace and Justice.

CommunicationCommunication is the basic tool for conflict transformation. Therefore, before looking at conflict transformation, it is important to reflect about the way we communicate with each other. Communication if used efficiently can create a strong bond and trust among people. However, it can also be used to create mistrust, hatred and prejudice.


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It is impossible to not communicate. Even if we remain silent, we are communicating. Even if we receive a phone call and we do not pick the call, we are sending out a message, we are communicating.

When we communicate, we always do it in two ways:• Verbally - by using spoken language• Non-verbally - by using facial expressions, body language, gestures and even clothing

and our posture. We must be aware that some gestures, clothing and other aspects of our body language are cultural specific and might be misun-derstood by other com-munities

When we communicate, we send a message to another person or a group of persons. We want them to receive a certain message. However, many times they do not get the mes-sage the way it was intended. Often a message is not well received. This might be due to different ideas about the same thing, different perceptions, prejudice or different expecta-tion.

The four dimensions of a message1. Information: this is the factual dimension. An information is passed from the sender

to the receiver. 2. Personal Intention: The sender is disclosing some information about himself. He or

she reveals that he or she does not know or knows something, what he or she feels, thinks or wants.

3. Relationship: It reveals the relationship between the sender and the receiver of the message. Often it is not expressed in words, but with gesture, body language, the tone of the voice etc.

4. Appeal: The appeal is often unintended by the sender and send unconscious-ly. Nor-mally we send a message to accomplish something, to be recognised, to be appreci-ated, to raise awareness of the receiver. To get something or to express our frustration and feelings.

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ListeningMany times, we are distracted when listening to somebody else. Our phone rings, we are still thinking about the previous meeting or the discussion we had with the neighbour in the morning. We are thinking about the school fees that are due or so many other things. In order to avoid conflict it is important to listen properly and to make sure we understand, what we are being told. It is even more important, when we want to assist to resolve a problem. We must listen to the parties involved and we must make sure we understand the issues of concern. As we listen, we should not judge or show our opinion, but help the other and focus only on what is being said.

Do not interrupt the speaker or rush him or her. Do not give advice unless requested. Do not compare your own experiences with what the speaker is expressing. Do not be bored or dishonest. Just focus on what is being said. You can reflect about it, summarize it or ask questions to clarify that you understood everything correctly.

Communication and conflict 119

Communication plays a key role in conflict and conflict transformation. Whenever there is a conflict, communication is interrupted or heavily affected. Before addressing a conflict and before thinking of dialog the conflicting parties must be willing to communicate with each other. The following factors are helpful to establish communication and to address problems:

Time: In order to revive communication problems, they need to be addressed im-mediately before the conflict can manifest itself.

Rules: Agree on communication rules and make sure you stick to them. This makes communication much easier and helps to create trust.

Responsibility: Take responsibility for what you are saying and for your actions. Start sentences with “I” and “we”. It also means that you have to open up to the others. It might encourage them to do the same.

Respect: Only through mutual respect, it is possible to understand the other party and to look for a solution, which serves both interests.

Talk and listen: Show your own needs, but also respect the needs of the others. Show that you are willing to discuss and compromise.


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Conflict Transformation Conflict transformation, conflict management, conflict resolution, there are many terms of what we want to do with a conflict, but what are the differences? Both conflict management and conflict resolution aim at stopping and deescalating the violence. They may provide temporary relief but fail to address the root causes of the conflict and miss the opportunity for constructive change.

Conflicts managementConflict management seeks to manage and contain the conflict. It involves action to stop the conflict from escalating any further. Methods used include among other: interven-tion, institutional mechanisms or other traditional diplomatic methods.

Conflict resolutionConflict resolution wants to motivate the conflicting parties to seek a positive outcome. This is often done with the help of external actors. It seeks to resolve the incompatibility of different interests and behaviours that constitute the conflict. Diverse tools are used to address the underlying issues to establish a relatively harmonious relationship.

Conflict transformation120 “Conflict transformation aims to transform negative destructive conflict into positive constructive conflict and deals with structural, behavioural and attitudinal aspects of conflict…. Conflicts are seen as potential opportunities to transform relationships… it means to move towards collaborative problem solving, by which conflicts are transformed into peaceful outcomes….Initiatives focus on improving communication skills and long term interventions … addressing the root causes of conflict including inequality and social injustice.”

Peace is built up day after day in the pursuit of an order willed by God and can flourish only when all recognize that everyone is responsible for promoting it. To prevent conflicts and violence, it is absolutely necessary that peace begins to take root as a value rooted deep within the heart of every person. In this way, it can spread to families and to the different associations within society until the whole of the political community is involved. In a climate permeated with harmony and respect for justice, an authentic culture of peace can grow and can even pervade the entire international community. 121


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Principles of conflict transformationConflict transformation is a holistic approach. It accepts conflict in our daily social life. Conflict transformation aims to use the negative energy of a conflict and turn it into something good, something beneficial to all. Unfortunately, there is no simple strategy for conflict transformation. There is no fixed plan or guideline. Conflict transformation is about observing and understanding the conflict and looking behind the scenes. The following principles of conflict transformation are composed of rules, guidelines and principles to help in the process. 122 1. Perception–Conflictshouldbeseenassomethingpositive.It

should be seen as an opportunity to change the situation to the benefit of all. All parties involved should gain from the process.

2. Willingness - The involved parties must be willing to participate in the pro-cess. If there is willingness, the process is not hopeless. This is a precondition for any intervention.

3. No violence–Themostimportantruleandamandatoryrequirementisthatallparties involved declare that they will not use any form of violence or the threat of violence.

4. Fair play–Theinvolvedpartiesmustagreeoncommonrulesand behaviour and honour them. Only this way trust between the conflicting parties can grow.

5. Discussion–Theinvolvedpartiesshouldbepreparedtohavedirect contact with the other conflicting parties to facilitate dialogue and to avoid mistrust and misunderstandings.

6. Accept other views–Theconflictingpartiesshouldbeabletolistentooth-ersandnot claim that their perspectives and opinions are the only correct ones. The con-flicting parties should learn to accept that others have other perceptions. This is an important step towards understanding and accepting others.

7. A third party–Ifdialogueisnotpossibletheintroductionofathirdpartymightbeconsidered to restart communication. The third party should be ac-cepted by both conflicting parties and must remain neutral at all times.

8. Trust and empathy–Dealingwithconflictrequirestrust.Listen-ing and trying to understand the perception of the other parties involved helps to trust each other. Only that way, solutions to the benefit of all can be approached.

9. Balance of interests–Everypartyinvolvedintheconflicthasadifferent interest. It is important to understand that fact. Possible solutions should have those interests in mind. Interests should be accepted and honoured. In the ideal case a solution is found that satisfies the interests of all parties involved.

Methods of conflict transformationAs stated above conflict transformation is a holistic process. It involves change at differ-ent social levels. Change can happen at the personal level, but also in the community and the entire society. Conflict transformation aims to improve communication and initiate a


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behaviour change. Stating all methods will be too much for this chapter. Therefore, only some methods of conflict transformation will be presented here.123 A profound analysis of the conflict situation will guide you on which method to use.

ArbitrationArbitration is a form of alternative dispute resolution (ADR) and is guided by the Constitution of Kenya 2010 Art. 159(2) and the Arbitration Act from 1995.The conflicting parties appoint a representative from among themselves, who helps them, solve the problem/ conflict. The arbitrator takes them through the arbitration process and makes a decision on their behalf. The decision is not binding for the conflicting parties, but may have an impact.

FacilitationThe conflicting parties appoint a person who assists in the process. The person can be from among themselves or an outsider. The facilitation process makes communication possible or more effective and assists in solving the conflict. There is no pro-cedure, which needs to be followed.

InterventionIntervention means that a third party steps in, if the conflicting parties do not communicate with each other. The method used by the third party to end the conflict can be different

LitigationThe conflicting parties hand over their cases to a lawyer who represents them in court. The judgement of the court will be final and binding.

MediationA third party offers procedural assistance. The duty of the mediator is to structure and facilitate the process. The mediator offers a safe space for the conflicting parties to discuss their issues and to find a solution. The goal of the mediation process is a mutual agreement.

NegotiationThe conflicting parties present their cases to a negotiator who negotiates on their behalf. The negotiator makes no decision. The conflicting parties keep the power to make decisions for themselves.

Traditional ways of conflict resolutionThere is not only one ways of traditional conflict resolution. Most communities have


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their own way how conflicts are addressed. In most cases a conflict or problem is taken to a specially assigned person e.g. an elder, the council of elders, the chief among others. Often conflicts are taken to an arbitrator who listens to the conflicting parties and then makes an independent binding judgement.

In other communities a negotiator helps the parties to express their positions and to negotiate, but he does not decide. Or a mediator is involved to help the conflicting parties to reach their own agree-ment.

MediationConflict resolution with the help of a third party is probably as old as humanity. It has a long history and tradition in most African communities. Throughout history, it provided a way of dealing with a conflict without involving the authorities. Solving conflict without the interference of a court or arbitrator allowed the conflicting parties to own the process. One can say that mediation is a way of social, cultural and personal empowerment.

The success of mediation depends on the readiness and willingness of the conflicting parties involved and the skills of the mediator. If both conflicting parties involved are ready to end the conflict. Mediation can be an efficient way to achieve this.

Some guiding principles are :124 • All parties must voluntarily agree to participate in the process and must ac-cept the

chosen mediator• The mediator must be willing to work with all sides• Mediation does not aim to find objectives truth, but an agreed solution. Keep in mind

that in reality there is no objective truth, only different perspectives. • The mediator should guide and control the process, but must not influence the con-

text of the discussion.• Any option to resolve the conflict must come from the involved parties them-selves.

It is not the mediator to enforce or even suggest possible solutions.• The mediator should commit himself/ herself to dignified behaviour, participation

and respect for all persons involved.

Ideally mediation is carried out by a team of mediators who can offer different skills and experiences. Their role is to guide the involved parties through the steps of the mediation process.


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Steps of Mediation 125

1. Preparation by the mediatorIf you are a team of mediators, discuss your strategy. Prepare the room and seating arrangements. Meet separately with the conflicting parties; introduce yourself and your role. Explain the mediation process and reach an agreement about the process.

2. Opening sessionWelcome, introduce and encourage the participants. Discuss the reason for being there and the expectations. This can easily take up to two hours. Give time as this is crucial for setting the right atmosphere.

3. Commitment of conflicting partiesThe conflicting parties formally agree to respect the set ground rules of the process. They declare that they are willing to find a solution.

4. Uninterrupted timeEach party tells their story. The other party is not allowed to interrupt. The mediator may repeat and summarize important points.

5. Identifying the issuesThe mediator clarifies the conflict and identifies the issues.

6. The exchangeArguments and discussions begin. The participants may accuse each other of wrong doings. At this stage, emotions are very high. The mediator encourages the parties to voice their fears.

7. Separate meetingsSeparate meetings with each party may occur at any time. The mediator ex-plores the concerns of a party and provides space to help the participants to think through their options.

8. Setting the agendaThe discussion will shift towards the issues of the conflict that need to be dealt with and those that have to be resolved.

9. Building acceptable alternativesThe involved parties discuss alternatives in relation to their needs and interests. The mediator encourages creativity in order to find solutions that serve both conflicting parties.

10. Writing an agreementIf the parties are able to settle their differences and have identified possible solutions, the


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mediator writes them down. Everybody present signs the agreement and receives a copy.

11. Closing statementThe mediator summarizes what has been achieved and what has been agreed. He encour-ages the parties to stick to the agreement. Follow-up actions can be planned.

Amani Mashinani“I owe much to my father. He used to tell me stories and the sayings of the old people. He told me that when someone is in danger and runs to your compound, you must rescue that person, not chase them away. For if you turn them back and they are killed, you have participated in their killing. So you must welcome them. Hide them, and offer them food and drink, no matter, what their tribe or background. If someone is running for their life, you must never turn them away.” Bishop Cornelius Korir126

This manual is for the CJPC Commissions in Kenya. As CJPC, we have a big task ahead of us to work for peace and foster it in our country. At this point I want to ask you to rememberoneofthebiggestpeacemakerswehavehadinKenya–thelateBishopCornelius Korir, Bishop of the Catholic Diocese of Eldoret and National CJPC Chairman. Bishop Cornelius Korir faced a lot of violence in his Diocese. Clashes between the different communities were ongoing throughout and escalated during the 2007/2008 Post Election Violence. His experiences and methods are documented in his book “Amani Mashinani–PeaceattheGrassroots”.127

Bishop Cornelius Korir developed his own method of peacebuilding, which he called “Amani Mashinani” - peace building at the grassroots level away from the big hotels. He applied his methods many times in Kenya. It is based on the following 12 steps. 128

1. Analysis, intervention and interruption While the conflict is raging it is important to analyse the situation before taking any action. Only then, you can discourage and contain the violence. Reason with fighters and make them think about their action.

2. Protection, sanctuary and reliefProvide protection and sanctuary for the victims of violence. The


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church is not a substitute for effective government protection, but the church must step in to provide aid to the suffering if all other systems fail.

3. One-to-one meetingsStart to address the symptoms of the conflict. This can happen by talking to individuals who showed a deep desire of peace and who are willing to talk. There are people in every community who are uncomfortable with the vio-lence. Talk to them and assist them to initiate a dialogue - one on one.

4. Small group to small group meetingsThe participants of the one on one dialogue will know other people who want to join the peace process. Let them join, but start with small groups not more than 10 people. Have a meeting with the groups separately before bringing them together. Listen to them and never ignore any concern.

5. Sharing foodTraditionally in our culture it is a sign that when people share a meal they are willing to reconcile and to forgive. Introduce some snacks or food, but do not do so too soon. Traditionally people had a meal together, once the conflict had some resolution.

6. Intra-ethnic meetingsBefore bringing larger groups together, it is advisable to meet separately to clarify the grievances or the wrongs they want to be put right. Identify pre-cisely what the concerns of the groups are. Make a list of things they believe caused the conflict. Bishop Korir would ask the communities to write those is-sues down and put them in a sealed envelope.

7. Airing of grievancesThe groups from both communities are called for a joint meeting. In that meeting the envelopes are opened in a ceremony and read aloud. This is best done by a neutral person, such as a mediator or a Priest. This might be a very emotional moment and the temper might rise. Make sure not to use any emotions and to remain neutral. Let the participants listen and not give comments immediately. A discussion should follow.

8. Preparation of agenda and inter-ethnic meetingsAfter the opening of the envelopes, organize for a series of peace meetings. Discuss issues of concern and list them. Doing so, focus on shared concerns and not differences. Determine the priority of the issues on the list. Discuss the issues one by one in the different meetings. Some issues might be cleared by voicing and discussing


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them. Other issues might need some experts to step in. Assign somebody to take minutes of all meetings. Those minutes should always be presented at the beginning of the next meeting.

9. Reporting back and caucusing with communitiesYou will not be able to involve all community members in the peace meetings. Therefore, it is necessary that regular meetings be held within the community to report about the progress of the peace meetings. Share the minutes, report to the community and collect issues of concern, which the community might want to be discussed in the next peace meeting.

10. Peace connector projectsInitiate joint activities for both communities. Start with small short-term pro-jects. The experience of working together can reduce tension. It helps the people to get to know each other and to share their experiences across ethnic lines. Such connector projects need to be chosen carefully by both communi-ties together. They need to benefit both communities. The communities must own the process. 129

11. Social contractOnce the people have an experience of working together, they can negotiate a local peace agreement and write it down. Such an agreement should include the following:• Issues that have been discussed • Key problems that caused the violence, • An agenda for future discussions,• An agreed plan of action, • People responsible for monitoring the agreement, • Rules for appropriate conduct and behaviour when interacting with peo-ple from the

other community, • Penalties and sanction in case the agreement is not honoured

The communities can hold a joint ceremony to sign the peace agreement and hold a feast or at least share some food and drinks.

12. Monitoring and ongoing development of the agendaThe peace committees should continue to meet and monitor the compliance with the agreement. Focus should be the deepening of peace, reaching out and sensitizing of the communities around them.

The role of the Church in KenyaAs Christians, we believe that every human being is created in the image of God. But then, how can we fight against our brothers and sisters? Because they are from a different community? Because they go to a different church? Because they are from another area? We have to recognise the dignity of each and every human being. The Church has a role to play and preach peace and dignity. The Church has to be the conscience of the country


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and to advocate for justice and peace. This is best expressed by the late Bishop Cornelius Korir:

“The church must unceasingly teach that peace is possible and never tire of repeat-ing that peace is a duty. The church should act as society’s conscience, holding ac-countable those who are in power and have hijacked reasoned dialogue. The church has to deepen society’s understanding that the image of God is represented in all people. It is not enough to talk of Christian witness. We must show it and live it. It is not enough to sympathise with the victims of violence if we fail to seek for the root causes of the problems and together search for solutions.” 130

Conflict in Kenya 131

Conflicts are many in Kenya and they are as old as civilization. The conflicts take many forms and involve multiple political and cultural factors. Some factors are in-digenous, post-colonial, ethnic, religious or land and resources. A very common form in Kenya is the manipulation of ethnic or religious identity (incitement) in order to gain political or economic power or social control. This is often used to deprive people from other com-munities of their rights or even their lives. Just think about the clashes in many parts of Kenya and the post-election violence of 2007/2008. Especially the youth are often manip-ulated to fight. Unemployment, poverty lack of opportunities and resources give people in power an easy target to incite and manipulate.

Conflicts last many years and decade, often in cycles of calm and revival. Especially dur-ing times of election, conflicts escalated afresh.

Furthermore, natural resources such as land, water, mineral oil, gold etc. are a source of conflict. They should be a source of wealth, but only too often they cause violence and tremendous suffering. They have the potential to cause displacement, economic impover-ishment, political instability and ecological disasters.

Conflicts in Kenya are very complex, therefore it is very important to understand the history and the root causes of the conflict before addressing it. A thorough analysis of the situation is mandatory in order to prevent further harm.

Conflict and women 132

It is a fact that women are very much affected by conflict. However, many times women are excluded from the process of addressing the conflict. This is due to the cultural per-ception of women, their role as a housewife, their domestic duties, their level of educa-tion and their feeling of being responsible for the children and the home. If women are given a role in conflict scenarios it is often them who overcome prejudice and borders


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much faster than men. They start working together building coalition groups, they are of-ten the ones speaking out against the systems, while advocating for peace. They are often the ones calling for an end of violence.

Many times, when a conflict is over, women fall back into their traditional roles. They do not take part in reconstructing society after conflict. Women should be participat-ing in conflict transformation processes. They will add enormous value, as they pro-vide a different perspective than men. They represent half of the population and they are more often victims of conflict. Furthermore, they increase the inclusivity of a conflict transfor-mation process representing a vulnerable group. In most communities, it is the women who raise the children and who provide them with food. The women provide shelter and take care of the home. It is the women who raise the next generation and who have an enormous influence on society. Therefore, they should be included in all processes regarding peace building and conflict transformation.

Concept for a one day training on Peace building and Conflict Transformation

Room Setting: a circle of chairs or a U-setting will be adequate. Have one or two tables ready at the side if possible. The participants will need some space to move freely in the room.

Materials: Flipchart, marker pens, masking tape

Time frame: This training is meant to take one day, starting after breakfast until around 5 pm, but it can be adjusted according to the time frame available.


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If the group has not met for some time it is good to give adequate time for introductions. Then you can also plan for icebreakers to set up a good atmosphere. If the training is a continuation of the previous day this part can be kept rather short and a recap session might be planned for instead.


Session : Peacebuilding and conflict transformation (1h)At the beginning of this session, give an introduction of Peacebuilding. Use the information above. After that, give an overview of the five Peacebuilding principles.Peacebuilding is:


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After that introduce the dimension of peacebuilding as stated above.

The participants do now have some basic information about peacebuilding. It is now im-portant for them to internalize the meaning of peacebuilding by reflecting about it. Give some time for discussion and reflection.

Then ask the participants to discuss and to share their vision of a peaceful communi-ty. •Whatwouldbedifferent?•Whataretheywillingtocontributetopeace?•Whichchangesareneededatthestructural,relationalandpersonallevel?


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Give adequate time to discuss. If the group is too big, you might split the partici-pants into smaller groups and ask them to present their “vision” in the plenary.

Session: Understanding conflict (60 min)For the participants to understand and learn better, choose a conflict as an example for this session. Ask the participants to choose a conflict from their families or com-munity. The conflict should not be very complicated and easy to understand.

Make sure all participants agree on the example and understand the scenario. Present the levels of conflict to the participants. Match the chosen conflict to the appro-priate level and discuss about it.

Then present the different sources as the needs of a person, religious, cultural or structural reasons. Discuss with the participants whether the chosen conflict is caused by unfulfilled needs or other factors.

This is just a vague discussion, therefore a conflict analysis is recommended. You can either choose one method of conflict analysis with the participants and apply it to the chosen conflict or you split into groups. Each group can chose one method of conflict analysis and apply it to the chosen conflict. The results shall be presented later in the plenary. Make sure you give adequate time.

Session 3: Non violence (30 min)ReadtogetherwiththeparticipantsfromLuke627-3127 “But to you who are listening I say: Love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who mistreat you. 29 If someone slaps you on one cheek, turn to them the other also. If someone takes your coat, do not with-


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holdyourshirtfromthem.30Givetoeveryonewhoasksyou,andifanyonetakeswhatbelongstoyou,donotdemanditback.31Dotoothersasyouwouldhavethemdotoyou.

Discuss about the bible verse. What does it mean for our personal life? When do we use violence? Encourage the participants to discuss openly. Create a safe space and assure them that not anything discussed during the training will not be told outside the seminar room. This is important, as you participants might have experienced violence as either a victim or a perpetrator.

If time allows go back to the chosen conflict. Did any violence occur? Is there a potential for violence and how can it be contained? What might be a non-violent method to respond to the chosen conflict? Give some examples from the list above or let the par-ticipants discover their own options.

If you want to make peace with your enemy, you have to work with your enemy. Then he becomes your partner. Nelson Mandela133

Session 4: Conflict transformation (2-3hours)This session will take some time. Tea can be taken whenever appropriate. Take the participants through the different methods of conflict transformation by us-ing the information given above. Emphasize on mediation as you explain the 12 steps of mediation. Give enough time for questions and clarification.

Role-play – MediationMaterials: prepared flipchart with the 12 steps of mediation, a conflict scenario relat-ed to the life of the participants, different role descriptions for the participants to take part in the role-playRoom setting: free seating, movable chairs, if possible separate space to allow for separate meetings

Present a dispute to the participants. Give all required information related to the case and allow for clarifications. Then, present the roles of the role-play and assign them to the participants. Not all participants may get a part to play. They can be observers, villagers or advisors. You can also assign up to three participants for each role. You may also ask the participants if other roles are required which you might not have thought about when preparing for the role-play.

You may also use the example scenario below and the given role description.


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The task for the participants is to transform the conflict applying conflict transformation methods. They can use the 12 steps of the mediation process to guide them, but any other method is also fine. Encourage them to be creative in finding a solu-tion.

The only rule is that violence of any kind and corruption are not allowed. After participants have understood the scenario, their related role and the task, give about 15 minutes time to reflect about the conflict/ dispute and their role in the role-play. The different parties of the conflict might want to meet and discuss their strategy.Then give a signal for the role-play to start. Leave it to the participants to solve/ trans-form the conflict and observe. Be aware that emotions might be high. Take notes for a later discussion.

The role-play is over, when the dispute is solved and all agree with the solution. This might take a lot of time or it can be achieved very fast. This depends on the chosen dispute and the willingness of the participants to find a solution.

You may also interrupt the role play if time does not allow to continue. Plan for at least 30minofdiscussionaftertheroleplay.

Ask the participants to come to the plenary. To symbolically end the role-play, you can ask the participants to act as if they would take of their cloth and put them aside. This is also a good energizer. You can also ask them to exit the room as a role-play character and to come back in as the participant of the CJPC training. This will help them to calm down and to focus again.

Then use the following question for reflection in the plenary. Allow for adequate time. 1. In one sentence, describe how you feel now?2. Are you satisfied with the outcome of the process?3.Whatotheroptionscouldhavesolvedthedispute?4.Wherebothconflictingpartiesequallytreated?5. Do you think you could apply mediation in reality?

Example case scenario: Baba Madoro had a few sons. Timothy the second born lived with his family in Nairo-bi. Unfortunately, he lost his job and decided to return home to his village. He want-ed to earn a living as a farmer. But, the land of Baba Madoro was not big enough to feed another family.

Baba Madoro was a good friend of the chief who knew the officer at the lands registration office. The chief helped Baba Madoro to get a plot for Timothy and his family. It was a nice plot near a spring and a sacred forest. Timothy was even allowed to cut some trees in order to expand the farmland. Surely, Baba Madoro thanked the chief and the officer in the lands office with a generous gift. Imagine the villagers got very angry. Some weeks later, Timothy started to cut down


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some trees, which the villagers had cared for over generations. The villagers got very an-gry with Baba Madoro and Timothy. They also knew that the trees protected the spring. The issue was taken to the elders.

Roles: Baba Madoro: You are very happy that your son Timothy has returned from Nairobi. He has come back to live close to you with his family. Unfortunately, your land cannot feed another family. You decided to ask the chief, who is you friend for help. He suggested talking to some officer in the lands office. For some small token, he was willing to give your son some land. He only expected a gift. At the end, you had to part with ten cows and quite some money. It was worth it. Timothy is now living nearby on a nice piece of land. You are happy about the situation.

Timothy: You have stayed in Nairobi with your family. All was well. You have been employed with an insurance company, but some month back they had to send some people home. You lost your job. You have been trying to find a new job but couldn’t get any. You have been struggling to make ends meet. At the end, you could not pay rent, You did not see any other way but to return to your family in the village. Your father helped you to get a piece of land on your own. It is very nice near a spring and an old forest. The chief even gave permission to cut the trees to increase the farmland. You love it there and you would like to stay. Only recently, you have started to cut some trees, but the villagers got angry.

Wife of Timothy: You have been living with Timothy and the three children in Nai-robi. You loved life there. Timothy was a good husband and provider while you took care of the children. Since he lost his job, he had changed. He got angry so easily that sometimes you got even scared of him. You did not want to return with him to the village, but you got used to it and finally Timothy is the way he used to be a lov-ing and caring husband who can take care of his family again.

Wife of Baba Madoro: You are so happy that your son Timothy has finally returned and you are happy to have your grandchildren living close to you. That way you can make sure they grow up in the “right “way. For you it is very important to have Timothy and his family living close to you.

Chief: You are very proud of being the chief. You are an authority in the village. You like to help the villagers if there is some benefit for you. Baba Madoro’s cows were very welcome. You are not much concerned about the land nobody used it anyway. You have already asked Timothy to provide you with firewood from the cut trees.

Officer in the Lands office: You were sitting in your small office and then this chief came asking you for a favour. He promised you some money and some cows. You were happy


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to help. It just took some paper and stamps. You have not really looked at the piece of land, but as long as you can benefit it is fine.

Neighbour 1: You have been living near to the forest. The trees have always been important. They protect the spring and they were sacred for the ances-tors. Cutting them will surely bring a curse in the village. You have never even dared to think of cutting those trees. You want to stop Timothy from cutting more trees.

Neighbour 2: You have been living in this village for many generations. Your land has been split over and over again to cater for the sons of the family. Your land is very small and it is difficult to feed your family. But you have always been an honest and respect-able person. The villagers love you for that. It makes you angry that this Timothy and his family just come back from Nairobi, get the best piece of land and start cutting the old ancient trees. You know, that there is something foul and you want to make it right.

Elders: You are respected people in the village. Your advice is often requested. However, times have changed. You do not possess the authority you used to have. People do not follow your advice any more. Times have changed and the young peo-ple do not follow the old rules and do not treasure the old traditions. They just look for shortcuts. You are upset about the cutting of trees by Timothy. You would like to interfere and preserve the way things used to be.

Other roles could be: •CJPC-Commission•ParishPriest•SafetheForest–alocalNGO•Villagers•… Session 5: Evaluation (15min)To calm down after the role-play, ask the participants to sit back and listen to a brief story about peace:134 “One day the most peaceful inhabitants from the Earth asked a very powerful wizard to stop all wars and bloodshed on the planet.– It is simple, – he said. — I will destroy all weapons on the Earth, and nobody will be able to fight anymore.– It would be great! –people exclaimed.

The magic wand’s wave – and this was done.There was a peace on the planet for three days, while the majority of those who were prone to fight, sought and could not find a weapon. When they understood they’ve lost it forever, they have made spears of young trees and started to fight again.


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When the wizard heard this bad news, he said:– Do not worry. I will destroy all young trees, so that they will not be able to fight.After two or three days of useless search for young trees, suitable for making spears, rebellious people started to cut giant trees, make batons from them, and the blood-shed started again. The Wizard destroyed all big trees. Then humans made knives and swords of metal. He destroyed all metal on the planet. People made slings and began to throw stones at each other. It was necessary to destroy the stones, too. And then peacekeepers began to worry: all trees have disappeared; there is no metal and stones. How to live, what to eat now? There will be no vegetation soon, and people will die without even fighting. No, this is a wrong solution of the problem.

The Wizard became confused:– I do not know how to behave now. I would have destroyed all humanity, but, un-for-tunately, it is not in my power!

The peacekeepers fell into despair; they did not know what to do. Then one clever kid turned to the Wizard.– I know what you should do. Let people feel, how others perceive their actions. If one person hurts someone, let him feel the same pain, and if he brings joy to some-one, let him feel the same joy. So no one will hurt each other, because he will feel the pain im-mediately too and would have to stop.

All people were inspired with the greatness of the kid’s thought, and the wizard real-ized his idea. He returned all trees, stones and metals.

Since that day, nobody on the planet tried to hurt his neighbour, because he would have to feel the same pain too. People began to help each other, because they liked the sense of joy they felt at this moment. And they began to live in harmony and joy.”

After that task the participants to leave their comments, remarks and feelings on some flipchart sheets on the wall. Those comments will not be discussed, but serve as a feed-back for you as the facilitator.

Make your closing remarks and any announcements that need to be made. Close with a word of prayer.


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14. LAND IN KENYA

When weeds invade the land, it means the owner is absent.African proverb

History of Land ownership in Kenya135 The Republic of Kenya has an area of approximately582,646sq.km.comprising97.8% land and 2.2% water surface. Only 20% of the land area can be classified as medium to high potential agricultural land. The rest of the land is mainly arid or semi-arid. Forests, woodlands, national reserves and game parks account for ten percent (10%) of the land area, i.e.58,264sq.km.136 Kenya is not rich in min-eral resources and does not host a strong manufacturing base. Kenya mostly relies on agriculture with 70% of the rural population working in the agricultural sector.

For most Kenyan people land is the only economic resource. It has a very high social and spiritual value.It provides ethno-cultural identity and social security.

AccordingtotheSessionalPaperNo.3of2009ontheNationalLandPolicy,thevalueofland is described as follows:

29. Land is not just a commodity that can be traded in the market. It represents the fol-lowing multiple values which should be protected by both policy and law: (a) Land is an economic resource that should be managed productively; (b) Land is a significant resource to which members of society should have equitable access for livelihood; (c) Land is a finite resource that should be utilized sustainably; and (d) Land is a cultural heritage, which should be conserved for future generations.

Access to land as well as ownership of land remains an emotive and heavily politi-cised issue in Kenya. Landlessness is often linked to poverty, hence the quest for every Kenyan to own land. Land is at the root of so many conflicts. But why is that the case. In order to understand this, we need to take a look at history.

Pre-colonial timesBefore colonial times, the different ethnic communities occupied different territories.


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Land was not an issue as there was plenty of it. It is important to note that individual land ownership was unknown. Tribal elders allocated land to families for cultivation or grazing depending on need and the traditional practices. The need for land was identified collectively and often satisfied by expansion to nearby un-occupied areas. Sometimes land was taken by conquest or intertribal war, but there is no case known of unresolved dispute. Pastoralists had their ways of moving from place to place allowing the land to recover from grazing.

Colonial timesKenya became a British protectorate in 1895. The British wanted to build a railway line from Mombasa to Uganda. To finance the construction work and their administration they needed a productive economy. The settlement of the British in Kenya was encouraged and they were given the most productive land. In 1902, the Crown Land Ordinance was applied to the whole of Kenya. This converted

all land not individually owned to be land of the British Crown. As Africans did not own land individually and they could not show any ownership documents, their land was assumed to be crown land. The Crown Land Ordinance vested power in the British High Commissioner to acquire and sell land (including native settlements and villages) to any settler. The “white highlands” were mostly affected as only land within reach of the railway line was of economic value for settlers. Any land that was uncultivated was considered as not occupied.

Illiterate leaders were tricked into signing agreements with the British leaving whole communities landless. Especially the Maasai community suffered as their leaders through Lenana signed an agreement with the British in 1904.Theagreementsstat-edthattheMaasaiwould surrender all their original land bordering Suswa to the British and move to Laikipia. Soon the British were also interested in Laikipia. They tricked the Maasai to sign another agreement in 1911 which made the Maasai give away their land again and move to the more arid area of Narok and Kajiado. The long journey coupled with harsh weather conditions led to the loss of many lives and loss of livestock. In1913,thecasewastakentocourtclaimingthattheleaderswereilliterateandthattheydid not consult the community. The case was dismissed on technicalities and the Maasai did not receive any compensation.


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Kenya was declared a British Colony in 1920. From 1926, the British Colonial Administration confined indigenous Africans to native reserves. This was a way to obtain more prime land from the local communities and to create a sense of exclusivity for each tribe. It exposed the local communities to land scarcity and landlessness and made it easier to apply draconian measures such as forced labour, forced military service and the “kipande system”. Thus, they were able to control the movement from one reserve to another. Furthermore, the introduction of taxation forced the people to work on the farms of the white settlers. Taxes had to be paid in British Pounds and could only be obtained through working for the British. Land in the reserves was very scarce and unproductive. Multinational companies also took part in the alienation of land especially for tea around Kericho. Among them Unilever and Finlay’s were given a lease for 999 years.

The situation resulted in the African Freedom and Land Movement known as Mau-Mau. They wanted to recover their land and regain freedom from oppression. In 1952, the “State of Emergency” was declared. People suspected to be associated with the Mau-Mau movement were tortured, killed, detained or repatriated.

The Mau-Mau upraising made the British reconsider their policies relating to land in Africa.TheSwynnertonplanof1954wastheresult.Itpromotedthefragmentationofland and allowed Africans to own land for the first time. Furthermore, Africans were al-lowed to produce cash crops. Unfortunately, the Swynnerton plan failed to address land injustices. It facilitated the individual ownership of land, which was alien to the custom-ary land tenure system. Land had to be bought. This made land unavailable to a majority of the people. Under the plan, land could only be registered under the male head of the household. The rights of female head of household and widows were not recognized. It ignored any right of a woman to own land.

It is assumed, that the Maasai and the Nandi alone lost about 5 Million Hectares of Land to the British during colonial times. The situation resulted in mistrust, ethnic suspicion, tension and structural violence. Unfortunately, laws that intended to ex-tract land and labour from the local people were adopted at independence without revision. There was a lot of hope that land injustices would be rectified at independ-ence.


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IndependenceAt independence, the people hoped to get their land back based on traditional pre-colonial land ownership and that the land question would be solved. Political leaders promised their supporters, that at independence they would get their land back at no charge. Many people felt betrayed, when at independence Jomo Kenyatta declared that there were no free things and that land was not free, but needs to be bought.

Already Kenyan leaders were divided about the land question. KADU favoured majimboism, the protection of the “white farms” and communal land rights, which would give the Maasai and Kalenjin most of the “white highlands”. KANU and especially the Kikuyu leaders opposed any communal land rights. Any allocation of land based on pre—colonial land ownership would deny them the land they desired.

Negotiation went on at the Lancaster House Conference.On20thOctober1963Kenyattaissuedastatement that under the independence constitution “all tribal land would be entrenched in tribal authority and that no one could take away land belonging to another tribe.” 137 African elites based their claims on the colonial land tenure while other communities (Maasai and Kalenjin) based their land claims on pre-colonial tenure.

Soon after independence, it became clear that there is no land for free. Land had to be bought and this became the beginning of interethnic tension and conflict between communities about land. The “1 Million Acre Scheme” was established to enable Kenyans to buy land. The British would facilitate credits for Kenyans to buy land. This enabled the elite to buy large chunks of land and left the landless and illiterate without much opportunity to access land. Soon after independence Kenyatta became an executive president, Bruce McKenzie became Minister for Agriculture and Jackson Angaine Minister for Lands and Settlement. The three had a huge influence in the design of land settlement schemes in Kenya. Land control was vested in the President and his allies. The government took over trust land, which was comprised of the former “native reserves”. Many plots were sold to rich business people, Ministers, Members of Parliament, Ambassadors, Provincial Administrators and politicians loyal to the former colonial administration. This happened at the expense of the poor and landless. The Kalenjin and Maasai refused to buy land that belonged to them and which was forcefully taken and allocated to the Kikuyu. Kenyatta himself acquired 215 acres, Jackson Angaine 252 acres while most people got be-tween 5 and 20 acres.


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Between1964and19661/6ofallEuropeanSet-tler’s land intended for the settle-ment of the poor and landless was cheaply sold to the then President, and his family members as well as to other politi-cal allies such as Daniel arap Moi, Ronald Ngala, Oginga Odina and others. Land was fast distributed along ethnic lines. Land grabbing and irregular land allocations became the norm. The “1 Million Acres

Scheme” was valuated a complete failure in an evaluation report from 1965. The British did not intervene, but continued to support the failing land resettlement process.

Another phenomenon was the involvement of land buying companies in illegal acqui-sition of land. Land companies were formed mainly by the farming communities to buy land that belonged to the “white settlers”. In 1978, more than 1000 land com-panies were registered. Most companies were associated with influential individuals. The land compa-nies assisted their members to settle on parcels of land purchased collectively. One such company bought large chunks of formerly Maasailand to settle their people. This brought a lot of tension, which could be felt in each election period. This involved large areas in Laikipia, Molo, Bahati, Nakuru and Mau Narok. Other land buying companies cheated their members. After collecting money from them they allocated the land to other influential individuals leaving the members, who had paid their share, landless without compensation.

In pastoralist areas with low agricultural potential group ranches were formed. Those group ranches were normally registered in the name of three to ten representatives. As group ranches have been subdivided in order to issue individual title deeds. The people in whose name the group ranch was registered abused their powers. Many people who had a right to receive a share were rendered landless.

President Moi literally followed President Kenyatta’s footsteps (Fuata Nyayo). During his Presidency, every category of government owned land. Most of the land was ac-quired illegally. In 1979, there was no more land in the “white highlands” that could be used to resettle the landless people and there was hardly any unalienated government land that could be used for settlement. Land was mostly used as a reward or to settle members of his community. This often led to the forceful eviction of members of other communities. Instead of settling the landless, prominent people in the government and their allies acquired the land. Illegal allocations also happened in Karua and Mau Forest. People were to be settled in Mau Forest without following therequiredprocedure.Between1990and1993the

Provincial Administration and the police moved into Mau Forest and allocated land to


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members of the Ogiek Community without prior notice or information to the responsi-bleminister.3000householdhavebeenallocated5acreseach,butthenumberofOgieksettled was only 1.800.Allottes were issued a temporary occupation license. The settle-ment was never finalized, exposing the Ogiek to evictions.

Stereotypes and perception have been created by the colonialists and they intensi-fied over time ever since. Ethnic consciousness and the will to political power have been influenced by the struggle to maintain land and other assets acquired illegally. This has shaped the Kenyan political system. For this reason ethnically instigated conflict around election time has endured over the years. Many examples can be listed here. Just to men-tion a few: •TheEnoosupukiaevictionin1993 •ConflictbetweentheMaasaiandKipsigisinTransmarain2004 •ViolencebetweentheKikuyuandtheMaasaiinNaivashain2005

Many land reforms have been initiated, but not concluded. Historical injustices have not been addressed. Land being of most value to every Kenyan it is still the cause for conflict, violence and ethnic division.

Land and the ChurchAccording to the Catholic Social Teachings land is a gift from God that has to be cared for and not to be dominated by the few who can grab it. God gave the earth to the whole human race for the sustenance of all its members, without excluding or favouring anyone….The earth, by reason of its fruitfulness and its capacity to satisfy human needs, is God’s first gift for the sustenance of human life” 138

Man “should regard the external things that he legitimately possesses not only as his own but also as common in the sense that they should be able to benefit not only him but also others” 139

Land is a property of God and no one can claim it for his own. Even in the New Tes-tament,landisaresourcetobesharedbythecommunity(Acts2:44-45;4:32-37).There is need for shared resources and holding on to land by a few at the expense of many is a scandal in society. There is also need for the respect of community land.


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“In the beginning God entrusted the earth and its resources to the common stewardship of mankind to take care of them, master them by labour, and enjoy their fruits. The goods of creation are destined for the whole human race. However, the earth is divided up among men to assure the security of their lives, endangered by poverty and threatened by violence. The appropriation of property is legitimate for guaranteeing the freedom and dignity of persons and for helping each of them to meet his basic needs and the needs of those in his charge. It should allow for a natural solidarity to develop be-tween men.”140

Land in the Kenyan ConstitutionReforms of land ownership in Kenya was one of the main intentions for the new constitution in 2010. The Kenya Constitution 2010 fully recognises the collective ownership of all land in Kenya by the people of Kenya:

“All Land in Kenya belongs to the people of Kenya col-lectively as a nation, as communities and as individu-als.” Article 61(1) The Constitution of Kenya, 2010Chapter 5 of the Kenyan Constitution 2010 is fully dedicated to land issues in Kenya. Land in Kenya shall be held, used and managed equi-table, efficient, productive and sustainable in accordance with the following principles: •Equitableaccesstoland •Securityoflandrights •Sustainableandproductivemanagementoflandresources •Transparentandcosteffectivemanagement •Transparentandcosteffectiveadministration •Eliminationofgenderdiscrimination •Encouragementofcommunitiestosettlelanddisputes

The Kenya Constitution 2010 classifies land as public land, community and private land.

Public land is identified in article 62 of the constitution as land that is unalienated government land, held and used by the state, land that was transferred to the state and land where no individual or community ownership can be established. Furthermore, all


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minerals and mineral oils, government forests, government game reserves, water catch-ment areas water bodies, national parks, game reserves and protected areas are classified as public land.

Article63definesthatcommunitylandshallbeheldbycommunitiesaccordingtoeth-nicity, culture or community interest. Community land is land that is lawfully registered in the name of group representatives, land lawfully transferred to a specific community and any other land declared community land. Unregistered community land shall be held in trust by the county government.

Accordingtoarticle64,privatelandconsistsofregisteredlandheldbyanypersonunderfreehold or leasehold tenure. It is new in the constitution that foreign nationals are only entitled to leasehold tenure of maximum 99 years.

Land Legislation in Kenya141 Parliament in 2012 has passed three laws regarding land reforms in Kenya provided for in the Constitution: •TheLandAct2012 •TheLandRegistrationAct2012. •TheNationalLandCommissionAct2012

Only a brief overview of the content will be given here. You can download the full from the internet or obtain it from the CD accompanying this manual.

The Land Act 2012The Land Act 2012 is “to revise, consolidate and rationalize land laws; to provide for the sustainable administration and management of land and land based resources, and for connected purposes”

The Land Act 2012 contains the following: • Emphasizesontheguidingprinciplesandguidelinesoutlinesintheconstitu-tion(4)• Describes the forms of land tenure in Kenya as leasehold, customary land rights in

line with the constitution (5)• It outlines the powers of the Cabinet Secretary in land management• It lists the methods of legal land acquisition such as allocation, land adjudica-tion,

transfers, leases etc. (7)

Part 2 is dedicated to the management of public land: • It states that all public land is to be managed by the National Land Commis-sion on

behalf of the National and the County Government (8)• It gives guidelines about the conversion of land and states that any land pub-lic,

private or community land can be converted into any other type of land following


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the law (9-12) The conversion of public to private land requires the approval of the National or the County Assembly. The public must be informed about that conver-sion30daybeforebypublicationinthegazetteandinthenewspapers(14)

• Land with natural resources, forests, water bodies etc. can be reserved by the Land Commission in the public inter-est. The commission is asked to compile an inventory of such land (15)

• The National Land Commission shall establish rules and regulations for sustainable conservation of natural resources. The National Land Commission is obliged to protect critical ecosystems, encourage income generating conservation programmes and share the benefits with affected communities among others. (19)

Part 3 deals with the administration of public land:• Itdealswithleases,licensesforlanduse(20-36)

Part4addressesissuesrelatedtocommunityland:• Unfortunately,noregulationsarestatedhere.ReferenceistakentoArticle63ofthe

ConstitutionofKenya2010only.(37)

Part 5 addresses the management and administration of private land:• Land sales and breach of contract are addressed. Any contract on land needs to be

signedbyallpartiesofthelandsaleandtheirwitnesses.(38-42)• Transferofland(43-50)

Part 6 states general provisions on leases: • Periodic leases (57and short term leases (58)• Covenants on part of the lessor (65)• Conditions implied on leases by the lessee (66-71) • Unlawful evictions (77)

Part 7 states general provision on charges:• Credit of land (79)

Part 8 deals with compulsory acquisition of interest in land: • When the government needs land it needs to apply to the National Land Commission

by the respective Cabinet Secretary or the County Executive Committee member (107)

• Government officials have the power to enter and inspect the land (108 and compensation needs to be paid for any damage caused during the inspections (109)

• The interest in the land needs to be declared and publishes (110)


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• Compensation for the land must be paid. The compensation must be just and promptly paid in full. (111)

• Any person with an interest in the land must be heard before acquiring the land by government (112)

• Insteadoffinancialcompensationthepersonmayreceiveanotherplotofland(114)

Part 9 deals with settlement programs• Settlement programs are to provide access to land for shelter and livelihood. Ad-

dressed are squatters and people displaced by natural causes, development projects, internal conflict and other causes leading to movement and dis-placement. The National Government is responsible for settlement programs in consultation with the NationalLandCommissionandtherespectiveCountyGovernment.(134)

• ThereshallbeestablishedaLandSettlementFund(135)

The above list is just an overview. Other articles are considered to be important for CJPC: • A person may not unlawfully occupy private, public or

community land (152 A)• Anevictionnoticemustbegivenatleast3monthbefore.

(152 C)• Evictions must be conducted in a manner that respects the dignity of a human

person, the right to life and security. Special groups such as the elderly, women and children must be protected (152 G)

The Land Registration Act 2012The Land Registration Act 2012 is “an act of Parliament to revise, consolidate and

rationalize the registration of titles to land, to give effect to the principles and ob-jects of devolved government in land registration, and for connected purposes.”

The following articles are considered important. Still for fur-ther understanding of the act the original document needs to be read.

• Land is to be divided into land registration units and subdivided into parcels, which then need to be registered with their details. (6)

• The content of the land register must be available to any person upon application for a prescribed fee (7)

• Regarding community land all names of members need to be recorded (8)• A Chief Registrar and other officers need to be appointed

by the Public Service Commission. Their duties are outlinedinarticle14-20.

• The certificate of title (title deed) is the conclusive evidence of proprietorship (ownership). The title deed should not be questioned except in cases where it was


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obtained through fraud and corruption or by illegal means. (28) • The registrar may issue the title deed upon request by the owner of that property. He

can only issue one title deed for each parcel of land and only for leases longer than 25 years.(30)

• Thetitledeedmustbeproducedforanylanddeals,transferorcancellation(31)• ThetransferoflandisdescribedinArticle37to49.Aland transfer is complete when the new owner is registered in the lands registrar. Parts of a plot can only be transferred, after official subdivision of the land. Minors can be registered as land owners but the name of a guardian must be registered as well. • Pastoralists owning a group ranch are considered owners in common. The land registration act deals with the partitioning of groupranchesinarticle94-96.Itdealswiththedifferentscenarios,

when not everybody agrees to the partitioning. It provides for grazing rights, the right to purchase part of the land and compensation.

The National Land Commission ActThe National Land Commission was established by the Kenyan Constitution 2010 in Article 67. According to Article 67 (2) the functions of the National Land Commission are the following: (a) To manage public land on behalf of the National and County Governments; (b) To recommend a National Land Policy to the National Govern-ment; (c) To advise the National Government on a comprehensive pro-gramme for the registration of title in land throughout Kenya; (d) To conduct research related to land and the use of natural re-sources, and make recommendations to appropriate authorities; (e) To initiate investigations, on its own initiative or on a complaint, into present or historical land injustices, and recommend appropriate redress; (f) To encourage the application of traditional dispute resolution mechanisms in land conflicts; (g) To assess tax on land and premiums on immovable property in any area designated by law; and (h) To monitor and have oversight responsibilities over land use planning throughout the country.

The powers of the National Land Commission are outlines in Article 6: •ItistogatherallnecessaryinformationrelatedtolandinKenya •Holdinquiries •TakemeasurestoensurecompliancewithArticle60oftheKenyan Constitution 2010


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• The National Land Commission is composed of the chairperson and 8 other mem-bers. All are appointed for a single term of 6 years. (8)

• The National Land Commission is to establish offices in all Counties and Sub-Coun-ties and to consult with the National and the County Governments.

• The National Land Commission is to establish County Land Management Boards to manage public land in the Counties. Those County Land Manage-ment Boards shall deal with applications for allocation of land, change and ex-tension of user, subdivi-sion of public land renewal of leases among others. (18)

• The National Lands Commission is obliged to publish an annual report accord-ing to article254(3)oftheKenyanConstitution2010.(33)

Types of Land ownership in KenyaThere are only 2 types of individual land ownership in Kenya:

1. Freehold: It gives the holder absolute ownership of the land for life. This means de-scendants can succeed the owner for as long as the family lineage exists. A free-hold title deed generally has no restrictions as to the use or occupation. However, there are condi-tional freeholds, which restrict the use of the land, for instance, for agricultural purposes or ranching only. 2. Leasehold: This refers to a temporary ownership of land for a specific period. Land rates need to be paid to the respective County Government for services rendered. The maximum term of government leases is 99 years.

Land ownership documents:142 Letter of allotmentAllotment letters are an offer for land by the Government to an applicant. They require a written acceptance of the conditions given and the payment of the charges prescribed. It is known that many people hold letters of allotment for several years believing that it is a land ownership document. This is not the case as the offerlapsesifthealloteefailstomeettheconditionswithin30days.


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Certificate of ownershipThese are temporary land ownership documents acting as proof of payment for the desired plot. Although accepted in courts for surety purposes, they are not legal un-der any land law. Some unscrupulous people have used certificates of ownership to cheat prospective buyers by forming groups to illegally invade, occupy and sub-divide private registered land and sell the same to unsuspecting investors.

Title deedTitle deeds, which formerly went by the name ‘land certifi-cate’ or ‘certificate of freehold title’, are the documents that show right of ownership to freehold property. A title deed is the most common land ownership document.

Certificate of LeaseThis is the document showing the right of lease for leasehold property. A certificate of lease shows the term of the lease and the amount of rent and rates payable annually. It is the most common land ownership document in urban centres. Temporary occupation of land or license does not qualify for issuance of a title deed or lease unless it is for a certain period exceeding 25 years.

Corruption related to Land issues and its effects on society

“Lack of access to land is a major determinant of poverty.” 143

As stated above the majority of the Kenyan people rely on agricultural activities to fend for their daily needs. About one third of the Kenyan population does not own land, but half of all agricultural land is owned by only 20% of the population. 144

Those numbers already show that there is a problem with land distribution in Kenya; Access to land is the key factor to stay out of poverty for many people. Pressure on land increases as the population grows. It can be observed that large tracts of public land are disappearing while members of the Kenyan elite accumulate enormous wealth.

In2003,theKibakiadministrationappointedaCommissionofInquiryintotheIlle-gal/Irregular Allocation of Public Land. The report of this commission, known as Ndung’u report revealed shocking details of land-grabbing practises in Kenya and named many prominent individuals, companies and organisations as beneficiaries.

After independence, the President became the custodian of public land. Public land was/ is to be handled in the public interest. Unfortunately, the public interest is not strictly


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defined. The Ndung’u report revealed that through abuse of power and ma-nipulation of legal means, large tracts of land have been allocated to the elites, members of politically influential families, or ethnic groups. Politicians from all ethnic groups in Kenya benefit-ted from those practices. Eight main processes of illegal/ irregular acquisition of land have been identified by the Ndung’u Commission: 145 1. Direct allocation by the President2. Surrender of plots by ministries or state co-operation: Such plots are declared as not

needed and then allocated illegally to individuals at very low prizes. Often the plots are then sold to third parties or back to the government at exorbitant prizes.

3. Invasion of government or trust land. Then official titles are being acquired through illegal means.

4. Allocation of land reserved for state cooperations or ministries to individuals. 5. Allocation of land to individuals reserved for public purposes.6. Allocation of riparian land to individuals.7. Allocation of land acquired in the public interest.8. Allocation of trust land to individuals.

Another illegal practise is/was the trade of allotment letters. As stated above an al-lot-ment letter is an offer for the purchase of land. It is only valid for the person it is ad-

dressedto.Thisofferisonlyvalidfor30days.Inland-grabbing schemes, those allotment letters are often sold at exorbitant prizes to a third party who then applies for the title deed.

Often illegal acquired public land is purchased at overrated prizes by state cooperations and ministries. Many members of the Kenyan elite made exorbitant profit from those practices. In this process government land is declared as no

longer required and allocated to an individual. The individual receives a letter of allot-ment. Then another parastatal or ministry suggests that additional land is needed and suggests the purchase of the land recently allotted to an individual. The land is then purchased back from the allotee at an exaggerated prize. Especially NSSF has been used manytimesforsuchpractices.Forexample,aplotinNairobiatamarketvalueof224million has been purchased back for 975 million. 146

Furthermore, land has been allocated by civil servants and government representa-tives who are not authorized to do so. Chiefs, District Officers, District Commission-ers, Pro-vincial Commissioners and Members of Parliament are not allowed to allocate land by the previous and the current Kenyan legislation. Chiefs and local authorities have leased, allocated and sold land as if it is their own private property. Local and District Officers and Commissioners have sold and transferred township land. Such land transfers are il-legal as township land can be only sold through auction.


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Another illegal process is the excision of protected areas such as forest land, wet-lands riparian land etc. Those areas are important for the wellbeing of the Kenyan people. They play an important role in the ecological balance, water provision, and prevention of soil erosion. Especially between 1980 and 2000 excisions were made under the disguise of settlement schemes. In many cases the land used for settle-ment schemes was forest land. These areas were never de-gazetted and remained forest land. Legal procedures were not followed. In many cases, the wrong people benefitted from the settlement schemes. Titles obtained under those settlement schemes are illegal.

TheNdung’ureportstatesthatbetween1963and2005,119.493hectaresofgazet-tedfor-est land could have been conserved if it was not for illegal and irregular land allocation. Land-grabbing often results in the evictions of the residents, but otherwise most land-grabbing cases go unnoticed. However, the long-term impact on the Kenyan society is severe. The following are just examples:• Land scarcity• Internal displacement• Evictions• Landlessness• Cyclical poverty• Violence• Prohibitive land practices• Inflated land prizes and rent• Threat of security• Undetected foreign land ownership • Missed development opportunities• Ethnic division and tension• Less productive land for agricultural activities• Loss of natural resources (soil degradation, loss of forest cover, decline of water table)

The Ndung’u report states that the Kenyan public as a whole suffers the consequenc-es of land grabbing. The land mostly affected is public land reserved for environmen-tal and ecological reasons, for development purposes and the provision of services. Especially the poor are suffering as land becomes unavailable to them. Ethnic groups who depend on land for their livelihood become even more vulnerable. As public land is being fenced off, nomadic people cannot find sufficient land to graze their cattle. The result is ethnic tension leading to violence.

The Kenyan Land PolicyThe process to formulate a National Land Policybeganin2004.ItwasendorsedbyParliament in 2009. Among others the National Land Policy addresses issues related toland–grabbingandsuggeststhedevolutionof power of land allocation. This was through


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the creation of the National Land Commission, the County Land Manage-ment Boards and the Local Land Boards. It further suggests that illegally acquired land should not be protected, but repossessed. It highlights the “sanctity of first registration”. This means every parcel of land needs to be traced to its very first owner. This makes the search in the land registrar so important in order to avoid the purchased of any illegally allocated parcel of land.

The land policy makes further provisions to protect vulnerable groups, minority commu-nities, pastoralists, IDPs and refugees in terms of land access. There is still a long way to go to implement the National Land Policy and all recom-men-dations of the Ndung’u report. With the new constitution and legislation related to land some important steps have been taken. Irregular and illegally acquired title deeds are be-ing revoked at a very slow space. People who benefitted most from ir-regular and illegal land acquisition are still in power. It is therefore a very slow and cumbersome process to address all injustices related to land.

The role of CJPC/ ParalegalAs CJPC, we witness many challenges in your communities that are related to land issues. Different communities or families claim the right of use for the same plot or area of land. This is often based on the different understanding of land ownership or land rights. As an example, some do privately own land and have a title deed for their plot. They may fence it and assume that it only belongs to them. Still it might be gazetted forestland or land formerly used by pastoralists to graze their cattle. Therefore, the community might claim, that it to belong to them based on pre-colonial land rights. In this case, it would be important to check if that title deed is genuine or if the land was acquired fraudulently. A search with the Land Registrar will give the necessary proof. If the title deed is genuine, the land belongs to the owner of the title deed.

Another problem related to land is double allocation of the same plot. Also in this case a search with the land registrar will reveal the genuine owner. Therefore the National Land Policy and the Kenyan land legislation promote an updated land regis-trar which shows the ownership of each plot from the first owner. This ways all transactions of that plot can be traced and fraudulently acquired title deeds can be cancelled.

Often land disputes are caused by a different perception of land ownership. Some people still cling to the traditional mind-set of landownership while the only genuine land ownership recognised in Kenya is documented in the Land Registrar. Unfortu-nately, the Land Registrar is still in the process of being updated and not all plots are registered yet. In order to settle any land dispute it is best to identify the genuine owner of the land through a search in the Land Registry and to give all parties of the dispute a fair hearing. CJPC can assist in the process and guide the disputing parties. As a CJPC commissioner,


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it is important to emphasize on a non-violent solution. A land dispute is often based on historical injustices, fraud and corruption. Therefore, a land dispute can be solved through the law and should not be used to incite violence.

And then we arrived at this place, and he gave this land to us, flowing with milk and honey.

Deuteronomy 26,9


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Land AcquisitionWhen buying land it is recommended to have the following in mind :

1. Obtain a copy of the land title deed from the seller to facilitate a proof of ownership search at the Lands Registry.

2. Then check with the county office to uncover any unpaid land rates. You do not want to buy land with outstanding land rates that could be very costly.

3. You will need two maps. You can get them from the ministry of lands or your local surveyor. One of these maps will give you an overview of the land you plan to purchase and close by plots while the other is drawn to scale. This will give you a visual of borders.

4. Visit the site accompanied by the seller and a surveyor to verify dimensions. Once everything is crosschecked, you can start marking beacon points. This is very important to avoid border disputes.

5. Now you will need a lawyer specializing in conveyancing to represent you in the signing of the sale agreement.

6. The sale agreement indicates the terms of sale -price, mode of payment, whether you will be issued a title deed or certificate of ownership. At this point, the seller may ask you to pay a deposit, but it is advisable not to do this until you get clearance from the LandControlBoard–whichhasthefinalsayonlanddeal.

7. The Land Control Board is like a council of elders who look out for local communities in matters pertaining to land purchase. They ensure land transfers are transparent and that transacting parties are willing buyers and willing sellers.

8. After that, you are required to apply for the valuation of the land by the government valuer using something called a valuation form filled by the seller. The lands office will use these documents to calculate the stamp duty payable to the state. The stamp dutyshouldbepaidtotheCommissionerofDomesticTaxes.Itisusually4percentofthe land value for urban areas and 2 percent for rural areas.

9. Now you can sign the sale agreement, make the payments as outlined in the agreement and get signed transfer forms from your seller.

10. You should then take all these documents alongside the sale agreement document, clearance from LCB, clearance from the county, land search documents, yournationalID,KRAPin,3passportphotosandtheoldtitledeedtotheministryofland.

11. As you get your title, make sure it is in your name. Then pay for a notice of land transfer with the Kenya Gazette. This way, you will let the public know that you are now an official landowner of Plot X.

To be extra cautious, especially if you do not plan to develop your land soon, issue a land use caveat to ward off unauthorized squatters. If you did not issue a land use caveat, squatters can claim compensation before moving out. In order to do this you need to do the following: • Fillintheprescribedform(FormR.L.22)fromtheMinistryofLands• Availanaffidavitexplainingtheinterestyouhaveintheland.• Provideacopyofthetitle(orthetitlenumber)


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Teaching plan for a one day training on Land in Kenya:

Room Setting: Circle or U-Shape(This session should be as interactive as possible, therefore choose a circle of chairs or a U-shape.)Materials: sheets of paper or flip chart, pens, masking tapeTime frame: This training is meant to take one day, starting after breakfast until around 5.15 pm


If participants do not know each other you might use some icebreakers and introduction games at the beginning.

Session 1: History of Land ownership in Kenya (30 min)Present the history of land ownership in Kenya as given above. Time for questions of comments is not necessary, as this will be done in session 2. If more time is needed just have a later tea break. If you want to add personal


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examples or examples from your area, it is fine. Make sure examples from your own con-text are based on facts and are verifiable.

Session 2: What do we know about land in Kenya? (1h)Room Setting: Space for group work in groups of approx. 5 people eachMaterials: flipchart sheets (one for each group), marker pens

Ask the participants to split in groups of 5 people each. Before they split up, explain to them what you request them to do in the groups. 1. Ask them to discuss about the history of land in Kenya based on the previous given

information from the TJRC report.2. Ask them to identify land related injustices in their area or cases that directly affect

them. 3. Ask them to present one case in the plenary. To do this they needs to prepare a small

presentation.

Important note: Remind the participants that whatever they discuss or represent needs to be based on facts and not hearsay. If they do not know the facts, they need to state that the information given is not verified. This is important in order to prevent false information or tension among the participants.

Give adequate time and allow for a 5-minute break before you meet in the plenary.

Session 3: Presentation of land issues in our area (1h)Room setting: Plenary (U-shape or a circle will be best)

Ask the groups to present their land cases. Give max. 10 min time for each group. Allow questions to clarify and to avoid misunderstanding. Allow all groups to present their cases before you allow comments and discussions.

If all groups refer to the same case or to similar situations ask the participants why this is the case. Ask about the most urgent land issue in the area. Allow for discussion and identify the most urgent land issue in the respective area to be ad-

dressed. Guide the discussion and remain neutral as facilitator. Land related issues are often loaded with emotions and negative ethnic perceptions. If the discussion becomes emotional or offensive, interrupt and caution the participants that this discussion is not about them as people or about ethnicity. This discussion is not about blaming others, but about the underlying facts in order to understand the situation.

Allow sufficient time for the discussion. You may request them to continue over lunch. If


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the discussion becomes too heated or emotional, you can play a brief game before break-ing for lunch. (Refer to chapter 1 of this manual for games and other ideas.)

Session 4: Land legislation in Kenya (1h)Legislation is a very tedious subject. You may not want to go too much into detail about the current land legislation.

You can ask you participants some days before the training about their expectations and questions regarding land legislation. Then study the above and the legislation given on the CD accompanying this manual to prepare for your presentation. Your presentation should focus on the questions and expectations of you prospective par-ticipants.

It might be better to present the land legislation from the constitution only. While you do this focus on the principle that, all land in Kenya belongs to the people of Kenya collectively (Article 61 of the Kenyan Constitution 2010). Discuss about it with the participants. What does it mean for us as Kenyans?

Emphasize also on the three types of land ownership in Kenya namely public land, community land and private land.

You may present the principles of land management in Kenya as stated in article 60 of the Kenyan Constitution 2010. 60. Principles of land policy 147

(1) Land in Kenya shall be held, used and managed in a manner that is equitable, effi-cient, productive and sustainable, and in accordance with the following princi-ples— (a) Equitable access to land; (b) Security of land rights; (c) Sustainable and productive management of land resources; (d) Transparent and cost effective administration of land; (e) Sound conservation and protection of ecologically sensitive areas; (f) Elimination of gender discrimination in law, customs and practices related to land and property in land; and (g) Encouragement of communities to settle land disputes through recognised local community initiatives consistent with this Constitution.(2) These principles shall be implemented through a national land policy developed and reviewed regularly by the national government and through legislation.

You may also present the National Land Commission and its roles and duties as well as the role and duties of the National Land Registrar. Point out the importance of tracing back each plot in Kenya to its original first owner and the importance of re-questing for a


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search in the Land Registry before transferring any plot of land.

If it is of interest to the participants, you can also take them through the process of buy-ing land in Kenya and the steps that are recommended to take as stated above.

Allow adequate time for questions, clarifications and discussion. Allow participants to share their experiences as the other participants may benefit from this.

Session 5: What is our role as CJPC? (1h)Insession3,theparticipantshavebeenpresentingtheircasesrelatingtolandis-sues/disputes. Choose one of those cases and discuss further about it with the par-ticipants. Ask the participants: 1. What is our role as CJPC related to this case? 2. Who is benefitting? 3.Whoarethevictims? 4.DowewanttoaddressthecaseasCJPC? 5. What are our options? 6. What can we do as CJPC about it? 7. What are the steps we need to take?

Allow adequate time and take notes on a flipchart. If possible, develop an action plan, which the participants will put into action.

Session 6: Evaluation and Closing remarks (30 min)It is always good to evaluation your session. Only this way you will know if the par-ticipants enjoyed it and if their expectations were met. Prepare a flipchart as illus-trated below and mark the four quarters with the following: 1. Content 2. Facilitation 3.Methods 4.General

Ask the participants to use marker pens and to put a dot in every quarter giving you a rating. If the dot is close to the centre it means that it was good. A dot further to the outside means that it was not so good. You may put up a second blank flipchart where participants can leave their comments about the training sessions.

Give about 10 minute for the exercise. Make other relevant announcements. E.g. about the next training, activity, church event or others.

Ask the participants if other announcements need to be made.

Close the session with a word of prayer.


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15. Networking and Fundraising

Objectives of this Chapter: • TounderstandtheimportanceofNetworking • Tobeabletofundraisefordifferentpurposesusing different methods

Importance of Networking and FundraisingIt is easy to understand the importance of fundraising. All activities and programmes need some financial support. We tend to think that once we have enough money all activities and projects are easy to realise. This might be a reality in some cases, but in most cases, financial resources are not enough. In order to im-plement an activity successfully, we also need other resources such as expertise, a good venue or even the influence of other people, groups and institutions.

This is why networking is very important. Normally we tend to plan and then seek for money to finance our plans. How do we look for financial support? How do we identify the right donors? How do we approach them? This is where networking is very impor-tant.

Networking and fundraising cannot be separated. They are equally important! There-fore, begin with networking to get to know potential donors, other stakeholders and possible supporters.

NetworkingThis sentence by Brice Sokolowski 148 tells us, why networking is so important in order to fundraise. Still there are many more advantages of networking.

If we want to tackle a problem in our society, we can hardly do this alone. If we want to address an injustice in our area or a human rights abuse, we will not be able to do that alone. We will need to work together with the person affected or with other stakeholders in order

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to join efforts. We will not be able to address certain issues in our community, if we work alone. Just think of the high number of teenage pregnancies in your area or the availability of clean drinking water. Maybe a road was to be built, but the money disappeared and the road was not completed. Maybe you would like to address land issues or the way farmers sell their produce.

Many times, if we want to address issues of concern we need to work together with other people, organisations, institutions or even the government. We need to join forces in order to be effective and to achieve some progress.

How to networkStep 1:If you want to get other people on board for your programmes and projects, you first need to know exactly what you want to achieve. Sit together with your team and identify as precise as possible what you want to achieve. Write it down and keep it in your records.

Step 2: The next thing you need to do, is to identify people and organisations you would like to support you. Whom you would like to work with? Be as precise as possible and write it down.

Step3: Make a list of people, organisations or institutions you would like to approach. Do you have their contacts? Keep in mind that you might not be looking for financial support only. There are other ways of support.

1. Spiritual leaders–Prayerisafundamentaldriverforeverything. Identify some people who can pray for your work. Get the blessing of your Parish Priest and keep him updated on what you are planning to do. Ask him to guide you spiritually. 2. Specialists or experts–Theremightbepeoplewhohave special knowledge in the area of your project. They might be willing to guide you and help you in the process. They may volunteer their expertise and share their knowl-edge. They may facilitate your trainings or educate you as needed.

3. Connectors–Connectorsarepeoplewhoknowotherpeoplethatyoumaywanttocontact. They will assist you in building a relationship to people who will be of benefit for your project or programme. Be alert, as you never know who knows whom.

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4. Volunteers–Youaredependentonpeoplewhoaremotivatedandwillingtojoinyou.Those people are willing to go the extra mile for the vision of your project or programme. Especially at the beginning, you will not be able to pay everybody for the work they do. In addition, keep in mind, that you want people to work with you, who are passionate about the project or programme.

5. Donors–Finally,youwillneedfinancialsupport.Moneyprovidesthefuelforyourproject or programme. Select carefully whom you want to work with. Which organisation, institution or donors do you want to fund your project or programme?

6. Stakeholders–Inordertoachievesomethingbig,youwillneedto get other stakeholders on board. Analyse the institutions, NGOs, Churches etc. in your area. Who might have the same goal or ambi-tion? Who is facing the same challenge? Who is also suffering from the faulty drainage, the food shortage, or the lack of schools and hos-pitals in your area? Select wisely and join hands to tackle the problems.

Step 4:Make the first contact! Remember connecting and meeting with people does not mean to ask them for a donation each time you meet. Fundraising is not the goal, but to connect with people. Invite people to learn about your work and listen to them. Learn about the people, their organisations, institutions, positions. Be genu-inely interested in whom you meet. The most important is to keep in touch. Keep that connection you have made alive. Remember people give, because of the per-sonal connection they have made with you.

Step 5: Keep your contacts alive, learn from each other and keep track of your contacts. Keep the contacts written down in a book, in your phone or office. Update the list every now and then. Share information and show your interest of working together.

A good working network is much more important than a good donor. Networking will keep your project or programme alive and it will make it much more sustainable.

FundraisingIf you have an established strong network, you have done most of your fundraising. You already have a list with different contacts including contacts of potential donors. Now you only have to ask for money.

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How to ask for moneyBefore asking a potential donor for financial support, consider the following aspects:

1. Identify potential donorsGo back to your list of potential donors. If you do not have such a list start preparing it. Get as much information as possible about the potential donor. Get to know their field of work, their principles, the strategies, their vision and values. What do you have in common? How will the potential donor benefit from supporting your work? This is a very crucial question. The donor will always have an interest; still a project should never be only in the interest of a donor. Unfortunately, this is often the case.

2. Know exactly what you wantWhen asking for financial support you need to know exactly what you want to ask for. Have some information about your programme or project ready. Be as clear as possible. Prepare a brief profile about your organisation. If you do not have, this information, sit together with your team, discuss about it and write it down.

3. Be clear about your project/ programmeMany projects do not get funding, because it is not clear what exactly they want to do. This might sound strange, but it happens many times. Imagine an organisation applying for funds in order to organize a peace tournament. Unfortunately, the po-tential donor they are asking is only funding food and clothing.

Many times an organisation is asking for financial support, but it is not very clear what they plan to do. You need to agree on activities and on how you want to achieve your objectives.

4. Importance of relationshipsIf you have established a good personal relationship with a representative of the potential donor, it is much easier to discuss about opportunities and possible changes and challenges in your project or programme. If you do not have that relationship, your request for funds is just another one in a million.

5. Asking for supportWhen you ask for financial support, it is good to present previous work and achievements. If someone praises your work and thinks that you or your organisation can make a difference, it means that the person has recognised the value you provide. When this happens, you are in a much better position to ask for financial support.

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6. What are your own contributionsIt is an advantage if you can tell the potential donors about your own contributions. You might not have many financial resources, but you might have a strong network, you might have the needed expertise or the structures on the ground. You may have some volunteers or skills, almost anything of benefit can be your contribution. All the above steps are key aspects you need to be clear about before asking a po-tential donor for financial support.

Once you have identified a potential donor and you have all the required information, you can make your first contact. Remember; do not ask for financial support at the very first meeting. Start by building a relationship. Once the potential donor knows you and your work or the planned project, you may ask for financial support. Be very clear about your re-quest. Know exactly what amount you require and for what. Feel free to discuss and to give all the required information.

Once you have received financial support from a donor you need to be transparent on how you spend the money. Make

sure that your accounts are correct. Make them available to the donor at any time. Pre-pare regular reports as agreed with the donor. Monitor your activities; invite the donor to participate or to witness. You may also invite the donor for any official duty as a guest of honour.

Ideas for fundraisingYou may want to ask a donor to support you. This is a good way to fund bigger pro-jects and programmes. However by receiving funds from a donor your will become dependent and you will have to follow the guidelines of the donor. Sometimes those guidelines can be discussed; sometimes this may not be possible. You will might have to compromise and you will have to discuss any changes to the project with the donor agency.

As CJPC in the Parish, we often have smaller programmes and we want to stay inde-pen-dent. Sometimes we just need some money in our CJPC kitty for the work of CJPC. We want to stay independent and flexible and not depend on a donor. In that case, it is good to fundraise money as CJPC. The following are just a few ideas of what you can do. • Cook food or Mandazi and sell it after mass or other activi-

ties in your Parish • Plan for an activity, such as a movie night, a dance, a con-

cert, a sports competition and ask the people to pay a small entrance fee. Use this opportunity to sell food and drinks.

• Organize for a peace fun day. Plan for different activities, sell food and drinks and ask for a participation fee.

• Make prayer cards or develop small brochures with CJPC relevant information. Sell 286


them for a small amount to the community.• Have a volunteer day. Ask the members of the Church to contribute their talents

for one day. You may have a lawyer, a counsellor, a fundi repairing shoes, electric gadgets, clothing, etc. You may have a tailor, somebody sharp-ening knives, a barber, etc. Set up a market in a strategic location (e.g. the church compound) ask the people to offer their work for free on that day. They will donate their workforce. People enjoying those services will still pay, but this money will be donated and go to the CJPC kitty.

• Start a car wash during mass. While people attend mass the youth can volun-teer and wash their cars. The money paid for that will go to the youth or CJPC kitty.

Think out of the box. Many more things are possible. Just make sure, all relevant authorities are informed. Always inform your Parish Priest and get his blessings.

For your fundraising activities to be more effective, inform the people what the money is collected for. If they agree with the cause, they will be willing to give even more.

Give also reports on how the money was spend. The more transparent you handle your accounts the more you will be trusted by the people. They will be more willing to support your good work.

How to write a proposal? In some cases, you are required to write a project proposal.Before your start writing, make sure, you know as much as possible about the funding organisation. Check their homepage and search for their funding guidelines. Many donor organisations provide a template for your project proposal. If that is the case, you are required to use that template. Other organisations have time lines. Make sure you stick to them.

As mentioned above, you need to agree about your project, what exactly do you want to do? What do you require funds for? What other materials are needed for the project? What is the timeline of the project? Do you need to employ somebody? In this case, make sure that the donor organisation is in a position to also fund salaries. Many donor organisations are not allowed to finance any running costs. Sometimes there in no template from the potential donor for a proposal. In that case, you can use the following steps as a guideline. Make sure that you write in a clear and brief manner.

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1. Title pageThe title page is the front page or cover page of your proposal. It shows the name of your project, the name of the donor you are applying to, the name and address of your organi-sation and a date. The title must be the most catching item on the front page. It is im-portant that the title of your proposed project already introduces your project. The title should not be too long, but one that is easy to remember. E.g. •Therainbowfarm(thistitledoesnotsayanythingaboutyourproject•Enablingyouthtopracticesustainablefarmingasanincomegeneratingactivity(Thistitle already shows what the project is about.)

2. Introduction/ summaryThis part should not be longer than one page. The summary introduces your organisation and gives a precise descrip-tion of your project emphasizing on the ob-jectives, the significance and a preview of how you want to implement the project. The summary is the most important part of your proposal, as many donors will not read any further if the summary does not attract their attention.

3. Needs statementState the problem to be addressed. Explain the needs of the target group and give an overview of the situation. Demonstrate the significance of your intended project. A needs statement could describe the situation in the public schools and the need for sufficient clean water in the school premises. . 4. Goals and Objectives

Start with a clear statement what the project wants to achieve. What is the vision? Then break it down into goals. Each goal should be a general statement of what will be achieved. Develop several outcomes for each goal. An outcome is an expected con-sequence of your action. What change do you want to see? Then develop activities for each goal. What precisely are you going to do in your project?

This is only a very brief description on how to develop your goals and objectives. There are many planning tools. The most common one is Log Frame (logical frame-work).

5. Implementation planList the steps of the project and assign time frames to it. The implementation plan is often done in a table. List the activities on one side and the days, weeks, month or even years on the other side. This will also help you to plan the project better. Later it will be your guide. It will determine the timelines lines for each and every activity. Templates can be found in the internet.

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6. Monitoring and EvaluationExplain how the success of the project will be measured. Which methods will be used? How do you plan to report about the project?

7. Key personnelMention the people who are going to work in the project. Who will be doing what and in which position? This could be your contribution as you might have the right people and their expertise already among your staff. If new people need to be employed you have to state it here. Is there any salary or compensation needed for staff and/ or volunteers? You also need to reason why additional staff needs to be employed. You need to convince the potential donor that the staff is absolutely necessary.

8. Equipment and facilitiesDescribe special equipment or facilities needed for the project. State the equipment and resources you are going to provide from your organisation (CJPC). Justify why certain equipment must be purchased for the project and why this is necessary.

9. BudgetAttach a budget to your proposal. This will show the donor how much financial support you require. State the planned activities, key personal and equipment needed together with their costs. Do not include costs not mentioned in the proposal. The donor needs to understand the budget easily.

10. AppendicesIn the appendices, you can add any document you consider important for the proposal. It could be the CV of key personnel, a copy of your registration as an organisation or a recommendation letter. Always send your proposal together with a cover letter. If you send your proposal by email, write your cover letter in the email. Attach the proposal in a Pdf format. Do not send a Word document, which can be easily manipulated, even by mistake. Once you have send the proposal, follow up with a phone call.

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Teaching plan for a one day training on “Networking and fundraising”:

Room Setting: Circle or U-Shape(This session should be as interactive as possible, therefore choose a circle of chairs or a U-shape.)

Materials: sheets of paper or flipchart, marker pens, masking tapeTime frame: This training is meant to take one day, starting after breakfast until around 5 pm


If participants do not know each other, you might use some icebreak-ers and introduction games at the beginning. If this training is a continuation, you can use the time for a recap session.

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Session 1: Networking – an introduction (30 min)Room setting: space to stand in a circle (outside is also fine) Materials: Sisal string or any other type of string (Kamba)

This is a game to visualize the importance of net-working. It can also be used to learn the names or any other information about the participants.

Ask the participants to stand in a circle. As the facilitator, you will hold a ball of string.You throw the string to one of the participants as you hold on to the end of the string. Ask the participants to pass the string on to each other. As they throw the string, they need to hold on the string. This will create a net within the circle. Continue until the string is finished.

If the participants do not know each other well, ask them to say their names as they throw the string. If they know each other a bit better, they can also say the name; they are throwing the string to. If participants know each other well, you can ask them so say other things such as their favourite food, their favourite colour, some-thing about networking, why they are in this training, their expectations, etc. Anything is possible.With this exercise, you have created a net, which is held by everybody in the group. This net symbolizes a network between the participants of the group. Ask the participants, what they see. How was the net made? How strong is the net?

The different lines of string symbolize the connections in the network. Some may be stronger and some may be weaker. Some participants may hold on very tight and some may hold it loosely. Some connection may be even double or thrice. Those connections were created by the exchange of information such as a name, a favour-ite colour or food, etc. Discuss with the participants about it.

Invite the participants to test the strength of the network. Can it hold and support them? Ask the participants to hold on and lean back. It will hold them. You can also ask individuals to let go of the net while the others hold it. Ask them to lower the net so that the single participant can lie on the net. Ask the other participants to lift him or her up.

Explain to the participants that they have created a network. Each participant symbolizes an individual, a group or an institution. This net can only support each and every one, if

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all participate, support the network and trust in it. It may take some energy and commit-ment to join a network, but a network will support every institution, person or organisa-tion engaged in it. Sometimes it can even support a member, when resources are scarce or workforce is low. It is based on cooperation and the exchange of information between the different members. This is how it also works in reality and that is why networking is so important. Discuss with the participants, why networking is important.

Session 2: How to network (60 min)Room setting: a circle of chairs (plenary)Materials: Flipchart, masking tape, marker pens

Take the participants through the steps of networking as stated above. Ask the participants to identify a possible activity/ project they would like to implement. Use this project as an example as you go through the steps. Take notes on the flipchart for all to see. Identify the project well and make a list of potential stakeholders in the network. Collect the contacts. Discuss about the steps and give sufficient time for questions and clarification.

Session 3: What does the Bible say about networking? 1. Corinthians 12 (1h)Room setting: circle of chairs (plenary)Materials: Bibles

Read together the following text from 1 Corinthians 12, 20-2620 But now indeed there are many members, yet one body. 21 And the eye cannot say to the hand, “I have no need of you”; nor again the head to the feet, “I have no need of you.” 22 No, much rather, those members of the body which seem to be weaker are necessary. 23 And those members of the body which we think to be less honourable, on these we bestow greater hon-our; and our unpresentable parts have greater modesty, 24 but our present-able parts have no need. But God composed the body, having given greater honour to that part which lacks it, 25 that there should be no schism in the body, but that the members should have the same care for one another. 26 And if one member suffers, all the members suffer with it; or if one member is honoured, all the members rejoice with it.

Discuss about the bible text. Ask some questions as guidance, e.g.: •Howdoesitrelatetoourcontext? •HowdoesGodwantustoworktogether? •Howshouldwecooperate?

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Session 4: Fundraising – How to ask for money (1h) Room setting: circle of chairs (plenary), later on, space to move freelyMaterials: flipchart, marker pens, masking tape

Introduce the subject to the participants. They will be listening very keenly as every-body is interested in the secret of raising funds. Take the participants through the following steps using the information stated above: 1. Identify potential donors 2. Know exactly what you want 3.Beclearaboutyourproject/programme 4.Importanceofrelationships 5. Asking for support 6. What are your own contributions

After that choose about 5 volunteers. These volunteers will represent potential donor agencies. You can give them the following role descriptions: 1. You are the country director for “Women in need” in

Kenya. You organisation only supports women projects. The objective of your organization is to empower women. Women should not be at the mercy of their husbands. You organisation assists them to get an education or training. This will enable them to earn a living. In your organisation, you cannot make any decision whom to fund. Those decisions are made in the head office abroad. Your organisation does not support any charity projects such as the provision of food or cloth-ing.

2. You are the representative of European teachers. Your organisation offers trainings for teachers abroad and within Kenya. Furthermore, you can assist in establishing school partnerships and exchange programmes.

3.You are the representative of a well known donor organisation. Every day many organisations and individuals seeking support ap-proach you. You are annoyed by all those requests. Unfortunately, you can only work with gov-ernment agencies. But, most people do not know that and do not take time to get informed about your organisation before asking for support. 4.You are working for a catholic peace organisation from India. Your

organisation does not offer any financial support, but offers expertise and partner-ship. Projects are developed together with the local organisation or Church in Ken-ya. Then donors are identified and applications are written together. Expertise is offered.

5. You are working for a local Kenyan company. Every year your company gives support to the people in Kenya via scholarships and charity such as food aid, clothing and medical aid. Every request for funds is taken to the board of directors and discussed in your

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monthly meetings. You cannot make any decision about financial support on your own, but only recommend to the board.

The other participants represent the Kenyan people looking for funds for their numerous projects or support for their families.

Ask the participants to imagine that you are all together at the official opening of a new Church. Several guests are invited including the above mentioned representa-tives of donor agencies. Ask the remaining participants to approach them and get to know about them. Maybe they can secure some support or funds.

Give adequate time. Aftermax.30minutesasktheparticipantstomeetintheplenary.Askthemabouttheirexperience in the role play. How did they feel? Did they manage to secure some support? Let the participants discuss.

Session 5: Ideas for fundraising (1h)Room setting: circle of chairs (plenary)Materials: flipchart, marker pens, masking tape

In this session, you can take a back seat as facilitator. Give time to the participants to identify a project or activity they do require funds for. You can present some ideas of fundraising from the section above. Those ideas shall serve as examples. Then allow the participants time to develop their own ideas. Ask them to take note and to make a plan on how to put them into action.

You may sit with them and listen to their ideas, but do not interfere. You may give advice only if asked for.

Session 6: Closing and Evaluation: Room setting: circle of chairs (plenary)Materials: empty sheets of flipchart paper on the walls, marker pens, masking tapeAsk the participants to sit in a circle. Invite them to say one sentence each about the training. Take notes on a flipchart. After this round, give some time for the participants to write further comments on the provided flipchart sheets on the walls.

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Give the participants time for their announcements and AOBs. Make announcements for the next training or activity. Ask a participant to close with a word of prayer. If the Parish Priests is available, ask him to give some closing remarks. In this case, he may say the final prayer.

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16. Human Rights and Domestic Violence

Objective of this chapter: •TounderstandtheimportanceoftheHumanRightsforall human beings •TobeabletoidentifyHumanRightsabuseandGenderBased Violence •Tobeabletoofferreferralorassistance

The Universal Declaration of Human RightsTheBillofRights(chapter4)oftheKenyanConstitution2010isbasedontheUniversalDeclaration of Human Rights. Often we mention the Human Rights or discuss about our rights, but do we really know what the Human Rights are? Do we know what they entail? This chapter will give you a brief overview.

TheUniversalDeclarationofHumanrightswasadoptedon10thofDecember1948bythe General Assembly of the United Nations (UN). It is a global answer to the horrible acts, which took place during World War II. People were classified according to their race and nationality. Especially the Jewish people were deprived of any rights. They were treated as not being human, which led to the death of more than 6 million Jews in Eu-rope during World War II. The Universal Declaration of Human Rights emphasized on the dignity of the human being and the fact that we are all equal belonging to one human family. All people in the world have certain rights, which cannot be taken away. The Hu-man Rights are universal, which means that they apply to each and every human being on earth, not matter, their appearance, religion, nationality or ability. In the Universal Declaration of Human Rights, those rights are compiled into one document.

An overview of the Human RightsThefollowingisanoverviewofthe30HumanRightsdeclaredbytheUnitedNations.You can find the full text on the CD accompanying this manual or download it from:https://www.un.org/en/universal-declaration-human-rights/

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TheUniversalDeclarationonHumanrightscomprisesofthefollowing30Articles.

Art. 1: All human beings are free and equalAll human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of broth-erhood.

Art. 2: No discriminationEveryone is entitled to all the rights and freedoms, without distinc-tion of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status.

Art. 3: Right to lifeEveryone has the right to life, liberty and security of person.

Art. 4: No slaveryArt.5: No torture and inhuman treatmentArt.6: Same right to use lawArt.7: Equal before the law

All are equal before the law and are entitled without any discrimination to equal protection of the law. …

Art.8: Right to treated fair by courtsArt: 9: No unfair detainmentNo one shall be subjected to arbitrary arrest, detention or exile.

Art. 10: Right to trialEveryone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.

Art. 11: Innocent until proved guiltyEveryone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he or she has had all the guarantees necessary for his or her defence. …

Art.12: Right to privacyNo one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks.

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Art.13: Freedom to movement and residenceEveryone has the right to freedom of movement and residence within the borders of each state. Everyone has the right to leave any country, including his own, and to return to his or her country.

Art.14: Right to asylumArt.15: Right to nationalityArt.16: Rights to marry and have familyMen and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to mar-riage, during marriage and at its dissolution. Marriage shall be entered into only with the free and full consent of the intending spouses. The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.

Art.17: Right to own thingsArt.18: Freedom of thought and religionArt.19: Freedom of opinion and expressionArt.20: Right to assembleEveryone has the right to freedom of peaceful assembly and association. No one may be compelled to belong to an association.

Art.21: Right to democracyEveryone has the right to take part in the government of his country, directly or through freely chosen representatives. Everyone has the right of equal access to public service in his country.

Art.22: Right to social securityArt.23: Right to workEveryone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment. Everyone, without any

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discrimination, has the right to equal pay for equal work. Everyone has the right to form and to join trade unions for the protection of his interests.

Art. 24: Right to rest and holidayArt. 25: Right of social serviceEveryone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and neces-sary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control. Motherhood and childhood are entitled to special care and assis-tance.

Art. 26: Right to educationEveryone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.

Art. 27: Right of cultural and artArt. 28: Freedom around the worldArt. 29: Subject to lawEveryone has duties to the community in which alone the free and full development of his personality is possible. …

Art. 30: Human rights can’t be taken awayNothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the de-struction of any of the

More Information on Human Rights in Kenya can be obtained from the Kenya Na-tion-al Commission on Human Rights (KNCHR) or the Kenya Human Rights Commis-sion (KHRC).

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Domestic ViolenceDomestic violence is described as the act of violence against a person living in one’s household especially from an immediate member of the family. Victims who speak out are often stigmatized for airing their ‘dirty linen’ in public. 149

Domestic violence happens often among spouses. Statistics show that mostly women are suffering from domestic violence. According to the 2008/9 Kenya Demographic andHealthSurvey,atleast47%ofwomen,who are or have been married, have experienced spousal or partner physical, emotional or sexual abuse. Also men are victims.

Domestic violence includes among others: • Physical abuse, such as beating, kicking or burning. • Sexual abuse, such as rape or forcing someone to have sexual contact. • Economic abuse, such as not allowing a person to have items or money they need or

should expect to have (such as food or their own wages). • Intimidation, which is making someone afraid by using threats or similar behaviour.

Harassment, which is repeatedly following or communicating with someone in a way they do not want.

• Trespassing, which is entering the home or property of someone without their agreement when they do not share the same home.

• Emotional or verbal abuse, which is a pattern of behaviour that makes a person feel seriously upset or embarrassed. This could include repeated insults or jealous behaviour.

• Threatening to do any of these things is domestic violence

Gender Based ViolenceDomestic Violence is often coupled with Gender Based Violence (GBV). GBV refers to any threatened or actual harmful act targeted at women and girls or men and boys as an expression of differential power. It can be from males to females, females to males or between members of the same sex. The act may take any form whether in private or public and during any stage of life. Although GBV affects women and girls more than boys and men, the latter also face and suffer from GBV. 150 Gender refers to the way men and women behave in a culture. This varies between one community and another and can change over time. Many people justify GBV with their culture. But we need to consider, that GBV is present in many different cultures. This sug-gests that Gender Based Violence is often not really about culture but simply about the need for one person to dominate another.

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Culture is not something that stays still, it changes over time. If people assess what their culture was like one hundred or two hundred years ago, they will see that there are many differences between the past and the present. Culture can and does change.

Both men and women can be victims of Gender Based Violence. However, data shows that women are more likely than men to be victims of this kind of violence. There are several reasons for this:

Men are often physically stronger than women. This can make it easier for a man to physically abuse a woman, than for a woman to physically abuse a man. In many Kenyan cultures, the traditional role of a woman is to serve the man. If the woman fails to do what the man wants, it is acceptable that the man beats the woman.151

Also men are victims of cultural expectations. Everybody expects them to be the pro-vider, to be strong and to know it all. Men are not allowed to show any weakness or their emotions. This puts a lot of pressure on men. Consequences are often alco-hol abuse, aggression towards “weaker” family members or depression.

Child AbuseAbuse against children is often categorized in three broad areas: sexual, physical and psychological or emotional.

Sexual Abuse according to the World Health Organisation (WHO): “The involvement of a child in sexual activity that he or she does not fully comprehend, as being unable to give informed consent …. “

Physical Violence: This includes any act of violence such as being caned, slapped, bat-tered, being violently shaken, pushed, hit with a fist, kicked, whipped, threatened with a knife, burning or scalding.

Verbal, psychological or emotional Violence: This refers to actions that disturb the feelings and emotional well bearing of a child. It includes insults and the use of hurt-ful words.

Neglect is a failure of a parent, caregiver, guardian or

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institution charged with re-sponsibility of the child to provide basic necessities such as shelter, clothing, food, medical attention and education.

A survey by UNICEF in 2010152targetingchildrenandyouthbetween13and24yearsshowedasignificantnumberofchildabuse.Thefindingsindicatethat32%femalesand18%maleshavebeensexuallyviolated,66%femalesand73%maleshavebeenphysicallyviolatedwhile13%femalesand9%malesexperiencedallthreeformsofviolenceduringtheir childhood.

It is evident, that child abuse is an issue of concern in Kenyan and of high relevance for the work of CJPC. Unfortunately, many cases show that especially schools and their very own homes cannot be considered as safe places.

Many children are brought up understanding abuse as something they ought to go through as part of normal functioning of society. They do not recognize it as abuse, they may not relate the consequences with the experience, and they are less likely to report it to anyone. Moreover, as they grow up, violence and abuse become socially acceptable ways to engage with others. 153

Help in case of Child abuse: Childline Kenya works in cooperation with the government. You can call them 24hours a day from all over Kenya: Just call 116. This number is free of charge.

Childline acts s as a link between various Government departments and coordinates emergency responses. They investigate cases, undertake rescue missions for children in distress and assist children to access justice or any other service they may need.

What to do when raped 154

The following are measures that one should take immediately after being raped1. Go to a safe place; home, a friend’s home, a police station,

or a hospital. Move away from the area of assault.2. Get medical care as soon as possible; within 72 hours of

assault.3. Preserve all physical evidence. Save all the cloth you are

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wearing in a paper bag. (Brown bag). Never store any clothing/evidence in plastic bags

4. Call a friend , a family member or someone else you trust who can be with and give you support

5. Give as much information as you can remember about the circumstances of the assault, including description of assailant to relevant authorities such as the police officer, medical officer, etc.

What not to do1. Do not clean or disturb anything in the area where the assault occurred.2. Do not shower, bathe, eat or drink , wash your hands until after medical ex-amination3.Do not use plastic bags to store your clothes.4.Do not comb your hair or brush your teeth after assault especially in incidenc-es of forced kissing.5. Do not blame yourself for the violence, seek help.

A sustainable solution however cannot solely rely on the legal and justice systems. Vio-lence and abuse should never be accepted as a way of dealing with aggression, frustra-tion or conflict. As CJPC commissioners and as Christians we need to lead by example. We need to observe and be cautious wherever we see a case of child abuse or domestic violence. It is our responsibility to assist without judging. We need to refer the victims to people, institutions or organisations where they can get help, safety and shelter when needed.

As CJPC, we need to make sure, that we know the right procedures as well as insti-tu-tions, and organisations who will assist the victims of domestic violence and child abuse.

Teaching plan for a one day training on “Human Rights and Domestic Violence”

Room Setting: Circle or U-Shape(This session should be as interactive as possible, there-fore choose a circle of chairs or a U-shape.)

Materials: sheets of paper or flipchart, marker pens, masking tapeTime frame: This training is meant to take one day, starting after breakfast until around 5 pm

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If participants do not know each other, you might use some ice-breakers and introduction games at the beginning.

Session 1: The Universal Declaration on Human Rights (2h)Room Setting: a circle of chairs Materials: Flipchart, marker pens, masking tape

Part 1: A new Country (1h)Explain to the participants, that a new land has been discovered that has everything needed to sustain human life. No one has ever lived there before. There are no laws and no history. A small group has been appointed to draw up a list of rights for this all-new country. Ask the participants to be that group.

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Ask the participants to give this country a name and to list ten rights that everybody can agree upon. You may split the participants into smaller groups if they are many. Keep in mind that a larger group will take more time to agree on the ten rights. Ask the participants to write their list of rights on a flipchart paper.

The participants will then present a list with the ten rights agreed upon. Discuss the list of rights e.g. what would happen if some rights were excluded? Which important rights have been left out?

Part 2: The Universal Declaration of Human Rights (1h)Introduce the Universal Declaration of Human Rights. Explain that it is a list of rights for all people in the world. Take the participants through the list of Human Rights (see above).

Ask the participants to listen keenly. If they hear an article that matches one of the rights on their list, they should write the number of that article next to the right. After completing the reading, discuss the results:

• Were any rights in the Universal Declaration left out in your list? Would you like to add new rights to the list for your new country?• Were any rights on your list left out in the Universal Declaration of Human Rights? • Does the Universal Declaration include responsibilities as well as rights?

Give adequate time for discussion and questions.

Session 2: Gender based Violence (1h)Room setting: a circle of chairs space for splitting into two groupsMaterials: Flipchart, masking tape and marker pens

Ask the participants about their understanding of domestic violence and Gender Based Violence. Give some time for discussion. Then share this definition of Gender Based Violence with the participants:

Gender Based Violence: Any threatened or actual harmful act targeted at women and girls or men and boys as an expression of differential power. It can be from males to females, females to males or between members of the same sex. The act may take any form whether in private or public and during any stage of life. Alt-hough GBV affects women and girls more than boys and men, the latter also face and suffer from GBV. 155

Ask the participants to list down characteristics, behaviours and attributes given to the

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different gender. Ask them to look at gender differences from different angles such as culture, education, language, religion, tradition, reputation, food, rite of passage, marriage, inheritance etc.

You may split the participants into different groups and or even into women and men groups. Let them collect attributes associated with each gender in their society.

Give adequate time. Then call the groups back and let them present their findings.

Let the participants freely discuss. It might be a heated debate as everybody is affected by different gender perceptions. Therefore, it is im-portant that only one person speaks at a time, that nobody is judged and that you assure the participants that nothing from this workshop is to be shared outside with the com-munity, but stays in this room.

You must be also very sensitive, as some participants might have experienced gender-based violence. Therefore, you may allow participants to just listen or leave the room. As the facilitator, do not take part actively, but guide the discussion and make sure everybody sticks to the rules.

Session 3: For every women (30 min)Room setting: circle of chairs (plenary)Materials: the following poem written on a flipchart and displayed to the participants or a copy of the poem for each participant as a handout.

Read the following poem with the participants. Read it line by line and discuss about it. Do you agree, with what it says? Does the poem reflect reality? For Every Woman by Nancy R. Smith

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For every woman who is tired of acting weak when she knows she is strong, there is a man who is tired of appearing strong when he feels vulnerable.

For every woman who is tired of acting dumb, there is a man who is burdened with the constant expec-tation of “knowing everything.”

For every woman who is tired of being called “an emotional female,” there is a man who is denied the right to weep and to be gentle.

For every woman who is called unfeminine when she competes, there is a man for whom competition is the only way to prove his masculinity.

For every woman who is tired of being a sex object, there is a man who must worry about his potency. For every woman who feels “tied down” by her chil-

dren, there is a man who is denied the full pleasures of shared parenthood.

For every woman who is denied meaningful employment or equal pay, there is a man who must bear full financial responsibility for another human being.

For every woman who was not taught the intricacies of an automobile, there is a man who was not taught the satisfaction of cooking.

For every woman who takes a step toward her own liberation, there is a man who finds the way to freedom has been made a little easier.

Allow for adequate time and encourage the participants to speak freely.

Session 4: Evaluation and closing remarks (30 min)Room setting: circle of chairs, plenaryMaterials: flipchart, marker pens, masking tape

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Preparetwoflipchartleaveasabove–onewithadustbinandonewithasuitcase.Hangthose flipcharts on a wall. Explain to the participants that the dustbin represents everything they want to forget about the training. The suitcase stands for everything they have learned and what they want to take home. Ask the participants to take their time and fill the dustbin and the suitcase with their comments.

Give adequate time for AOBs and other announcements.

You may ask the Parish Priest or any other guest of honour to give some closing re-marks. Close the training with a word of prayer.

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INDEX1. Find a list with more icebreakers and name games on the CD accompanying this

manual.2. Hundred ways to energize groups: Games to use in Workshops, meetings and the

community,InternationalHIV/AidsAlliance,2003(seeCDaccompanyingthismanual)

3. See the statutes of the dicastery for promoting integral human development and the apostolic letter issued by Pope Francis instituting the dicastery for promoting integral human development on the CD accompanying this manual.

4. http://www.ba-bamail.com/content.aspx?emailid=25711 ( 17/07/2018)5. https://aleteia.org/2018/02/05/the-surprisingly-se/cular-meaning-of-the-word-lent/6. https://www.britannica.com/topic/Lent (accessed 11/08/2020)7. https://www.vatican.va/archive/ccc_css/archive/catechism/p122a3p3.htm(accessed

13/08/2020)8. http://www.ancient-future.net/leolent1.html (accessed 11/08/2020)9. For more reference see: The Lenten Campaign Policy Guide, CJPC-KCCB, Nairobi,

2019andKenyaLentenCampaign–TrainingmanualforSmallChristianCommuni-ties, KEC-CJPC, Nairobi ( see soft copy on the CD accompanying this manual)

10. According to the Lenten Campaign Policy Guide 2019, p. 26ff.11. See Kenya Lenten Campaign Training Manual for Small Christian Communities,

CJPC-KEC, Nairobi12. Kenya Lenten Campaign Training Manual for Small Christian Communities, CJPC-

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14.Seehttp://www.catholicsocialteaching.org.uk/principles/documents/(24.07.2018)15. Laudato Si 16016. SeeJohnXXIII,EncyclicalletterMateretMagistra:AS53,(1961),453,45917. German Basic Law Art. 1, German Constitution18. Vatican Council: Gaudium et Spes 2719. http://cgcatholic.org.au/services-directory/councils-commissions/social-justice-com-

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(23/10/2018)21. http://cgcatholic.org.au/services-directory/councils-commissions/social-justice-com-

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18/07/2019)45.See https://www.who.int/airpollution/ambient/about/en/ (accessed: 18/07/2019)46.See https://wwf.panda.org/knowledge_hub/teacher_resources/webfieldtrips/water_

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(accessed 19/0//2019)

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50. See https://www.who.int/airpollution/ambient/about/en/ (accessed: 18/07/2019)51. See https://wwf.panda.org/knowledge_hub/teacher_resources/webfieldtrips/water_

pollution/ (accessed: 18/07/2019)52. https://osvnews.com/2013/08/21/pope-francis-guide-to-avoiding-a-throwaway-

culture/ (accessed: 19/07/2019)53.Elaneor Goldberg, There’s A Huge Problem With Kids’ Toys That No One’s Talking

About https://www.huffpost.com/entry/your-kids-toys-are-killing-the-planet_n_58ffa383e4b0f5463a1a9472(accessed24/07/2019)

54.The Citizen Handbook, Uraia Trust, 2012, page 855. See:http://www.monitor.co.ke/2015/03/16/amendments-in-kenyas-first-constitution/

(accessed 11.09.2019)56. https://www.kenyaplex.com/resources/5334-constitution-of-kenya--preamble.aspx

(accessed13/09/2019)57. Compare http://www.kenya-information-guide.com/kenya-constitution.html

(accessedon23/09/2019)58. Uraia, The resource file, page 6059. Patrick Ryan, Handbook of Civic Education, Readings for students and young

people,2015, page 2160. Ebd. page 2261. Patrick Ryan, Handbook of Civic Education, Readings for students and young

people,2015, page 2162. Ebd. page 2263.See https://www.dictionary.com/browse/rule-of-law (accessed 22/09/2020)64.Uraia,Theresourcefilepage123f.65. Seehttps://www.u4.no/topics/anti-corruption-basics/basics(accessed22/09/2020)66. Uraia, the resource file, page 126ff.67. https://www.thebalancesmb.com/leadership-definition-2948275(accessed

28/01/2020)68. Patrick Ryan, Handbook of Civic Education, 2015, page 19f.69. https://www.thebalancesmb.com/leadership-definition-2948275(accessed

03/02/2020)70. http://www.kenyarep-jp.com/kenya/government_e.html(accessed:14/02/2020)71. See article 97 of the Kenyan Constitution 201072. See Article 9573.See Article 9874.SeeArticle177and183-18575. See chapter nine of the Kenyan Constitution 201076. SeeArticle13177. See Article 17978. Article 101 of the Kenyan Constitution 201079. Article13680. Article 18081. Seearticle131-15282. For more information see soft copy of the Voter Education Training manual on the


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CD accompanying this CJPC Manual83.See soft copy on the CD accompanying this CJPC Manual.84.See The Citizen Handbook, Uraia, 2012 p.5085. See soft copy on the CD accompanying this CJPC Manual.86. https://aceproject.org/ace-en/topics/pc/pca/pca01/pca01a (accessed 27th February

2020)87. See soft copy on the CD accompanying this CJPC Manual88. Uraia Trust, The Citizen Handbook, Nairobi 2012, page 75ff. 89. CJPC- KCCB, Revenue Allocation and budget making process, 2015, page 590. Uraia Trust, The Citizen Handbook, Nairobi, 2012, page 7991. S. Arnstein: A ladder of citizen participation; Journal of the American Institute of

Planners;1969inhttp://competendo.net/en/Participation(accessedon24/03/2020)92. Uraia Trust, The Citizen Handbook, Nairobi, 2012, page 8193.Uraia Trust, The Citizen Handbook, Nairobi, 2012, page 108ff.94.CJPC-KCCB,RevenueAllocationandbudgetmakingprocess,2015,page2395. Githinji, https://www.afrocave.com/budget-process-in-kenya-under-new-constitu-

tion/(accessed26/03/2020)96. CJPC- KCCB, Revenue Allocation and budget making process, 2015, page 597. https://en.wikipedia.org/wiki/Sherry_Arnsteinaccessed30/03/2020)98. See: Patrick Ryan, Handbook of Civic Education, 118ff.99. Africa Europe Faith and Justice Network (AEFJN), Manual on Economic Justice for

Justice Peace and Integrity of Creation Groups, Volume 1, 2017, http://aefjn.org/wp-content/uploads/2017/06/Manual-on-economic-justice-1.pdf(accessed23/04/2020)

100. See above p. 22101. Africa Europe Faith and Justice Network (AEFJN), Manual on Economic Justice

for Justice Peace and Integrity of Creation Groups, Volume 1, 2017, page 50102. Africa Europe Faith and Justice Network (AEFJN), Manual on Economic Justice



for Justice Peace and Integrity of Creation Groups, Volume 1, 2017, page 85105. Bishop Cornelius Korir, Amani Mashinani, Peace at the grassroots, Eldoret,

Kenya,2009,p.63106. KatharinaSchilling,Peacebuildingandconflicttransformation–aresource

book, Cameroon, 2012107. SeeKatharinaSchilling,Peacebuildingandconflicttransformation–aresource

book, Cameroon, 2012 p. 28ff.108. Schilling,p.31ff.109. Schilling,p.33ff.110. List, Martin (et al), Internationale Plitik, Probleme und Grundbegriffe, 1995, p.

111, In Schilling p. 95111. See Schilling p. 111112. See Schilling, p. 116ff.


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113. You will find more conflict analysing tools and its explanations in Schilling p.127ff.

114. HildegardGoss-MayrinSchillingp.147115. Schillingp.144116. GandhiinSchilling,p.184117. See Albert Einstein Institution, 198 methods of non-violent action, https://

www.aeinstein.org/nonviolentaction/198-methods-of-nonviolent-action/ (accessed: 05/06/2020)

118. Picturefrom:http://competendo.net/en/File:4seiten.jpeg119. Schilling, p.86120. SeeSchillingp.248121. Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of

theChurch,Nairobi,2004No.495122. See Schilling, p. 252ff.123. For further reading look at the CD that comes with this manual. Or download:

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124. ElieJosefWestermann,Thethreecirclesofknowledge–Howtobuild constructive community relations by understanding conflicts in rural African communities,2008,p.143

125. Westermann,p.144126. Bishop Cornelius Korir, Amani Mashinani, Eldoret 2009, p. 11f.127. You can find a soft copy on the CD accompanying this manual or you can

download it under the following link: https://www.crs.org/sites/default/files/ tools-research/amani-mashinani.pdf

128. Bishop Korir, p. 7ff.129. BishopKorir,p.23130. Bishop Korir, Amani Mashinani, p. 65131. Patrick Ryan, Conflict resolution for everyone, Civic Education No.10, Nairobi

2015,p.41ff.132. See Ryan, p. 58ff.133. https://www.brainyquote.com/authors/nelson-mandela-quotes /accessed

16/06/2020)134. https://www.inspirationalstories.eu/inspirational-stories-about-peace/ (accessed

16/06/2020)135. SeeTJRCReport,Volume2B,p.165ff.,Nairobi,2013136. MinistryofLands,SessionalpaperNo.3of2009onNationalLandPolicy,2009,

page4137. SeeTJRCReport,Volume2B,Nairobi,2013,p.205/128138. Compendium of the Social Doctrine of the Church, 171139. Compendium of the Social Doctrine of the Church, 178140. CatechismoftheCatholicChurch,Part3Chapter2Article7,http://www.vatican.

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141. See the full text of those laws under: http://www.landcommission.go.ke/article/ national-land-commission-act-2012 or on the CD accompanying this CJPC Manual.

142. See Franco Odhiambo, What is the nature of your land ownership documents?. TheSatndard,2009https://www.standardmedia.co.ke/article/1144028624/ what-is-the-nature-of-your-land-ownership-documents (accessed 10/07/2020)

143. FIAN, Land grabbing in Kenya and Mozambique: a report on two research missions and a human rights analysis of land grabbing, Heidelberg, 2010

144. P. Syagga, Land ownership and use in Kenya, policy prescriptions from an in equality perspective, 2006, in: Erin O’Brien, Irregular and illegal land acquisition by Kenya’s elites: trends, processes and impacts of Kenya’s land - grabbing phe nomenon, 2011

145. Erin O’Brien, Irregular and illegal land acquisition by Kenya’s elites: trends, pro cesses and impacts of Kenya’s land - grabbing phenomenon, 2011, p.17

146. SeeO’Brien,p.24147. Article 60, Constitution of Kenya 2010, http://www.kenyalaw.org:8181/exist/

kenyalex/actview.xql?actid=Const2010 (accessed 20/07/2020)148. Brice, Sokolowski, The ten Commandments of Catholic Fundraising, 2017,

https://catholicfundraiser.net/10-commandments-of-catholic-fundraising (ac cessed 19/08/2020)

149. https://www.standardmedia.co.ke/evewoman/article/2001272080/five-horrific- cases-of-domestic-violence-against-women-in-kenya-in-the-past-three-months (accessed: 11/09/2020)

150. Okumba Miruka, FEMNET, A training Manual on Masculinities and Engaging Men,2013,p.13

151. Legal Assistance Centre, Addressing gender based violence through community empowerment, Windhoek, 2008, see http://www.lac.org.na/projects/grap/Pdf/ gender-basedviolence.pdf(accessed14/09/2020)

152. UNICEF 2010 household national survey153. https://www.kenya-today.com/opinion/child-sexual-abuse-kenya-culture-

violence-retrogressive-social-norm-system154. http://gvrc.or.ke/measures-after-rape/(accessed14/09/2020)155. Africa Women’s and Communication Network, A Training Manual on

Masculinities and156. http://gdnonline.org/nancy-smith-poem.php(accessed14/09/2020)


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