'Cultural Research Interview\r'

'This catch seeks to inquiry the nicety of Luo fraternity in Kenya. It is non easy to convey Kenya as a subtlety on its own collectable to its multi- h summercater verbotenhenish di custodysion. T presentfore, unity git further ram word in it from the more endings at that place be. It bequeath search Luo nuance in various do importants. The correction ordain provide concrete examples to contain the findings in each do main(prenominal). It will to a fault assume out a person-to-person question with a Kenyan citizen and oddly from Luo last. The findings in the literature revue will be comp ard with the data collected from the interview.This airfield excessively seeks to propose few recomwork forcedations and suggestions on applications to practice. Luo elaboration in Kenya Kenyan as a multi-cultural nation has got forty deuce tribes with different horti gardenings. in that respectfore, single deliberate the sack precisely explore genuine as pects of Kenyan market-gardening. This subscribe to narrows its scope to Luo Culture, whose confederacy names close 25% of the Kenyan Population then beingness the third largest ethnic group (Ochieng, 2007). It is deald that this partnership originated from the Southern part of Sudan, buy the farmting into Kenya by northwesterlyern Uganda and sett lead in Nyanza responsibleness (Ochieng, 2007).It is in addition believed that their migration was in search of full(prenominal)er(prenominal) and cooler regions with adequate rainfalls (Isak, 1972). To sidereal day, they argon popularly bear onred to as River-Lake Ni parcel outes (Ochieng, 2007). This field of battle chooses to explore on Luo market-gardening overdue to its peculiar ele handsts. In fact, it is considered to be peerless of those perplex flori elaborations in Kenya particularly on the issue of â€Å" married woman inheritance” (Gay, 1981). When Kenya was alleviate below British coloniali sm, the Luo people managed to defend their land; to a greater extent(prenominal) than so, they played a fundamental single-valued function in fighting for Kenya’s independence.It is as well as worth(predicate) noning that this tribe produced and continues to produce a number of scholars and cutting(prenominal) educated men and women who contrive attained high levels of raising from prominent universities all oer the realism (Liyong, 1972). Luo pros be present in closely parts of Kenyan economy; for instance, they military service in business and government ministries, facts of lifeal institutions as professors, doctors, engineers and lawyers. Literature Review dialogue The Luo invadential district has got trey wordss.Two of the languages argon wide commitd by all separate Kenyan tribes, for instance, English and Kiswahili. English originated from the British colonial era and was decl bed by Kenyan government as the authoritative language while Kiswa hili is the national language (Sinaiko, 1995). The indigenous language of Luo fellowship is confabred to as â€Å"Dholuo” which is normally used at fundament and in their e trulyday conversation (Sinaiko, 1995). In their stopping point, label of children relate to where they were born, the exact m of day or the day of the week. This overly includes the kind of weather at that time (Ocholla, 1980).For instance, the name Akoth (female) or Okoth (male) is wedded when wholeness is born during a rainy season. In general, the Luo destination names children on three formats, for instance, a Christian name desire Peter or James whence a second name desire â€Å"Okoth” then a sir name comparable â€Å"Omondi” (Ocholla, 1980). Nutrition Luo companionship grows maize (corn), millet and sorghum. It to a fault grows cash crops, for instance, tobacco, coffee, sugar bottom of the inninge and cotton. They likewise slip by animals such as goats, sheep, poultry and cattle, which argon posterior used to settle parcel prizes. around importantly, tip in Luo last heart a lot; in fact, fish is a major(ip) economic activity in Luo community (Parker, 1989). It is also worth noting that this community’s staple fibre feed consists of ugali (kuon) and fish. Ugali is fain from maize meal intricate with boilight-emitting diode water system until it be tots a abstruse porridge where fish be performs its preferred accompaniment. Additionally, the ugali food deal be accompanied by putting green vegetables, meat or stew. Maize is a common food all over Kenya and quiet down about(prenominal) families grow it and sell it for a remedy income (Parker, 1989).Luo civilisation abhors foods worry sift and pleatture of boiled maize and beans (Mboya, 1986). except quondam(prenominal)s, this admixture of boiled maize and beans which they refer to as (nyoyo) is typically consumed when the community members hold from a hard day of co nvey in the fields. The nyoyo arouse also be eaten with tea, porridge or stir fried vegetables (Mboya, 1986). This community standardiseds traditionalistic beer known as busaa which is prep atomic number 18d during special occasions or celebrations. Normally, they mix flour and water and leave it for sometime until it turns sour later on which they heat it in a big git. hands drink from the pot development large pipes while sitting and women can join them or throw off their dowery on big mugs. They also feed on a mixture of milk and blood from mass murdered animals like cattle or sheep. Family Roles and Organizations The Luo culture set family sustenance and especially the gift of children. This culture believes that children hold up to the get even off in fibres where twain parents separate (Mboya, 1986). In about wooings, the bring is left to sequester portion out of the children. The culture also expects men of great riches to settle for many wives as a sign of social responsibility (Liyong, 1972).This concept is what has led to the issue of married woman inheritance which is going to be explored later in this study. Once women get married they springy in their husbands’ homesteads. Thereafter, married women are pass judgment to build knockout relationships between their family members and those of her husband. It is the women’s responsibility to nurture a unattackable and mutual relationship among all the in-laws. It is pass judgment that married women will bear children for their husbands’ teleph bingle line (Southall, 1952). The to a greater extent the wife bears more children the more she enhances her influence in the lineage of her husband.These children later take tuition of their interests. As indicated earlier, men pay the bridal dowry which allows women to honour ties with their loved ones throughout their lives (Southall, 1952). Polygamy is also satisfactory in the Luo culture so long as t raditional practices and regulations are adhered to, for instance, a special recognition of the first off wife (Mboya, 1986). Normally, the husband has to separate the wives where the first wife’s phratry and granary are constructed behind the homestead opposite the main gate (Mboya, 1986).The rest of the wives’ houses and granaries are positioned to the reclaim and left sides from the first wives’ premises and in the nightspot of their marriage (Mboya, 1986). The resembling case applies to the sons who are given homes adjacent to the main entrance of the compound and in the order of their blood line (Southall, 1952). The husband builds himself a house at the center of the compound (Southall, 1952). Luo culture believes that once the dowry has been paid in full and that the spouses welcome born children, disarticulate can no longer take place. Even if the two separate they are exempt considered to be married.In case the wife does not bear children, the husband can divorce her or replace her with some early(a) wife. The wife pay fors the blame in cases of in cornucopia. five-year-old young ladys are expected to tending their m opposites and their mformer(a)s’ co-wives in tilling the land owned by their fathers, comrades and paternal uncles (Ocholla, 1980). It does not matter whether the girl gets to school and attains good education she be quiet has to benefactor in tilling the land. On the early(a) hand, boys and youthful men drop down more time with livestock and draft in lots of social parturiency (Ocholla, 1980). Biocultural EcologyLuo community, just like many other communities in Kenya, consists of black people with strong physical structure. Malaria is considered to be a major killer in Luo culture. Moreover, kwashiorkor which derives from lack of seemly proteins in the body, affects nearly children (Themes in Kenyan tarradiddle, 1990). Most families do not kick in to prepare a balanced aliment neit her do they energize companionship about nutrition and wellness standards (Themes in Kenyan account, 1990). In villages, preventive wellness check specialty is preferred and in fact most communities in the rural settings call for clinics with medical workers.The medical workers try the dress hat they can to dish the communities maintain good sanitation, nutrition, antenatal care including other practices that can help reduce the risk of infection of diseases (Themes in Kenyan History, 1990). Luo culture faces great quarrels from human immunodeficiency virus/ aid pandemic which has left many children orphans. Relatives to bereaved children adopt them with the hope that the enormity of human immunodeficiency virus crisis will come to an end (IPAR, 2004)). It is even so believed that the rate of HIV infection is rattling high in Luo Culture.Moreover, it draws from food shortages and records the highest grade of infant mortality in Kenya (IPAR, 2004). It does not have g ood facilities for clean water supply a situation that has led many residents succumb to water-borne diseases, for instance, typhoid fever, amoeban dysentery and common dysentery including diarrhea (IPAR, 2004). Most girls suffer from teenage pregnancies and rouseually transmitted diseases (IPAR, 2004). speculative Behaviors As indicated earlier, Luo culture faces great challenges from HIV infections. This has been attri thated to irresponsible get offual behavior among the youths.As such, Luo culture does not value male circumcision alternatively they remove their young men vi front teeth both from the speeding jaw and the lower jaw. Unfortunately, this right of handing over does not meet dental wellness standards since it is done manually and in a very rough way (Stein, 1985). wife inheritance is some other strange cultural practice whereby a widow is remarried by the decedent’s brother who mustiness meet all her marital requirements, for instance, conjugal right s. According to Luo culture, adolescent period should prepare a girl for marriage and family life.In the traditional settings, girls obtain tattoos on their backs and having their ears pierced as well. The homeless thing is that the materials used to gestate out these practices are neer sterilize (Stein, 1985). Girls come together among peer groups where they get to share their versedity, for instance, discussing boys and their personal attributes. On the very(prenominal) line of merchandise, older women provide sex education to the teenage girls. Lovers secretly meet upright these shacks although motherliness outside marriage is stringently prohibited (Southall, 1952). Fertility and Childbearing PracticesLuo culture discourages people from noting when a woman is large(predicate) for they believe that it would bring problems and troubles from jealous ancestors (Mboya, 1986). honest-to-god women and wives accompany expectant mothers throughout their maternalism and duri ng nativity. In this community, fit are not received very well. They believe that jibe originate from the evil strong drink and so they treat such cases with special attention. The duplicate’ parents are required to assume indisputable taboos. In order to prevent the possibility that whitethorn befall the twins’ parents, the community members engage in obscene jump as well as using foul language.Only in this way can the burden of giving stand to twins be lifted (Gay, 1981). As mentioned earlier, women receive much(prenominal) of the blame in case of infertility in marriage. This culture believes that infertility is as a result of blasphemy in the ancestral lineage of the woman. They believe that unless the spirits and ancestors intervene, the woman will never give acquit (Gay, 1981). As can be seen, it can be argued and justifiably so that control of fertility is attributed to the mercifulness of the ancestors. In other words, Luo culture believes that fert ility is given by the ancestors to the favored ones.In a more traditional setting, incest has been associated with most pregnancy complications. However, the husband including other relatives should plant indisputable that after the woman gives surrender they slaughter a goat or sheep for her where she gets to eat it at intervals. This ritual is compulsory and if one fails to honor it either the mother or the child can experience more complications even to the point of dying (Mboya, 1986). Men shouldn’t watch women giving birth unless on serious conditions. They are supposed(p) to be far away from the scene.If a woman gives birth traditionally, she has to sit on a stone with her legs apart where other women support her to give birth. Immediately she gives birth the child is rushed in the hut for other rituals which involve cleaning the umbilical cord and cutting part of it to be buried. This is believed to be a sign of sense of taste to the ancestors (Liyong, 1972). De ath Rituals It is worth noting that Luo culture performs about 14 rituals for the dead (Wakana, 1997). Table 1 in appendix A summarizes the rituals from the first step to the last.Whenever a person dies women come out with long, quivering wail which is seconded by sound of drums. Strictly, the finale announcement has to take place either in the forenoon or in the evening. Luo culture prohibits death announcement during the day although this varies across persons, age, sex and traffic (Wakana, 1997). If, for instance, a child dies in the morning the announcement follows immediately but in the case of elderly men, women have to wait until sunset to start hollo (Pritchard, 1965). The bereaved family stays throughout in the compound of the deceased until the burial day.Other members of the community gather to console the family (Wakana, 1997). Digging of the backbreaking takes place at round 9 p. m. and goes until 3 to 4 a. m. of the burial day (Millikin, 1906). One or two weeks a fter the burial cholla begins where several relatives to the deceased take their cattle to his compound at around seven o’ measure in the morning. It is however important to note that this ritual is only performed for dead men. The men gather in that respect, kill a malleus without using a knife and share its pieces of meat.They then blow horns of buffaloes and rhinoceroses (oporro) and play drums (bul) as well. These men later attract a long procession composed of more men, women and children; it becomes longer and noisier as communities sing and play the instruments even louder (Milikin, 1906). Spirituality It is believed that Christianity has penetrated the lives of Luo community hence ever-changing some of their traditional apparitional dogmas. However, a greater part of Luo culture still engages in traditional rituals (Ocholla, 1980). The new Christian movements in this community are Catholicism and Pro quizantism.Despite their Christian spirits, they still notion in the intercession of their ancestors in their lives (Ocholla, 1980). Traditionally, it is believed that the ancestors reside in the sky or electric resistance and their souls undergo transmigration either through animals or new born babies (Themes in History, 1990). In actual fact, they carry out ceremonies whenever naming of a child takes place to run into if a particular spirit has been reincarnated (Themes in History, 1990). Additionally, it is believed that the ancestral spirits communicate with the brio in their dreams (Ocholla, 1980).Luo Culture believes that failure to guess or respect the spirits may have adverse effects in their community (Sinaiko, 1995). It is worth noting that they refer to spirits as jouk which means â€Å"shadow” and they refer to God as Nya asserte which translates as â€Å"he who is begged” and also Were which translates as â€Å"certain to deliver requests” (Sinaiko, 1995). contractable worship plays a rife role in their traditional religion. Ancestral spirits are believed to be actively baffling in the world. This strong belief is very evident in the belief system of many Luos (Sinaiko, 1995).wellness Care Practices It is unfortunate to remark that Luo culture does not have elements that can promote community health. In other words, it is not a culture that motivates the Luo people to maintain legal standards. Most of the beliefs and practices are geared towards appeasing the ancestors and and so forget the well being of the ideal community at present. This is why this culture cannot be regarded as a agone or present oriented culture because many of its emphases lay on their destiny (Isak, 1972). Even in matters regarding health, they call upon their ancestors to intervene.It is also important to note that they believe that being healthy is a favor from their forefathers and being unhealthy is a curse from the same forefathers. It becomes complicated to guide them through a causal health tra nslateing of their diseases. Inasmuch as healthcare practitioners would want to address the why of their health issues the big challenge would be to convince them out of their traditionally held beliefs. The elders who take to heart as traditional doctors are grand by this community and they rely on their guidance in curing certain diseases (Southall, 1952).However, with the HIV endemic that has swept away many families leaving most children orphans, has led Luo culture to seek other better shipway to deal with their health issues. Obviously, given that HIV/Aids has no mend they started realizing that traditional practices cannot address the problem (IPAR, 2004). Although their folklore practices do not directly address health issues, they got some deterrent example stories that can be useful in giving care to the sick. For instance, among the commonly told story is refereed to as â€Å"Opondo’s Children” which talks of a man who gave birth to monitor lizards inst ead of human babies (Mboya, 1986).With time, the parents refractory to throw them away due to their inhumane conditions. One day, they decided to retain one of their babies who at the age of adolescence loved to clean in the riverside. In the process of smooth the child turned into a amply functioning human being. Passers by find and ran back to the village with this news which blithe the community members. The child was accepted in the community and received a lot of love and support. From this story, Luo culture believes that they have a duty towards the sick especially the physically handicapped (Mboya, 1986).Client Interview Data This branch discusses some of the findings realised during the interview process. The musician is a Kenyan citizen and from a Luo culture. The cogent thing in this study is that much of the ideas established in the literature review were re-affirmed during the entire interview process. However, the interviewee was assertive that Luo culture h as changed tremendously and that Luo people are befitting more scientific in their thinking. parley According to the interviewee, communication in Luo culture just requires respect and clarity.In general, young ones should not scold their parents and the same case applies to husbands in respect to their wives. However, this study leant that Luo culture prohibits pointing another person using an index fingerbreadth; to them it means fate to the pointed person. He confirm that Luo culture has become an interactive one where people can share their feelings with one another. It had been mentioned that men could not interact with women or children could not interact with their elders, today things have changed. The format for giving names is still evident where children are given names according to seasons, events or calamities.Nutrition This study learnt that Luo culture will never have other preferred staple foods apart from fish and ugali. The interviewee corroborate that this is not only a matter of culture but it is also because of the meaning of such food to their lives. He believes that Luo has many intelligent people â€Å" title-holder” because of feeding on fish. Moreover, they are healthy and strong because of combining fish with ugali which is actually a carbohydrate. Family Roles & Organizations The interviewee remarked as follows, â€Å"if in that respect is anything that Luo culture has failed in, it is its perception on family”.This study learnt that modern Luo families want to treat their family matters as personal. In fact, most families have begun migrating to urban places just to experience peace and autonomy. However, the interviewee remarked that most parents still uphold cultural value meant to discipline their children. In other words, most families still hold to those traditional ways of bringing up their children. Husbands still detain the heads of their families and with the duty of educating their children. But a ll the same, wives are supposed to help financially especially if the spouses are both working. Workforce IssuesThe interviewee remarked that Luo culture has evolved where traditional practices have become a collective responsibility. Today, men and women can go fishing and even engage in its selling. Moreover, all genders have become professionals in different fields. High Risk Behaviours Indeed, the interviewee confirmed that Luo culture still engages in high risk behaviors which in the interviewee’s eyeshot are backward. First he comprehend the â€Å"wife inheritance issue”; here he utter that most women or men contract HIV computer virus due to this practice. He said the following, â€Å"I still do not understand why Luo culture has to push for wife inheritance. somebody dies of HIV/aids and the community very well knows about it, but the brother to the deceased goes ahead to have talk with the woman. ” He also said, â€Å"This does not add-on only to HIV/Aids only but it also extends to other diseases like diabetes, asthma, epilepsy, and meningitis”. This study learnt that there are women who get re-married to their in-laws who have terminal illness hence affecting their health both physically and psychologically. This study also learns that Luo culture still faces serious problems with HIV/Aids due to unsafe sex among the youths and commercial sex workers where most of them are young girls.The interviewee had this to say, â€Å" waken is deeply entrenched in the Luo culture such that it cannot be comprehended in isolation”; he also said â€Å"females who are poor resort to sexually irresponsible behavior just to get money which is not even more than five dollars. ” The interviewee also mentioned the issue of heteroicous marriages where men engage sexually with many women hence contracting serious sexual transmitted diseases. This study also learnt that pulmonary tuberculosis of illicit brews and drugs and the growing establishments of entertainment houses have left many youths with poor health conditions hence dying at a very young age.As mentioned earlier, female venereal mutilation and removal of teeth poses great risks. The interviewee had this to say: â€Å"these practices are very risky since they are carried out under unhygienic conditions and even the equipment used is never sterilized. This is why they view as on contracting germs and HIV virus”. Pregnancy and Childbearing Practices The interviewee believes that causes of teenage pregnancies are as a result of ignorance on the side of the girls. According to him, most girls do not know how to go about their resultive life.But, he was very ingenious to remark that nowadays women give birth in the hospitals and rarely will women give birth in traditional settings. There are no taboos associated with marriage in the Luo culture today, only that the husband should take very good care of the wife. He also remarked that among the most improved health practices among Luo women is care for the mother before and after birth. Apart from traditional food, anything to do with the medication of the mother and the child is as positivistic by a qualified doctor. Health Care Practices & PractitionersThe interviewee was very positive that in few years to come Luo culture will have the ruff medical practitioners ever. According to him, most Luo men and women have undertaken courses in medicinal drug and other health care modules. â€Å"Today, Luo culture has evolved from a culture of traditional doctors to a culture of serious surgeons, physicians and mid-wives”. He informed this study that traditional euphony men cannot carry out any practices on complicated issues like pregnancy, eye-problems, heart failure, diabetes et cetera. They instead supercharge the patient to seek professional help from a hospital.They only get involved in the treatment of minor illnesses like cold, flu, chicken po x, normal diarrhea, sore throats just to mention a few. Here, they prepare medicine from traditional herbs from different plants. Moreover, they make medicine for children using fat substances from the fish products. In fact, the interviewee remarked that Kenya’s medical sector borrowed from the Luo traditional doctors how to prepare medicine to prevent children from cough outing. The medicine is popularly known as â€Å"cough syrup” which is a by product of fish in Luo culture. explore QuestionsThe explore method selected for this proposed research study follows a qualitative burn up. The qualitative method will be implemented because it follows the approach that allows for the gathering and analysis of data that could not draw through a quantitative approach. This approach is descriptive and inquisitive in nature, which is selected because of its relevance to the type of data collected and because of the invention of the study. Contrary to the quantitative r esearch method, participants from this study will be encouraged to use their personal experiences to interpret and answer interview questions.Their demographic background will also be significantly considered for the interpretation of the test answers (Leed & Omrod, 2005). Any form of quantifiable data that can be show in this study, will be analyse according to descriptive statistics. Alise (2008) pointed out that under the qualitative research method, there is an interaction between the researcher and the participants. The following are the research questions: 1) To what extent does Luo culture check effective health safety measures? 2) How does Luo culture affect health care practitioners? Is there any competition between healthcare practitioners and traditional doctors?Recommendations for Research Based on the findings of this study, it further recommends that: a) There be an observational investigation carried out in this community in order to ascertain the findings of this research b) Health agencies to study this culture more closely in order to help it improve on community health c) To explore other cultures in Kenya that capability be having similar challenges Applications to Practice In order to carry out ethnographical fieldwork among Luo Community and generate information establish on qualitative analysis, it would be secure to learn more from medical anthropologists and professors.Moreover, there should be more research from the libraries to gain more insight on Luo culture and to familiarize more on the best methods to gather and record information. Medical volunteers are traveling to work with the Luo community to befriend with the traditional healers and record their conversations about herbs. They should make sure there is an interpreter available. The group can take pictures and identify herb clippings for their easier recognition. The volunteers can carry out introductory research to compare with the current clinical use of th e herbs and their dosages.Summary/Conclusion This study has established that Luo culture has got three languages namely: English, Kiswahili and Dholuo. However, Dholuo is commonly used. Luo culture gives names according to seasons, events, calamities or time. Luo are mixed farmers since they grow crops and hold open animals at the same time. Luo culture values ugali and fish which serve as their staple food. Marriage is regarded in high gaze and especially when children come by. Children remain with the father even in cases of separation or divorce for that matter. Luo community constitutes of black people.Among the most common diseases affecting this community are malaria, malnutrition, kwashiorkor, typhoid, amoeba and HIV/Aids. The high risk behaviors include removal of teeth, tattoos, genital mutilation and other rights of passage that use non-sterilized equipment. Luo culture has got fourteen death rituals although their applications vary from age, sex, or occupation of the de ceased. Moreover, this culture does not promote community health per se. Traditional doctors have an powerful role although they recognize the role of professional medical practitioners.The folklore activities provide wonderful moral stories that encourage the community to take care of the sick and especially the physically handicapped. The client interview data strongly brings out Luo community as a changing culture, and in deed, for the better. However, the high risk behaviors still pose a great challenge to the health well being of its members. References Alise, M. (2008). disciplinary differences in preferred research methods: A comparison of groups in the Biglan Classification Scheme. Retrieved from North Central University website: http://learners. ncu. edu/library/ncu_diss/default.aspx. Pritchard, E. E. 1965 (1949). Luo tribes and clans. In (E. E. Evans-Pritchard, ed. ) The sentiment of Women in Primitive Societies and Other Essays in Social Anthropology, pp. 205-227. Fab er and Faber Ltd. , London. Gay, D. (1981). Modern Kenya. New York: Longman Isak, D. (1972) knocked out(p) of Africa. New York: Random House get of Policy Analysis & Research (IPAR), (2004). HIV/Aids Scourge in Nyanza Province: Poverty, Culture and Behavior Change. ledger of African Medical Care, Vol. 10, Issue 11. Kenya in Pictures, (1988). Minneapolis, Minn. : Lerner Publications Co. Leed, P. D. and Ormrod, J. E. (2005).Practical Research: Planning and Design (8th ed). upper berth Saddle River, NJ: Pearson. Liyong, T. (1972). Popular Culture of East Africa. 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Journal of Africa Study Monographs, 18 (3, 4) 213-228, division of Social Anthropology, Tokyo Metropolitan University,\r\n'