http://repository.anu.ac.ke/handle/123456789/1176 2026-09-03T07:53:17Z http://repository.anu.ac.ke/handle/123456789/1190 Nazarene Education from an African Perspective,” in TELOS: The Destination for Nazarene Higher Education, Reed, Rodney, L.; Ed. Chenoweth, Gregg, A.; Ed. Ragan, Barbara, M. Foreword by Gregg A. Chenoweth Pull up to the kitchen table. Let me introduce you. You don’t know each other, but should. It’s not because those across this table are famous. They have no posse, no brand. You won’t see them on an infomercial. But you still ought to know them for an important reason: They are your family. Reader, meet writer. Writer, meet reader. The church kin may be spread across generations, cultures, and nations, but they are grafted onto the same vine, sharing the same work, representing the tribe—your tribe—in places beyond. This family is not new or small. The Church of the Nazarene is now a century old with 1.7 million members in 160 nations, a denominational diaspora. The family keeps learning. Since its birth, the denomination established schools everywhere, more than ten in the first decade. The man who titled the denomination “Nazarene” was a dean at the University of Southern California, and a Harvard University panel concluded that the denomination’s churches are “inconceivable” apart from its schools.1 Today, more than 50 educational institutions dot the globe, serving more than 30,000 students. A little heads-up here: families worry about each other. In the beginning, we were small, strong on mission, but weak on credentials. By age 100, one wonders if we have so credentialed ourselves we’ve lost the founders’ passion. Other denominational schools have gone that way before us. It’s legendary. People sometimes lose their faith but keep their jobs. Concerns abound these days. Consumerism in higher education chips away at our liberal arts’ ideals. Theological fundamentalism and theological liberalism encroach on some academic areas. The andragogy demanded for adult student programs rubs against a historic practice with traditionallyaged, residential students. Costs are putting a Nazarene higher education out of reach for too many. 2011-01-01T00:00:00Z http://repository.anu.ac.ke/handle/123456789/1182 Book Chapter: Crimes against Humanity in Kenya' Post-2007 Conflicts: A Jurisprudential Interpretation Khamala, Charles Alenga Widespread economic disparities under Kenya’s post-independence constitution generated revolutionary pressures to transform authoritarian rule of sectional governance. Amid ethnic conflicts protesting President Kibaki’s 2007 re-election, mass atrocities were committed. A 2008 National Accord brokered power-sharing between Kibaki’s PNU and Prime Minister Odinga’s ODM. In 2010 the Government of National Unity promulgated a new constitution. Nonetheless, in exercise of its complementary jurisdiction, the International Criminal Court expeditiously authorized six investigative warrants, confirming charges against four suspects alleged to be indirect co-perpetrators bearing the greatest responsibility for crimes against humanity. However, in 2013, a “coalition-of-theaccused” between Uhuru Kenyatta and William Ruto, won the presidency. Numerous witnesses subsequently disappeared, died or withdrew. Consequently, the judges compelled the Jubilee government – in Ruto’s case to facilitate attendance by non-voluntary witnesses – and in Kenyatta’s case to produce his financial and other records. Judicial activism is justified, if the ICC is to effectively protect victims. However, without state co-operation, the ICC can neither investigate nor enforce these orders. This book evaluates conflicting interpretations of the Rome Statute in search of judicial creativity, amid ICC’s declining legitimacy. Unless safeguarded by the Victims and Witnesses Unit, activist judgments prioritizing victim’s rights to retributive justice can jeopardize the rights of witnesses. 2018-01-01T00:00:00Z