Abstract:
The focus of this article is to reconstruct the history of a Luhya Woman –Salome Nolega David as a
progressive and transformative leader of western Kenya. With the advent of the first Friends African
Mission (hereafter FAM) station at Kaimosi, in 1902, Education was handy in winning more converts
to this new religion. The women traditions and culture had first to be transformed, through acceptance
of western cultural attributes. Consequently, FAM missionaries offered education opportunities of the
sons and daughters of the first generation believers to enable them be employed in secular sectors such
as medical services, education service, industrial and agricultural sector, as an approach for reinforcing
evangelization and expanding their area of influence. It is due to this; the Friends Church’s secular
policy, its formulation, implementation and impact on the education in the Luhya that is the subject of
this study. Anecdotal evidence indicate members of the Friends Church are to found all over the
country today. Unfortunately, the contributions of the daughters of the first and second generation
adherents of F.A.M to the growth and transformation in education among the Luhya of old Vihiga
district has not been realized. In recognition of this fact, the article addresses the pertinent issues
Salome Nolega David found herself agitating for among the Luhya of western Kenya. Indeed, much
of the material for the article was derived from unpublished theses, oral interviews and secondary
sources which addressed the role of Nolega David among the Friends Church affiliates. Other sources
included, written source of information on the Friends Church is the East African Yearly Meeting
(hereafter EAYM) records preserved at Kaimosi and those from The Kenya National Archives
(hereafter KNA).
The article relied on three theoretical frameworks –that is; modernization, social exchange and social
conflict theories which offered a deep insight on the progressive and transformative ideas of Salome
Nolega David. Modernization theory granted the framework for analyzing the formulation,
implementation and impact of FAM secular policy on education, whereas social exchange and social
conflict theories were used to guide in understanding the relationships that facilitated change within
the church and contributed to conflict among the East Africa Yearly Meeting. The article reveals a
number findings when considered in light of its objectives and theoretical frameworks. It has shown
that FAM secular education policy was one of the most important agencies of winning new converts which brought about progress in education of traditional women in Luhya land. The secular education
policy led to the emergence of pioneer-teacher and establishment of girl’s schools. Among these elite,
indicators of strive, rejection of the Luhya traditions came into play, representation of women in
international forums was attained and provision of higher education for girl child had a central place
in the heart of Salome Nolega David. But with these developments, the church viewed Salome Nolega
David a leading agency of airing the women views globally.
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