This article provides a typological and interpretive analysis of 3968 beads unearthed at Amwathoya, a late 19th-century Giriama homestead site in Kenya’s central coastal hinterland. These beads are predominantly imported glass specimens, and most were recovered from a single cache. The typological analysis of Amwathoya’s assemblage draws on both historical bead terms from 19th-century Eastern Africa and broader classificatory schemes developed by archaeologists in other world areas. Smaller glass bead assemblages from two nearby contemporaneous settlements are also examined for comparative purposes. The interpretive analysis of Amwathoya’s beads focuses on such ornaments’ potential role in the expression of cultural and gendered identities; the use of locally produced shell beads in divination and healing practices is also explored.

In: Journal of African Archaeology
In: Pastors, Partners and Paternalists
Author: Simon Hawkins

. But in a scholarly reminder that identity is not always ambiguous and borders may often be clear, McIntosh has chosen a subject—the Swahili and Giriama on the coast of Kenya—in which the distinctions between groups have become more, rather than less, marked over the past decades. Historically, the

In: Journal of Religion in Africa
Author: Janet McIntosh

, fretting that he might be going mad: ‘I thought I was losing the plot.’ The next morning he asked his sta ff members, a group of Giriama, whether they’d noticed ‘anything di ff erent’ lately. The sta ff told him knowingly that there had been a malevolent spirit hanging around Richard’s place for several weeks

In: Journal of Religion in Africa

REVIEWS PARKIN, David, Sacred Void: Spatial Images of Work and Ritual Among the Giriama of Kenya, Cambridge, Cambridge University Press, 1991, 259 pp., $54.50, 0 521 40466 5 This book `argues that to talk about the sacred is to think and talk about space, and to some extent vice versa: that

In: Journal of Religion in Africa
Author: R.M. Githige

and the Sultan contacted Kirk, who promised that he would resolve the problem. In the following year, fugitives continued to settle in or near the mission, and the then head of the mission, J. R. Streeter, did not prevent them. In 1879, about 100 Giriama slaves deserted their masters and joined the

In: Journal of Religion in Africa
Author: Joyce M. Olenja

production constraints affect both men and women, much of the impact is borne by the women, especially those from resource poor households. NOTES 1 Parkin (1978) observed a similar phenomena among the Giriama where, although fishing was more lucrative in terms of income, its unreliability made it more of a

In: Journal of Asian and African Studies

than Trimingham's; nor to studies of the societies of the hinterland in which Islam interacts with spirit possession, such as Mrs Swantz's book on the Zaramo or Parkin's on the Giriama. Nor is there any reference to the recent remarkable structuralist analysis of Lamu by El-Zein. It need not matter in

In: Journal of Religion in Africa

article ends with a structural comparison between the Hausa of Marmara and the Giriama of Kaloleni (in Kenya). In this comparison, it appears that political economy can be privileged over religion in the understanding of gender. Over the long term, however, a deeper continuity in local moral concepts

In: Journal of Religion in Africa
Author: Veikko Anttonen

Among the Giriama of Kenya. Cambridge: Cambridge University Press. Penner, Hans H. (1986). Structure and religion. History of Religions 25: 236-254. - (1989). Impasse and Resolution. A Critique of the Study of Religion. In Donald Wiebe (series ed.), Toronto Studies in Religion vol. 8. New York: Peter

In: Method & Theory in the Study of Religion