Fighting sexual immorality among married couples in the Luo community

Introduction

Most world religions have sought to address the moral issues that arise from people’s sexuality in society and in human interactions. Each major religion has developed HYPERLINK “http://en.wikipedia.org/wiki/Moral_code” o “Moral code” moral codes covering issues of HYPERLINK “http://en.wikipedia.org/wiki/Human_sexuality” o “Human sexuality” sexuality, HYPERLINK “http://en.wikipedia.org/wiki/Morality” o “Morality” morality, HYPERLINK “http://en.wikipedia.org/wiki/Ethics” o “Ethics” ethics etc. Though these moral codes do not address issues of sexuality directly, they seek to regulate the situations which can give rise to sexual interest and to influence people’s HYPERLINK “http://en.wikipedia.org/wiki/Human_sexual_activities” o “Human sexual activities” sexual activities and practices. Sexual morality has varied greatly over time and between cultures. A society’s HYPERLINK “http://en.wikipedia.org/wiki/Sexual_norm” o “Sexual norm” sexual norms — standards of sexual conduct — can be linked to HYPERLINK “http://en.wikipedia.org/wiki/Religion” o “Religion” religious beliefs, or social and environmental conditions, or all of these. Sexuality and reproduction are fundamental elements in human interaction and society worldwide.

Furthermore, “sexual restrictions” is one of the universals of culture peculiar to all human societies. Accordingly, most religions have seen a need to address the question of a “proper” role for sexuality in human interactions. Different religions have different codes of sexual morality, which regulate HYPERLINK “http://en.wikipedia.org/wiki/Sexual_activity” o “Sexual activity” sexual activity or assign normative values to certain sexually charged actions or thoughts.

The Bible is no stranger to the sin of ‘sexual immorality’ and it addresses such sin in no uncertain terms. When the apostle Paul wrote about sexual immorality he did not write about a sin that had arisen in, or was typical of, New Testament times. From the very moment man fell into sin “every intent of the thoughts of his heart was only evil continually” (Genesis 6:5). Through his fall all man’s intentions and thoughts, also pertaining to matters sexual, became as evil and depraved as they did in relation to any other area of life. Since man’s depravity was total from the outset, all that he as unregenerate sinner was capable of was to express his depravity through his thoughts, words and deeds. By means of His Law God would have man know the sins by which he expresses his depravity and how he is to abstain from all such expression.

‘Sexual immorality’ is a comprehensive term for various sexual transgressions. Scripture is our only reliable source to teach us what constitutes sexual sin. When Paul used the term ‘sexual immorality’ in 1 Corinthians 7:2, he meant all sexual activity which God Himself calls immoral. Paul gives some indication of what the Lord considers immoral by his inspired words of the previous chapter. In 1 Corinthians 6:9 Paul mentions five transgressions that belong to the category of the immoral. He writes: “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites … will inherit the kingdom of God.”

From the biblical point of view, sexual immorality amongst married couples comprises of not only fornication but also lesbianism, prostitution and sex with animals. Sexual immorality among married couples in the Luo community usually assumes the following forms; prostitution, polygamy and wife inheritance.

Definition of terms

Prostitution refers to the act or practice of prostituting or offering the body to an indiscriminate intercourse with men; common lewdness of a woman

Wife inheritance refers to the act of taking over a widow after the husband dies.

Polygamy is also called plural marriage and it refers to the condition or practice of having more than one spouse at one time.

The Luo community has suffered devastating effects as a result of these two practices. In particular, the rate of HIV infection in the region is abnormally high and this has culminated in incidences of orphans. In addition, trends indicate that incidences of divorce are very high in the region and in general, the family unit is threatened. Polygamy is a culturally accepted practice amongst this community and likewise, it has had devastating effects on the family.

Prostitution amongst married couples of the Luo community has been perpetuated by the poverty and the proximity of the Kisumu town. Lack of vital resources for existence has made some members of the community to resort to prostitution in order to provide for their economic needs (Letty, 1996). Basically, married couples and especially women have resorted to prostitution when their partners go for long periods of time to work in distant towns like Nairobi. This has had adverse effects on the family unit as in some instances it has led to divorce. Further, it can be implicated for the rise in incidences of HIV and AIDS. This can be addressed by enhancing faithfulness amongst couples in the region. In addition, it would be advisable for the couples to stay together instead of living in different tons. This would ensure that the sexual needs of each partner are catered for accordingly. In cases where it is impossible to live together, couples need to visit each other regularly. Most important, there is need to uphold Christian values that provide guidance with respect to sexual behavior.

Wife inheritance is a common cultural practice amongst the Luo community. Whenever the husband dies, the woman is expected to choose an inheritor or in some cases, the clan chooses one for her. This is usually done to provide security for the widow and enhance procreation. The inheritor is also expected to provide for the economic needs of the widower. I instances where the husband died of AIDS, this practice has led to the spread of the disease that has compromised the quality of life in the region. This practice need to be eliminated from the society because it is not only demeaning but also has devastating effects. This can be attained through education and awareness creation about the impacts of the practice.

Finally, polygamy is a cultural practice that has also had detrimental effects on the family unit (Shishanya, 1998) . Women usually resort to this whenever they lack suitors or have children outside marriage. They are also lured in to this arrangement by the need for economic security in instances where they are very poor. This has culminated in the spread of HIV and AIDs whenever one partner gets infected. In addition, it has increased the levels of poverty as in some cases, men lack sufficient resources to cater for the high number of children that they have from these marriages. This can be stopped through education and awareness creation. In addition, it would be imperative to economically empower the population through diversification of livelihood in order to address the root causes of poverty.

References

Shisanya, A. (1998). Conflict in Marriage: Socio Economic implications for women in Kenya. A paper presented to the circle of concerned African women theologians, Nairobi.

Letty M. (1996). Russel discussing spirituality, struggle and cultural violence in Women Resisting Violence, ed. Mary C. Grey. New York: Orbis