Bro Fredrick Ayoo, SM.

CULTURAL DIVERSITY IN THE SPIRIT OF INCLUSIVITY AMONG MARIANIST BROTHERS, REGION OF EASTERN AFRICA.

Mahatma Gandhi said that, “A…culture resides in the hearts and in the soul of its people”. Culture, in its general understanding, has a wide connotation, in dependent to the geographical, anthropological and religious, or even societal context. The building of this research topic is focused on the diverse cultural existence in the religious context. 

Culture differs in various practices from one community, religion, race society, and congregation to another. The Marianist congregation has a diverse cultural setup, which is beneficial, and at the same can be a challenge to the living of the spirit of inclusive among members of the congregation living together from different cultural backgrounds. 

In his anthropological view of culture, (Magesa 1997), provides its dimension on “…the difference between how people live…and how they should or ought to live.”[1]This aspect of living is what makes the fundamental development of the ideas behind the formation of cultural diversity in the community living in the Society of Mary, as manifested among brothers in the Region of Eastern Africa. 

Cultural diversity in the Marianist context captures a number of nationalities and men from different regions who have diverse looks on life, living together to share a common spirituality. The difference and diversity in this context exist in the sense of language, food, dress, personality, and temperament. If it is viewed on the basis of Magesa’s reason, it will be clear to realize that, the cultural diversity on the basis of the elements highlighted formerly, how these Marianist religious men live together will be influenced by the fact that how in this context influences almost all the life lived in itself. Nevertheless, the question of ought to live, according to Magesa, is an expectation that is rooted in the charism of the society, which runs across the heart of an individual Marianist brother. The concept of expectation here emanates from whatever the outcome reflects on the way life is lived in the community and as a society as a whole. 

Marianist cultural diversity is clearly witnessed and experienced in missionary activities across the world. Marianists are found in a number of countries around the world. On how to live the spirit of inclusivity, the Marianists in Europe, for example, Marianist in Spain express this aspect of the Marianist spirit through a common language, Spanish delicacies, and their traditional cultural dressings. Italians spice this cultural diversity with their rounds of spaghetti, and the romantic culture that cuts around their social connection with the people. 

The life of Blessed William Joseph Chaminade, founder of the Society of Mary, was surrounded by people from different backgrounds and different cultures. This diversity is what formed the success of his inspiration to form the future family of Mary, the Marianist being one of them. 

Therefore, the choice of Cultural Diversity in the Spirit of Inclusivity is important in the development of this work, for it will take one a milestone to understand how the diverse cultures within the society of Mary form. This directs one to the root of Marianist Heritage. 

This topic enhances the interest on knowledge about the manifestation of the Marinists religious congregation of the spirit of inclusive, despite the differences in cultural background, and the diverse cultural practices among the community member groups within the general society 

Within the region of Africa, there are Marianist brothers from different West African countries, who major subscribe to Franc lingual cultures, with a direct inculturation to the African tradition.  This aspect of language contributes to making a great impact in drawing boundaries between the lifestyle of the Africans from the West and those from the East African Region. Many Marianist brothers visiting countries in East Africa for the first time find it challenging to communicate, because the time taken to learn English is quite long, which brings a communication barrier. This is the same to those brothers visiting the countries in West Africa for the first time.   

1.1 Background of the Study

The background of the study in the Cultural Diversity in the Spirit of Inclusivity in the Marianist congregation finds its root in the tradition and the inspiration of the foundation of the Society of Mary.  Blessed William Joseph Chaminade founded the Society of Mary or the Marianists founded in 1817, a religious congregation of pontifical rights, dedicated to Mary. 

The congregation emerged as a group of laymen, professionals, untrained and the trained, young and old, peasants and nobles’ class, coming together to form what was initially called the Sodality. This diversity in class, state, profession, and age, is what has run throughout the ages to build the aspect of cultural diversity. 

This study, as sponged out in the historical information of the Society, though focusing on the cultural diversity and its contribution to the reconstruction of the spirit of inclusivity, its members, Priest and lay religious form a single family and strive for the fullness of charity. Marianists are striving to become men of faith and to ponder all things in the light of revelation it is why patience and humility are very important in our life. 

(Hakenewerth 2000), on his view of the Marianist spirituality has it that "presence means being with someone in a way that makes a difference…if our greatest impact comes from the clothes we wear or from our hairstyle, our presence is quite superficial." In addition to that also at the beginning of the congregation, he said, "To all officers, patience, humility, trust, and recourse to God, the invocation of the Blessed Virgin and several other dispositions were recommended."The study comes out of the researchers’ personal struggle to live with patience and humility within the community.

1. Statement of the Problem

In striving to embrace the spirit of inclusivity among members of the Society of Mary (Marianist), cultural diversity experienced in the scholastic community in Nairobi has made it difficult for the members of the community to cultivate the spirit of inclusivity. 

Inclusivity, therefore, is one of the pillars of the Marianist spirituality, and due to diverse cultures within the congregation due to the admission of members from different nationalities, the challenge is experienced due to differences and a gap in terms of food, language, and also music as used in the liturgical celebration. 

The diversity of culture among members has caused a sense of divisive nationalism, thus, promoting division among members in terms of tribe 

This study aims to help us nurture more patience and humility in our daily life and recognize its value in our well-being within the community and our spiritual advancement. Inclusivity and equality, not to mention community spirit cannot be separated from our way of life as Marianists because as the Charism directs, we must nurture diverse virtues in our lives. These virtues will help us to master our temperament, to be witnesses of God in society, and be able to share our faith with our brothers and sisters. It is in this sense that this long essay aims at understanding how patience and humility positively influence the well-being of the Marianists. 

This study, therefore, will deliberate on how cultural diversity within the various Marianist communities in the region of Eastern Africa affects the spirit of inclusivity among its members. It is appropriate to take this research into account for its research is beneficial to the entire family.

It is worth studying this topic because there is a feeling of a gap between different members of the society of Mary living together in the same communities, though faced with differences in temperaments, language barriers, tribalism and liturgical misunderstanding based on the cultural setups. 

The desire of blending the aspect of cultural differences to the spirit of inclusivity has greatly contributed to the move to make forth the research in this area, for the two variables, as far as community life is concerned, have a thin line separating them. Cultural diversity and the spirit of inclusivity go hand-in-hand in their understanding and practice. 

1. Purpose of the Study

This study aims at finding out the effect of cultural diversity on the spirit of inclusivity. The spirit of inclusivity is one of the pillars of Marianist spirituality, and thus, if it is based on a stable and balanced cultural background, though diverse they may be, the bond of community living will be strengthened. 

Therefore, with the awareness that inclusivity is one of the Marianist pillars of spirituality, the study hence, adds more knowledge to the field of study at the Centre of Marianist Studies and Spirituality. 

The study aims at blending the two variables, (diverse cultures and inclusivity) in order to promote unity and peaceful coexistence among the brothers living in various communities in the region of Eastern Africa, who are clearly from different cultural backgrounds and nationalities.

 The diversity of cultures when well married, brings a sense of pride in language, food, dress, accent, color, and temperament, and this can promote a certain sense and taste of life lived in common. Thus, this study will work towards the fecundity of unity and marrying these two aspects of spiritual desires, in order to fulfill the mission anticipated. 

spiritual desires, in order to fulfill the mission anticipated. 

1. SPECIFIC OBJECTIVES OF THE STUDY
2. To examine the effects of cultural diversity on the Marianist spirituality of inclusivity among the brothers in the region of Eastern African
3. To discuss the challenges faced in promoting inclusivity as a pillar of Marianist Spirituality among the scholastics Community of the region of Eastern African in Nairobi Kenya.
4. To identify the remedies to mitigate the challenges faced in living patience and humility.
   1. RESEARCH QUESTIONS
5. What are the effects of cultural diversity on the Marianist spirituality of inclusivity among the brothers in the region of Eastern African?
6. What are the challenges faced in promoting inclusivity as a pillar of Marianist among the Marianist Brothers of the Region of Eastern Africa?
7. What are the remedies to mitigate the challenges faced in cultural diversity in promoting the spirit of inclusivity among Marianist scholastic Brothers in the region of Eastern Africa? 
   1. JUSTIFICATION OF THE STUDY

It is justifiable that the diversity of cultures among Marianist brothers living in Scholasticate community in Nairobi has promoted division among brothers. This is due to the luck of sensitivity on the use of language, the choice and demands of food, as well. Each community seeks to strengthen its values and tradition, which is directly a threat to build spirit of inclusivity as embraced and desired by the general Marianist Charism. 

The society of Mary manifests a great deal of community living, which on the other breaks the notion that different cultures divide, but instead the bond between one nation to another through inclusive living despite differences in cultural barriers and traditional believes. For one to be in touch with oneself, environment and others, inclusivity and tolerance will suffice. 

The spirit of valuing scripture and even notice in our daily life that, the one who is patient and humble is the beloved son of God. This research will be of great help to the Marianists to go back to the roots and embrace and nurture the spirit of inclusivity in line with the diversity of cultures within it. 

This study will promote one’s interest in valuing the cultures of others, and the diversity that comes along them. 

1. SCOPE AND DELIMITATION OF THE STUDY

This research will be based solely diversity of cultures as lived among the Marianist within the region of Eastern African, and more particularly as it is manifested among the brothers living in the scholasticate in Nairobi; which comprises of temporary professed Brothers, and the formators. The study will be of great help in the formation program of the young brothers to internalize and live what they learn daily.

 The study will act a mirror to the entire congregation in building the unity among brothers, and breaking the bonds of racial discrimination, and creating a sense of nationalism. 

Since the study is Afrocentric, the information and the resources used in developing the knowledge on the topic are centrally reframed towards the African geographical region. The aspect of culture studied here in is confined within a small group of a community living within a small environment in Lavington,  section of Nairobi city, focused on studies and strict program, different from those communities involved in active ministries and missions. 

Much of the references will be made in line with the daily living as manifested from the Marianist brothers in the scholasticate, based in Nairobi 

1. Significance of the Study

The study on the Cultural Diversity in the Spirit of Diversity, is significant, basically in adding knowledge to the field of research world. Many researches have been in their diverse aspects in the field of culture, but this is adding knowledge based on how culture influences the spirit of inclusivity in the society. 

The study will benefit the congregation of the Society of Mary (SM) towards strengthening Marianists heritage, and acting as an additional resource to the Center Marianist Studies. Much of this work will benefit the researcher to delve more deeper on the concept developed herein, for the purpose of his vocational discernment in the congregation of the Society of Mary (SM). 

1. DIFFICULTIES AND HOW TO OVERCOME THEM 

There will be a challenge to obtain relevant and specific resources since the research will be basically a case study, involving observation and interaction with the members, the object of the study. 

Due to diverse cultures practiced and living within the same community, it will be challenging to strike a balance among these cultures in order to be inclusive in terms of community living. Therefore, language barrier and geographical location will make it difficult to access these different cultures for further studies. 

However, the researcher will overcome the challenges by reading different books of the founders and the different general superiors as well as the acts of the diverse general chapters. There will be also a challenge of language on the part of the researchers but they will also use internet to communicate with the brothers in different communities in order to overcome it.

To overcome the imminent challenges during the research, the research will use oral interview to engage an individual community group on their view of the diversity of cultures towards the spirit of inclusivity. 

                                                              CHAPTER TWO

2.0 LITERATURE REVIEW 

2.1 Introduction 

A number of writers have developed themes almost similar to the study developed in this context. This chapter treats the study the study in the contests of the materials and sources relevant to the researched handled herein. 

Some authors who will feature mainly in the development of this study will be of Marianist background simply because they form the basic understanding of the spirit of inclusivity as stipulated in the introduction of this topic.

 The development of the literature review will focus on the research questions in accordance of their arrangement above. This chapter will discuss the study of the research in details, and the sources of the information will delve in depth on study from the perspective of the three research questions as highlighted above.

In all aspects of life, humankind, especially those living together and share a common goal and charism and profess the same creed, work towards the stability of life. On his desire to find the balance between the cultural stability and change, (Waliggo, et al. 1986), has it that, “the experience of cultural diversity extends itself over the entire lifetime of the individual, but it shows also a remarkable difference according to whether it takes place in the beginning of the life of a person or in his later years”[1] 

This is in a sense, that culture has a both effect on the present life of an individual and determine one’s future existence. Since it is one’s growth, the social aspect of the individual with the people around him is very important in his growth. Therefore, it calls for one’s need to be inclusive mind in an individual to embrace the cultures of others, thus, a peaceful coexistence is manifested. 

This is practically applicable in the Marianist spirit of inclusivity. It will be fruitful members leaving together to embrace the culture of each other in order to promote inclusivity in all its demands. It is clearly manifested that Marianist leaving in the scholasticate are struggling with the aspect of the desire for a lifetime cultural embrace.

            This is the gap that exists between the idea developed in this context, and that which it is to be study hitherto. Hence, the methodology applied in the process will inseminate the ideas required in closing the identified gap of a lifetime cultural diversity in order to be inclusive among the members of the society of Mary. 

CHAPTER THREE

1. METHODOLOGY

3.1 Introduction 

The methodology used in the development of this study is very important for it has acted as a guiding pillar to the success of this research. Depending on the aspect of the resources available for the research, the methodology that will be used will depend on the immediate available sources of information to support the ideas that is used in the construction of knowledge. Therefore, this work was based on the library research, majorly on the written resources, as well as oral gathering of the information. 

Therefore, it is beneficial to use the chosen methodology that has been discussed before because they will be in line with study. Cultural diversity and the spirit of inclusivity in the society of Mary in the region of Eastern Africa does not require much of the data collection, for the researcher will use the first-hand information to develop the research questions and objectives. The researcher, therefore, observes much of the activities of the members in question, in order to synthesize the ideas collected for further study. 

The researcher used deductive and inductive method based on the resources from the center of Marianist studies, and focusing exclusively on the Marianists congregation and its spirituality, like the writings of our founder, Blessed William Joseph Chaminade, the diverse Acts of our General Chapters and also the writing of our superior generals and Brothers and then our own experiences. With these resources, the researcher hopes to make relevant study on the topic and be in a position to make good conclusions and recommendations.

CHAPTER ONE: EFFECTS OF CULTURAL DIVERSITY ON THE MARIANIST SPIRITUALITY OF INCLUSIVITY.

Introduction

The diversity of culture within the Marianist Congregation is laid upon the ground that we are international congregation, whereby different brothers come from different cultures, determined by language food choice, personality differences, and temperament. 

In the Region of Eastern Africa, Marianists’ presence is formed from different countries of Kenya, Zambia and Malawi. When people come from different nationalities, many challenges emerge such as language barrier, a tendency to form groupings of same nationalities or language, or at times there exists a gap between the personality differences among brothers. 

It is clear that such differences have existed, especially among brothers living in the Marianist scholasticate in Nairobi.  Therefore, from this perspective, it is worth noticing such difference has a massive change in community life, and thereby hinders the general strive towards the spirit of inclusivity in the Marianist congregation. 

1. Language Barrier

 Language use in almost all Marianist community is one of the most sensitive thing and tool towards building the spirit of inclusivity, especially among Scholastics brothers living in the study house in Nairobi. This aspect, if not well taken care of can lead to what (Thiong'o 1973) termed cultural domination. This challenge emanates when one group of individuals forms the majority of the entire group.

 At some point the Marianist scholasticate formation house in Nairobi host brothers, with majority of them coming from the southern part of our region, that is Malawi and Zambia, who share a common language. Some of the language spoken in the southern part of our regional boundaries (Zambia and Malawi) include: cinyanja, bemba, and chewa. And then in Kenya there are also plenty of languages spoken.Therefore, language barrier is a common phenomenon and a problem global, which in turn has become a major threat to the unity, communal, and economic balance of the people. 

In research done concerning the effect of language barrier in the United States, (Yeo (2004): ) abstracts this aspect a health disparityamong ethnic and racial groups. Though focused on the American setup, the issue cuts across a glob, with a major ethnic diversity bringing up great threat into the ethnic diversity that is witnessed in the African context. 

The issue of language barrier has an effect – both positive and negative in the promotion of the spirit of inclusivity in the Marianist community living in the formation house in Nairobi. The use of various languages in a community brings with it a diverse variety of life, since people share new ideas with and from various cultural dimensions. 

1.1.1 A spirit of Newness 

The diversity of language also enhances a spirit of newness in the community, thus, breaking monotony in various aspects of living, for instance, instead of reducing commonness to a language, the unity is enhanced through a diverse blog of many languages used in the community. This has been so evident among the Marianist scholastics living together in the formation house in Nairobi. 

On the other hand, language barrier has caused more challenges to the community than no one of the community member could ever imagined. Ibid, has it that, people who are older, poorer, and female tend to have severe language barriers compared to those who are younger, wealthier, and male. Improvement of communication among brothers in relation to healthier inclusivity consists of cultural fitness and communication skills. Implications of these studies for practice and further research are reserved to basis exclusively to the topic related to language barrier in its literal context. 

The concept of a language barrier in this dimension has, thus, been exclusively left to the experiences and a life lived among the scholastics living in Nairobi. As one of the pillars of Marianist spirituality, inclusivity demands more than what the eternal sign can provide. As stated by (Network 2016), the essence of inclusivity identifies areas of community living that will stretch the service and capacity of the Leadership Team, and ultimately the membership, to fulfill the mission, vision - key values of the Marianist spirituality of inclusivity.

Language, therefore, is a major component in the strife of living the spirit of inclusivity in the society of Mary among the brothers living in the scholastic community in Nairobi. 

1.1.2 Collaboration

In addition, the use of a common language helps community members and Marianist as a congregation, (Uhlig 2019.), enhancing collaboration is important, wherein, intentionality and desire for it sustains the community as a whole. Collaboration promotes unity and a sense of deep commitment of the brothers to the community life through inclusivity, a sub-element of commitment to the Marianist identity.  

Conclusion

It is clear to denote that language is a major factor in community living, especially when it comes to situations where people come from different cultures and nationalities. Language builds relationships, it promotes collaboration, and thus enhances a general community identity. As Marianist, our community living is focused and built on the spirit of inclusivity, the basic focus of this chapter.  On the other hand, it is quite clear that language can divide people within the community if not well used. 

CHAPTER TWO: THE CHALLENGES FACED IN PROMOTING INCLUSIVITY AS A PILLAR OF MARIANIST SPIRITUALITY.

Introduction

(Joseph Lackner 2018), has it that, Chaminade believed that this replication of primitive Christianity responded precisely to the new situation in which the Church found itself. The sodality represented, in the words of Benedict XVI, a “creative minority” in the midst of an irreligious France.

Just as it had been through the circuits of Marianist Charism and Educational Mission Joseph Lackner 25 clubs and other associations that the Enlightenment and an egalitarian spirit of the age had spread, so Chaminade employed a similar means to revitalize a spirit of Christianity and a genuine sense of fraternity, equality, and liberty.

Our founder, Blessed Chaminade, was inspired to create a specific kind of culture within the larger culture of the Catholic Church, which in turn existed within the larger culture of the civil society of France and the rest of the world. Therefore, to inculcate the inclusivity has a pillar to the people of his time, various challenges were experienced: nationalism, tribalism, racism, criticism of various sort.

2.1 Nationalism

One of the greatest threats to embracing the spirit of inclusivity in the Marianist among brothers living in the scholasticate formation house in Nairobi is that, nationalism has greatly taken root, and this affect the general commonness in the community. 

Nationalism has promoted division among brothers. The gap between the brothers from the southern region and those that are from western region and those from Kenya is so great that, it has become difficult in finding a common paradigm in blending the spirit of inclusivity and the different cultural way of life. This, thus, has made the aspect of nationalism become a threat instead of a uniting factor in community life. 

Many a times this witnessed in times when brothers from one country forming groups of people from the same country, which, unnaturally sidelines others from there boundary. When this happens, the strength of inclusivity is weakened, thus becoming a greater challenge in promoting this pillar of inclusivity in various Marianist communities. 

Inclusivity, for Blessed William Joseph Chaminade, was a subject to reproducing within the Marianist Family, the variety and wealth of experience that exists within the Church as a whole, but not a dividing factor as it is experienced today.  

From the beginnings, Chaminade gathered men and women, vowed religious and lay people, persons coming from all socioeconomic classes—Chaminade used to speak of “one great family.” This inclusivity offers us a generous and “catholic” vision for the Marianist charism. The “mixed composition” of the Society of Mary is a striking example of this inclusivity that highlights the experience of gospel brotherhood and the multiplicity of means and ministries for the work of formation in faith. 

2.1.1 Hospitality 

Sincerely speaking, this desire has been tested beyond measure from the rising idealism that tend to bend toward supporting the divisive idea of “one nation one people”. Flowing from the spirit of hospitality, comes inclusivity. 

This characteristic of the Marianist charism reflects a welcoming heart and openness of mind to all people and experiences. Men and women, lay and religious, work side by side as partners on a faith journey. Marianists believe that true inclusivity creates community with strong bonds as it reflects the variety of gifts, talents and experiences existent within the body of the community.

This spirit of “welcoming” has become a greater challenge in living the spirit of inclusivity among the scholastics in Nairobi since nationalism creates a conducive atmosphere of breeding the group individualism in this august community in the Marianist Region of Eastern African.

(Cole 1994) reminds us of the place of Mary in history of salvation, and it is worth reminding the Marianist the palace of Mary in the society, and how Mary had a great place in the heart of our founder.

 This spirit of inclusivity is the greatest of Mary, especially witnessed in her presence with the disciples in the upper room. It could be not without course to identify that Marianist have forgotten, if not, have taken for granted the place of Mary in this great pillar of Marianist charism of inclusivity. 

Conclusion

Marianist scholastics are affected greatly in living the spirit of inclusivity because the issue of nationalism has taken root in the community, thus causing division among brothers, rather than uniting them. Nationalism brings barriers between one nation to another, one person to another, and thus one region to another, and then, without realizing it, this disease speaks across the globe, which is capable of becoming a threat to the universal church.  

The main contributor to this is that the majority of the brothers in our region have forgotten, or rather, have ignored the role of Mary in affirming this spirit, through her hospitality with the disciples in the upper room after the ascension of Jesus Christ. 

CHAPTER THREE: REMEDIES TO MITIGATE THE CHALLENGES FACED IN CULTURAL DIVERSITY IN PROMOTING THE SPIRIT OF INCLUSIVITY AMONG MARIANIST SCHOLASTICS

Introduction

A number of challenges hindering the spirit of inclusivity among the scholastics formation house in Nairobi have been discussed. This chapter discusses various steps that can be taken to remedy these problems. Common language, revisiting the rule of life and the regional directory, embracing the diversity of cultures, and above all, revising the inspiration of our founder through Mary, are some of the factors that could help strengthen the aspect of inclusivity. 

1. The Inspiration of our Founder through Mary 

Mary took a great potion in the heart of our founder, William Joseph Chaminade. He embraced her as “One who intercedes” (Webster’sʹ Third New International Dictionary). Catholic Tradition teaches that there are saints who intercede or mediate between people and God. Marianists believe that Mary is one who also intercedes for us. 

We can go to Mary in prayer and ask that she intercede for us in our needs. At the wedding at Cana, Mary quietly understood the needs of the moment and assured the servants that they need only do what Jesus directed them to do. Marianists emphasize and live this “Do whatever He tells you” (Jn 2:5), statement from Mary and trust in Mary to be the model of how to be the best disciple of Jesus. That sense of discipleship is manifested in how good we live in community with each, embracing each other as Mary did, thus becoming apostles of inclusivity

Therefore, our founder encourages us to look at Mary whenever this spirit is tested, and when our human reasons and idealism takes us away from our true spirit of hospitality.  

1. Embracing the Diversity of Cultures

It is necessary at some point that, in order to succeed in our mission, one needs to bend low and embrace the cultures and tradition of the people to whom he is sent, and with whom he is sent to live. The spirit of inclusivity is tested in this part of our world because making Marianist brothers have deliberately refused to embrace the new cultures and way of life that our environment places before us. This has some instances has promoted misjudgments, thus causing division. 

Therefore, as discussed earlier, Websterʹsʹ Third New International Dictionary defines hospitality as the cordial and generous reception and entertaining of guests or strangers. The spirit of hospitality that is essential to family spirit is much deeper than that definition. Marianists are known for their hospitality in their communities, schools, or workplaces. There is a feeling of

warmth and welcoming that is created and shared with all who visit and interact in Marianist settings. 

The success in promoting our community life is creating a welcoming atmosphere is to promote community. Marianist hospitality is about providing time and places where people come together to share themselves with others and to be accepted wholly for whom and what they are. This aspect of coming together is what I would term “embracing diversity.”

When people embrace the variety of their lifestyles, cooking styles, different liturgical participation, and language, we become hospitable to one another, thus the spirit of inclusivity is made manifest.

CHAPTER FOUR: CONCLUSION AND RECOMMENDATION 

It is clear to note that, the spirit of inclusivity marks one of the pillars of the Marianist spirituality, and none of the other pillars can be fecundated and extricable and made fruitful without the other. The aim of this work was to the effects of inclusivity as a spiritual pillar in the Marianist. 

It was objectively anticipated that this paper would deliberate on the challenges of promoting the spiriting of inclusivity among the Marianist Scholastics in Nairobi formation house. Conclusively, this work has sponged out the remedies of the challenges that emanated in promoting the spirit of inclusivity

Recommendation

For Marianist Scholastics in the Region of Eastern Africa in Nairobi to live harmoniously and inclusively, it is worth following the inspiration of our founder, that which builds the spirit of the Society on the spirit of Mary.

Scholastics also need to embrace different cultures that come along with our cultural diversities in our community, in terms of learning new languages, adjusting to new diets, and embracing new environmental conditions and personalities that may not rhyme with ours.  

  Waliggo, et al. 1986, INCULTURATION: its meaning and urgency, p. 39. 

 Thiong’o, African’s Cultural Revolution, 1973. 

Yeo, 2004

 Ibid, 2004

Network, Marianist Lay Network of North America, 2016. 

Uhlig, Leading Change: A Phenomenological Study of Collaboration for Mission at Marianist Universities, 2019

Joseph Lackner, 2018

 , page 8

Magesa, African Religion, 1997. 

 Quentin Hakenewerth S.M, A manual of Marianist Spirituality, 2000.

Joseph VERRIER S.M. JALONS D’HISTOIRE sur la route de Guillaume-Joseph CHAMINADE TOME III 

Documenti CEMAR n°16.1. à 16.13. (1981) Roma Edition Maison Chaminade – Bordeaux 2007