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Kim Groop With the Gospel to Maasailand - Åbo Akademi

Kim Groop With the Gospel to Maasailand - Åbo Akademi

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In 1939, <strong>the</strong>re were 25 Christians in <strong>Maasailand</strong>. The statistics do<br />

not reveal how many of <strong>the</strong>se were Maasai-proper, but in 1942, just over<br />

40 % of <strong>the</strong> Christians were real Maasai. 384 The most remarkable trend<br />

observed in <strong>the</strong> 1930s is <strong>the</strong> quite steep decrease in church attendance.<br />

While <strong>the</strong>re was an average of 263 churchgoers in 1930, only 70 people<br />

came <strong>to</strong> Sunday services in 1939. This is particularly noteworthy as <strong>the</strong><br />

number of outposts had increased from two <strong>to</strong> four and Sunday services<br />

were held at four instead of two locations. This seemingly decreasing<br />

magnetism is even fur<strong>the</strong>r paradoxical because a growing number of<br />

Maasai came <strong>to</strong> <strong>the</strong> mission <strong>to</strong> get medical help, which seems <strong>to</strong> suggest<br />

an increasing confidence in <strong>the</strong> Lu<strong>the</strong>ran work. 385<br />

The negative trend in <strong>the</strong> number of churchgoers was nothing<br />

new. A similar development had taken place in <strong>the</strong> early Arusha work<br />

between 1904 and 1913. While an average of 380 people visited <strong>the</strong><br />

services in 1904, <strong>the</strong> number of people attending Sunday Services nearly<br />

ten years later was only 306, although more Sunday services were held<br />

and <strong>the</strong>re were 56 Christians at Ilboru. 386 Perhaps <strong>the</strong> main reason for this<br />

trend is <strong>the</strong> simplest one – that people’s curiosity made <strong>the</strong>m attend<br />

services when <strong>the</strong>y were new and interesting. Rumours spread rapidly<br />

about alleged messengers of Enkai who had settled among <strong>the</strong>m. Many<br />

men and women became interested and paid <strong>the</strong> Sunday services a visit.<br />

Once this curiosity along with various expectations had faded, most<br />

stayed away.<br />

The development in <strong>the</strong> Arusha landscape is perhaps easier <strong>to</strong><br />

explain than <strong>the</strong> one in <strong>Maasailand</strong>. Yes, people were curious and<br />

participated more actively in <strong>the</strong> beginning. Apart from <strong>the</strong> generally<br />

fading interest in what <strong>the</strong> mission had <strong>to</strong> offer, however, <strong>the</strong> influence of<br />

<strong>the</strong> German officials and <strong>the</strong> three chiefs on <strong>the</strong> Arusha people is evident.<br />

The ups-and-downs in <strong>the</strong> Arusha schools and services obviously<br />

384 See statistics, tables 3.3. and 4.2.<br />

385 For statistics on treatments, see page 169.<br />

386 See table 2.2.<br />

163

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