Peace, be still: How faith united Kiboswa's warring communities

For more than a century, Kiboswa has stood at the fault line of history a once-rugged trading outpost where the Luo, Nandi and Luhya worlds converged, clashed and, ultimately, learned to coexist.

Perched on a fragile border shaped by suspicion and survival, the settlement has evolved into a quiet but powerful testament to how faith, trade and education can soften borders, heal divisions and turn rivalry into shared destiny. 

Long before tarmac roads sliced through the rolling hills, Kiboswa emerged as a meeting point rather than a battleground. Communities gathered not to fight, but to trade.

The Luo arrived with fresh fish from Lake Victoria; the Nandi brought milk, butter and livestock from the highlands; and the Luhya came bearing bananas, vegetables, grains and crafts from the fertile slopes of Vihiga.

The Luhya named the place Ijivaswa loosely translated as “a place of exchange”. Yet even as barter flourished, peace remained fragile. Deep-seated grievances over land, cattle theft and administrative boundaries repeatedly threatened to tear the communities apart.

Over time, Ijivaswa evolved into Kiboswa, but the spirit of exchange endured.

Clashes were common along the Nandi–Kisumu border in areas such as Chemelil, Kibigori and Miwani, while the Nandi–Vihiga frontier around Kiboswa experienced recurring tensions, worsened by colonial-era boundaries imposed without regard for ethnic realities.

Even Maseno Town, straddling Kisumu and Vihiga counties, became a symbol of perpetual dispute.

Enters PAG-K

It was into this volatile frontier that the Pentecostal Assemblies of God Kenya (PAG-K) stepped quietly, deliberately, and with a long view of peace.

Established in 1919, PAG-K arrived in western Kenya at a time when mistrust among communities was deepening. Its early missionaries, most notably Otto and Marion Keller, did not see evangelism as separate from human suffering. Keller, a successful German builder by profession, left behind material comfort to work among African communities ravaged by famine, disease and conflict.

“He believed the Gospel had to be lived, not just preached. For him, faith without peace and development was empty,” says PAG-K General Superintendent Rev. Kennedy Adiara.

Keller immersed himself in local life. He learned indigenous languages, lived among the people, and earned trust across ethnic lines. Between 1919 and 1942, his work transformed Nyang’ori into a spiritual and social refuge—one that drew both Luo and Kalenjin communities who had often viewed each other with suspicion.

For more than 100 years, the church has provided not only spiritual nourishment but also education and healthcare, leaving a legacy etched not only in the countless churches scattered across villages and towns but also in the lives of believers shaped at Nyang’ori.

Generations later, communities still gather in PAG churches scattered across villages and towns, praying, learning and serving together.

“That is Keller’s enduring legacy. He taught us that peace must be planted, watered and nurtured—just like a crop,” Rev. Adiara says.

From the outset, PAG-K understood the unifying power of shared institutions. Nyang’ori Mission quickly became a hub not only for evangelism, but also for education and healthcare.

Literacy classes, Bible training and grassroots social development initiatives introduced new ways of relating—beyond tribe.

Perhaps the most enduring contribution was the establishment of Nyang’ori Bible College. What began as a modest training centre grew into a respected theological institution offering diploma and degree programmes. Thousands of African pastors passed through its halls, carrying with them a theology that emphasised reconciliation, service and shared humanity.

“Education has always been our greatest unifier,” says Rev. Elijah Mogwambo Oruru of the PAG Education Department. “In our schools, children from Nandi, Luo and Luhya communities sit on the same desks, read the same books, and dream the same dreams. That is where peace truly starts.”

Over the decades, PAG-K deliberately positioned its schools and churches in tension-prone zones.

Institutions such as Nyang’ori High School, Goibei Girls, Itibo PAG High, Manga Girls, Kereri Girls, Sameta High, Tuwan Girls and Madira Girls became melting pots of cultures. Dozens of primary schools followed the same model. “Where a school or church was established, people stopped seeing each other as rivals and began seeing each other as neighbours,” Rev. Adiara explains. “PAG became the meeting place where communities prayed, learned and healed together.”

From rivals to neighbours

Today, PAG sponsors 629 educational and health institutions nationwide, including 228 secondary schools, 351 primary schools and 24 TVETs and polytechnics—many located in former conflict zones.

Beyond schools and churches, PAG-K’s humanitarian footprint proved just as powerful.

Rural health centres, dispensaries and small mission hospitals sprang up across western Kenya, filling gaps where government services were scarce.

Thirteen health facilities now operate under the church’s umbrella. In these clinics, tribal identity mattered less than human need.

Mothers brought children for vaccinations regardless of ethnicity. Health became neutral ground—a shared concern that dissolved suspicion.

“Care has no tribe. When a mother watches her child recover, she remembers compassion, not conflict,” Rev. Adiara said.

PAG-K’s survival and growth were shepherded by leaders who carried forward the Kellers’ vision. From Rev. Otto Keller (1919–1942), to African leaders such as Rev. Matia Ilanogwa and Rev. Charles Gungu, the church steadily localised its mission.

Later leaders expanded its reach: Rev. Shem Irangi (1975–1994) oversaw consolidation; Rev. Dr. Otanga (1994–1999) introduced modern administration; Rev. Salamba (1999–2009) strengthened education and governance; Rev. Dr. Ganira (2009–2014) emphasised higher education and missions; and Rev. Dr. Patrick Lihanda (2014–2024) led a decade of revival.

Now, under Rev Adiara (2024–present), PAG-K is navigating its second century balancing tradition with innovation.

“As we enter our second century, we remain committed to spreading the gospel, serving communities, and raising generations grounded in faith and service,” said Adiara

Today, the denomination boasts more than 4.5 million members in over 7,000 assemblies across 187 districts an extraordinary leap from fewer than 30 congregations just two decades ago.

While faith and education laid foundations, trade remained the secular glue that held communities together. Clergy encouraged locals to uphold unity through commerce, and Kiboswa Market flourished as a neutral space.

As word spread of its diversity of goods from livestock to vegetables to fish the market grew into a bustling weekly fair drawing traders from across western Kenya.

“This market is not just a place for selling. It is a symbol of unity. You can hear every language of Kenya here, and no one asks where you come from—only what you have brought to trade,” says 68-year-old trader Sarah Chemutai.

PAG churches often collaborated with traders and elders to mediate disputes and keep markets neutral. Joint cooperative societies emerged, reinforcing interdependence.

Today, Kiboswa bears little resemblance to its pre-colonial roots. Modern stalls, banks, eateries, butcheries and hardware stores line its streets. Traders arrive from Turkana, Kisii, Bomet, Busia and Eldoret.

Christmas season

“Peace opened opportunities. People invested because they felt safe. Development followed trust,” says Rev. Peter Barasa, Overseer Eastleigh District.

He said the spirit of sharing brought peace and harmony between the community urging all communities in the country to embrace brotherhood. “With love, we can live in harmony, peace and sharing the little we have with our neighbours, the spirit of Christmas season a time associated with love, sharing and goodwill, the way Christ shared his love to the world,” said Rev. Barasa.

He called on churches to stand in the gap and preach co-existence among communities which mirror the festive message.

“That humanity is bound together, that peace begins with compassion, and that sharing multiplies blessing. When people pray together, they are less likely to fight each other. This is the glue that has kept our communities together for generations,” Rev. Adiara reflects.

The church encouraged intermarriages, joint fellowships and communal prayers long before “peacebuilding” became NGO language. Forgiveness and shared humanity were not abstract ideals, but daily practices.

“Our calling has always been to heal communities, not just preach to them. If our message does not bring peace, then we have failed our purpose,” Rev. Adiara says.

Political leaders acknowledge the role faith has played in stabilising the region. Vihiga Governor Wilber Ottichilo has urged closer collaboration between administrators and clergy to sustain peace.

“Boundaries are for administrative purposes, not to divide people,” he says. “No more blood should be shed over borders drawn in the colonial era.”

Nandi leaders echo the sentiment. “Dialogue has succeeded where force failed. For years now, we have had no major cattle theft or clashes along the borders. All our counties are cosmopolitan we need one another for economic prosperity. Peace is the pillar on which everything else rests,” says Stephen Sang.

The 2020 Lake Region peace accord revived hope, but many acknowledge that the foundations were laid much earlier by missionaries, teachers, pastors and traders who believed communities could worship, learn and live together.