Loyal kenyan is an innitiative that brings together patriotic kenyans with a purpose to promote mutual understanding , friendship, co-operation and lasting peace amongst all the kenyan people and the East African Region
Our mission is to bring together WAKENYA WAZALENDO to love their country, co-exist together in peace love and unity, while at the same time try to alleviate human suffering amongst us as kenyans
Patriotism is a devotion to one’s country. In a generalized sense applicable to all countries and peoples, patriotism is a devotion to one’s country for no other reason than being a citizen of that country. It is a related sentiment to nationalism, but nationalism is not necessarily an inherent part of patriotism. The English term patriot is first attested in the Elizabethan era, via Middle French from Late Latin (6th century) patriota “fellow countryman”, ultimately from Greek πατριώτης (patriōtēs) “fellow countryman”, from πατρίς, “fatherland”.
What is patriotism?
The standard dictionary definition reads “love of one’s country.” This captures the core meaning of the term in ordinary use; but it might well be thought too thin and in need of fleshing out. In what is still the sole book-length philosophical study of the subject, Mzee Jomo Kenyatta defines patriotism as involving:
Patriotism is a virtue
Patriotism is a virtue so long as the actions it encourages are not themselves immoral. So long as devotion and loyalty to one’s country do not lead to immoral actions, then patriotism can be quite laudable. When concern for their own country blinds people to the legitimate needs and interests of other nations, then patriotism becomes a vice. That a morally acceptable form of patriotism is possible can be seen by comparing patriotism to love or family loyalty. People may (and, one hopes, typically do) have a special interest and concern for their parents, spouses, and children. They really do care more about those “near and dear” than about strangers. Yet, so long as this concern is not an exclusive concern, there is nothing the matter with it. That is, so long as family loyalty does not violate the rights of nonmembers of one’s family, then actions inspired by family loyalty or love are perfectly permissible.
When patriotism is in the service of valuable ends and is limited to morally legitimate means of attaining them, then it is a virtue. When patriotism leads to support of immoral ends or immoral means to achieve otherwise legitimate ends, then it is a vice.
One of the central tasks of the moral philosopher is to articulate the convictions of the society in which he or she lives so that these convictions may become available for rational scrutiny. It is quite clear that there are large disagreements about patriotism in our society. And although it would be a mistake to suppose that there are only two clear, simple and mutually opposed sets of beliefs about patriotism, it is at least plausible to suggest that the range of conflicting views can be placed on a spectrum with two poles. At one end is the view, taken for granted by almost everyone in the nineteenth century, that ‘patriotism’ is a virtue. At the other end is the contrasting view, expressed with sometimes shocking clarity in the nineteen sixties, that ‘patriotism’ is a vice.
Patriotism is defined in terms of a kind of loyalty to a particular nation which only those possessing that particular nationality can exhibit. Only Kenyans can be patriotic about Kenya, while anyone can make the cause of civilization their own. But it would be all too easy in noticing this to fail to make a second equally important distinction. Patriotism is not to be confused with a mindless loyalty to one’s own particular nation which has no regard at all for the characteristics of that particular nation. Patriotism does generally and characteristically involve a peculiar regard not just for one’s own nation, but for the particular characteristics and merits and achievements of one’s own nation. These latter are indeed valued as merits and achievements and their character as merits and achievements provides reasons supportive of the patriot’s attitudes. But the patriot does not value in the same way precisely similar merits and achievements when they are the merits and achievements of some nation other than his or hers. For he or she – at least in the role of patriot – values them not just as merits and achievements, but as the merits and achievements of this particular nation. To say this is to draw attention to the fact that patriotism is one of a class of royalty exhibiting virtues, other members of which are marital fidelity, the love of one’s own family and kin, friendship, and loyalty to such institutions as schools and cricket or baseball clubs. All these attitudes exhibit a peculiar action-generating regard for particular persons, institutions or groups, a regard founded upon a particular historical relationship of association between the person exhibiting the regard and the relevant person, institution or group. It is often, although not always, the case that associated with this regard will be a felt gratitude for the benefits which the individual takes him or herself to have received from the person, institution or group. But it would be one more mistake to suppose patriotism or other such attitudes of loyalty to be at their core or primarily responses of gratitude. For there are many persons, institutions and groups to which each of us have good reason to feel grateful without this kind of loyalty being involved. What patriotism and other such attitudes involve is not just gratitude, but a particular kind of gratitude; and what those who treat patriotism and other such loyalties as virtues are committed to believing is not that what they owe their nation or whomever or whatever it is simply a requital for benefits received, based on some relationship of reciprocity of benefits. It is difficult to reconcile an impersonal moral standpoint and patriotism. For the impersonal moral standpoint, understood as the philosophical protagonists of modern liberalism have understood it, requires neutrality not only between rival and competing interests, but also between rival and competing sets of beliefs about the best way for human beings to live. Each individual is to be left free to pursue in his or her own way that way of life which he or she judges to be best; while morality by contrast consists of rules which, just because they are such that any rational person, independently of his or her interests or point of view on the best way for human beings to live, would assent to them, are equally binding on all persons.
The case for treating patriotism as a virtue is clear. If first of all it is the case that we can only apprehend the rules of morality in the version in which they are incarnated in some specific community; and if secondly it is the case that the justification of morality must be in terms of particular goods enjoyed within the life of particular communities; and if thirdly it is the case that we are characteristically brought into being and maintained as a moral agent only through the particular kinds of moral sustenance afforded by my community, then it is clear that deprived of this community, we are unlikely to flourish as a moral agent. Hence my allegiance to the community and what it requires of me – even to the point of requiring me to die to sustain its life – could not meaningfully be contrasted with or counter-posed to what morality genuine standards of judgment. Loyalty to that community, to the hierarchy of particular kinship, particular local community and particular natural community, is on this view a prerequisite for morality. So patriotism and those loyalties cognate to it are not just virtues but central virtues.
Our hearts where they rocked our cradle,
Our love where we spent our toil,
And our faith, and our hope, and our honor,
We pledge to our native soil.
God gave all men all earth to love,
But since our hearts are small,
Ordained for each one spot should prove
Beloved over all.
Patriotism is a love of and loyalty to one’s country. A patriot is someone who loves, supports, and is prepared to serve their country. The word patriotism comes from a Greek word meaning fatherland. For most of history, love of fatherland or homeland was an attachment to the physical features of the land. But that notion changed in the eighteenth century, when the ideals of democracy, socialism, and communism strongly emerged into political thought. Patriotism was still a love of one’s country that included connections to the land and people, but then also included its customs and traditions, pride in its history, and devotion to its welfare. Today most people agree that patriotism also involves service to their country, but many disagree on how to best perform such service. Some believe that the national government speaks for a country; therefore, all its citizens should actively support government policies and actions. Others argue that a true patriot speaks out when convinced that their country is following an unwise or unjust action.
We therefore invite you to join us as a Loyal Kenyan member of good will.