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This article is interested in the intellectual contributions of the youth to Kenyan public life. It focuses on what has been called the 'Redykyulass Generation' as a contemporary generation of politically engaged youths who have successfully used various genres of popular cultural productions and media platforms to engage with Kenyan social imaginaries. Using three case studies -the Redykyulass group and the writings of Binyavanga Wainaina and Parselelo Kantai -the article examines this generation's ongoing reconstruction of what constitutes knowledge and its contributions in shaping Kenyan public life, while critically engaging with what can be termed the 'geronto-masculine' texture of Kenyan political and intellectual public life. The study suggests that the Redykyulass Generation has variously fractured certain conventions embedded in the sociopolitical terrains of Kenyan public life, while attaining both social relevance and popularity in Kenyan social imaginaries.

Julie Ann Ward was a British tourist and wildlife photographer who went missing in Kenya's Maasai Mara Game Reserve in 1988 and was eventually found to have been murdered. Her death and the protracted search for her killers, still at large, were hotly contested in the media. Many theories emerged as to how and why she died, generating three trials, several 'true crime' books, and much speculation and rumour.<BR><BR> At the core of Grace Musila's study are the following questions: why would this young woman's death be the subject of such strong contestations of ideas and multiple truths? And what does this reveal about cultural productions of truth and knowledge in Kenya and Britain, particularly in the light of the responses to her disappearance of the Kenyan police, the British Foreign Office, and the British High Commission in Nairobi.<BR><BR> Building on existing scholarship on African history, narrative, gender and postcolonial studies, the author reveals how the Julie Ward murder and its attendant discourses offer insights into the journeys of ideas, and how these traverse the porous boundaries of the relationship between Kenya and Britain, and, by extension, Africa and the Global North.<BR><BR> Grace Musila is a lecturer in the English Department of Stellenbosch University, South Africa<BR><BR>

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