Muingiki Madness

Mau Mau crucible of war: Statehood, national identity and politics in postcolonial Kenya

“…Yet, before the Europeans took their lands from them, livestock "herds dwelt in the plains where there was plenty of grass nganatha-ini" or the wide open wild common grazings. 110 Confined at the homestead, cattle now had to compete with the few sheep and goats that were traditionally reared there and grazing and cultivation areas were no longer sufficient, complained the two officials. As such, Africans fortunes were affected significantly.…”

“…Narok Maasai made it clear that they saw this as a deliberate physical violation of the 1904 treaty, which they highly resented. 110 In addition, they expressed grave suspicions with regard to what they termed "insidious moves" on even more appropriation of land in preparation for the creation of National Parks in Maasailand.…”

“…109 James Mugo, who, in spite of passing his elementary school exams was forced to work as a cook, felt that hard times would force him to succumb to the temptation of having to steal food. 110 John C. Kemiti Kamau wrote the president an eloquent letter expressing faith that "being the merciful father of" the nation, Kenyatta would not approve any of his subjects to be compelled to live a life of distress and underserved punishment.…”

“…109 Overall, therefore, early Mwakenya publications of 1980s sought to capture and provide as close a picture of the situation of the country as it was felt and experienced by the majority; to provide a barometer of the state of class struggle in Kenya; and to challenge the ideology of the ruling class. 110 Besides these two leading underground movements, there were vocal organizations in the USA and Britain. Umoja, operating in London, was one such organization put together by Kenyan intellectual and political activists.…”

“…As such, it is erroneously thought that the movement, among many other similar organizations, is not to be dealt with through complex and long-term state policy. 110 Both the state and the media err, as the British did in the 1950s, by criminalizing the threat posed by the movement. It is forgotten that Mungiki sees itself not as a "crazed" criminal gang, but as an alternative socioeconomic and political force for a new order.…”