Rethinking Mau Mau in Colonial Kenya

256 Pages·2007·1.116 MB·English

by  S. M. Shamsul Alam PhD (auth.)

Rethinking Mau Mau
in Colonial Kenya
Rethinking Mau Mau
in Colonial Kenya
S. M. Shamsul Alam, PhD
Rethinking Mau Mau in Colonial Kenya
Copyright ©S.M.Shamsul Alam,PhD,2007.
Softcover reprint of the hardcover 1st edition 2007 978-1-4039-8374-9
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ISBN 978-1-349-53918-5 ISBN 978-0-230-60699-9 (eBook)
DOI 10.1057/9780230606999
Library ofCongress Cataloging-in-Publication Data
Alam,S.M.Shamsul,1956–
Rethinking Mau Mau in colonial Kenya / S.M.Shamsul Alam.
p.cm.
Includes bibliographical references and index.
1.Kenya—History—Mau Mau Emergency,1952–1960.2.Mau Mau
History.I.Title.
DT433.577A43 2007
967.62’03—dc22 2006103210
A catalogue record ofthe book is available from the British Library.
Design by Scribe Inc.
First edition:October 2007
10 9 8 7 6 5 4 3 2 1
To the memory ofmy much-beloved brother,
S.M.Shafiqul Alam (Baccho)
Contents
Preface ix
Acknowledgments xii
Maps xiv
1 Introduction:Hegemony and Counterhegemony
in Colonial Context 1
2 Domination and Its Resistance:Writings on Mau Mau 21
3 Rebel Yell:The Field Marshal’s Story 43
4 Women and Mau Mau 71
5 Mau Mau and the Critique ofNationalism 101
6 Writing as Subversion:Ngugi wa Thiong’o’s Mau Mau 123
7 Mau Mau in and as Colonial Discourse 163
8 The Subaltern Writes Back 195
9 Conclusion:A Presentist Approach to Mau Mau 223
Notes 227
Glossary 233
References 235
Index 247
Preface
The present work is neither a history ofthe Mau Mau revolt nor an attempt
to review all works ever written on it.No attempt has been made to put the
movement in its broad historical context. Such effort has been made
numerous times by many scholars more able than I am.My work here is
rather limited—to present a few chapters that deal with various issues and
aspects related to the Mau Mau movement.
As a sociologist I am partial to theory,especially postcolonial theory.In
this book,I have tried to “read”the Mau Mau “event”from a postcolonial
analytical perspective.At first glance,the chapters might appear disjointed,
but I hope that after a quick glance at the book,the reader will realize that
the chapters are woven together by the theme of power and resistance
against colonialism and an attempt to establish a free and just society in
Kenya.Most importantly,the chapters show how in Kenya ordinary people
came together,with limited experience and resources,to stand up against
the overwhelming power ofBritish colonialism.
In the past twenty years or so, the historical writings of anticolonial
struggle have taken shape.Popularly known as the subaltern school,these
writings managed to debunk both the Marxist view that the anticolonial
movement was a “class struggle”and a prelude to establishing a “classless”
society and the liberal/nationalist/colonialist historiography that sees the
anticolonialist struggle as having “originated”in colonial rule and hence
derivative to colonialism; proponents of the latter view believe political
power should transfer to the indigenous nationalist elite.The present work
follows a different path.
Over the years,the subaltern school went through two different phases
ofgrowth:in its first few years,it dealt with the issue of“autonomous con-
sciousness ofthe subaltern”and how this autonomy leads to revolt.Oflate,
this emphasis has been abandoned in favor oftextual analysis ofthe con-
struction ofthe subaltern.I believe this shift has fundamentally altered the
focus ofthe school and undermined the subaltern emphasis on revolt and
resistance.The current work argues that the “autonomous consciousness”
and the construction of the subaltern are not mutually exclusive and can
both be interpreted without losing sight of either.For example,the book
x PREFACE
contains chapters on the construction ofthe subaltern (the chapters on wa
Thiong’o and subaltern autobiography) and autonomous consciousness
(Chapters 4 and 6).Only this type ofcombination,so to speak,could cap-
ture the real essence of subaltern revolt and could make historical works
more politically relevant.
Finally,I am not an Africanist nor was I born in Kenya.I was born in
Bangladesh and currently live and teach sociology in the United States.My
generation experienced colonialism, anticolonialist struggle, and disillu-
sionment at the postcolonial situation. My publishing history is all on
Bangladesh.
So why Mau Mau and why Kenya? Reasons for this are both personal
and intellectual.My intellectual interests in sociology are in historical soci-
ology and the third world liberation movement.Over the years,through
the influence ofthe subaltern school,I became critical ofnationalism and
its ability to translate the discourse offreedom and justice through which
anticolonial nationalism was articulated in the postcolonial situation. In
Bangladesh,anticolonial euphoria soon gave way to authoritarian and cor-
rupt rule.Kenya is no exception.The Mau Mau struggle,I believe and this
book will show,stands outside ofelite nationalism in Kenya.Though elite
nationalism becomes the power broker in the postcolonial situation,Mau
Mau nonetheless promised something different.Personally,I was eager to
know how this liberation movement is different from those ofBangladesh,
and how ordinary folks organized to fight the oppression and insults that
come with colonial rule.It was my quest for a comparative angle.
Finally,a tale from Jalal-e-Din Rumi (1207–1273) illustrates my sojourn
in Kenya.An ocean fish once came to visit a pond fish.The pond fish was
eager to show the ocean fish its pond.It swam and dipped up and down
and asked,“Have you ever been in water so deep?”Then it asked,“Tell me
what the ocean looks like.Is it as deep as this pond?”The ocean fish could
not find any words to describe the ocean to his friend. Instead, he said,
“Please come visit sometime and I will show you around.Maybe you can
swim in it.”
My interest in Kenya has something to do with every human desire to
leave his or her “pond”and be in the “ocean”—allegorically speaking,of
course.
Until lions have their own historians,the tale of hunt will always glorify
the hunter.
—A Kikuyu Proverb
The cruelties ofproperty and privilege are always more ferocious than the
revenges ofpoverty and oppression.
—C.L.R.James
Acknowledgments
People from three continents were involved in the production ofthis book.
The bulk of the materials for the book were collected while I was a
Fulbright Senior Fellow in Kenya (2000–2001, 2001–2002) and again
as Fulbright Senior Specialist (July–August 2003).So first thanks goes to
this organization. While in Kenya I was affliated with the Sociology
Department,University ofNairobi,where I meet Dr.Octavian N.Gakuru,
who was Chair ofthe Department at that time.We spent numerous hours
talking about Mau Mau and Kenyan politics. A Kikuyu from Central
Province, Octavian was acutely aware of Mau Mau’s enigmatic place in
Kenyan history and politics.Then there was Kimani,the electrician extra-
ordinaire, who every morning (except Sunday, when he attends church)
opened his small mobile electrical shop just outside my apartment build-
ing.We spent countless hours discussing Mau Mau and Kenyan politics
while he worked,drinking tea and eating mundazi,the Kenyan version
ofdoughnuts.
While I was in Nairobi,two U.S.embassy officials,Constance Colding
Jones, Cultural Attaché and Dr. Justus Mbae, Cultural Affairs Specialist,
helped me achieve a smooth transition into a wonderfully chaotic and hec-
tic life there.
Margaret W. Gachihi of History Department of the University of
Nairobi helped me to connect with Mama Cinda Reri,whose interview is
included in Chapter 4.The interview was done in Kikuyu,and Margaret
played the role ofinterpreter.I also benefited from Margaret’s master’s the-
sis on the role ofwomen in Mau Mau,which she submitted to the depart-
ment in 1986.The staff of the Kenya National Archives (KNA) helped to
locate numerous primary documents on the movement. Without their
help,this book might not have been possible.
While at the University of Nairobi, I taught a graduate a seminar on
development and social change and happened to get to know a group of
brilliant young Kenyans who were in that class. They include Charity,
Roseanne, Hussein, Mwanza, and others. They systematically guided me
through the various phases ofrecent Kenya politics and history.