Activism and Defiance in Precolonial Kenya
In pre-colonial Kenya, people had their
notion of social justice. Based on that notion of social justice, there was a
system that ensured social protection for all, communal responsibility towards
members of the community, labour organization and natural resource use
controls. A clear logic (cultural logic) defined leadership and conduct of
leaders as well as members of a community. The engagement with members of other
communities was also informed by a certain logic based on need for
co-existence. There were clear boundaries that members of either community did
not cross in their dealing with each other. Jomo Kenyatta seeks to describe
such like a system in his book “Facing Mt. Kenya”. Is there any indication of
defiance against traditional chiefs?
It seems migration; in some cases was a form of
defiance. For instance, when undesired chiefs were installed, those out of
favor or who did not like the new chief would choose to migrate. Specific
examples require more research. Are there any traditional songs, dances, folk
stories, legends that signify defiance? Among the Bukusu, a legend is told of
Maina Wa Nalukale who defied his father the chief. Consequently, he decided to
move away and gained legendary status elsewhere. There are folk stories of
young men who fell in love with wrong girls e.g. a girl destined for sacrifice.
They would then fight and move earth and heaven to save the girls and change
tradition. Because of their heroics, they would be installed king or elder.
Cultural defiance may also be seen in terms of how
different tribes adopted certain cultural practices. For long, the Bukusu did
not circumcise their men. A story is told of a man who after killing a python
with bare hands becomes motivated and decides to face the knife (was this a
form of defiance or activism ), he proved to the whole tribe that they can
stand as men and face the knife
Pre-colonial defiance can also be traced to the coming
of Arab traders (slave trade). There are communities that collaborated with
Arabs in Slave trade but there were victims and other that resisted. In my
ancestral home area, for instance, Mumia worked with Somali traders but was
fought by neighbors like the Bukusu due to slave trade
A key turning point in the pre-colonial
period was the building of fort Jesus (Brantley, 1981). Once fort Jesus was
built, the Kenyan coast became a key battleground between the Portuguese and
the Omans from Saudi Arabia. The activities of the Arabs at the coast and their
engagement in trade with people in the mainland created trade routes. It is
this trade routes and the guidance of traders that gets European explorers into
the interior of Kenya. The reports of the explorers about a land full of
untapped potential created interest in Europe and more expedition caravans came
in search of treasure and due to competition, the desire to control the
territory. The ethnic profiling of Kenyans begins with the explorers who wrote
reports to their countries describing the societies they came across. These
profiling is taken up by missionaries and later the colonial administration
The groups
that were in pre-colonial Kenya included, inter alia, Africans as the original
occupants, the Indians due to close ties between the Indian subcontinent and
the region, the Arabs as traders, and the missionaries, the vessels of the
gospel and explorers. At the time, the Africans lived in their traditional
communities and they owned land communally. Land belonged to the community and
was held for the benefit of all the people.
Everybody
had equal rights to use the land in a manner prescribed by their culture. There
was allocation of land according to specific needs of individuals and families.
Land law was traditional law thus varied among and between communities guided
by culture. The elders, sorcerers and witchdoctors settled disputes arising from
the use of land.
The Ionian Islands (1883), then, the
Crown was not capable of dealing with land because that would interfere with
the rights of the native owners in the region. This is part of the orbiter, “where native owners exist, it is not, of course,
desired to interfere with them; but where there are no such owners and the land
can be regarded as vacant, the object desired may be obtained by other methods.”
The British did not have the power to issue titles to land.
When
the colonialists came, leaders from tribes across Kenya either collaborated or
resisted colonial rule (Brantley, 1981). The system of indirect rule applied by
colonialist perpetuated traditional leadership running parallel with colonial
administration. The indirect rule system perpetuated by colonialists enabled
them to reduce administrative costs but also allowed African to exercise power
and control over their people. Many tribal leaders because of the benefits
associated with it accepted colonial administration. For instance, the colonial
guns were safe guards against raids from other communities thus restoring peace
and tranquility.
The
grabbing of land and agitation over land is what led to changes in political
system to ensure more colonial administration control over irked locals. Jomo
Kenyatta in his book facing Mount Kenya attributes agitation among Africans as
having been caused by imposition of a system that was not responsive to local
notions and nuances of power. The colonial governments sought to dispose chiefs
that were resistant and replaced them with leaders that were submissive or that
would collaborate with the colonial administration. The desire to have leaders
that would collaborate led to defiance from locals given they did not perceive
the appointed leaders as representing the community interests.
According
to Siundu (2009) all African leaders were under pressure from the colonial
administration to collaborate and advance the administrations interests while
on the other hand, the community expected defiance from their leaders against
exploitation and suppression by impostors and foreigners. Siundu (2009) and
Murunga (2000) call for a reconsideration of forms of resistance and
collaborations as not necessarily inimical. For instance, Nabongo Mumias
collaborations cannot be seen as submission to colonialists but rather forging
an alliance through negotiations that can be seen as a form of passive
resistance.
The
Giriama, Kisii, Kamba, Kikuyu, Maasai, Bukusu and Kikuyu resisted the coming of
colonialists particulary. Forces under Waiyaki wa Hinga attacked and burnt the
British station in Dagoretti in 1890. In Kibwezi, the Wakamba people are said
to have bewitched or threatened to bewitch missionaries and chased them away
from their land. The kamba still refused to sell food to the British mission in
Machakos in protest against theft, rape, and destruction of their property.
Similarly, the Nandi, the Maasai, the Giriama, and the Somali people formed
resistance organizations against British colonialism. In western, the Bukusu
and Gusii communities were hostile against the British and waged a war against
them. The war of resistance to imperialism lasted over 25 years. Some notable
pre-colonial resistance by Africans included
a. Giriama
Resistance led by Mekatilili wa Menza[1]
Mekatilili
led the Giriama at the coast in opposing the exploitation of colonialists
between 1913 and 1914. Some of the concerns the Giriama had was discretion of
their sacred places, the grabbing of land and imposition of ordinances by the
colonialists
b. Nandi
resistance led by Samoei Koitalel of the Nandi,
He
led an eleven-year resistance against the colonialists who were building the
railway, which was to pass in Nandi land. His son continued his legacy after
his death and was imprisoned by the colonialists for many years, from 1922 to
1964
c. Kikuyu
Resistance Led by Waiyaki wa Hinga
Waiyaki
wa Hinga rejected a pact with the British and led an uprising which led to his
being buried alive
d. Gusii
Resistance led by Warrior Otenyo
The
Kisii warriors attacked and British in 1905, a few years after the railway line
reached Lake Victoria. The fight was over land and imposition of British rule
on the gusii people
e. The
Destruction of building fortifications at Kiawariua
Waiyaki
was not ready to sell out his people or land, therefore, opted for a much
looser arrangement with Luggard i.e. one acceptable to his people: if only to
safeguard their sovereignty. He went only as far as binding them to no more
than peaceful coexistence with the stranger. This was achieved by literally
sucking blood from a cut made at the back of the hand of each party.” Waiyaki made it clear that land
sharing was not part of the deal.”George Wilson violated this and commenced
building fortifications at Kiawariua.
The
betrayer among his men was Njama Kinyanjui (Nugu/Monkey), was betraying his
moves; and collaborated with the white men. As both sides stepped up military
counteraction strategy, Waiyaki himself became the first to fall by the gun, to
the amazement and chagrin of the Agikuyu. Waiyaki’s execution forced the
Agikuyu to retreat into the Maasai hinterland, a move that allowed the Agikuyu
to claim maximum territory there. However, by 1904, five years after Lugard’s
visit, British settlers had taken full control of Kenya.
f. The
Chetambe War
The
bukusu warriors fought the British flanked by Wangas at a place called Chetambe
and Lumboka.
g. 1902-The
Kihumbuini Area Destruction
In September 1902, “the Kihumbuini area
was destroyed on the orders of Meinertzhagen, where every living thing was
mercilessly exterminated. His men burnt all the huts and razed the banana
plantations and food crops to the ground. Women and children were killed.
Every organized traditional defense was similarly destroyed, disarming warrior groups. All these moves aimed at attaining supremacy by the white to control the African Land.
Every organized traditional defense was similarly destroyed, disarming warrior groups. All these moves aimed at attaining supremacy by the white to control the African Land.
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