LITMIR.BIZ

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them with young men who would have been on the outside of conventional precolonial power structures, came to be deeply inflected by “tribal” identifications and interests. As amply illustrated by the Luo embrace of Obama that forms the core of this book, ethnic affinities continue to drive Kenyan politics, while “tribalism” has remained the central trope used in characterizing politics in Kenya from the colonial era into the present day.³² The effects of indirect rule and “tribal imaginaries” were not confined to the social and political arenas, but also profoundly reshaped economic life in Kenya. The next section turns to living and laboring and law in colonial Kenya and the myth of the “dutiful native.”

       Creating Markets and Compelling Labor: Settler Violence and the Myth of the “Dutiful Native”

      The alienation of African lands to white settlement was carried out through a series of laws that created two side-by-side systems of landholding in Kenya. The Crown Lands Ordinance of 1902 solved the problem of who “owned” land in Kenya, rendering all land not “physically occupied by local people” free for white settlement. The 1915 Crown Lands Ordinance further alienated land for whites only. Acquiring massive estates, settlers were quick to enhance their prestige as landed colonial aristocrats, with Africans realizing that many settlers had little desire to increase productivity. By 1920, more than three million acres of Central and Western Kenya’s best farmland was owned by European settlers, with just 5.6 percent of this land under cultivation.³³ As settler and author Elspeth Huxley summed up in her biography of Lord Delamere, “The government had a certain obligation to the European farmer. They had deliberately invited him into the country to sink his capital and make his home there. . . . They had, therefore, an obligation to help him obtain native workers.”³⁴ Further, an important element of the colonial project was the integration of commodities produced on settler farms—especially precious arabica coffee—into world markets, and the wide-scale plantation agriculture necessarily demanded vast numbers of laborers.

      The introduction of a colonial cash economy, together with the implementation of a colonial tax system and land alienation, compelled Africans to enter wage labor markets. For example, the Native Hut and Poll Tax Ordinance (No. 2) of 1910 taxed individuals and their dwellings, putting an unfair tax burden on polygynous African families. Each wife was required to have her own home, which the British pejoratively labled a “hut.” Africans’ efforts to resist this tax resulted in lifestyle changes that forced societies to break long-standing cultural taboos in order to avoid the punitive tax system. An administrative report from the early twentieth century noted a decline in tax revenues “owing to the fact that people have broken up their huts and placed more than one wife in a hut.”³⁵ Such heavy annual tax demands payable only in cash drove black Kenyans to the colonial labor market, forcing them off the reserves and onto settler farms and into emerging urban centers to labor for wages. In turn, pass laws regulating the registration of African males were introduced in 1920. The kipande, or pass, permitted black Kenyan men to leave the reserves for employment and served to regulate the quality, quantity, and flow of the African workforce.³⁶ Following the model of another settler colony—South Africa—Kenya was spatially segregated along racial lines, particularly in urban areas. White settlers and officials regarded Africans at best as temporary instruments of labor that could be removed from white areas when they were no longer needed, and as sources of dangerous dissolution at worst. For example, a 1926 report produced by Kenya’s Native Affairs Department quoted the 1921 South African Native Affairs Commission: “A town is a European area in which there is no place for the redundant native who neither works nor serves his people but forms the class from which professional agitators, slum landlords, liquor sellers, prostitutes and other undesirable classes spring. The exclusion of these redundant natives is in the interests of Europeans and natives alike.”³⁷

      Once African laborers were employed at low wages and in generally poor conditions on settler farms or in urban centers, their employers were free to treat them as they saw fit. Settlers saw transforming Kenyans, whom they regarded as shiftless and work-shy, into “dutiful natives” as both economically necessary and central to their “civilizing mission.” “Evidence given to the Native Labor Commission of 1912–1913,” Shadle writes, “revealed that many settlers believed violence to be integral to labor relations,” and noted that white settlers could mete out corporal punishment to their laborers with virtual impunity.³⁸ Propagandist British discourse, in contrast, portrayed African servants and laborers as simple, obedient, and docile subjects; grateful for the benevolent paternalistic embrace of their colonial masters.³⁹

      Coercion was not confined to settler enterprises. While taxation created much-needed revenue for the colonial state, programs of forced labor—presented under the guise of “communal” labor—compelled Kenyans to work without wages on light infrastructure-development projects. These programs had a secondary objective of drawing Kenyans out of the reserves and into the greater colonial labor pool. In some instances, colonial officials went so far as to coercively procure “communal” labor to serve the needs of individual settlers.⁴⁰

      Settler violence and colonial coercion were in many cases met by African resistance. Kenyans used “foot dragging, dissimulation, desertion, false compliance, pilfering, feigned ignorance,” the well-known “weapons of the weak,” to counter burdensome and violent compulsions to colonial labor.⁴¹ They also countered the violent discipline of colonial economic order through supernatural and spiritual means. For example, the colonial administration was forced to acknowledge that the consistent brutality of a white settler toward his Kenyan workers had been a factor in the outbreak of a prophetic possession movement that had severely impeded the collection of tax and the procurement of labor in the region southeast of Nairobi. A King’s African Rifles (KAR) patrol dispatched from the capital was eventually able to exert a “quieting effect” over the area.⁴² By the 1920s such politically inflected outbreaks of prophetic or spiritualist activity were hardly unusual. Relatedly, decades of missionary activity had led to the establishment of various African churches that interpreted and translated the Christian message in accordance with local belief structures, often clashing with European conceptions of morality and of scriptural and doctrinal interpretations. The leaders of these new African churches mobilized the “politics of the pulpit” to contest colonial rule. Colonial administrators were quick to interpret (and dismiss) supernaturally based forms of political expression in racist and ethnocentric ways. For instance, in 1929, a district commissioner (DC) reporting on the Nomiya Luo Mission, and independent Africans churches more generally, explained:

      This class of thing is met with throughout Africa, where mission influence has been at work for some time. To my mind it is but a clear indication that the natives are unable to embrace the Christian religion as presented to them. As long as they are under the immediate influence of the European Missionary they are stimulated but as soon as they became so numerous or scattered that the influence can be but a shadow they search about and work out for themselves some of the Bastard Christianity more suited to their mental and social development. . . . My experience in South Africa taught me that it is a mistake to think these movements will die out. I am inclined to think this one is no exception and is on the increase.⁴³

      The DC’s comments both reflected the discriminatory character of white minority rule and foreshadowed the rise of African resistance. As Kenyans increasingly mobilized not only supernatural but also political strategies to contest the power of the colonial state in the 1930s and 1940s, religion and ethnicity provided key spaces in which black Kenyans debated sociopolitical life under colonial rule as African resistance began to segue into desires and demands for independence. The next section of this chapter turns to Kenya political movements, the anticolonial Mau Mau rebellion, and the (ethnic) dilemmas of rule in independent Kenya.

       Politics and Revolution in Colonial Kenya: From Migration to Mau Mau to Nationhood

      The reshaping of identities and economies that accompanied colonial rule simultaneously brought about significant social and political transformations in the lives of many Kenyans. In Central Kenya, for example, land alienation did not simply displace Kikuyu people but severely disrupted a complex system of tenancy called githaka, which allocated land and organized landholding along clan and generational

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