Relevant bibliographies by topics / Kikuyu (African people)

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  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Kikuyu (African people)'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Kikuyu (African people)"

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Kamau, Patrick Maina, Michael T. Katola, and Humphrey M. Waweru. "Cultural Revival Among Kikuyu Christians: Impact and Implications in the 21st Century." Sprin Journal of Arts, Humanities and Social Sciences 3, no. 5 (May 17, 2024): 53–57. http://dx.doi.org/10.55559/sjahss.v3i5.301.

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The Kikuyu people were exposed to Christianity in the year 1900 following the arrival of Reverend McGregor. Subsequently, an overwhelming majority of individuals have adopted Christianity, with more than 90% identifying themselves as Christians. Nevertheless, the amalgamation of Western and Christian cultures throughout history has posed difficulties for the revival of Kikuyu traditional rituals. However, Anglican Christians have observed a revival of Kikuyu cultural traditions in Murang'a County, Kenya, during the twenty-first century. This return signifies a deliberate embrace of traditions that were previously forsaken. The objective of this study is to discover and examine the revived cultural traditions within the Anglican community, such as the reverence of ancestors, the categorization of individuals by age, the act of sacrificing animals, traditional marriage ceremonies, and the use of traditional brew. The study investigates the impact of cultural revival on Kikuyu Christianity through qualitative methodologies, including observation and interviews. The primary findings indicate that cultural revitalization entails both benefits and drawbacks. On one side, it assists in resolving identity challenges and enhances relationships with the community and family. Nevertheless, it also cultivates duplicity, undermines the Christian belief system, and engenders discord within the Christian community. These findings emphasize the necessity for dialogue among Kikuyu Christians to reconcile traditional behaviors with Christian principles. This will promote an authentic African Christianity that embraces Christian values while recognizing and integrating indigenous heritage. This study adds to the current discussion on the relationship between culture and religion in modern African settings by examining the intricacies and impacts of cultural resurgence in Christian communities.
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Ofcansky, Thomas P. "L.S.B. Leakey: A Biobibliographical Study." History in Africa 12 (1985): 211–24. http://dx.doi.org/10.2307/3171721.

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Louis Seymour Bazett Leakey (1903-72) was a man of immense ability and variety. Apart from his numerous activities in the fields of paleontology, archeology, and anthropology, he achieved prominence as a naturalist, historian, political analyst, handwriting expert, and administrator. His writings not only reflect these interests but also serve as an important focal point for future research about East Africa.Especially valuable are Leakey's often overlooked contributions to newspapers such as The East African Standard (Nairobi), Kenya Weekly News (Nakuru), and The Times (London). In addition to expanding on the topics mentioned above these items, which included feature articles as well as letters to the editor, outlined Leakey's views on everything from the price of maize to the activities of Kenya's dalmation club.Because of his intimate knowledge of the Kikuyu people, Leakey rendered useful service to the British colonial government during the Mau Mau revolt. His experiences were reflected in his Mau Mau and the Kikuyu (1952), Defeating Mau Mau (1954), First Lessons in Kikuyu (1959), and Kenya: Contrasts and Problems (1966). Related articles in the Manchester Guardian (Manchester) and The Observer (London) also provided essential material for understanding Leakey's attitude towards the emergency.After Kenya gained its independence in 1963, Leakey continued to use newspapers as a forum for his political beliefs. In The East African Standard, for example, “Congratulations on Model Democracy” and “Controversial Report on Kenya Answered” defended the performance of the country's new government. His autobiography, By the Evidence: Memoirs, 1932-1951 also contained a great deal of information about Leakey's position toward Kenya's political and social evolution.
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Wilson, James A. "Political Songs, Collective Memories and Kikuyu Indi Schools." History in Africa 33 (2006): 363–88. http://dx.doi.org/10.1353/hia.2006.0025.

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Korwo nĩNdemi MathaathiBaba ndagwĩtia kĩrugũNjoke ngwĩtie itimũ na ngo,Riu baba ngũgwĩtia gĩthoomo.Ndegwa rĩu gũititũire,Thenge no iranyihanyiha,Ndiri kĩrugũ ngagwitia,Riu baba ngugwitia gĩthoomo.Maitũ nĩakwĩrĩte kaing,Ona niĩ nĩngũmenyithl˜tie,Ndirĩ kĩrugũ ngagwĩtia,Rĩu baba ngũgwĩtia gĩthoomo.Njamba ĩrĩa nene Kĩnyatta,Rĩu rĩoimĩte Rũraaya,Jomo nĩoimĩte na thoome,Ningĩ Jomo mũthigaani witũ.Njamba ya bata hĩndĩ ĩno,Kaarĩkayo no gĩtboomo,Wambu githĩto gĩthoomo,Baba, niĩno ngakĩina kaarĩ.Njambo cia baba hĩndĩ ĩno,]omo njamba ĩnyuagwo ĩmwe,Jomo mũraata wa andũairũ,Nowe Jotno mũraata wa twana1.1If this were Ndemi and Mathaathi's era,Father, I would plead for a feast,Then demand a spear and a shield,But now, father, I plead for education.Bulls are now depleted,He-goats are also fewer,No banquet shall I ask,Now, father, I plead for education.Mother has often told you,Even I have informed you,No feast shall I demand,Now, father, I plead for education.The courageous warrior Kenyatta,Has now arrived from Europe,Jomo came through open gates,Equally, he was our negotiator,The important warrior of today,His song of joy is education,Is Wambu's honor not education?Father, how then shall I find my joy?Brave warriors of today,We drink to Jomo the fearless one,Jomo, friend of all Black people,And Jomo the friend of children.2Peris Wanjira Gachaũ was eleven years old when she first attended Ngoigo Independent School in 1948. She enjoyed, most of all, singing the songs her teachers taught her and other students concerning the significance of education, stolen Kikuyu land, and the promise of African independence in Kenya. “Our teachers taught us lessons of our history, culture, elders, as well as our future; and we sang in the mornings, in the afternoons, and on our way home from school, everyday.” According to Mrs. Gachaũ, the song Korwo nĩ Ndemi Mathaathi was popular among her classmates and the Kikuyu elders of her community because “everyone understood the importance of education and uhuru.” But this song most likely represented more than education and freedom to the people of Ngoigo. This song also acknowledges the memory of Kikuyu customs, the continuous transformation of Kikuyu tradition to modernity, the changing armature of Kikuyu leadership, and the future negotiation process for communicating with the outside world.
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Mugalavai, Violet, Korir J, Omutimba H, Nassir R, Kiama F, Onyuna A, Juma L, et al. "Factors Affecting the General Acceptability of Traditional Foods Served at African Cuisine Luncheon in Moi University, Kenya." NURTURE 4, no. 1 (December 30, 2010): 20–25. http://dx.doi.org/10.55951/nurture.v4i1.48.

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Beliefs and mental images that people create regarding food from a culture that is not their own, are likely to influence their choice of food especially when eating out. The cuisine served comprised of 23 different ethnic foods from various East African communities including the Luo, Luhya, Kikuyu, Kalenjin, Akamba, Swahili and Ugandan. Buffet style of service was used to present food using symbolic artifacts of the various ethnic groups. The research sought to examine customers’ perception of traditional food served at an African cuisine luncheon. The objectives of the study were: to investigate the extent to which customers appreciate traditional foods from different cultures and to establish the extent to which sensory characteristics of traditional cuisines affect their general acceptability. The results revealed that sensory characteristics were a significant determinant of the general acceptability of the various cuisines with most of the customers noting that the cuisine was “moderately acceptable”. The acceptability of traditional cuisines was found to be independent of ethnicity of customers. The positive reaction of customers on the cuisine display and variety meant that there was a gap in the menu items served in the food outlet used in this study. The study recommended that all the food outlets in the various campuses of Moi University should attempt to occasionally provide traditional cuisine.
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Muraya, Martha Wanjiru, Geofrey Kingori Gathungu, and Lazarus Ngari Kinyua. "Colonialism and the Agikuyu Women Indigenous Knowledge Systems on Food Crop Production in Kiambu Kenya 1902-1918." International Journal of Culture and History 6, no. 1 (June 25, 2019): 16. http://dx.doi.org/10.5296/ijch.v6i1.14975.

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The introduction colonial capitalist economic policies and practices such as land alienation, forced labour and commercial crop production acted as a major catalyst of change on the existing African indigenous subsistence production especially the Agikuyu Women’s Indigenous Knowledge System (AWIKS). This research paper focused on examining the effects of European colonialism on the AWIKS on food crop production from 1902-1918. The study employed descriptive research design and historical trend analysis and it was done in three sub-counties of Kiambu West, namely, Limuru, Lari and Kikuyu. Purposive and snowballing technique was used to get the respondents who were the bearers of the most relevant information. The main source of information was the corroboration of oral interviews, archival records analysis and secondary data. Oral interviews data were analyzed using Statistical Package for Social Scientists (SPSS) and reported using basic simple descriptive statistics. The Women and Development (WAD) theory helped to examine the nature in which the Agikuyu women were integrated in colonial capitalist economy, which explains their marginalization, subordination, oppression and dependency on men. The study found out that during the establishment of colonial rule the Agikuyu people were moved from their indigenous land and were pushed to poor, marginal and unproductive reserve areas where they did not have enough experience and accumulated indigenous knowledge system of the new agro-ecosystem. In addition, most of the drought tolerant food crops were neglected and others destroyed a move that may have led to underutilization of AWIKS on food crop production. This implied that the food supply was compromised and the society became more vulnerable to drought and famine. Therefore, in order to enhance food supply in the households some of the AWIKS on food crop production may be integrated into the modern western agricultural production practices.
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PARSONS, TIMOTHY. "BEING KIKUYU IN MERU: CHALLENGING THE TRIBAL GEOGRAPHY OF COLONIAL KENYA." Journal of African History 53, no. 1 (March 2012): 65–86. http://dx.doi.org/10.1017/s0021853712000023.

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ABSTRACTFaced with a confusing range of fluid ethnicities when they conquered Kenya, colonial officials sought to shift conquered populations into manageable administrative units. In linking physical space to ethnic identity, the Kenyan reserve system assumed that each of these ‘tribes’ had a specific homeland. Yet the reserves in the central Kenyan highlands soon became overcrowded and socially restive because they could not accommodate population growth and private claims to land for commercial agriculture. Although colonial officials proclaimed themselves the guardians of backward tribal peoples, they tried to address this problem by creating mechanisms whereby surplus populations would be ‘adopted’ into tribes living in less crowded reserves. This article provides new insights into the nature of identity in colonial Kenya by telling the stories of two types of Kikuyu migrants who settled in the Meru Reserve. The first much larger group did so legally by agreeing to become Meru. The second openly challenged the colonial state and their Meru hosts by defiantly proclaiming themselves to be Kikuyu. These diverse ways of being Kikuyu in the Meru Reserve fit neither strict primordial nor constructivist conceptions of African identity formation. The peoples of colonial Kenya had options in deciding how to identify themselves and could assume different political and social roles by invoking one or more of them at a time and in specific circumstances.
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Sutton, J. E. G. "Archeology and Reconstructing History in the Kenya Highlands: the Intellectual Legacies of G.W.B. Huntingford and Louis S.B. Leakey." History in Africa 34 (2007): 297–320. http://dx.doi.org/10.1353/hia.2007.0021.

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A preceding article examined the ethnographic, linguistic and archeological enquiries of G.W.B. Huntingford (1901-1978) and L.S.B. Leakey (1903-1972) in the Kenya highlands in the “high colonial” era of the 1920s and 1930s—the one, a young settler, researching independently in the Kalenjin region west of the Rift Valley, the other brought up on an Anglican mission station in Kikuyu country to the east and then, as an ambitious prehistorian, concentrating his activities in the Rift itself. That article pointed to their contrasting approaches to these disciplines, observing how each in his own way separately compartmentalized his anthropology from his archeology, with the result that any sense of the history of the existing peoples whom they studied-Nandi and Kikuyu-was effectively denied. This sequel examines their archeology more critically, beginning with their basic approaches and methods, and then tracing the impact of their work on subsequent scholarship and research endeavors, and especially on those anxious to reconstruct East African history in the changing intellectual climate leading to Independence.The article concerns itself therefore with what Leakey in the late 1920s designated “Neolithic cultures” in the Nakuru-Elmenteita basin within the elevated stretch of the Rift Valley, to which subject Mary Leakey subsequently contributed, leading to Sonia Cole's essays at synthesis in the 1950s/1960s; and also with the Azanian hypothesis of Huntingford, which was rediscovered by Basil Davidson in the late 1950s and, with some deft transformation, catapulted centerstage for an emerging picture of East African history of a positive and enlightened sort.
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Gichung’wa, Miriam Wanjiku. "Organization Development Intervention Towards Effective and Efficient Performance of the Presbyterian University of East Africa (Puea) Kikuyu Campus, Kenya East Africa." Journal of Advance Research in Business Management and Accounting (ISSN: 2456-3544) 1, no. 5 (May 31, 2015): 01–14. http://dx.doi.org/10.53555/nnbma.v1i5.126.

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This study was on Organization development interventions on the effectiveness and efficiency as a means of increased performance of an organization the case of Presbyterian University of East Africa (PUEA). The research was both descriptive and comparative in nature done in four phases: Assessment of the Organization, OD Interventions, Monitoring and implementation and finally evaluation of the identified problems. The pre and post intervention data was collected from 25 staff who was involved in the study through administering of a 35 questions questionnaire, observation and interviews on specific people. The focus was on VMGS, Structure, Process, People and Technology. The t-test and p-value analysis showed a significance change leading to the rejection of the null hypothesis. The study concluded that the Intervention activities brought about the effective and efficient performance at PUEA. Further, it is an indicator that with the full implementation of the strategic plan, PUEA would achieve optimum performance. Based on the outcome and for continuity and sustainability, the study recommends that all the organizational development intervention activities done in the VMGS, Structure, Process, People and Technology should be institutionalized in the organization practices for increased performance.
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Sbacchi, Alberto. "The Archives of the Consolata Mission and the Formation of the Italian Empire, 1913-1943." History in Africa 25 (1998): 319–40. http://dx.doi.org/10.2307/3172192.

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The Institute of the Consolata for Foreign Missions was founded in Turin, Italy in 1901 by the General Superior, Giuseppe Allamano (1851-1926). The primary purpose of the mission is to evangelize and educate non-Christian peoples. Allamano believed in the benefit of religion and education when he stated that the people “will love religion because of the promise of a better life after death, but education will make them happy because it will provide a better life while on earth.” The Consolata distinguishes itself for stressing the moral and secular education and its enthusiasm for missionary work. To encourage young people to become missionaries, Allamano convinced Pius X to institute a world-wide mission day in 1912. Allamano's original plan was for his mission to work among the “Galla” (Oromo) people of Ethiopia and continue the mission which Cardinal Massaia had begun in 1846 in southwestern Ethiopia. While waiting for the right moment, the Consolata missionaries ministered among the Kikuyu people of Kenya. In 1913 the Propaganda Fides authorized the Consolata Mission to begin work in Kaffa, Ethiopia. In 1919 it entered Tanzania and, accepting a government invitation in 1924, the Consolata installed itself in Italian Somalia and in 1925 in the Portuguese colony of Mozambique. Before the World War I the mission also expanded in Brazil, in 1937, and after 1937 its missionaries went to Argentina, Colombia, Venezuela, Canada, the United States, Zaire, Uganda, South Africa, and South Korea.
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Tajuddeen, Nasir, Tarryn Swart, Heinrich C. Hoppe, and Fanie R. van Heerden. "Antiplasmodial and Cytotoxic Flavonoids from Pappea capensis (Eckl. & Zeyh.) Leaves." Molecules 26, no. 13 (June 25, 2021): 3875. http://dx.doi.org/10.3390/molecules26133875.

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Ethnobotanical surveys indicate that the Masai and Kikuyu in Kenya, the Venda in South Africa, and the Gumuz people of Ethiopia use Pappea capensis for the treatment of malaria. The present study aimed to investigate the phytochemical and antiplasmodial properties of the plant leaves. The bioactive compounds were isolated using chromatographic techniques. The structures were established using NMR, HRMS, and UV spectroscopy. Antiplasmodial activity of P. capensis leaf extract and isolated compounds against chloroquine-sensitive 3D7 P. falciparum was evaluated using the parasite lactate dehydrogenase assay. Cytotoxicity against HeLa (human cervix adenocarcinoma) cells was determined using the resazurin assay. The extract inhibited the viability of Plasmodium falciparum by more than 80% at 50 µg/mL, but it was also cytotoxic against HeLa cells at the same concentration. Chromatographic purification of the extract led to the isolation of four flavonoid glycosides and epicatechin. The compounds displayed a similar activity pattern with the extract against P. falciparum and HeLa cells. The results from this study suggest that the widespread use of P. capensis in traditional medicine for the treatment of malaria might have some merits. However, more selectivity studies are needed to determine whether the leaf extract is cytotoxic against noncancerous cells.
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Dissertations / Theses on the topic "Kikuyu (African people)"

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Ngugi, Michael Wainana. "Impact of Christianity among the Kikuyu people : a study of Kikuyu people religion and belief /." Berlin Viademica-Verl.***90496, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2905079&prov=M&dok_var=1&dok_ext=htm.

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Brinkman, Inge. "Kikuyu gender norms and narratives." Leiden, the Netherlands : Research School CNWS, 1996. http://books.google.com/books?id=u8LZAAAAMAAJ.

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Kanyi, Peter Muraguri. "Agîkûyû na micheni the relationships, conflicts and resolutions between the Africa Inland Mission (A.I.M.) and Agîkûyû people of Kenya /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Gitau, John Njoroge. "The value and significance of oaths a theological reflection on the force of oaths in transforming and reforming the social order /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p035-0109.

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Nagi, Samuel Njuguna. "Defining marital intimacy and commitment among the Gikuyu tribe of central Kenya." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Warrick, Rebecca Whitt. "Universal codes of ethics for medical research on human subjects : insights from the community orientation of the Zulu and Kikuyu." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=81520.

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Numerous ethical guidelines are referred to when medical research is conducted on human participants. These guidelines include the Nuremberg Code, the Declaration of Helsinki, and the International Ethical Guidelines for Biomedical Research Involving Human Subjects. From a Western viewpoint, these guidelines may seem like well-reasoned, universally applicable codes for conducting medical research on human subjects. Some of the guidelines, however, merely impose Western values on developing countries without giving adequate consideration to their worldviews. I explore the applicability of current codes and guidelines of ethics on medical research with human subjects to the Zulu of South Africa and the Kikuyu of Kenya. Through a study of African traditional religions and philosophy and the community mindset that flows out of them, I have gained insight into the limitations of current universal codes when applied to traditional Kikuyu and Zulu communities.
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Njambi, Wairimu Ngaruiya. "A reflexive understanding of woman/woman marriages among the Gikuyu of Kenya." Thesis, This resource online, 1994. http://scholar.lib.vt.edu/theses/available/etd-07212009-040413/.

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Wakaba, Philip N. "Preserving traditional Agikuyu music : the development of a comprehensive teaching guide." CardinalScholar 1.0, 2009. http://liblink.bsu.edu/uhtbin/catkey/1536757.

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Access to abstract permanently restricted to Ball State community only
Titles of accompanying sound discs. Kikuyu folk songs. Vol. 1, Muthunguci -- Aciari mutuge ngemi / by Nyamuga C. Troupe -- Kikuyu folk songs. Vol. 1, Adults only / complied and arranged by Joseph Kamaru -- Muna 2 / by Nyamuga Troupe -- Agikuyu traditional music.
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Titles of accompanying sound discs: Kikuyu folk songs. Vol. 1, Muthunguci -- Aciari mutuge ngemi / by Nyamuga C. Troupe -- Kikuyu folk songs. Vol. 1, Adults only / complied and arranged by Joseph Kamaru -- Muna 2 / by Nyamuga Troupe -- Agikuyu traditional music.
School of Music
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Snively, Judith. "Female bodies, male politics : women and the female circumcision controversy in Kenyan colonial discourse." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26124.

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At the end of the 1920s in Kenya, Protestant Missionaries, government authorities and Christian Kikuyu clashed when missionaries sought to prohibit female circumcision among their adherents. The mission discourse emphasised the negative moral and physical effects of female circumcision on individual women, while that of the government stressed the function of female circumcision in maintaining the body-politic. The colonial discourse, as whole, is marked by a striking division between issues concerning women and those deemed political. Thus, women seldom appear as actors in historical narratives of the female circumcision controversy, which is generally represented as a nationalist movement initiated by, and of concern to, men.
This thesis presents alternate readings of the relevant colonial records. By examining the processes that functioned to exclude women from the political discourse it provides a different interpretation of the controversy as one in which women did indeed play a central political role, indirectly controlling the issue through men, who were regarded by the colonialists as the legitimate representatives of tribal interests. The thesis explores indirect methods of eliciting the perspectives of women which are muted or absent from the historical record.
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Kanyi, Wambui Wa. "The impact of the change of the rites of initiation into adulthood among the Aa-Gikuyu." Virtual Press, 1994. http://liblink.bsu.edu/uhtbin/catkey/902495.

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Contact between the Western culture and African indigenous cultures, during the Colonial era, resulted in directional cultural changes in these cultural systems. One of the Gikuyu customs most affected by this change was the rite of passage from childhood into adulthood. This study, which was carried out through the standard anthropological technique of participant - observation and focused interviews, examined the form of change that this rite underwent and the effect of this change on the Gikuyu society. Through the cross-sectional method I traced this change in three generations based upon descent from a living Gikuyu elder.The study shows that the age-grading system, the ceremonies and functions associated with the traditional rite of passage into adulthood has virtually vanished. Female clitoridectomy has been replaced by the onset of menarche as the rite of passage into adulthood. Male circumcision has lost its significance as a rite of passage from childhood to adulthood, and is mainly practised as a rite of passage from primary school to secondary school due to peer-pressure. The disappearance of the functions associated with the traditional rite of passage into adulthood has resulted in an inadequate preparation for the adult roles. The consequence has been a high rate of social problems and a widespread dissatisfaction with the current social life among the Aa-Gikuyu.
Department of Anthropology
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Books on the topic "Kikuyu (African people)"

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Smith, David Lovatt. Kenya, the Kikuyu and Mau Mau. Herstmonceux: Mawenzi Books, 2005.

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Mũnene, Albert Wakang'ũ. Mũtaarani Mũgĩkũyũ. Nairobi: East African Educational Publishers, 1995.

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Karanja, J. K. Founding an African faith: Kikuyu Anglican Christianity, 1900-1945. Nairobi: Uzima Press, 1999.

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Peterson, Derek Raymond. Writing Gikuyu: Christian literacy and ethnic debate in Northern Central Kenya, 1908 - 1952. Ann Arbor: UMI Dissertation Services, 2000.

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Gatheru, R. Mugo. From beneath the tree of life: A story of the Kenyan people of Ngai. [Sacramento, Calif.]: R.M. Gatheru, 2005.

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Brinkman, Inge. Kikuyu gender norms and narratives. Leiden, The Netherlands: Research School CNWS, 1996.

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Sandgren, David P. Christianity and the Kikuyu: Religious divisions and social conflict. New York: P. Lang, 1989.

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Kanogo, Tabitha M. Squatters and the roots of Mau Mau, 1905-63. London: J. Currey, 1987.

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Kanogo, Tabitha M. Squatters and the roots of Mau Mau, 1905-63. London: J. Currey, 1987.

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1944-, Mayer Hans-Peter, ed. Die schwarze Familie: Wie Entwicklungshilfe die schwarzafrikanische Familie und die Rollen ihrer Mitglieder verändert hat : eine Untersuchung am Beispiel des kenianischen Volkes der Kikuyu. Frankfurt am Main: P. Lang, 1991.

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Book chapters on the topic "Kikuyu (African people)"

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"The Kikuyu People." In The Bible and African Culture, 23–48. Zapf Chancery Publishers Africa Ltd., 2012. http://dx.doi.org/10.2307/j.ctvgc60qv.7.

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Macharia, Keguro. "Ethnicity as Frottage in Jomo Kenyatta’s Facing Mount Kenya." In Frottage, 95–126. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479881147.003.0004.

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Chapter 3 argues that Jomo Kenyatta attempts to fuse an ethno-nationalist and ethno-diasporic project through a genealogical imperative that explicitly excludes homosexuality. I track how Kenyatta develops his understanding of ethno-nationalism as a gendered and heteronormative structure while editing the Kikuyu-language newspaper Muigwithania in the late 1920s and argue that Facing Mount Kenya extends this ethno-nationalist project while also engaging the ethno-diasporic structures Kenyatta engaged as an activist and student in London in the mid-to-late 1930s. Kenyatta tries to use ethnicity—specifically, Kikuyu identity—to disengage from black diasporic histories of thingification. Thus, his work offers an important window for examining how African studies continues to reject the role of colonial modernity in forging ideas of global blackness. Kenyatta wrote Facing Mount Kenya as Bronislaw Malinowski’s student at the London School of Economics and as part of a vibrant, London-based black diaspora collective that included C.L.R. James, George Padmore, and Amy Garvey. I draw from these disciplinary and political contexts to argue that Facing Mount Kenya frames its ethno-nationalist and ethno-diasporic project within the intimate terms established within black diasporic circles. Despite Kenyatta’s resistance to “thingification” as a frame, Facing Mount Kenya explicitly addresses sexological paradigms advanced by Havelock Ellis and Malinowski and embedded within colonial modernity’s logics. I am especially interested in how Kenyatta discusses frottage among young people (ombani na ngweko) as a model for thinking about ethnicity as constant rubbing, and I argue that ombani na ngweko provides Kenyatta with a model for engaging the ethno-national and the ethno-diasporic.
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Irish, Joel D. "Knocking, Filing, and Chipping." In A World View of Bioculturally Modified Teeth. University Press of Florida, 2017. http://dx.doi.org/10.5744/florida/9780813054834.003.0003.

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The purpose of this chapter is twofold. First, an overview of intentional dental modification among sub-Saharan Africans is provided, with a focus on biological cause and effect. Methods for removal and alteration are described alongside their short- and long-term effects. Oral trauma was not uncommon, ranging from mild to life threatening. Yet continuation of the practice indicates that the intended results outweighed any risks, including perceived and plausible benefits to individual reproductive fitness (e.g., Kikuyu and Batonga), internecine competition (Ashanti, San), and prevention (Acholi) or treatment of disease (Masai). The second goal is to document the proliferation of modification types emanating from western Africa. Intrusive “Bantu” migrants, who began (4,000–3,000 BP) a gradual, subcontinent-wide expansion from this region, brought their own specific methods. These styles, which can be tracked, came to influence and replace the practices of indigenous peoples.
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4

Spencer, Paul. "Pastoralists and the Spirit of Enterprise." In The Pastoral Continuum, 9–50. Oxford University PressOxford, 1998. http://dx.doi.org/10.1093/oso/9780198233756.003.0002.

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Abstract Traditional pastoralism in East Africa popularly conveys a leisurely way of life that contrasts with the spirit of enterprise shown by more progressive settled peoples such as the Kikuyu. This contrast is well illustrated in early accounts of trading between the pastoral Maasai and their agricultural neighbours. The Maasai benefited from this trade, but their men especially displayed a self-contained pastoralist life style and despised others who tilled the ground and traded their products. The actual trading was conducted between Maasai woman and visiting traders, and when these traders were men, this confirmed the visitors’ lack of self-esteem in Maasai eyes. Trading caravans risked being harassed by Maasai warriors (moran), who tended to dominate neighbouring agricultural peoples. Nevertheless, care was taken not to disrupt the trading itself, and the more persistent raids were directed against semi-pastoral peoples with cattle and no mutual trading arrangements. While Maasai men engaged in male activities, the women were protected by custom and continued to trade for their own domestic purposes, notably for grain to tide their families over the hunger of the dry season, and notably with neighbours that shared an uneasy peace with the Maasai.
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5

Fischer, Steven Roger. "Katherine Pease Routledge." In Rongorongo The Easter Island Script, 125–39. Oxford University PressOxford, 1997. http://dx.doi.org/10.1093/oso/9780198237105.003.0015.

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Abstract In 19rn Sir Hercules Read, Keeper of Ethnography at the British Museum and President of the Royal Anthropological Institute of Great Britain and Ireland, suggested to the remarkable husband-and-wife team of explorers William Scoresby Routledge and Katherine Pease Routledge, who had expressed to him an interest in seeing the Pacific, that they should set sail for Easter Island, then still largely anthropological terra incognita. The Routledges, of 9 Cadogan Mansions in fashionable Sloane Square, London, had already spent an amazing two years (1906-08) among Kikuyu villagers in Kenya and together had authored the well-received socio-anthropological study With a Prehistoric People: The AkikÚyu of British East Africa (London: Arnold, 19rn). Independently wealthy and university trained, the Routledges were immediately intrigued by Sir Hercules’s suggestion. Yet it was a daunting proposal. They first decided against it. Then they changed their minds. When they discovered no ship was available to take them to Easter Island, they had one built for them-a 90-foot, 126-tonne wooden schooner that they christened Mana, a pan-Polynesian word usually meaning “supernatural power”. Embarking for Easter Island on 28 February 1913, they herewith commenced one of the most extraordinary anthropological voyages of the early twentieth century.
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