By Katherine Luongo
Concentrating on colonial Kenya, this booklet indicates how conflicts among nation experts and Africans over witchcraft-related crimes supplied a major house within which the meanings of justice, legislation, and order within the empire have been debated. Katherine Luongo discusses the emergence of imperial networks of information approximately witchcraft. She then demonstrates how colonial issues approximately witchcraft produced an problematic physique of jurisprudence approximately capital crimes. The e-book analyzes the felony wrangling that produced the Witchcraft Ordinances within the 1910s, the beginning of an anthro-administrative advanced surrounding witchcraft within the Nineteen Twenties, the hotly contested Wakamba Witch Trials of the Nineteen Thirties, the explosive development of felony opinion on witch-murder within the Forties, and the unparalleled state-sponsored cleansings of witches and Mau Mau adherents in the course of the Fifties. a piece of anthropological background, this publication develops an ethnography of Kamba witchcraft or uoi
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Extra info for Witchcraft and Colonial Rule in Kenya, 1900-1955
Sample text
Tignor, Kennell Jackson, Hitoshi Ueda, and Jeremy Newman, working in Ukambani in the 1960s and 1970s, were able to interview elderly Kamba people who had lived through the coming of colonialism and its aftermath. This composite of documentary and oral sources stretching from the mid-nineteenth century through the dawn of the twentieth century tells us about clans and councils, caravans and conquest, cosmology and colonialism. Documentary and oral sources alike all underscore the centrality of the Kamba supernatural to the sociopolitics of Ukambani.
66 Waller, “Witchcraft,” 242. 68 Colonial officers were officially tasked with completing reams of paperwork, which was organized according to different bureaucratic genres. Reports were compiled in district and provincial record books at annual, semi-annual, and quarterly junctures. These reports, loosely organized under broad headings, contained narrative about and statistics on the social, economic, and political “conditions” of African populations, and by extension on the “progress” (or lack thereof) of the colonial administration.
In Nairobi and London, I read through all available digests of the Supreme and High Courts of Kenya, Tanganyika, and Uganda, and of the High Court of Appeal for Eastern Africa, compiling my own thick dossier of reports on cases in which the defense or appellant(s) posed the alleged witchcraft of the deceased as mitigation. I also delved into contemporary published sources on the problem of witchcraft and law in the British African Empire. Reading all of these documents and texts in conversation enabled me to develop a clear analysis of the complex jurisprudence surrounding witchcraft.