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By Katherine Luongo

Targeting colonial Kenya, this publication exhibits how conflicts among country experts and Africans over witchcraft-related crimes supplied an enormous area 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 matters approximately witchcraft produced an complex physique of jurisprudence approximately capital crimes. The booklet analyzes the felony wrangling that produced the Witchcraft Ordinances within the 1910s, the delivery of an anthro-administrative complicated surrounding witchcraft within the Twenties, the hotly contested Wakamba Witch Trials of the Thirties, the explosive progress of felony opinion on witch-murder within the Forties, and the exceptional state-sponsored cleansings of witches and Mau Mau adherents throughout the Nineteen Fifties. a piece of anthropological historical past, this ebook develops an ethnography of Kamba witchcraft or uoi.

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Extra info for Witchcraft and Colonial Rule in Kenya, 1900-1955 (African Studies)

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22. , 22. 56 James Ronald Leslie McDonald, Soldiering and Surveying in British East Africa, 1891– 1894 (London: Edward Arnold, 1897), 44; Kimambo, “Economic History,” 84. 4 (April 1896): 409. 58 McDonald, Soldiering, 45. 59 Munro, Colonial Rule, 33–38. ” “Economic History,” 84–85. 60 Further, when the atumia of Mwala ignored his request to discuss the slave trade in their area, Ainsworth launched a series of raids. 62 Ainsworth was not the first British official to encounter the mixing of violent resistance and the Kamba supernatural.

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.

At Rhodes House Library, Oxford, I investigated the papers of the Anti-Slavery and Aborigines Protection Society, a key voice in the debates about the Wakamba Witch Trials, as well as the papers of anthro-administrators working in Kenya and documents on Oxford’s “summer schools” for colonial officers. I also traced discussions of witchcraft in the Times of London and the Manchester Guardian and in the East African Standard, Kenya’s major daily. These sources offered insights into how both the intelligentsia and the reading public in Britain considered witchcraft a central concern of colonial governance.

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