By Wangari Muoria-Sal, Bodil Folke Frederiksen, John Lonsdale, Derek Peterson
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Extra info for Writing for Kenya
Other, closer, obligations were more demanding—to one’s household, to a patron, to 21 Adrian Hastings, The Construction of Nationhood: Ethnicity, Religion and Nationalism (Cambridge: Cambridge University Press, 1997). Benedict Anderson’s influential Imagined Communities: Reflections on the Origin and Spread of Nationalism (London & New York: Verso, 1983, rev. ed. 1993) did not sufficiently consider how far nations are continually re-imagined and contested—an insight I owe to Peterson, Creative Writing.
29 The KAU had no such cultural conviction. It did run a Swahili-language newspaper, the ‘African Voice’, Sauti ya Mwafrika, but, less popular than the vernacular papers, it soon folded, unable to generate the emotional fire in which Kenyans might imagine themselves into a homogeneous nation of co-equal fraternity. The vernacular papers had an easier task in persuading local publics of their inner solidarity. Many Africans, Kenyatta included, saw no contradiction between emergent local civic loyalties and the pursuit of a national political project.
Robertson, Trouble Showed the Way: Women, Men, and Trade in the Nairobi Area, 1890–1990 (Bloomington: Indiana University Press, 1997); Frederiksen, ‘African Women’. 35 Muoria, ‘How it Feels to be Born a Kikuyu’, 85–8, 97–8, 112–14. And see below for discussion of What Should we Do, Our People? henry muoria, public moralist 21 was his belief that such group advantage incurred an obligation to help other Kenyans not so well advanced. Unfortunately for Muoria’s attempt to moralise Kikuyu leadership, not all Kikuyu were sufficiently privileged to look forward, with him, as politically generous patrons of hope.