The liberal paternalists pressed for programs that would introduce "profit-making crafts to landless laborers," would "encourage the growth of a prosperous rural elite" and also would encourage progressive agricultural practices among poor peasants. Moreover, the liberal paternalists (Kennedy 248) wished to "instill Western principles of hygiene and child care" among African women and their daughters.
Missionaries were traditionally among the liberal paternalists, Kennedy points out, and when Sir Philip Mitchell became governor of Kenya, he "sought to invigorate the peasant agricultural sector" in order to build a more diversified economy (Kennedy 249). Mitchell also believed "with some justification" that a few of the white leaders among the British settlers "could be persuaded to cooperate in the introduction of a multi-racial social order," Kennedy explained.
THIRD VIEWPOINT: The commercial sector of settlers grew "dramatically" in the post-war years, Kennedy continues, and while they were less paternalistic than the liberals mentioned in previous paragraphs, they sought to "transform Kenya into a society ordered along class rather than racial lines" (Kennedy 249). Many businessmen were "sensitive to the massive social upheaval being experienced by Africans who had entered that crucible of change, Nairobi, and they both welcomed and feared its consequences," Kenney asserts. A FOURTH VIEW: Also (250), Kennedy identifies a fourth group with a specific viewpoint into the Mau Mau's agitation and the socio-political urgency therein; they were the reasonably well-established and wealthy settlers "scattered through the heart of the white highlands." They had their money and their success was assured, and they embraced an "increasingly broad and generous vision of race relations" in the Kenyan colony controlled by the British. While they took a more humanitarian view of the strife Africans were experiencing, the liberal paternalists mentioned in these paragraphs "shared a desire" to see the Mau Mau "crushed" (Kennedy 250).
THE DIFFERENCES OVER the MAU MAU ROOTS and MYTH: Authors Rosberg and Nottingham (they wrote the Myth of "Mau Mau") write on page 320 that the myth was created indeed by some savage acts - including the grim "oaths" alluded to earlier in the paper - including the killing animals and humans; these acts, along with the belief that the Mau Mau were instigating a movement which sought to achieve Kikuyu dominance in Kenya, helped create the myth in the eyes of Europeans. The myth was also fueled in large part by ethnocentrism, Rosberg continues (321), and this ethnocentrism took three paths: one, there was an "implicit conviction that the colonial system was perfectly capable of responding" to any and all legitimate political and social injustices of Africans; two, the Mau Mau was just another manifestation of "earlier African religious movements"; and three, the secret oath rituals that Mau Mau people had to take as recruits and members showed that Africans were "rejecting modernity" and "reverting to primitive behavior patterns" (321). So the Mau Mau myth was based in part on an unrealistic view that Europeans had, that their existing political system was "ultimately flexible and responsive," which of course it was not in the least flexible or responsive.
The Europeans were convinced, Rosberg writes on 330, that they faced "a secret, tribal cult, led by unscrupulous agitators" (with Jomo Kenyatta as their point man) who were stirring up the "primitive masses in order to line their own pockets." But some Europeans believed the Mau Mau couldn't be blamed for their brutal behavior; after all, Rosberg writes on 333, the Mau Mau movement had been isolated in thick forests and given to a "forest psychology" which made them "endemically secretive, irrational," and barbaric.
EUROPEAN VIEW AFTER the EMERGENCY: Rosberg and Nottingham believe that despite the very real fears that the Mau Mau had a conspiratorial campaign and a bloodthirsty design to dominate Kenya - and that the Mau Mau reflected basic evils among all black Africans that had to be snuffed out by white power - the real issue was that Kikuyu simply were pushed, shoved, restricted, and denied upward mobility to the point that they rebelled. The Mau Mau was the most radical of the Kikuyu, but the "racial discrimination" (353) against Kikuyu caused great frustration which led to the Kikuyu to "relentlessly" attack the racial barriers thrown against them. So, it wasn't this perceived ghastly evil spirit in all Africans waiting for a chance to plunge a knife into whites; in hindsight, it was the dynamic that while...
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