David? Are you still there? David, your muted.
Yeah, I'm ready to start. Sorry about that. OK, thanks.
That's great. OK, well then let's make a start. So welcome to our last seminar for the African Studies Centre for this term.
And so delighted to be hosting Professor David Anderson this afternoon.
Just a few housekeeping rules. So I'd ask you, please, to keep your microphones and your cameras off during during the seminar.
And if you'd like to ask a question in the Q&A session,
then do please turn on obviously a microphone, but also your camera as well, if you're willing.
It's good to see people's people's faces if you're happy to do that.
My name is Peter Brook.
I may lecturer here in African history at the African Studies Centre and the history faculty, and I'll be chairing today's seminar.
So it's a great pleasure to welcome Professor Dave Anderson.
He's professor of African history at the University of Warwick, formerly of this parish.
And for those that you don't that perhaps know him.
I think I'm right in saying that David was one of the founders of the African Studies Centre at at Oxford.
He has an impressive bibliography to his name. And I think it's fair to say that he is one of the foremost scholars on Kenyan history in the world.
He's currently the principal investigator of a project on past futures.
Mike, for his recent role, Elephants in Tanzania.
And he's also principal investigator on a project understanding the dynamics of water security and conflicts in Kenya.
And today, we're delighted that he's presenting to us on the subject of the dead speak identity or Toscani and the cults in Kenya's Western Highlands.
Take this over to you. Thank you very much indeed, Peter.
Well, as it is introductory in flight. I have a project.
Yeah. I really just I think that I'd be dead you about today.
David, I'm just going to pause you for a moment, cos we've got quite a lot of noise on the on the line.
Could I ask everyone, please, to to turn off your your cameras and your microphones as well, just to save bandwidth during the course of the talk.
Thank you. That's much better. David, back to you. Thank you.
So I was saying that the project that Peter's highlighted in the introduction are ones that should have been doing doing a lockdown.
But like everyone, I've had to have a lockdown activity to keep me sane.
And my lockdown activity has been writing a book about the gene or Koike.
Now, this is a task that some of you may know that I should have done perhaps 25 years ago, but I got interrupted by other things.
And so I'm only returning to it now. So let me begin by explaining what this is all about in colonial times, the prophets and seers of that.
Can we go back to the first light? Yeah. Keep keep on that one. First bender in colonial times.
The prophet, since he is that there to lie clan in Kenya's Western Highlands came to be stigmatised as both evil and dangerous
practitioners of magical occult arts and also our stubborn opponents of the government of the white man.
They were feared amongst the current and for their powers. Yet they were also heralded, as he wrote, leaders of Resistance to Lie or Koike,
as their most powerful practitioners are known, are deeply ambiguous characters in the present as they are in the past.
They continue today to play in a cult role in Kenya's politics,
while also now seeking reparations for the wrongs they believe were done to them in the past.
This paper tries to map out the history of the to lie from the mid 19th century to the
present and the current petition to the Historical Injustice Commission in Kenya.
So this paper really does try and link the deep past with the present, and I hope I can pull that off.
We'll see. The paper seeks to explain why and how the OKOK have managed to sustain their
role of spiritual leadership amongst the calendaring communities that are now,
for the most part, staunchly Christian. It seemed like a contradiction through use of a highly adaptable, prophetic idiom to lie dead.
Speak. They speak prophetic words, and those words remake identities.
They continually rewrite histories through retroactive prophecy.
And they relocate themselves at the centre of current political debates,
as well as giving themselves the authority under command of events in the past.
So in other words, what I'm suggesting is that prophecy is a vehicle for rewriting these things and reinventing them in new ways,
and that allows to lie to sustain themselves through time.
By transmogrification into other activities.
So let me begin with two stories of blessings.
The first is insignificant and mundane and concerns me.
And the second is of immense political importance. So the first begins at a place called as a gallery.
But some of you will know in South Baringo on the 2nd of October 1980.
He was waiting for us under the dappled shade of an acacia tree by the bridge on the old road, the back road into his Gary township.
We had walked that morning for nearly one hour coming from the northern side of music Petchey and moving south towards the darkly forested slopes
of Cape Palombo Hill that rise above the small two bean settlements straggling out along the lowland plains to the east of Aldama Ravine.
As we approached the bridge, he called out emerging in the shadows to stand before us.
The lean, willowy figure at the head of the bridge was the old coyote from Cape Long Bay Hill,
who we had never before seen but knew by the name of, well, let's call him social.
So SEAL was the most fearful manifestation of a fearful place, malevolent spiritual powers,
which is herbalists and blacksmiths and fugitives, were said to be gathered on the badlands of on Hill.
All these things taught by Kathleen Jane to be unclean and socially malign.
The lightning storms that so often swirled around could probably speak, were seen as evidence of the coyote sorcery.
An indication of the occult powers he held over the elements of a life and death.
Up there on Kip Lomé in a forest clearing close to high peak was so CEOs homestead.
Even on this bright, sunny October morning, there seemed to be something sinister and cold about sassiest presence in front of us.
He spoke in the Tucson dialect of Canon Jean, who was the foreigner.
He wanted to know and what was he doing here? The questions were directed not at me, but at my companion.
The 18 year old keep her own authority. Then working as my research assistant.
Shocked by the unexpected appearance of the coyote, keep rono.
At first, Trank back Kathleen's eyes downwards and not looking directly at the tall, shaven headed figure in the unusual monkey's skin cloak.
For a young man to look in a coyote in the eye was to invite a curse, so SEO carried a staff split at the end.
Known as a silhouette and a short club. With.
His arms were adorned with mystical amulets and over his shoulder was slung a leather bag and a heavily decorated good.
All these the typical tools of his trade.
When they're nervous, Kip Rohner finally answered, it was to explain that I had come to learn about history, bring the region and the tulgan people.
So see, you then looked at me directly and using my local name.
Which some of you were amused. No, was Kipper anyway. He invited me to sit with him.
Turning. He took a few pieces back into the shade and sat himself down onto the acacia.
As I squatted down on a carved wooden stool opposite Tim Kip Rohner remained standing a little
way behind me is I still averted looking only at the dusty ground and never at the coyote.
Over the next half hour, so CEOs spoke and we listened.
Proner translated into English as best he could for my benefit. My Calingiri wasn't good enough to pick up what the CEO was saying.
So Sue assured us that he knew everything about the past, just as he knew everything about the future.
And he knew who had been talking to in Baringo over the past few months and what had been said to us.
We were awed and more than disconcerted by his display of knowledge because everything he said was correct.
It was certainly unnerving to hear so CEO speak so accurately about so much that we had done.
Or Koike reputedly have a cult. Powers that connect them with the ancestors and the wisest and more most feared amongst them,
of whom so Scheuer was one of venerated as seers and prophets.
They can send their spirits abroad by day and night to watch people and in their dreams or Koike see the future.
So see your speech to us, demonstrate his knowledge and his authority over us,
as well as suggesting that he had used his powers to investigate our activities, having established that he knew all about our history.
He then asked if we knew about his past.
He told us now of his family from the hills of CAPTA Get Forest on the eastern edge of the western Jishu Plateau,
and they are long established dominance as seers and prophets in this part of
the Rift Valley amongst the southern CAYO and the toucan of the Calingiri.
And they lineage connexions to the most famous of all, the Khalaji no quick.
Even going back to the Mass I love Anarch of the 19th century from only Okoye.
OK, were descended. Finally, so to you declared that to study the past was a good thing.
He stood up and after vigorously shaking his good and chanting an incantation,
he took a swig from the vessel and then sprayed the undigested mixture of sour milk, charcoal, honey and herbs from between his teeth.
All over my head. He told us to go about our business, saying that we will prosper.
We took our leave. I must say, with a huge sense of relief and headed across the bridge into as a Gary township.
I had been blessed by the old coyote. And that was my first and only ever encounter with an old coyote.
Let me go to a second encounter and we'll have the next slide, please.
No, Brenda.
And I'm sure many of the Kenyans in the audience will recognise the man in the image as the deputy president, former deputy president William Ruto.
And there he is pictured in caps as he was in Nandy County on the 5th of June, 2000 and 20.
Before dawn on that morning, Kenya's deputy president, William Ruto, arrived at a quiet rural dwelling in the CAP CEO were location of Nandy County.
He was accompanied by quite an entourage. The governors of Nandi and the western Kyushu counties,
local members of parliament for the SOI into indirect constituencies and a leading Nandy senator.
This heavyweight political delegation descended upon the humble home of a retired Anglican priest.
The affable and articulate Canon James Bassi. Then serving as chairman of the self-appointed Nandy Lavon's Council of Elders,
fancies himself a leader of the clay clan of Nandy, the clan of the earthquake.
Amongst the council members gathered to meet the deputy President Abbas's home that morning
were some who are locally known for their practise of the occult arts of the iconic.
They included Christopher Arop agree. Lawrence in Kenya and Stephen are up for Moy, all fellow residents of Capsis, Iowa.
Rueter would come there to be blessed in a ceremony organised and led by these today elders that would offer the deputy president and I quote,
divine protection from evil spells and physical harms.
And that would ensure, again, I quote, that he was protected from political upheavals in the difficult months of party
negotiations and deal making that lay ahead before Kenya's presidential poll in 2022.
Arriving at the Reverend Bhatti's home, dressed in a smart blue blazer and khaki trousers, as we can see,
Rootie prepared for the ceremony by taking off these clothes and donning a cap made from a Colbert's monkey skin and a cloak of lion height.
His hosts, due to a nearby hill where the ceremony committee came up to me,
was doused with milk and honey from a special traditional good bye eldest dressed in wild animal skins, unquote.
Amongst the instruments used in the ceremony was a club the same as before.
Not get a wet and a traditional stick the same as before.
I still get these artefacts believed by Nandita Ly to belong to 19th Century or.
Kimberly Uptalk at.
It was Kim Yolly who'd first prophesied the coming to the White Mountain, Andy, and the destruction of the independence of the Nandy people.
After two hours, the ceremony was completed and just after 7:00 p.m., Ruti and his entourage politely took a leave of Bassi.
On the Talet, Elders went climbing into his vehicle to depart.
Rudo turned to acknowledge the supporters who had gathered around Bhatti's home waving to the crowd.
He held up the club, the duet that Bassi and the others he presented to him as a symbol of Talet power and authority.
Why are the Korean press thrashed about the next week to try and work out the political meaning of the event?
The Kepler Seawell, those Calingiri, you understand? Understood the to lie and the symbolism of this needed no explanation.
They realised that Rotu, in its bid to become Kenya's next president,
was seeking some the same kind of symbolic and occult authority that had been granted to Dunner Moy,
Kenya's second president and the only Calingiri to hold the office boy of Tugun birth came to the presidency in 1978.
The principal symbol of his period in office was a room for a short club that
he always carried with him at all political meetings for many years before.
Most Kenyans thought Moyse Runga was merely an effort to match the symbolism of a fly whisk the President Kenyatta had carried previously.
And it came to represent the ease with which it was said Kenya could swat away his enemies and rivals.
Moise Runga was, in fact, a traditional Nandy club. They're not here with.
The to lie elders claim they had originally given to him at a meeting in Nicarico in 1962.
This meeting acknowledging his leadership of the first little party formed to
represent the interests of all the calendar and peoples in the Rift Valley.
The Calingiri Political Union. History in Kenya has a habit of biting back.
The next slide, please. Someone who will recognise the work of Kenya's famous political cartoonist.
Though not all of you will understand the meaning of the cartoon. I think privatisation on a recording would be perhaps actionable.
So those who know what that means will know those. You don't know what the cartoon means to or not.
But I'm interested in the. The Ringel.
This the staff beside me now, when I finally step down from the presidency in 2003,
he passed and a girl went to his eldest son, Jonathan, and then it subsequently came to a second son, Raymond.
At Mike's burial in February to 20, Raymond finally presented it to Gideon more than the leader of the counter party and William Ruto,
his greatest rival for the college in vote.
Although conducted as a private family funeral, Gideons acceptance of this symbolised the handing over the reins of power.
According to the tally, the leadership of the challenging. Which through this act to lie and claiming is in their gift.
So this is what the others of July would like us to believe. For all of this is true,
it places it to lie at the centre of Kenya's politics over the past half century or more since before the country's independence.
And this is exactly how the prophetic idiom of the delay operates, retrospectively laying claim to local authority through association with key
events and personalities whose actions endorse the powers of your colleague.
Were it not for to life support. We are led to believe Moy might not have been politically successful and a whole range of
stories now told about Ally Influence seeks to reinforce just this kind of impression.
By turning up the capture, Iowa was rooting, hoping to gain some of that magic.
The Moy Dynasty are no longer supported by all in the calendar neighbours, the Rift Valley,
some to I claim that they no longer sanctioned the authority of the Moy family.
Well, that they, in fact, demand the return of the room grew upon Moyse death in February 220.
We have no way of knowing if that is true, but that is what they now claim.
Essentially then to lie see themselves as having a political role and they use their prophetic idiom to reinforce this.
Traditions narrow late that even President Kenyatta had been blessed apparently in 1964 by the to lie Nandy or Coyote Bashary in our Kimani.
The two men met then after Kenyata had arranged for the cereal to be released from a lengthy prison period detention in prison.
OK, blessings can be trivial then, as mine was at as a gallery in October 1980, but they can also be events of immense symbolic power.
Or at least that is what to lie like to claim the blessing of Deputy President William Kip career some way out of Bruit to capture
Seawell in June to 20 tells us that the occult power of the Akoya still has a significant part to play in the politics of Kenya.
But again, at least that's what Calli want us to think.
So now with the context set, we need some history.
The next slide, please. So this is an image on this slide of an old coyote known as Capello's.
Now, many of you who, if you've looked up, you're quite on the Web.
If you do so now, you will find the image on the right constantly represented as Coyte Alal.
It is not Kotal. There is no photograph of goit level ever taken.
This is the photograph of Capello's. There is a photograph taken by Kotal, Elle's murderer, Richard Meynet Tulgan.
But it is Capello's, not Kotal L.
And the image on the left is taken slightly later by another Cloon administrator and shows Capello's surrounded by his so-called advised advisors.
When he was, he was the chief chief of the Nandy people in the early period of close administration.
Now, what these images convey to you is the sense that in the early stages of colonialism in Kenya,
the Kaleigh were taken to be political leaders of the Calingiri speaking peoples.
And this was because in the very earliest phases of colonial encounter, the old Coyte were associated with leading the rebellion against.
Colonial rule. Now, I keep using that, that the singular of about it or coyote,
the plural is or colleague and I keep using Okereke because there were many more than one.
And at the time of the British encountering the 80s, 90s in Nandy alone,
there were we know of at least seven different or Koike who were practising relatives successfully amongst different Nandy sections.
Capello's and there were amongst those. And Capello's and Coulter Lel were, in fact, rivals.
In the practise of the coyote, so these guys, although they are seen in colonial,
the colonial mind as being part of a common group and they claim affiliation to a single clan.
They are not necessarily best buddies. They are rivals in business.
They are rivals in the practise of their arms. And that's important to remember.
Now, the origin of this clan and its powers goes back to at least the 1850 eighteen 60s and actually has its roots in Maasai Prentis.
Before the 18, 50s and 60s, there were occult practitioners amongst Nandy and related Calingiri peoples.
But in the middle of the 19th century, at Nalley in particular,
they absorbed a number of Maasai refugees who included poor Koike or included what the Maasai would have called LOI Brog Lioy Bonds.
Those people moved into the college in areas.
And settled there and began practising their arts and were eventually accepted as part of the to lie clan.
Now there are different traditions that recount this,
but they all share very common factors about how that process took place and what actually happened.
And they all agree that by about the eighteen eighties,
these incoming or Koike had become dominant amongst the to lie and were considered to be the most powerful practitioners of occult arts.
Now, it's very important at this point to recognise and I stress this because align themselves would want it stressed.
And there are there are there are in our audience tonight some some representative of the community.
They'd wanted emphasised that to lie are not witches.
They don't practise witchcraft. They're a cult.
Art are to do with prophecy, with seeing.
Was being Sears, so they are not associated with witchcraft now, they have the power to do evil things and that makes them dangerous,
but they are not considered by Calingiri to be in the same category as witches.
No, I stress this because in much of the colonial literature about the to lie,
there is a confusion about this and that the to lie are too often presented in the colonial record as if they have the powers of witchcraft.
And I know this, this, this causes a lot of concern amongst the community and is rightly questioned and corrected.
So I make that point very clear.
So their origins are not within the Calingiri group, but with Marsi that is widely acknowledged and not really questioned anywhere.
But over time, they have become much more intrinsically Calin Jane and linked in with the communities with in which they are living.
So that's their origins. And when we come to the end of the 19th century,
as colonial penetration is beginning in this part of Kenya and the Nandi Hills area
becomes one of those areas where local communities resist colonial penetration.
And in the Ānanda areas, this result in a major resistance between 1892 and 1985 that results in a number of different wars against the British.
If we can go to the next slide, please, Brender. Now, those wars spanned 1894 to 05,
and they are very famous within Kenya because this was the most protracted and probably
most determined resistance to colonial rule that was fought anywhere in Kenya.
And one of the old coyote from this period named Kohta Lal becomes the hero of that resistance.
He is seen as its principal organiser. He is seen as the leader of that resistance.
Now, the truth is that we are very unsure whether Kotal and anything at all to do with the first four Nandy Rising's.
We don't know. There is no evidence. We assume he did, but we don't know.
But we certainly know that he was involved in the Fifth. And this is the one that results in Kotal else death.
He's become a very heroic figure because of the character of that death.
The British mounted a very large punitive operation against the Nandy, and on the day before that operation was due to begin.
Caldwell was shot while under a flag of truce in a discussion with a British military officer named Richard Meynet Target.
The man photographed here in the slide, Meynet Target, and we now know from archival documents, was commissioned to carry out this act.
In other words, he made a plan. He checked in with his superiors and then carried out what was, in effect, an assassination of court to allow.
Now, and that's important to state, because there's been a lot of controversy around my target and court level,
and it is sometimes said that mine it's Hagen acted on his own volition.
He was court martialled in three different hearings for this act and exonerated in all three of the hearings.
But it's now established in the documentary evidence that his superior officers were aware of what he was going to do all along.
So who killed coital is not a mystery. But exactly how he was killed is still the subject of controversy.
And it's almost certainly the case that while he was under a flag of truce at mine,
it's Hagen broke that truce by simply thrusting a revolver at Cordillo, killing him and then MAGNET's Hoggins entourage,
carrying out the killing of all of those in the vicinity with coital,
which meant that several other leading members of the like clan were killed at that time.
The British punitive expedition continued in the days that followed this and amounted to a massive defeat for the
Nandy in which they were displaced in their lands and pushed back into the area where they currently live and occupy,
which was then called the Nandy Reserve. And that process took another year following the killing of Kotal L and over that time,
a number of other Nandy leaders were captured by the British and prosecuted for their resistance against British rule.
And if we can go to the next slide, please. Brenda.
And the image here is the file from the CNN National Archives that contains the evidence about those other leaders amongst them other quick.
We were taken as political prisoners and deported by the British to Nairobi.
First we were put in consumer prison, then moved to Nairobi, having deported those political prisoners.
The British then appointed or Koike in Nandy and amongst KIPP's ciggies as colonial chiefs.
Now, this was because they had misunderstood the character of the quake's role and
they had thought of them as political leaders rather than spiritual leaders.
Within a few months, this mistake became apparent because local people were complaining that the
Akoya were extorting from them and disrupting social lives in a very major way.
These accusations multiplied and became much louder once.
Christian missionaries arrived in the area and they began to collect testimony from people about what was going on.
Eventually by nineteen oh eight oh nine.
There was a big campaign against at Quilligan Eric Jumba in the creature area to remove him as a colonial chief.
And he was, in fact,
prosecuted and sent outside deported outside the district with his family to prevent him acting adversely against the local community.
Around the same time by Syrian Arab companya in the Ānanda area came into prominence.
He was said to be called your little son, although, again, that the evidence on that is a little bit unclear.
But the Syrian army commander in the period at the end of the First World War becomes very prominent as a local or coyote, although he is very young.
And in 1923, he organises a major rising that is planned on the Nandy escarpment and on the farms of the West and
the issue involving the young Nandy men who are then squatting on those European owned farmlands.
So this tradition of vengeance for caudillos, death by 1923 has become part of the reason d'être amongst to lie.
And it's very much in evidence, not just in Ananda areas, but throughout the challenge in areas as a whole.
So in the next slide, please. Brenda. This leads in the 1920s to a different kind of resistance.
So after Bezerra Cohen has been arrested and himself deported.
The British discover in the middle of the 1920s that the Calli are organising resistance against the British by gathering resources,
including weapons and money, for a planned rebellion.
It takes several years for them to sort this out and discover it.
The image here, by the way, is of it of Kip Trauma's wives at Loomba.
That's an image taken, probably taken by Winston Churchill in her own nineteen oh seven.
It's just a nice picture. But but in this period, a group of Paul Koike led by certain eak.
Organise an act of resistance. They also begin terrorising and attacking Christian catechists at some of the churches.
So some of the clearest evidence of antagonism against your colleague comes from the writings of newly evangelised African Christians.
And as the government begins to take steps against these all Koike.
The role of these young Christian communities is very prominent in exposing what your coyte are doing.
Now, that raises interesting questions historically about the veracity of that evidence
and its motivation and so on and all all those things are very important.
But what it indicates is that from these very early days,
there is a major struggle going on between the Christian communities that are emerging and those who support the lie and the quake at now by about 19,
27, 28. The government are getting more aware of what the Akoya are doing, and they begin an enquiry that assembles evidence against them.
And between 1929 and 1930 to 33, there are a series of arrests and prosecutions.
And eventually eight major or coalgate, including Satanic,
are convicted of major criminality and all are sentenced to periods of more than seven
years imprisonment and are sent mostly to Nairobi prison right at the end of this enquiry.
And at the end of these prosecutions are very notorious case occurs called the Simone case,
where a group of of young men who are discovered to have been sent by an or coyote attack a farm, a European settler farm.
It's a very unpleasant incident that goes badly wrong. It ends up with both the husband and wife in the family being very badly assaulted.
And the woman sexually assaulted.
And this case causes a Ferrari and contributes very much to a decision the government takes in 1934 to pass an ordinance called
the Lie Bombs Removal Ordinance that permits them legally to remove the entire to lie Klan from the Cape Siggins district.
So what they do here is they identify the KIPP's ciggies wing of the to lie to the south of Nandy as being responsible for this crime wave.
And they therefore target that group. So they don't x expel the Nandy to lie or to lie in Cayo.
It's just the to lie in the creature.
Keep Ziggy's area to the LaBonge removal order ordinance is targeted specifically at that one community is the only colonial legislation of its kind.
I can find anywhere that targets a particular group in this way and then expels them from an area.
The removal ordinance empowered the British to remove not just the male miscreant to date convicted and prosecuted,
but all of their families, women and children and all their chattels and belongings.
And in the archives, as many people in the audience will be aware, there are lists of all of these individuals by name who were deported between
1934 and 1938 from this area to a remote area to the south west known as Kwasi.
Now, that expulsion is very important because Calli are now making claims against that expulsion in these two historical injustice commissioned.
And we'll come back to that in a moment. Can we have the next slide, please?
So local historians have been very active in publicising some of the things I've already talked about.
And I know we've got Godfrey staying with us tonight. I think, David, curious, will we be here?
And this book I've highlighted here, the capacity is to lie,
as is it is a book that David to me is written that I think Godfrey sang, may have contributed to that.
Tell some of this story and tries to explain what has happened to the kipsang is to lie at this period of exclusion and exile,
which could after 1934 was a very traumatic experience for the community.
They were sent to Glassey, which is a fairly remote rural area to the south west near near Lake Nyanza.
It was an area that suffered from very bad health problems, not least tazi fly and therefore trip trypanosomiasis.
And it's also an area that is mazurkas as a reason why the area was underpopulated was precisely because of these difficulties.
And the British were aware of these problems when they sent the ciggies there.
And the truth is that they didn't much care about these problems.
They assumed that they would be resolved one way or the other. However, by the 1940s,
colonial officials in this area were so concerned about these difficulties that they
tried to resettle the incoming to lie in areas where Tripps was less prevalent elsewhere.
The diseases could be more sorrowed,
but to lie resistance to that was very strong because they basically didn't like to do anything government told them and they tried to avoid that.
So there was a real there was a really a very difficult situation by the 1940s. Also,
this exile community struggled because they had difficulty making marriages for young men because none of
the local communities were very keen on marrying with them and they were excluded from leaving the area.
So they couldn't go back to keep Suki's to make marriages. So they became a major problem about marriage and mobility.
Also, traditionally, Kip Siggins, who recruited quite a lot into the military and to I had been part of that process.
In 1939, the British military actually banned to lie from membership in the military.
In fact, some to lie did manage to join the carrier corps, the auxiliary forces,
and some of them did serve in the civil war, as David Toohey makes clear in his book.
But at that time, technically, recruitment of lie was made illegal.
So that also disadvantaged the community in terms of their ability to earn.
There was also a real problem with male education because initially Glassie had no services and no schools.
And it wasn't until the late 1940s that any effort was made to try and resolve this.
And eventually, in the early 1950s, an agreement was made that the young men could be sent back to Korea show to go to school.
So it's undoubtedly the case that the period exclusion was one of great hardship for the community and considerable deprivation.
And that is part of their current legal claim to the Historical Justice Commission.
Can we have the next slide, please? I'm coming to near to the end now.
While that is going on in in in Glassey, in the Ānanda area, there is also segregation and surveillance of the nanny aren't deported,
but they are restricted to capture where one location with the Nandy reserve and they're put under surveillance.
So I'll call you have to report to the district commissioner on a daily basis.
They are very much kept under watch and they are not allowed to leave the location without permissions.
So their mobility is very much restricted. And it's like living in an open prison.
Now Capsis you were Nandy now claim that this was also quite an unhealthy area.
The official historical records don't really support that accusation. It was actually an area very good grazing.
Other Nandy didn't much want the coyote to get in this area.
So. So that's a bit more contested. But certainly to suggest that this was like an open prison is, I think, pretty accurate.
At the same time, also, the British did start surveilling other or create communities in Cayo and in Tugun.
So it wasn't just an Nandy that suffered. But in the middle of this period in the mid 1950s, a Syrian army commander makes another appearance.
This is the guy you remember who had led the Rising in 1923 and is at least putatively Kotal son.
And he organises the raising of squatters yet again, and he tries to get a group of young men to come with him to found a new community.
And which he calls the promised land after I have missed my word of my slide, the promised land.
And they they are all caught and arrested by the colonial authorities in the west against Valley on the edge of like yippy escarpment,
where they've marched from Nandy, 100 kilometres where they are planning to lead a rising.
No, I won't. I haven't got time to explain the background to this, but basically, Bashary owns Rising, involves echoes of Momoh.
It also involves elements of the Dinni of a somewhat church movement and background to that.
So it's a mixture of different things. And the image here. I'm afraid I couldn't get a better one.
But this is an image of them, of the Syrian meeting, Jomo Kenyatta, after he comes out of detention in 1964.
So Sherene is arrested in 57 and is exiled to Lake Unfund Ghana Island on Lake Jansma, where he spent his time.
Next slide, please. So this is my last slide and my my final comment.
So am. In the colonial period, then the stigmatisation of the two lives is very clear.
After independence, it is very hard for them to get rid of that stigmatisation.
They are allowed back from Glassie in 63 64 and they come back to Crete show, but they find that local communities don't welcome them.
Christian communities in particular alienate them, and they are only given land in a very poor and rundown area,
and they're discouraged from participating in other land buying projects that are going on at the time.
So essentially, they're excluded and they're put in a kind of poverty trap where no one really offers them assistance or help.
They can't even get jobs very easily. They can't get admission to schools.
All kinds of difficulties are put in their way.
Now, please bear in mind that what I'm saying now is that these difficulties are not put in way by a colonial administration.
They're putting their way by a Kenyan independent administration that still continues to treat its ally in the same way.
Now, over the years of the 60s and 70s, that Allai make various representations to the Kenyan government to try and change that.
And they try and approach the president. They are to portray his ministers to try and alter their position,
but that their social ostracising amongst elements of their own community remains a very strong feature right up into the 1990s.
And it it it in some to some extent, it can still be seen today.
There are still elements of this around. So to lie are not always popular neighbours in some parts of the collision area.
And there are sporadically issues around this. So go back a few years and you find that in in one part of Londa Jani to lie,
residents had their houses burnt out by neighbours who suspected them of being
responsible for some occult practises that adversely affected the community.
So the residuals of their reputation continue to run through the way in which they are treated in their communities.
Now, a couple of features of this have to be mentioned because they're very important.
And one is in the title of my paper, Autochthonous.
Since the 1970 1960s, Calingiri in politics has been dominated by the notion of Majin Buddhism regionalism.
And it has manifested itself in the 60s and again in the 90s in an autochthonous political movement that has
sought to possess Klinge in lands only for Cannon Gene and has been active in trying to expel other communities.
This happened in the early 60s. It's happened again in 1994.
Again in 1997. Again in 2008. Now, regrettably, in each of these occasions or Koike have been allegedly involved in organising that violence.
I say allegedly because these are press reports and we cannot be actually certain of their truth.
But it was also mentioned in a couple of government reports that this needed to be investigated.
Now, the truth is that I'm not going to debate the truth of that.
The important thing is I think the fact is suspected is enough to give to lie a further bad reputation and to worsen their position.
And that makes it very awkward. So they have become associated with autochthonous politics, which I don't believe they all support,
but they become associated with it and they become associate with the advocacy of a strong Khalaji in cultural identity.
So you support your Koike by supporting your koya, you demonstrate that you are challenging.
This is a cultural icon of your identity.
Now, the last point to make is that that's become very important in the last four years because that's Allai have become involved in a legal case.
They are claiming reparations for their removal from Glassey and for their subjugation and segregation at Capsis here and elsewhere.
And they're claiming those through appeals to the Kenyan Historical Injustices Commission.
And they have been looking for ways to launch cases in the courts.
They would ideally like launch a case in the British courts against the British government for the way the colonial government treated them.
Now these cases have been supported by the county governor in KIPP's IGIS and Capriccio in particular, and have therefore gained a degree of traction.
The case has become entangled, I think would be the best way to put it with a case against the Teare states increase you.
And I don't think that's necessarily helping the to lie very much.
But they become entangled with that case and that's got them a great deal of publicity.
So at the moment, as a result of their claim that there are efforts with the Historical Injustice Commission that
lie are probably getting a better press and fairer coverage than they've had for many a year,
and they are to some extent now working to to improve their reputation.
And as you saw from the story that I began with.
When? When? The deputy president, William Ruto, went to be blessed by the to lie.
The leading host for his blessing was an Anglican priest.
And many leading members of this community are now closely associated with Christian churches.
So that part contradiction has now become less of a contradiction in that Calli themselves are often Christians,
but still support the Klan and its cultural values.
And that's why my last image is here of Coyle's Muslim.
Because in the last 15 to 20 years, the role of the Okoye has become a matter of public heritage.
So CalEnergy, in a matter of public display and Caldwells Muslim in the Nandy Hills, is a good example of that,
of the display of cultural artefacts and of a sense of cultural belonging and identity.
And this also is helping to reconstitute the reputation of to lie and to put them in a different place in terms of the politics of Kenya.
However, the story I started with of William Ruto, whose blessing might work a little bit against that.
In fact, I think it works a lot against that because it brings up the fact that to lie are still seemingly positioning themselves in Kenya's
politics and therefore making it quite difficult for some groups to support them and to give them the backing that they would like.
And that may, in fact, I think, cut against some of the gains they're making to the Historical Injustice Commission.
Now, there's also a lot more I could say, but I'm going to leave it there. I think that has given you more than enough to go on.
I'm happy to answer questions on on any aspect of this. We I know we have in the audience two or three historians, local historians of of to lie.
And they may, I'm sure, will want to ask a question or two, but I'm very happy to take any up any the points I've mentioned.
Thank you. David, thanks very much for your paper.
Let's move swiftly on two to two questions from the audience.
So if you do have a question, please either type it in the in the chat and I'll endeavour to keep an eye on that or raise.
Raise your hands with the hands raising functions on teams.
Or if you just like to appear using your camera and wave madly, I should be able to spot you as well.
And if you're willing to turn your camera on when you ask your question, that's that's.
That would be great. Do we have any any questions?
Yeah. So we've got Ben Knight and.