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David? Are you still there? David, your muted.

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Yeah, I'm ready to start. Sorry about that. OK, thanks.

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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.

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And so delighted to be hosting Professor David Anderson this afternoon.

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Just a few housekeeping rules. So I'd ask you, please, to keep your microphones and your cameras off during during the seminar.

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And if you'd like to ask a question in the Q&A session,

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then do please turn on obviously a microphone, but also your camera as well, if you're willing.

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It's good to see people's people's faces if you're happy to do that.

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My name is Peter Brook.

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I may lecturer here in African history at the African Studies Centre and the history faculty, and I'll be chairing today's seminar.

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So it's a great pleasure to welcome Professor Dave Anderson.

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He's professor of African history at the University of Warwick, formerly of this parish.

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And for those that you don't that perhaps know him.

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I think I'm right in saying that David was one of the founders of the African Studies Centre at at Oxford.

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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.

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He's currently the principal investigator of a project on past futures.

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Mike, for his recent role, Elephants in Tanzania.

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And he's also principal investigator on a project understanding the dynamics of water security and conflicts in Kenya.

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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.

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Take this over to you. Thank you very much indeed, Peter.

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Well, as it is introductory in flight. I have a project.

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Yeah. I really just I think that I'd be dead you about today.

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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.

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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.

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Thank you. That's much better. David, back to you. Thank you.

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So I was saying that the project that Peter's highlighted in the introduction are ones that should have been doing doing a lockdown.

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But like everyone, I've had to have a lockdown activity to keep me sane.

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And my lockdown activity has been writing a book about the gene or Koike.

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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.

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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.

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Can we go back to the first light? Yeah. Keep keep on that one. First bender in colonial times.

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The prophet, since he is that there to lie clan in Kenya's Western Highlands came to be stigmatised as both evil and dangerous

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practitioners of magical occult arts and also our stubborn opponents of the government of the white man.

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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,

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as their most powerful practitioners are known, are deeply ambiguous characters in the present as they are in the past.

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They continue today to play in a cult role in Kenya's politics,

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while also now seeking reparations for the wrongs they believe were done to them in the past.

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This paper tries to map out the history of the to lie from the mid 19th century to the

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present and the current petition to the Historical Injustice Commission in Kenya.

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So this paper really does try and link the deep past with the present, and I hope I can pull that off.

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We'll see. The paper seeks to explain why and how the OKOK have managed to sustain their

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role of spiritual leadership amongst the calendaring communities that are now,

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for the most part, staunchly Christian. It seemed like a contradiction through use of a highly adaptable, prophetic idiom to lie dead.

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Speak. They speak prophetic words, and those words remake identities.

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They continually rewrite histories through retroactive prophecy.

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And they relocate themselves at the centre of current political debates,

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as well as giving themselves the authority under command of events in the past.

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So in other words, what I'm suggesting is that prophecy is a vehicle for rewriting these things and reinventing them in new ways,

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and that allows to lie to sustain themselves through time.

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By transmogrification into other activities.

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So let me begin with two stories of blessings.

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The first is insignificant and mundane and concerns me.

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And the second is of immense political importance. So the first begins at a place called as a gallery.

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But some of you will know in South Baringo on the 2nd of October 1980.

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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.

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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

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of Cape Palombo Hill that rise above the small two bean settlements straggling out along the lowland plains to the east of Aldama Ravine.

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As we approached the bridge, he called out emerging in the shadows to stand before us.

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The lean, willowy figure at the head of the bridge was the old coyote from Cape Long Bay Hill,

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who we had never before seen but knew by the name of, well, let's call him social.

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So SEAL was the most fearful manifestation of a fearful place, malevolent spiritual powers,

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which is herbalists and blacksmiths and fugitives, were said to be gathered on the badlands of on Hill.

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All these things taught by Kathleen Jane to be unclean and socially malign.

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The lightning storms that so often swirled around could probably speak, were seen as evidence of the coyote sorcery.

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An indication of the occult powers he held over the elements of a life and death.

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Up there on Kip Lomé in a forest clearing close to high peak was so CEOs homestead.

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Even on this bright, sunny October morning, there seemed to be something sinister and cold about sassiest presence in front of us.

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He spoke in the Tucson dialect of Canon Jean, who was the foreigner.

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He wanted to know and what was he doing here? The questions were directed not at me, but at my companion.

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The 18 year old keep her own authority. Then working as my research assistant.

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Shocked by the unexpected appearance of the coyote, keep rono.

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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.

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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.

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Known as a silhouette and a short club. With.

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His arms were adorned with mystical amulets and over his shoulder was slung a leather bag and a heavily decorated good.

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All these the typical tools of his trade.

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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.

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So see, you then looked at me directly and using my local name.

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Which some of you were amused. No, was Kipper anyway. He invited me to sit with him.

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Turning. He took a few pieces back into the shade and sat himself down onto the acacia.

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As I squatted down on a carved wooden stool opposite Tim Kip Rohner remained standing a little

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way behind me is I still averted looking only at the dusty ground and never at the coyote.

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Over the next half hour, so CEOs spoke and we listened.

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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.

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So Sue assured us that he knew everything about the past, just as he knew everything about the future.

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And he knew who had been talking to in Baringo over the past few months and what had been said to us.

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We were awed and more than disconcerted by his display of knowledge because everything he said was correct.

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It was certainly unnerving to hear so CEO speak so accurately about so much that we had done.

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Or Koike reputedly have a cult. Powers that connect them with the ancestors and the wisest and more most feared amongst them,

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of whom so Scheuer was one of venerated as seers and prophets.

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They can send their spirits abroad by day and night to watch people and in their dreams or Koike see the future.

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So see your speech to us, demonstrate his knowledge and his authority over us,

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as well as suggesting that he had used his powers to investigate our activities, having established that he knew all about our history.

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He then asked if we knew about his past.

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He told us now of his family from the hills of CAPTA Get Forest on the eastern edge of the western Jishu Plateau,

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and they are long established dominance as seers and prophets in this part of

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the Rift Valley amongst the southern CAYO and the toucan of the Calingiri.

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And they lineage connexions to the most famous of all, the Khalaji no quick.

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Even going back to the Mass I love Anarch of the 19th century from only Okoye.

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OK, were descended. Finally, so to you declared that to study the past was a good thing.

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He stood up and after vigorously shaking his good and chanting an incantation,

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he took a swig from the vessel and then sprayed the undigested mixture of sour milk, charcoal, honey and herbs from between his teeth.

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All over my head. He told us to go about our business, saying that we will prosper.

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We took our leave. I must say, with a huge sense of relief and headed across the bridge into as a Gary township.

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I had been blessed by the old coyote. And that was my first and only ever encounter with an old coyote.

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Let me go to a second encounter and we'll have the next slide, please.

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No, Brenda.

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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.

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And there he is pictured in caps as he was in Nandy County on the 5th of June, 2000 and 20.

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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.

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He was accompanied by quite an entourage. The governors of Nandi and the western Kyushu counties,

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local members of parliament for the SOI into indirect constituencies and a leading Nandy senator.

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This heavyweight political delegation descended upon the humble home of a retired Anglican priest.

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The affable and articulate Canon James Bassi. Then serving as chairman of the self-appointed Nandy Lavon's Council of Elders,

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fancies himself a leader of the clay clan of Nandy, the clan of the earthquake.

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Amongst the council members gathered to meet the deputy President Abbas's home that morning

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were some who are locally known for their practise of the occult arts of the iconic.

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They included Christopher Arop agree. Lawrence in Kenya and Stephen are up for Moy, all fellow residents of Capsis, Iowa.

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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,

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divine protection from evil spells and physical harms.

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And that would ensure, again, I quote, that he was protected from political upheavals in the difficult months of party

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negotiations and deal making that lay ahead before Kenya's presidential poll in 2022.

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Arriving at the Reverend Bhatti's home, dressed in a smart blue blazer and khaki trousers, as we can see,

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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.

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His hosts, due to a nearby hill where the ceremony committee came up to me,

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was doused with milk and honey from a special traditional good bye eldest dressed in wild animal skins, unquote.

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Amongst the instruments used in the ceremony was a club the same as before.

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Not get a wet and a traditional stick the same as before.

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I still get these artefacts believed by Nandita Ly to belong to 19th Century or.

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Kimberly Uptalk at.

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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.

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After two hours, the ceremony was completed and just after 7:00 p.m., Ruti and his entourage politely took a leave of Bassi.

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On the Talet, Elders went climbing into his vehicle to depart.

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Rudo turned to acknowledge the supporters who had gathered around Bhatti's home waving to the crowd.

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He held up the club, the duet that Bassi and the others he presented to him as a symbol of Talet power and authority.

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Why are the Korean press thrashed about the next week to try and work out the political meaning of the event?

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The Kepler Seawell, those Calingiri, you understand? Understood the to lie and the symbolism of this needed no explanation.

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They realised that Rotu, in its bid to become Kenya's next president,

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was seeking some the same kind of symbolic and occult authority that had been granted to Dunner Moy,

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Kenya's second president and the only Calingiri to hold the office boy of Tugun birth came to the presidency in 1978.

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The principal symbol of his period in office was a room for a short club that

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he always carried with him at all political meetings for many years before.

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Most Kenyans thought Moyse Runga was merely an effort to match the symbolism of a fly whisk the President Kenyatta had carried previously.

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And it came to represent the ease with which it was said Kenya could swat away his enemies and rivals.

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Moise Runga was, in fact, a traditional Nandy club. They're not here with.

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The to lie elders claim they had originally given to him at a meeting in Nicarico in 1962.

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This meeting acknowledging his leadership of the first little party formed to

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represent the interests of all the calendar and peoples in the Rift Valley.

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The Calingiri Political Union. History in Kenya has a habit of biting back.

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The next slide, please. Someone who will recognise the work of Kenya's famous political cartoonist.

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Though not all of you will understand the meaning of the cartoon. I think privatisation on a recording would be perhaps actionable.

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So those who know what that means will know those. You don't know what the cartoon means to or not.

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But I'm interested in the. The Ringel.

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This the staff beside me now, when I finally step down from the presidency in 2003,

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he passed and a girl went to his eldest son, Jonathan, and then it subsequently came to a second son, Raymond.

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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,

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his greatest rival for the college in vote.

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Although conducted as a private family funeral, Gideons acceptance of this symbolised the handing over the reins of power.

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According to the tally, the leadership of the challenging. Which through this act to lie and claiming is in their gift.

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So this is what the others of July would like us to believe. For all of this is true,

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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.

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And this is exactly how the prophetic idiom of the delay operates, retrospectively laying claim to local authority through association with key

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events and personalities whose actions endorse the powers of your colleague.

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Were it not for to life support. We are led to believe Moy might not have been politically successful and a whole range of

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stories now told about Ally Influence seeks to reinforce just this kind of impression.

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By turning up the capture, Iowa was rooting, hoping to gain some of that magic.

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The Moy Dynasty are no longer supported by all in the calendar neighbours, the Rift Valley,

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some to I claim that they no longer sanctioned the authority of the Moy family.

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Well, that they, in fact, demand the return of the room grew upon Moyse death in February 220.

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We have no way of knowing if that is true, but that is what they now claim.

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Essentially then to lie see themselves as having a political role and they use their prophetic idiom to reinforce this.

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Traditions narrow late that even President Kenyatta had been blessed apparently in 1964 by the to lie Nandy or Coyote Bashary in our Kimani.

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The two men met then after Kenyata had arranged for the cereal to be released from a lengthy prison period detention in prison.

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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.

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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

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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.

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But again, at least that's what Calli want us to think.

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So now with the context set, we need some history.

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The next slide, please. So this is an image on this slide of an old coyote known as Capello's.

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Now, many of you who, if you've looked up, you're quite on the Web.

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If you do so now, you will find the image on the right constantly represented as Coyte Alal.

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It is not Kotal. There is no photograph of goit level ever taken.

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This is the photograph of Capello's. There is a photograph taken by Kotal, Elle's murderer, Richard Meynet Tulgan.

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But it is Capello's, not Kotal L.

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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.

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When he was, he was the chief chief of the Nandy people in the early period of close administration.

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Now, what these images convey to you is the sense that in the early stages of colonialism in Kenya,

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the Kaleigh were taken to be political leaders of the Calingiri speaking peoples.

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And this was because in the very earliest phases of colonial encounter, the old Coyte were associated with leading the rebellion against.

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Colonial rule. Now, I keep using that, that the singular of about it or coyote,

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the plural is or colleague and I keep using Okereke because there were many more than one.

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And at the time of the British encountering the 80s, 90s in Nandy alone,

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there were we know of at least seven different or Koike who were practising relatives successfully amongst different Nandy sections.

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Capello's and there were amongst those. And Capello's and Coulter Lel were, in fact, rivals.

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In the practise of the coyote, so these guys, although they are seen in colonial,

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the colonial mind as being part of a common group and they claim affiliation to a single clan.

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They are not necessarily best buddies. They are rivals in business.

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They are rivals in the practise of their arms. And that's important to remember.

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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.

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Before the 18, 50s and 60s, there were occult practitioners amongst Nandy and related Calingiri peoples.

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But in the middle of the 19th century, at Nalley in particular,

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they absorbed a number of Maasai refugees who included poor Koike or included what the Maasai would have called LOI Brog Lioy Bonds.

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Those people moved into the college in areas.

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And settled there and began practising their arts and were eventually accepted as part of the to lie clan.

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Now there are different traditions that recount this,

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but they all share very common factors about how that process took place and what actually happened.

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And they all agree that by about the eighteen eighties,

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these incoming or Koike had become dominant amongst the to lie and were considered to be the most powerful practitioners of occult arts.

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Now, it's very important at this point to recognise and I stress this because align themselves would want it stressed.

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And there are there are there are in our audience tonight some some representative of the community.

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They'd wanted emphasised that to lie are not witches.

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They don't practise witchcraft. They're a cult.

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Art are to do with prophecy, with seeing.

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Was being Sears, so they are not associated with witchcraft now, they have the power to do evil things and that makes them dangerous,

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but they are not considered by Calingiri to be in the same category as witches.

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No, I stress this because in much of the colonial literature about the to lie,

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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.

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And I know this, this, this causes a lot of concern amongst the community and is rightly questioned and corrected.

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So I make that point very clear.

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So their origins are not within the Calingiri group, but with Marsi that is widely acknowledged and not really questioned anywhere.

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But over time, they have become much more intrinsically Calin Jane and linked in with the communities with in which they are living.

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So that's their origins. And when we come to the end of the 19th century,

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as colonial penetration is beginning in this part of Kenya and the Nandi Hills area

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becomes one of those areas where local communities resist colonial penetration.

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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.

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If we can go to the next slide, please, Brender. Now, those wars spanned 1894 to 05,

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and they are very famous within Kenya because this was the most protracted and probably

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most determined resistance to colonial rule that was fought anywhere in Kenya.

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And one of the old coyote from this period named Kohta Lal becomes the hero of that resistance.

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He is seen as its principal organiser. He is seen as the leader of that resistance.

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Now, the truth is that we are very unsure whether Kotal and anything at all to do with the first four Nandy Rising's.

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We don't know. There is no evidence. We assume he did, but we don't know.

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But we certainly know that he was involved in the Fifth. And this is the one that results in Kotal else death.

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He's become a very heroic figure because of the character of that death.

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The British mounted a very large punitive operation against the Nandy, and on the day before that operation was due to begin.

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Caldwell was shot while under a flag of truce in a discussion with a British military officer named Richard Meynet Target.

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The man photographed here in the slide, Meynet Target, and we now know from archival documents, was commissioned to carry out this act.

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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.

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Now, and that's important to state, because there's been a lot of controversy around my target and court level,

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and it is sometimes said that mine it's Hagen acted on his own volition.

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He was court martialled in three different hearings for this act and exonerated in all three of the hearings.

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But it's now established in the documentary evidence that his superior officers were aware of what he was going to do all along.

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So who killed coital is not a mystery. But exactly how he was killed is still the subject of controversy.

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And it's almost certainly the case that while he was under a flag of truce at mine,

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it's Hagen broke that truce by simply thrusting a revolver at Cordillo, killing him and then MAGNET's Hoggins entourage,

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carrying out the killing of all of those in the vicinity with coital,

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which meant that several other leading members of the like clan were killed at that time.

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The British punitive expedition continued in the days that followed this and amounted to a massive defeat for the

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Nandy in which they were displaced in their lands and pushed back into the area where they currently live and occupy,

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which was then called the Nandy Reserve. And that process took another year following the killing of Kotal L and over that time,

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a number of other Nandy leaders were captured by the British and prosecuted for their resistance against British rule.

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And if we can go to the next slide, please. Brenda.

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And the image here is the file from the CNN National Archives that contains the evidence about those other leaders amongst them other quick.

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We were taken as political prisoners and deported by the British to Nairobi.

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First we were put in consumer prison, then moved to Nairobi, having deported those political prisoners.

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The British then appointed or Koike in Nandy and amongst KIPP's ciggies as colonial chiefs.

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Now, this was because they had misunderstood the character of the quake's role and

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they had thought of them as political leaders rather than spiritual leaders.

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Within a few months, this mistake became apparent because local people were complaining that the

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Akoya were extorting from them and disrupting social lives in a very major way.

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These accusations multiplied and became much louder once.

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Christian missionaries arrived in the area and they began to collect testimony from people about what was going on.

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Eventually by nineteen oh eight oh nine.

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There was a big campaign against at Quilligan Eric Jumba in the creature area to remove him as a colonial chief.

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And he was, in fact,

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prosecuted and sent outside deported outside the district with his family to prevent him acting adversely against the local community.

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Around the same time by Syrian Arab companya in the Ānanda area came into prominence.

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He was said to be called your little son, although, again, that the evidence on that is a little bit unclear.

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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.

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And in 1923, he organises a major rising that is planned on the Nandy escarpment and on the farms of the West and

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the issue involving the young Nandy men who are then squatting on those European owned farmlands.

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So this tradition of vengeance for caudillos, death by 1923 has become part of the reason d'être amongst to lie.

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And it's very much in evidence, not just in Ananda areas, but throughout the challenge in areas as a whole.

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So in the next slide, please. Brenda. This leads in the 1920s to a different kind of resistance.

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So after Bezerra Cohen has been arrested and himself deported.

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The British discover in the middle of the 1920s that the Calli are organising resistance against the British by gathering resources,

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including weapons and money, for a planned rebellion.

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It takes several years for them to sort this out and discover it.

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The image here, by the way, is of it of Kip Trauma's wives at Loomba.

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That's an image taken, probably taken by Winston Churchill in her own nineteen oh seven.

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It's just a nice picture. But but in this period, a group of Paul Koike led by certain eak.

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Organise an act of resistance. They also begin terrorising and attacking Christian catechists at some of the churches.

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So some of the clearest evidence of antagonism against your colleague comes from the writings of newly evangelised African Christians.

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And as the government begins to take steps against these all Koike.

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The role of these young Christian communities is very prominent in exposing what your coyte are doing.

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Now, that raises interesting questions historically about the veracity of that evidence

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and its motivation and so on and all all those things are very important.

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But what it indicates is that from these very early days,

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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,

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27, 28. The government are getting more aware of what the Akoya are doing, and they begin an enquiry that assembles evidence against them.

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And between 1929 and 1930 to 33, there are a series of arrests and prosecutions.

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And eventually eight major or coalgate, including Satanic,

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are convicted of major criminality and all are sentenced to periods of more than seven

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years imprisonment and are sent mostly to Nairobi prison right at the end of this enquiry.

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And at the end of these prosecutions are very notorious case occurs called the Simone case,

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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.

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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.

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And the woman sexually assaulted.

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And this case causes a Ferrari and contributes very much to a decision the government takes in 1934 to pass an ordinance called

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the Lie Bombs Removal Ordinance that permits them legally to remove the entire to lie Klan from the Cape Siggins district.

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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.

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And they therefore target that group. So they don't x expel the Nandy to lie or to lie in Cayo.

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It's just the to lie in the creature.

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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.

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I can find anywhere that targets a particular group in this way and then expels them from an area.

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The removal ordinance empowered the British to remove not just the male miscreant to date convicted and prosecuted,

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but all of their families, women and children and all their chattels and belongings.

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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

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1934 and 1938 from this area to a remote area to the south west known as Kwasi.

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Now, that expulsion is very important because Calli are now making claims against that expulsion in these two historical injustice commissioned.

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And we'll come back to that in a moment. Can we have the next slide, please?

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So local historians have been very active in publicising some of the things I've already talked about.

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And I know we've got Godfrey staying with us tonight. I think, David, curious, will we be here?

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And this book I've highlighted here, the capacity is to lie,

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as is it is a book that David to me is written that I think Godfrey sang, may have contributed to that.

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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,

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which could after 1934 was a very traumatic experience for the community.

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They were sent to Glassey, which is a fairly remote rural area to the south west near near Lake Nyanza.

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It was an area that suffered from very bad health problems, not least tazi fly and therefore trip trypanosomiasis.

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And it's also an area that is mazurkas as a reason why the area was underpopulated was precisely because of these difficulties.

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And the British were aware of these problems when they sent the ciggies there.

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And the truth is that they didn't much care about these problems.

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They assumed that they would be resolved one way or the other. However, by the 1940s,

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colonial officials in this area were so concerned about these difficulties that they

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tried to resettle the incoming to lie in areas where Tripps was less prevalent elsewhere.

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The diseases could be more sorrowed,

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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.

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So there was a real there was a really a very difficult situation by the 1940s. Also,

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this exile community struggled because they had difficulty making marriages for young men because none of

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the local communities were very keen on marrying with them and they were excluded from leaving the area.

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So they couldn't go back to keep Suki's to make marriages. So they became a major problem about marriage and mobility.

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Also, traditionally, Kip Siggins, who recruited quite a lot into the military and to I had been part of that process.

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In 1939, the British military actually banned to lie from membership in the military.

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In fact, some to lie did manage to join the carrier corps, the auxiliary forces,

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and some of them did serve in the civil war, as David Toohey makes clear in his book.

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But at that time, technically, recruitment of lie was made illegal.

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So that also disadvantaged the community in terms of their ability to earn.

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There was also a real problem with male education because initially Glassie had no services and no schools.

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And it wasn't until the late 1940s that any effort was made to try and resolve this.

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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.

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So it's undoubtedly the case that the period exclusion was one of great hardship for the community and considerable deprivation.

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And that is part of their current legal claim to the Historical Justice Commission.

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Can we have the next slide, please? I'm coming to near to the end now.

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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,

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but they are restricted to capture where one location with the Nandy reserve and they're put under surveillance.

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So I'll call you have to report to the district commissioner on a daily basis.

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They are very much kept under watch and they are not allowed to leave the location without permissions.

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So their mobility is very much restricted. And it's like living in an open prison.

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Now Capsis you were Nandy now claim that this was also quite an unhealthy area.

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The official historical records don't really support that accusation. It was actually an area very good grazing.

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Other Nandy didn't much want the coyote to get in this area.

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So. So that's a bit more contested. But certainly to suggest that this was like an open prison is, I think, pretty accurate.

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At the same time, also, the British did start surveilling other or create communities in Cayo and in Tugun.

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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.

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This is the guy you remember who had led the Rising in 1923 and is at least putatively Kotal son.

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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.

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And which he calls the promised land after I have missed my word of my slide, the promised land.

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And they they are all caught and arrested by the colonial authorities in the west against Valley on the edge of like yippy escarpment,

359
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where they've marched from Nandy, 100 kilometres where they are planning to lead a rising.

360
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No, I won't. I haven't got time to explain the background to this, but basically, Bashary owns Rising, involves echoes of Momoh.

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It also involves elements of the Dinni of a somewhat church movement and background to that.

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So it's a mixture of different things. And the image here. I'm afraid I couldn't get a better one.

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But this is an image of them, of the Syrian meeting, Jomo Kenyatta, after he comes out of detention in 1964.

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So Sherene is arrested in 57 and is exiled to Lake Unfund Ghana Island on Lake Jansma, where he spent his time.

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Next slide, please. So this is my last slide and my my final comment.

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So am. In the colonial period, then the stigmatisation of the two lives is very clear.

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After independence, it is very hard for them to get rid of that stigmatisation.

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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.

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Christian communities in particular alienate them, and they are only given land in a very poor and rundown area,

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and they're discouraged from participating in other land buying projects that are going on at the time.

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So essentially, they're excluded and they're put in a kind of poverty trap where no one really offers them assistance or help.

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They can't even get jobs very easily. They can't get admission to schools.

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All kinds of difficulties are put in their way.

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Now, please bear in mind that what I'm saying now is that these difficulties are not put in way by a colonial administration.

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They're putting their way by a Kenyan independent administration that still continues to treat its ally in the same way.

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Now, over the years of the 60s and 70s, that Allai make various representations to the Kenyan government to try and change that.

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And they try and approach the president. They are to portray his ministers to try and alter their position,

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but that their social ostracising amongst elements of their own community remains a very strong feature right up into the 1990s.

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And it it it in some to some extent, it can still be seen today.

380
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There are still elements of this around. So to lie are not always popular neighbours in some parts of the collision area.

381
00:47:10,650 --> 00:47:19,590
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,

382
00:47:19,590 --> 00:47:24,300
residents had their houses burnt out by neighbours who suspected them of being

383
00:47:24,300 --> 00:47:28,650
responsible for some occult practises that adversely affected the community.

384
00:47:28,650 --> 00:47:35,460
So the residuals of their reputation continue to run through the way in which they are treated in their communities.

385
00:47:35,460 --> 00:47:40,620
Now, a couple of features of this have to be mentioned because they're very important.

386
00:47:40,620 --> 00:47:44,120
And one is in the title of my paper, Autochthonous.

387
00:47:44,120 --> 00:47:52,940
Since the 1970 1960s, Calingiri in politics has been dominated by the notion of Majin Buddhism regionalism.

388
00:47:52,940 --> 00:48:02,300
And it has manifested itself in the 60s and again in the 90s in an autochthonous political movement that has

389
00:48:02,300 --> 00:48:11,610
sought to possess Klinge in lands only for Cannon Gene and has been active in trying to expel other communities.

390
00:48:11,610 --> 00:48:16,550
This happened in the early 60s. It's happened again in 1994.

391
00:48:16,550 --> 00:48:30,740
Again in 1997. Again in 2008. Now, regrettably, in each of these occasions or Koike have been allegedly involved in organising that violence.

392
00:48:30,740 --> 00:48:36,950
I say allegedly because these are press reports and we cannot be actually certain of their truth.

393
00:48:36,950 --> 00:48:43,400
But it was also mentioned in a couple of government reports that this needed to be investigated.

394
00:48:43,400 --> 00:48:47,420
Now, the truth is that I'm not going to debate the truth of that.

395
00:48:47,420 --> 00:48:57,110
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.

396
00:48:57,110 --> 00:49:06,080
And that makes it very awkward. So they have become associated with autochthonous politics, which I don't believe they all support,

397
00:49:06,080 --> 00:49:15,440
but they become associated with it and they become associate with the advocacy of a strong Khalaji in cultural identity.

398
00:49:15,440 --> 00:49:22,850
So you support your Koike by supporting your koya, you demonstrate that you are challenging.

399
00:49:22,850 --> 00:49:27,320
This is a cultural icon of your identity.

400
00:49:27,320 --> 00:49:37,760
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.

401
00:49:37,760 --> 00:49:47,540
They are claiming reparations for their removal from Glassey and for their subjugation and segregation at Capsis here and elsewhere.

402
00:49:47,540 --> 00:49:53,810
And they're claiming those through appeals to the Kenyan Historical Injustices Commission.

403
00:49:53,810 --> 00:49:57,650
And they have been looking for ways to launch cases in the courts.

404
00:49:57,650 --> 00:50:04,850
They would ideally like launch a case in the British courts against the British government for the way the colonial government treated them.

405
00:50:04,850 --> 00:50:16,490
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.

406
00:50:16,490 --> 00:50:24,340
The case has become entangled, I think would be the best way to put it with a case against the Teare states increase you.

407
00:50:24,340 --> 00:50:27,440
And I don't think that's necessarily helping the to lie very much.

408
00:50:27,440 --> 00:50:33,110
But they become entangled with that case and that's got them a great deal of publicity.

409
00:50:33,110 --> 00:50:39,440
So at the moment, as a result of their claim that there are efforts with the Historical Injustice Commission that

410
00:50:39,440 --> 00:50:45,740
lie are probably getting a better press and fairer coverage than they've had for many a year,

411
00:50:45,740 --> 00:50:50,810
and they are to some extent now working to to improve their reputation.

412
00:50:50,810 --> 00:50:54,800
And as you saw from the story that I began with.

413
00:50:54,800 --> 00:51:02,180
When? When? The deputy president, William Ruto, went to be blessed by the to lie.

414
00:51:02,180 --> 00:51:06,950
The leading host for his blessing was an Anglican priest.

415
00:51:06,950 --> 00:51:14,600
And many leading members of this community are now closely associated with Christian churches.

416
00:51:14,600 --> 00:51:25,010
So that part contradiction has now become less of a contradiction in that Calli themselves are often Christians,

417
00:51:25,010 --> 00:51:30,110
but still support the Klan and its cultural values.

418
00:51:30,110 --> 00:51:34,670
And that's why my last image is here of Coyle's Muslim.

419
00:51:34,670 --> 00:51:42,830
Because in the last 15 to 20 years, the role of the Okoye has become a matter of public heritage.

420
00:51:42,830 --> 00:51:51,830
So CalEnergy, in a matter of public display and Caldwells Muslim in the Nandy Hills, is a good example of that,

421
00:51:51,830 --> 00:51:57,980
of the display of cultural artefacts and of a sense of cultural belonging and identity.

422
00:51:57,980 --> 00:52:08,450
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.

423
00:52:08,450 --> 00:52:15,820
However, the story I started with of William Ruto, whose blessing might work a little bit against that.

424
00:52:15,820 --> 00:52:26,120
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

425
00:52:26,120 --> 00:52:34,400
politics and therefore making it quite difficult for some groups to support them and to give them the backing that they would like.

426
00:52:34,400 --> 00:52:41,720
And that may, in fact, I think, cut against some of the gains they're making to the Historical Injustice Commission.

427
00:52:41,720 --> 00:52:47,180
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.

428
00:52:47,180 --> 00:52:58,450
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.

429
00:52:58,450 --> 00:53:04,910
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.

430
00:53:04,910 --> 00:53:10,930
Thank you. David, thanks very much for your paper.

431
00:53:10,930 --> 00:53:14,230
Let's move swiftly on two to two questions from the audience.

432
00:53:14,230 --> 00:53:23,680
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.

433
00:53:23,680 --> 00:53:27,970
Raise your hands with the hands raising functions on teams.

434
00:53:27,970 --> 00:53:33,840
Or if you just like to appear using your camera and wave madly, I should be able to spot you as well.

435
00:53:33,840 --> 00:53:37,840
And if you're willing to turn your camera on when you ask your question, that's that's.

436
00:53:37,840 --> 00:53:43,510
That would be great. Do we have any any questions?

437
00:53:43,510 --> 00:53:49,248
Yeah. So we've got Ben Knight and.