the history of Mau Mau are the lingering impressions of the war, polarized views,
and the destruction of Mau Mau war documents.
In this study, Elkins also provides a background and an overview of
oathing. For example, Elkins raises important aspects of oathing by mentioning
the variety of oaths used to express commitment levels. She views oathing as a
process where initiates move from one state to another and are eventually reborn
as Mau Mau adherents. There is much more to know on this topic; as the author
mentions, she “only scratched the surface of this history and meaning.”16
However, because so many truly believe in the power of the oath, it is often
difficult to extract detailed reports from the participants who know the secrets of
the oath.17 This silence provides space for others to imagine or create their own
version of oathing ceremonies.
Unfortunately, the problem of silence is embedded in a broader African
historiography of invention. In examining the historiography of Kenya, there are
questions about who is and should be the authority and why. It is important to
comprehend the magnitude and scope of individuals to make and remake the
history of “others.” This interrogation permits us to begin to understand how
African knowledge, identity, and history have been produced and re-produced,
revealing the limitations, issues, and opportunities related to written sources.
Kenyan identity, culture, history, and society are portrayed, contested, sealed,
and forged through the power of print.
16 Elkins, Imperial Reckoning, 25-27.
'7 This is the case because participants fear repercussions for breaking the secrecy of the oath.