His accounts revealed the application of the ng’ondu and mtaa plant that were
used in many other purification ceremonies while again showing the symbolic act
of removing negativity and evilness. In many ways the colonial administration
adapted structures to incorporate African beliefs, especially in cases related to
oathing since it carried a great deal of power and meaning to the society. In this
particular instance, the colonial office created an alliance with the local chief to
assist in the cleansing.
It is questionable if some oathers participated in the oath cleansing
practice for political acceptance or whether those that participated in oathing
were forced to go through an oath cleansing process. In the colonial courts, there
were those that appeared proud to announce that they engaged in Mau Mau oath
cleansing. For example, Musau Ndivo testified in a Supreme Court Trial that he
was forced to take the Mau Mau oath and stated that a month later he "took a
cleansing oath”. 76 Similarly, Kasina Nguku testified that he was forced to take a
Mau Mau oath and was later cleansed.77 Although the cases show evidence of
the forced Mau Mau oath, documentation for these cases did not suggest that
oath cleansing was forced or mandatory. However, from the colonial perspective
knowing that these individuals cleansed from the Mau Mau oath showed that
these participants acknowledged the ills of the oath and sought rehabilitation.
Even with written and oral testimonies, it is difficult to understand the
rationale behind some acts. This actually makes purification complex and
76 Testimony notes of Musau Ndivo, KNA MLA 1/986-CC 103/1954. Case #103 Rex vs. Ruben Mbwika,
Nathan Kiswii, and Nguma Muindi
77 Testimony OfKasinaNguku, Case file 127 notes, KNA MLA 1/1007-CC 127/1954. Rex vs. Harun
Waau Mutisya, Philip Nthekani Mwo, and Sounsza Kandu. P 5.
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