The name is absent

is clear that it is a practice that goes far beyond religion and is tightly woven into
the fabric of Kenyan society.

Conclusion

The Mau Mau oath created a different type of offense in Kenya that was
viewed as violent, unnatural, sexual, and even criminal which required
purification, a process that was unnecessary prior to the 1950s. In pre-colonial
Kenya oathing was never viewed as an offensive or unclean act. Actually, vows
were sometimes used in purification ceremonies to strengthen the power of the
cleansing acts. However, the years of colonialism created a frustration in the
1950s that forced radical changes throughout Kenyan society with old traditions
transforming to accommodate the modern moment. The Mau Mau oath was a
product of the violence of the 1950s; it was an oath that was highly secretive,
offensive, and reactionary. This changed oath involved practices that crossed
boundaries and engaged in societal taboos unknown to oaths of the past. As a
result, purification became an important practice in rehabilitating those that took
the oath. The purification process of the 1950’s resembled the ceremonies of the
past in their meaning, complexity, and significance. However, purification was
also an example of a tradition that adapted over time as seen in its integration in
the colonial government’s practices and those of the Christian church.
Purification represents the end of the Mau Mau oath process by allowing the
oathers an opportunity to spiritually recover from what they experienced during

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