The name is absent

Appendix

RESEARCH FIELD NOTES

The bulk of all oral interviews, surveys, and re-enactments occurred between late
2008 and spring 2009. The fieldwork was accomplished through the hired
services of two Kenyan research assistants, M. Musyimi and E.K. Kioko,
although all activities were also facilitated with the help of family contacts.
Through the assistance of Musyimi and Kioko, interviewees were identified and
scheduled and information was translated and documented. During this
fieldwork, oral information was collected that spanned the districts of Nairobi,
Machakos, Kitui, Makueni, and Kangundo with most participants residing in the
districts of Machakos, Kangundo, and Makweni. The resulting research sources
consisted of approximately thirty to forty interviews, twenty-four detailed surveys,
numerous photographs, and video images where permitted.

The fieldwork began with an emphasis on rituals and daily practices examining
the Akamba of South Central, Kenya. As a result, survey analyses were
conducted based on this broader foundation and context. There were twenty-four
participants in the survey who were selected based on their exposure and
knowledge on the subject of African practices and knowledge. The survey was
designed to focus on the population over 60 years old. The mean age of survey
participants was 72.5. This was particularly important in order to capture the
population that was able to truly experience African life prior to colonialism.
Furthermore, the survey captures the beliefs of men and women equally. All the
surveys were conducted orally and in Kikamba and the responses were written in
the same language. The responses were then translated into English. Due to
cultural nuances of language, the survey was modified for clarification. The
process also generated a great deal of unsolicited information and notes.

In order to compare and contrast testimonies, most of the Mau Mau interviews
followed a similar format of questioning. The interviews were loaded with many
personal histories of Mau Mau, specific oathing details, and accounts of what
Mau Mau meant, and the legacy remaining. Other interviews included specialist
in healing and purification, providing their unique experiences on healing and
cleansing. These rich accounts provided valuable insight on the varied
Possiblities of the Mau Mau oath ceremonies because in all cases participants
sought power.

The final fieldwork included three live ceremonies or re-enactments that were
recorded on video. One included a cleansing and PurificationZrainmaking
ceremony to address the drought in the Kangundo district. The other two were
re-enactments. One was performed by the group, Wendo wa Kavete in the
Kibwezi District. The other cleansing re-enactment was conducted by A.N.M.
Matingo in the Machakos district. The performances and actual ceremony

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