The name is absent

narratives; however, he does provide a background of the oath by explaining how
oathing was used in Olenguruone to cease government stealing.³⁴ Through the
use of their traditional oath, the people found unity once again which was almost
forgotten.³⁵ His narrative offers an interpretation that explains why oathing
resurfaces over time as one of many cultural practices that was not completely
abandoned.

Wachanga further adds to our understanding of the relationship between
the Mau Mau oath as part of Mau Mau. He shows that although the movement
had many leaders (including himself), there was only one that could unite and
direct everyone - the oath. To this point, Wachanga states:

“Although Kimathi, Mathenge and Kaniu were our ‘big leaders’ in the forest,
there were others in the movement not in the forest.. .There were leaders in
prison, detention, and in the Reserves and towns. Thus no leader could
reach all of the people in the movement. We had no one leader or
commandant except the oath. The oath was our leader.”³⁶

Wachanga centralizes the oath as a key master mind behind Mau Mau. His
interpretation of the oath shows a great deal about the importance and value the
oath played in the movement. His account is probably one of the few views that
attempt to position the oath at the center. It is also interesting that he does not
necessarily call it the Mau Mau oath, just “the oath,” perhaps suggesting that it is
situational and continuous by nature. Wachanga’s view is an important
contribution to the understanding of the Mau Mau oath.

³⁴ Wachanga, The Swords of Kirinyaga, 4.

³⁵ Wachanga, The Swords of Kirinyaga, 4.

³⁶ Wachanga, The Swords of Kirinyaga, 32.

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