The name is absent

established cultural idiom tends to become part of a system of communication
and mobilization in most political movements. However, it is unlikely that an
investigation of the cultural idiom can unravel the social relations that have
come to shape political developments. Mau Mau cannot be seen as a more
extensive or even more radical use of past oaths and rituals.”⁴³

Furedi provides his perspective of how not to view the Mau Mau oath, but
he does not offer a clear explanation to define the dynamics of the Mau Mau oath
or to address the relationship between cultural idioms and politics. He Iaterwrites
that “the significance of oathing lay not in the ritual but in the existence of a
widespread social consensus.”⁴⁴ Unfortunately, his analysis of “social consensus”
as the true force behind the movement is not fully treated or defined. This is
confusing since social consensus is closely related to group unity. And from the
very beginning of the writings on the Mau Mau oath, unity has been a clear
theme and foundation of the oathing experience. Furedi offers a different
interpretation of the Mau Mau oath holding that, “there appears to be an enduring
fascination with rituals and oaths.”⁴⁵ He is much more critical about the value and
importance of the Mau Mau oath and was clear to mention that the secret aspect
of the movement was a given and should generally be expected. Furedi offers a
very important view because in print he is contesting the significance of the oath.
Naturally, this departs from the works of Wachanga and Barnett and Njama that
focus on the centrality of the oath to Mau Mau developments.

⁴³Furedi, The Mau Mau War in Perspective, 140-141.

⁴⁴ Furedi, The Mau Mau War in Perspective, 141.

⁴⁵ Furedi, The Mau Mau War in Perspective, 8.

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