The name is absent

history points to dissention and fragmentation within the movement, but at the
same time an organized effort occurred. Secrecy is particularly challenging
because those that truly believed did not speak in detail about their oathing
experience. With this in mind, it is revealing that Mau Mau fighters like Itote did
not elaborate on the oath. He provided very little oathing ceremonial details and
descriptions, even though he was an oath administrator. Instead he focused
more on the result and meaning of the oath to the movement. Those that keep
secrets do not tell, especially if one fears breaking the curse. The analysis of
secrecy of any movement is challenging. The best way to understand is to
determine if the group was effective in keeping the movement hidden.

Also, scholars like Kanogo and Elkins acknowledge the connections
between the Mau Mau oath and the unrest in Olenguruone. This dissertation
does not question the existence of the appearance of the Mau Mau oath at this
point. But it does seek to widen the lens just as Smith attempts to do in his study
aimed at showing oathing links that occurred even prior to Olenguruone in pre-
colonial Kenya. However, this work uses different sources than the carefully
mined documents of Leakey. It considers pre-colonial practices beyond Kikuyu.
Despite some agreements, the nature, the ceremony, the cultural continuities,
contribution, and the power of oathing are areas that are still in conversation.

The scholars also show another important aspect about the topic of the
Mau Mau oath; it is of interest. Most writings from the beginning of the war
discuss some aspects of oathing; although there are exceptions, even these
silences are heard. The silence spoke to the mystery of the topic. Also clear

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