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denotes mass appeal in Kikuyu-has attracted large numbers of disaffected youth and de- rives inspiration from former Mau Mau freedom fighters. Like the Mau Mau insurgents, Mungiki members have revived traditional oath-taking and ritual cleansing practices, and are particularly suc- cessful in the areas

In: Method & Theory in the Study of Religion

p. 122, read: BIRINDA 812, read: CRUELLS 828, read: Dini 832, delete: On Mau Mau 855, read: Watu wa Mungu 960, read: 1966 . I I20 and p. 122, read: CAWOOD . I I92 and p. 125, read: MARQUARD , p. 121, read: ADEMOLA p. 122, read: BROWN, K. T. add: BuRROws, H. R., I I I6 ; . CADEL, 52; DAVIDSON, B

In: Journal of Religion in Africa

but well defined. The typical context within which the African writer locates the religious is, nevertheless, secular, political and frequently traumatic: the world of revolutionary struggle, of Mau Mau, the Wiriyamu massacre, the Nigerian civil war. Evidently enough, religion has not liberated

In: Journal of Religion in Africa

'broken'. The nationalism of Christians and non-Christians alike was still more contested in the years after the second world war. Some Christians fell martyr to the seemingly pagan insurgency called 'Mau Mau'; but others took to the forest, Bible in pocket, gun in hand, and deplored the tactical

In: Journal of Religion in Africa

Ukooflani Mau Mau, he later left the group to make headway into the popular music scene as a Christian artist while maintaining the idea of hip-hop as a tool for social critique. His songs ‘continued to carry the hard-hitting and socially conscious lyrics’ typical of Ukooflani Mau Mau, but were ‘more

In: Journal of Religion in Africa

took up the cause of Africans against the government. Finally, he moves to Kenya where the church both condemned the Mau Mau uprising and tried to be sympathetic to African concerns over land alienation. Stuart cleverly sandwiches his narrative between a prologue and an epilogue titled ‘Nyasaland’ and

In: Journal of Religion in Africa

Italians, while the Irish naturally mixed with colonial society a lot more easily. While the Spiritans had still not a single African priest in their area when Mau Mau began in the early 1950s, the Consolata mis- sionaries had a dozen. They were clearly far more concerned to mas- ter Kikuyu culture and

In: Journal of Religion in Africa

's fascinating discus- sion of the controversial, religio-political Mungiki movement in central Kenya. Mungiki- - the very term denotes mass appeal in Kikuyu-has attracted large numbers of disaffected youth and derives inspiration from former Mau Mau freedom fighters. Like the Mau Mau insur- gents, Mungiki

In: Journal of Religion in Africa

Ngai, Creator of Heaven and Earth." 10 Similarly Karari Njama, writing of Mau Mau From Within (1966), when describing his wavering Christian faith, finds "the Holy Bible" to be "full of wars and con- quering tribes and nations who worshipped other Gods. These wars were supposedly led by Mighty God to

In: Journal of Religion in Africa