The early 20th century was a period characterized by the loss of freedoms in Kenya. Land was not only forcefully taken from Africans, but these former landowners were also forced to toil on farms they once owned. To gain representation, Africans formed political protest movements to contest their land dispossession. One of the first groups created was the Young Kikuyu Association, established on 10th June 1921 by Harry Thuku.  

Political groups developed along community lines, hence the name of the association. But Thuku saw the need to have a nationalist group that welcomed diverse members. So the group was renamed East African Association (EAA) a month after its establishment.  

In addition to land dispossession, the EAA protested other laws imposed by the imperialist government. These included the reduction of African wages, increased hut and poll taxes, and the introduction of the Kipande system to identify and control the movement of Africans. The group’s activities quickly landed them on the government’s radar, leading to Thuku’s arrest and exile to Northern Kenya in 1922.  This attempt to weaken the EAA into collapse only strengthened the group’s cause. The members perceived Thuku’s arrest as an attack on their economic and political interests. In 1925, government pressure resulted in the disbandment of the EAA, but its members simply regrouped under a new name, the Kikuyu Central Association.  

The Association Mouthpiece 

Over time, it became increasingly necessary for the KCA to have its own publication. In 1928, Jomo Kenyatta – who had joined the association in 1922 and risen the ranks to become secretary general – launched a monthly Kikuyu-language newspaper called Muigwithania. Translating to “The Reconciler”, Muigwithania aimed to gain support against the government from all sections of the Kikuyu. The newspaper’s name held deep meaning for the Kikuyu – and still does; it is one used for an authoritative elder who brings people together to settle matters.  

The motto “Pray and Work” featured in Muigwithania as a call to all readers to have faith, but also to exert themselves to achieve results. In the same vein, the paper published pieces centered on self-improvement and the need for African representation in the legislature. Without a seat at the table, African interests were underrepresented. Often they were cast aside as the demands of European settlers were given precedence. Land and tax matters were reported on a monthly basis. The paper went so far as to expose government officials, missionaries, and chiefs who ill-treated Africans. Often, Muigwithania used parables to relay its messages and even quoted Biblical passages that supported the issues championed by the KCA.  

Another key issue the newspaper tackled was the ways to reconcile Kikuyu culture with European culture. As the editor, Kenyatta wrote monthly columns. These pieces attempted to find a balance between the preservation of Kikuyu customs while selectively adapting certain aspects of modernity. His ideas were often met with scepticism from both the Kikuyu and the British as each side was unwilling to compromise on the matter.  

Government Suppression 

The issues published by Muigwithania became bolder over time. This caused the British to perceive community-specific political groups and vernacular newspapers as a threat. In 1940, the colonial government cracked down on these platforms. KCA was banned and Muigwithania shut down, bringing an end to the newspaper’s twelve-year run. Despite this suppression, Muigwithania had lived up to its mandate. It continued to guide the community in decision-making and help them understand what was expected of them in the liberation struggle that came in the 1950s.  

Read the next story in the series here!

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