By Carolyn Martin Shaw
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Additional resources for Colonial Inscriptions: Race, Sex, and Class in Kenya
American media portrayals of Kenyatta as a communist agitator competed with representations of him as a savage thug; the latter image won out. In chapter 6 I examine the repre- 26 Introduction sentation of Kenyatta and the Mau Mau movement in the academic and popular press in the United States. In chapter 7 I pay special attention to Elspeth Huxley's documentary novel Red Strangers (1939), her novel Flame Trees ofThika (1959), and her memoirs Out in the Midday Sun (1987), and to Karen Blixen's (Isak Dinesen's) Out of Africa (1937) as evidence of interculturality in colonial Kenya.
Kenyatta makes the following statement on the importance of cattle and other livestock to wealth: To a Gikuyu the cattle in the first place are merely a display of wealth, for a man to be called rich he must own a number of cattle. Because, while every family has a number of sheep and goats, say, from one to hundreds, only a small minority own cattle, and therefore to own a cow or two is the first sign of being a wealthy man. (1938: 64) The size of a family's herd of cattle and other livestock primarily grew by natural increase; cattle raids on neighboring groups—the Maasai on the frontier, and other Kikuyu, deeper into the Kikuyu homeland; receipt of bridewealth in the form of cattle, goats, and sheep; and gifts by ahoi to the githaka (estate) head.
Their volume, dedicated to one of the fathers of anthropology, Edward B. Tylor, takes 29 The Production of Women up the challenge of the new field of anthropology to report on information "collected from a more purely scientific point of view" (1910: xviii). The goal of anthropology as they saw it was to further develop the story of "man's conquest over nature, the gradual development of his social powers, and his religious thought" (xvii). But they were also interested in guiding travelers, and, as W.
Colonial Inscriptions: Race, Sex, and Class in Kenya by Carolyn Martin Shaw