What was the impact on Kenya's economy when the British invaded in the 19th century?
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Explanation: n early anti-colonial movement opposed to British rule known as Mumboism took root in South Nyanza in the early 20th Century. Colonial authorities classified it as a millenialist cult. It has since been recognised as an anti-colonial movement. In 1913, Onyango Dunde of central Kavirondo proclaimed to have been sent by the serpent god of Lake Victoria, Mumbo to spread his teachings. The colonial government recognised this movement as a threat to their authority because of the Mumbo creed. Mumbo pledged to drive out the colonialists and their supporters and condemned their religion. Violent resistance against the British had proven to be futile as the Africans were outmatched technologically. This movement therefore focused on anticipating the end of colonialism, rather than actively inducing it. Mumboism spread amongst Luo people and Kisii people. The Colonial authorities suppressed the movement by deporting and imprisoning adherents in the 1920's and 1930's. It was officially banned in 1954 following the Mau Mau rebellion.
The first stirrings of modern African political organisation in Kenya Colony sought to protest pro-settler policies, increased taxes on Africans and the despised kipande (Identifying metal band worn around the neck). Before the war, African political focus was diffuse. But after the war, problems caused by new taxes and reduced wages and new settlers threatening African land led to new movements. The experiences gained by Africans in the war coupled with the creation of the white-settler-dominated Kenya Crown Colony, gave rise to considerable political activity. Ishmael Ithongo called the first mass meeting in May 1921 to protest African wage reductions. Harry Thuku formed the Young Kikuyu Association (YKA) and started a publication called Tangazo which criticised the colonial administration and missions. The YKA gave a sense of nationalism to many Kikuyu and advocated civil disobedience. The YKA gave way to the Kikuyu Association (KA) which was the officially recognised tribal body with Harry Thuku as its secretary. Through the KA, Thuku advocated for African suffrage. Deeming it unwise to base a nationalist movement around one tribe, Thuku renamed his organisation the East African Association and strived for multi-ethnic membership by including the local Indian community and reaching out to other tribes. The colonial government accused Thuku of sedition, arrested him and detained him until 1930.
In Kavirondo (later Nyanza province), a strike at a mission school, organised by Daudi Basudde, raised concerns about the damaging implications on African land ownership by switching from the East African Protectorate to the Kenyan Colony. A series of meetings dubbed ‘Piny Owacho’ (Voice of the People) culminated in a large mass meeting held in December 1921 advocating for individual title deeds, getting rid of the kipande system and a fairer tax system. Archdeacon W. E. Owen, an Anglican missionary and prominent advocate for African affairs, formalised and canalised this movement as the president of the Kavirondo Taxpayers Welfare Association. Bound by the same concerns, James Beauttah initiated an alliance between the Kikuyu and Luo communities