History of Christianity in Africa II

[DR. EMILY ONYANGO] SPU Distance & E - Learning Program 2020 ST. PAUL’S UNIVERSITY SPU Distance Learning Course Handbook TCH 301: HISTORY OF CHRISTIANITY IN AFRICA II Private Bag 00217 LIMURU, KENYA Email: [email protected] Website: www.spu.ac.ke Tel Office: +254 (0)20 – 2020505/10 Mobile: +254 (0)728 - 669000 (0)736 - 424440.

SPU Vision: To be the premier provider of accessible and flexible learning beyond the classroom through the SPU virtual campus Mission: Develop servant leaders by facilitating the acquisition of knowledge, creative and reflective skills & values to become an innovative individual for global service. SPU DISTANCE LEARNING COURSE BOOK ST. PAUL’S UNIVERSITY DISTANCE LEARNING VIRTUAL CAMPUS Written in collaboration with the FACULTY OF FOSS COURSE CODE: TCH 301 COURSE TITLE: HISTORY OF CHRISTIANITY IN AFRICA 2 Written by Dr. Emily Onyango: Email; [email protected] Reviewed by ***: Email; ***@spu.ac.ke SPU Distance and E-Learning Program ©2020.

iii TCH 301 History of Christianity in Africa 2 – Distance Learning Course Book COPYRIGHT Copyright © 2016 Dr. Emily Onyango /SPU Publisher St. Paul’s University Distance and e-Learning Virtual Campus Private Bag 00217 Limuru-Kenya Tel: +254 (0) 20-2020505/10, +254(0)728669000/736424440 Email: [email protected] Website: http://www.spu.ac.ke All rights reserved. This course book is the property of St. Paul’s University Distance and e-Learning and the author. This course book or parts thereof may not be reproduced in any form, stored in any retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopying, or otherwise without prior permission of the publisher, except in the case of brief quotations, embodied in critical reviews and certain other non-commercial uses permitted by copyright law..

SPU iv Table of Contents ABBREVIATIONS AND ACRONYMS ................................................................................. ix GENERAL COURSE INTRODUCTION ................................................................................. x COURSE OUTLINE ............................................................................................................... xii LECTURE ONE ........................................................................................................................ 1 THE ESTABLISHMENT OF CHRISTIANITY AT THE COAST OF KENYA .................... 1 1.1 Introduction .......................................................................................................................... 1 1.2 Expected Learning Objectives ............................................................................................. 1 1.3 The Church Missionary Society........................................................................................... 2 1.4 The Methodist Mission: ....................................................................................................... 4 1.5 Bombay Africans ................................................................................................................. 6 1.6 Lecture Summary ................................................................................................................. 8 1.7 Further Readings .................................................................................................................. 9 1.8 Self-Assessment Exercises................................................................................................... 9 LECTURE TWO .................................................................................................................... 11 THE ESTABLISHMENT OF FREED SLAVE SETTLEMENT AT THE COAST OF AFRICA ................................................................................................................................... 11 2.1 Introduction ........................................................................................................................ 11 2.2 Expected Learning Outcomes ............................................................................................ 11 2.3 Background ........................................................................................................................ 12 2.4 The Establishment of Frere-Town ..................................................................................... 12 2.5 Failure of the Freed Slave Settlements .............................................................................. 13 2.6 Education in Frere – Town Settlement .............................................................................. 16 2.7 Training of Mission Agents ............................................................................................... 17 2.8 Lecture Summary ............................................................................................................... 18 2.9 Further Readings ................................................................................................................ 18 2.10 Self- Assessment Exercises.............................................................................................. 19.

SPU v LECTURE THREE ................................................................................................................. 20 CHRISTIANITY AND COLONIALISM ............................................................................... 20 3.1 Introduction ........................................................................................................................ 20 3.2 Expected Learning Outcomes ............................................................................................ 20 3.3 Background ........................................................................................................................ 21 3.3 British Conquest................................................................................................................. 21 3.4 The Establishment of the Church in the Interior ................................................................ 22 3.5 Lecture Summary ............................................................................................................... 25 3.6 Further Readings ................................................................................................................ 26 3.7 Self-Assessment Exercises................................................................................................. 26 LECTURE FOUR .................................................................................................................... 27 MISSIONS AND LAND POLICIES....................................................................................... 27 4.1 Introduction ........................................................................................................................ 27 4.2 Expected Learning Outcomes ............................................................................................ 27 4.3 Land Policies ...................................................................................................................... 28 4.4 Amendment of Land Policies............................................................................................. 29 4.5 The Missionaries and the Land Policies ............................................................................ 29 4.6 Lecture Summary ............................................................................................................... 31 4.7 Further Reading ................................................................................................................. 32 4.8 Self-Assessment Exercises................................................................................................. 32 LECTURE FIVE ..................................................................................................................... 33 TAXATION AND LABOUR POLICIES ............................................................................... 33 5.1 Introduction ........................................................................................................................ 33 5.2 Expected Learning Outcomes ............................................................................................ 33 5.3 Taxation Policies ................................................................................................................ 34 5.4 Effects of Taxation ............................................................................................................. 34 5.5 Labour Policies .................................................................................................................. 35.

SPU vi 5.6 Stand of Missionaries on Labour and Taxation Policies ................................................... 36 5.7 Kavirondo Tax Payer’s Association .................................................................................. 38 5.8 Lecture Summary ............................................................................................................... 39 5.9 Further Reading ................................................................................................................. 39 5.10 Self-Assessment Exercises............................................................................................... 40 LECTURE SIX ........................................................................................................................ 41 THE KIKUYU FEMALE CIRCUMICISION CONTROVERSY .......................................... 41 6.1 Introduction ........................................................................................................................ 41 6.2 Expected Learning Outcomes ............................................................................................ 41 6.3 Background ........................................................................................................................ 42 6.4 Missionaries on Female Circumcision ............................................................................... 42 6.5 African Christians on Female Circumcision ...................................................................... 44 6.6 Africans on Female Circumcision ..................................................................................... 48 6.7 The Female Circumcision Controversy ............................................................................. 49 6.8 Lecture Summary ............................................................................................................... 51 6.9 Further Reading ................................................................................................................. 52 6.10 Self-Assessment Exercises............................................................................................... 52 LECTURE SEVEN .................................................................................................................. 53 INTERACTION BETWEEN MISSIONS AND AFRICAN MARRIAGE PROCESSES ..... 53 7.1 Introduction ........................................................................................................................ 53 7.2 Expected Learning Outcomes ............................................................................................ 53 7.3 Bride-wealth ....................................................................................................................... 54 7.4 Forced Marriages ............................................................................................................... 55 7.4 Polygamy ........................................................................................................................... 56 7.5 Lecture Summary ............................................................................................................... 58 7.6 Further Reading ................................................................................................................. 58 7.7 Self-Assessment Exercises................................................................................................. 59.

SPU vii LECTURE EIGHT................................................................................................................... 60 AFRICAN INDEPENDENT (INSTITUTED) CHURCHES .................................................. 60 8.1 Introduction ........................................................................................................................ 60 8.2 Expected Learning Outcomes ............................................................................................ 60 8.3 Background of the African Independent Churches ............................................................ 61 8.4 The Causes of the African Independent Church Movement .............................................. 61 8.5 African Orthodox Church and African Independent Pentecostal Church ......................... 63 8.6 African Brotherhood Church ............................................................................................. 65 8.7 Church of Christ in Africa ................................................................................................. 66 8.8 Lecture Summary ............................................................................................................... 67 8.9 Further Readings ................................................................................................................ 68 8.10 Self-Assessment Exercises............................................................................................... 68 LECTURE NINE ..................................................................................................................... 69 THE EAST AFRICAN REVIVAL MOVEMENT.................................................................. 69 9.1 Introduction ........................................................................................................................ 69 9.2 Expected Learning Outcomes ............................................................................................ 69 9.3 Background ........................................................................................................................ 70 9.4 Establishment of the Revival Movement ........................................................................... 70 9.5 Expansion of the Revival Movement ................................................................................. 72 9.6 Characteristics of the Revival ............................................................................................ 75 9.7 Lecture Summary ............................................................................................................... 78 9.8 Further Reading ................................................................................................................. 78 9.9 Self-Assessment Exercises................................................................................................. 79 LECTURE TEN ....................................................................................................................... 80 THE DEVELOPMENT OF THE ECUMENICAL MOVEMENT IN KENYA ..................... 80 10.1 Introduction ...................................................................................................................... 80 10:2 Expected Learning Outcomes .......................................................................................... 80.

SPU viii 10.3 Background ...................................................................................................................... 81 10.4 Foundation of the Missionary Conferences ..................................................................... 83 10.5 Kikuyu Conference 1913 ................................................................................................. 84 10.6 Between the Conferences ................................................................................................. 86 10.7 Kikuyu Conference 1918 ................................................................................................. 86 10.8 Lecture Summary ............................................................................................................. 89 10.9 Further Reading ............................................................................................................... 89 10.10 Self-Assessment Exercises............................................................................................. 89 LECTURE ELEVEN ............................................................................................................... 90 ECUMENICAL MOVEMENT II............................................................................................ 90 11.1 Introduction ...................................................................................................................... 90 11.2 Expected Learning Outcomes .......................................................................................... 90 11.3 Kenya Missionary Council 1924 ..................................................................................... 91 11.4 The Christian Council of Kenya 1943-1965 .................................................................... 92 11.5 National Christian Council of Kenya 1966-1984 ............................................................ 94 11.6 St. Pau l’s United Theological College ............................................................................ 95 11.7 Lecture Summary ............................................................................................................. 97 11.8 Further Readings .............................................................................................................. 97 11.9 Self-Assessment Exercises............................................................................................... 98 SUGGESTED BIBLIOGRAPHY ........................................................................................... 99.

SPU ix ABBREVIATIONS AND ACRONYMS.

SPU x GENERAL COURSE INTRODUCTION This unit is designed as an introduction to thinking ethically in all that we do either in our business or at the place or work place. I additional We all have an appearance of our better selves of how we are when we do things ethically or are "at our best." We probably also have an imagination of what an ethical corporate, an ethical regime, or an ethical society should be. Ethics really has to do with all these levels acting ethically as persons, creating ethical corporate and governments, and making the society as a whole ethical in the way it treats everyone. In distance learning, the lectures replace the university lecturer and this is one of the greatest advantages of distance learning in that you will read and work through specially designed materials at your own pace and at a time and place that is convenient to you. Each lecture follows a common format from introduction to the subject matter of the lecture and how a particular lecture is integrated with the other lectures and the course as a whole to lecture learning outcomes, main content, lecture summary, and self-assessment question, provided to facilitate your understanding of the concepts and further reading. Course Purpose The purpose of this course is to introduce and make possible a more Afrocentric study of Christianity in Kenya. It will highlight and analyze the major themes related to the establishment of Christianity in Kenya. The course will analyze the interaction between Christianity and the different cultural practices. It will highlight alternative forms of Christianity in Africa such as Independent Churches. The course will analyze the relationship between the church and state during the colonial period. Expected Learning Outcomes By the end of the course the students will be able to: 1. Evaluate the origin and development of the Church in Kenya 2. Examine the cultural context in which the Church was introduced and the role of foreign mission societies in the process 3. Analyse the interaction of missionaries with the local leaders 4. Evaluate the interaction of missions with the colonial state 5. Discuss the establishment of the African Instituted Churches, the East African revival and the Ecumenical movement..

SPU xi Teaching Methodologies Structured Lectures, face to face sections and revisions, Discussions through E-learning platform, Case Studies, and Library Research Instructional Material/Equipment Lectures, library research, seminars, group discussions, tutorials, essays and assignments. Course-Assessment The Course-work assessment will be through 1. Assignment 30% 2. Written Exam 70% Assignment There will be two assignments sent to you in the course of your study at different times in the e-learning portal. You will find all the details of the work you must submit to your tutor for marking in accordance with the deadline given. All the instruction for the assignment will be given. The marks you obtain in each assignment will count for 30% of your total final mark for the course. At the end of the course, you will need to sit for the final written examination. The examination will account for 60% of your total score. Plagiarism You will be expected to send your assignments through the university portal and check on the plagiarism level using the Turnitin software available on the university portal. The assignment must indicate 0% plagiarism for it to be marked. Final Examination The final examination for BES 106 will last for a period of 2 hours and have a value of 60% of the total course grade. The examination will consist of questions which are both theoretical and practical that you have previously encountered in each lecture. Furthermore, 65% of the course will be examined. Tutorials There are two face to face tutorials provided in support of this course each lasting 1 hour. You will be notified of the dates, time and venue in advance. The tutorials are meant to watch.

SPU xii on your progress and provide assistance to you on any difficulties you might encounter during the course. You should endeavour to attend the tutorials and ask questions that are answered instantly and actively participate in discussions. Do not hesitate to contact your tutor by telephone or email if you do not understand any part of the lectures. Course Evaluation Students Performance You are expected to successfully submit your continuous assessment test that will comprise 30% of the overall marks and sit for the final examination at the end of the semester comprising 60% of the final marks. The continuous assessment tests will be sent to you at the appropriate time in the course of your study in line with the university semester calendar. Academic Staff Performance Student Evaluation, HOD Evaluation, Self Evaluation, Peer Evaluation COURSE SCHEDULE Week Title Topics 1 The Establishment of Christianity at the Coast of Kenya  The Church Missionary Society  The Methodist Mission:  Bombay Africans 2 The Establishment of Freed Slave Settlement at The Coast of Africa  The Establishment of Frere-Town  Failure of the Freed Slave Settlements  Education in Frere – Town Settlement  Training of Mission Agents 3 Christianity and Colonialism  British Conquest  The Establishment of the Church in the Interior 4 Missions and Land Policies  Land Policies  Amendment of Land Policies  The Missionaries and the Land Policies 5 Taxation and Labour Policies  Taxation Policies  Effects of Taxation  Labour Policies  Stand of Missionaries on Labour and Taxation Policies.

SPU xiii  Kavirondo Tax Payer’s Association 6 The Kikuyu Female Circumcision Controversy  Missionaries on Female Circumcision  African Christians on Female Circumcision  Africans on Female Circumcision  The Female Circumcision Controversy 7 Interaction Between Missions and African Marriage Processes  Bride-wealth  Forced Marriages  Polygamy 8 African Independent (Instituted) Churches  Background of the African Independent Churches  The Causes of the African Independent Church Movement  African Orthodox Church and African Independent Pentecostal Church  African Brotherhood Church  Church of Christ in Africa 9 The East African Revival Movement  Expansion of the Revival Movement  Characteristics of the Revival 10 The Development of the Ecumenical Movement in Kenya  Kikuyu Conference 1913  Between the Conferences  Kikuyu Conference 1918 11 Ecumenical Movement II  Kenya Missionary Council 1924  The Christian Council of Kenya 1943-1965  National Christian Council of Kenya 1966- 1984  St. Pau l’s United Theological College 12 13 14 EXAM WEEK EXAM.

SPU xiv.

SPU 1 LECTURE ONE THE ESTABLISHMENT OF CHRISTIANITY AT THE COAST OF KENYA Lecture One Outline 1.1 Introduction 1.2 Expected Learning Objectives 1.3 The Church Missionary Society 1.4 The Methodist Mission: 1.5 Bombay Africans 1.6 Lecture Summary 1.7 Further Readings 1.8 Self-Assessment Exercises 1.1 Introduction Welcome to the Continuation of the study of the history of Christianity in Africa. The focus of this study will be on the establishment of Christianity in Kenya. The Church in Kenya was established in the eighteenth century after the evangelical revival in Europe. The first missionaries Krapf and Rebmann, influenced by the pietism movement focused on personal salvation. Krapf learnt the local languages and did translation work. Krapf, Rebmann and Erhadt also acted as explorers. The Methodists joined them and focused on relief work and protection. However, the establishment of Christianity at the coast of Kenya was mainly the work of Bombay Africans 1.2 Expected Learning Objectives By the end of this lesson the students will be able to: 1. Analyze the establishment of Christianity at the Coast of Kenya during the Pre- colonial period.

SPU 2 2. Evaluate the methods used by the pioneer missionaries in the establishment of Christianity at the Coast of Kenya 3. Discuss the role of Bombay Africans in the establishment of Christianity at the Coast. 1.3 The Church Missionary Society Dr. Johann Ludwig Krapf (1810-1891) was the pioneer missionary at the coast of East Africa. He was the son of a German farmer and was converted in his early years. After studying with Basel Missionary training Institute (Lutheran), he became a missionary with the CMS, an Anglican missionary society. Krapf was appointed by the CMS to work among the Galla tribe (present day Oromo and Borana) in Ethiopia (1837-1834). He thought that the conversion of the powerful Gala was key to conversion of Africa. In 1842 he went to Egypt to marry another CMS missionary, Rosine and was unable to return to Ethopia maybe because of the influence of the French catholic emperor. However, Krapf was still determined to work among the Gallas, and therefore decided to go to sultan Seyyid Said in Mombasa and asked him for permission to go to the Galla in his area (Galla were believed to have reached Malindi). Krapf had therefore to establish his work through dialogue with the Muslims. The Sultan was a Muslim leader, but was tolerant and therefore gave Krapf permission in 1844. Mission work was therefore established in the context of a pluralistic religious context i.e. both Islam and African religions. Krapf arrived in Mombasa in 1844, and immediately after landing his wife and child died and he also fell ill. He called for missionaries due to loneliness. Meanwhile he busied himself by learning Kiswahili and Kinyika or Giriama languages and his first task was translation work. He translated the New Testament into Swahili within the first two years. In 1846, another missionary working with the CMS, Johann Rebmann arrived and they moved with Krapf to Rabai Mpya- fifteen miles north of Mombasa. Both Krapf and Rebmann were influenced by German pietism, whose main focus was to win individuals into personal devotion to Jesus Christ. Their first project was therefore to establish a mission station, by erecting a school and a Church. They used the mission house as a base, from which they would visit the villages. The aim of education was to empower people to read, so that they can read the Bible in their language. Their main aim was to invite people to come and worship and discuss with t hem about their lives..

SPU 3 The first service was attended by 15 people, the response was however very slow. Their approach was to preach to individuals emphasizing on personal salvation (as opposed to the catholic approach of preaching to the Chief). They were not keen in establishing an institutional Church or doing social work. They were basically influenced by European culture of individualism and ignored the cooperate nature of African Culture. They also had a very low opinion of African culture. Their concept of sin and salvation was very different from the mji-kenda. The Mji-kenda therefore did not accept this approach. In the first meeting, they had received good response because they had slaughtered a bull and provided rice. The people told them that if they wanted that kind of response, they should continue providing the food. Rebmann and Krapf had very little time for other religions, In fact they disagreed with Rabai elders over defeat of evil. After the missionaries had come to Rabai, the Giriama held Muansa ceremony where evil spirits were driven out by beating a certain piece of wood. Everybody was supposed to close the door but the missionaries stubbornly refused. They told people to burn Muansa and build schools instead. Krapf and Rebmann believed this as paganism which should be replaced by Christianity. But in Africa, religion and culture intertwined and as a result the Africans resisted the gospel. They made it clear to Krapf that they were not going leave their custo ms. Although Krapf had no time for African religions and culture, his missionary method of translation of culture led to interaction with African world-view. Despite the fact that the missionaries started their work in dialogue with Muslims, and the fact they were given permission for mission work by the Muslim sultan, they were equally negative towards Islam. Krapf referred to Mohammed as an impostor who had borrowed from the Bible everything good that is the Qoran and who had spread religion through the sword. Krapf, Rebmann and later Erhardt did exploratory work as a foundation for mission work. Krapf and Rebmann made separate journeys to the interior. Rebmann made four journies between 1847-50, the first took him to Sagalla hills in Taita, the second and third to Chagga, at the fot of Mount Kilimanjaro. Rebmann was the first European to see Mt. Kilimanjaro and used this to wet other missionaries appetite to come. In 1849, he began his journey to the land of the unyamwezi. On his way he was stopped by the chagga king who stripped him of the gifts he had expected to take to the Unyamwezi. He returned sick and hungry to Rabai..

SPU 4 Krapf made a tour of Usambara in 1848. He felt that the higher and cooler weather was suitable for Europeans. He met a king who encouraged him to start a mission station. He also travelled to Ukambani where he met the ivory trader Kivoi, who invited him (krapf) to his home. Krapf was well received among the Kamba, Krapf later went to Tana and in 1849, mount Kenya. Krapf returned to CMS in 1850, he wanted to persuade CMS to make his chain mission stations into reality. He published a vocabulary of six African languages, and also produced Swahili grammar and the gospel of Mark in Kikamba. CMS agreed with Krapf’s plan and allowed him to recruit six missionaries for the work. The CMS was very impressed by Krapf’s mastery of Swahili language, translation of New Testament, sighting of Mount Kenya and further sighting of the white highlands which were suitable for European settlement. The six missionaries came, however they all died. Krapf, Rebmann and Erhardt remained, however, they could not agree on the next strategy. Rebmann and Erhardt focused on establishing a base at Rabai. Krapf, however thought that the others were cowards and decided to go it alone with Giriama porters. He was robed and the porters could not help him. He met Kivoi again and they proceeded further. However, they again encountered robbers, Kivoi was killed and Krapf was forced to return to Rabai. Finally Krapf withdrew from Africa, a sick person. Erhardt and Rebmann established an estate in Rabai to demonstrate to the Africans the economic advantage of European methods of trade and Agriculture. They believed that Krapf’s vision of mission stations across Africa could only come true through European rule. Erhardt pieced together, the stories of Arab traders and Africans and sent them to Europe. He also drew up a map of the interior including the lake systems. The publication of Erhardt’s map in 1856, brought fresh interest of the geographical club of Africa to getting to the source of the Nile. 1.4 The Methodist Mission: British Methodism had split into many parts in the first half of the eighteenth century. In 1857, they came together and formed the United Methodist Free Churches. They had two main principles:  Mission (ministry) must be the servant of the Churches, who must have clear authority over it..

SPU 5  Circuit independence, they emphasised that the different circuits were only loosely bound to the central organisation called assembly. UMFC formed a mission committee and started looking for a suitable field for mission work. In 1860, Krapf’s book- Travels and missionary labours in East Africa was published and brought to the notice of the committee. Krapf was invited to the committee and in the next year UMFC decided to begin work in East Africa. He shared his idea of work among the Gallas. First Methodist group landed in Mombasa in January 1862, and at once encountered several problems. Two Swiss got half-way to Malindi, panicked and had to return home. Two Englishmen went south to Usambara, however both caught fever and one had to return home. So Krapf only remained with Wakefield and they build a house at Ribe, a few miles from Rabai mission station. By 1862, Krapf was very ill and had to return to Europe. Only Wakefield remained and was joined by Charles New in 1863. Wakefield was very patient, careful and diplomatic and was nicknamed Pole Pole. He fully shared Krapf’s vision of a converted Galla tribe. He believed that by converting the Galla, they could turn the nation of darkness into the light of Christian civilization. Wakefield first visited the Gallas in 1865, he found them worried of Masai raids and he held for them a prayer meeting which greatly impressed them. Some Gallas later started visiting the praying man. In the following year, he and New tried but they could not get through. In 1867, they met the Galla King but were very disappointed because instead of the 8 million Galla they had expected from Krapf, they only met 6,000. The Gallas were not particularly interested in the Christian message. A few accepted to return to Ribe and settle there. They were trained and there were 8 Gallas among the 21 converts baptised at Ribe in 1870. This was the first Methodist baptism. Charles New felt more called to the Missions in the interior. The other 13 converts baptized in 1870 were Mji-Kenda who had joined the Methodists at Ribe for protection from Masai raids. In 1871, New decided to leave Ribe and go inwards. On the way he fought with malaria and dysentery. He visited the Chagga and became the first white man to climb Mount Kilimanjaro. He returned for furlough in Britain where he wrote on his life and labours in East Africa. On his return he wanted to establish missions in either Usambara or Chagga.

SPU 6 land. However, on his visit to Mandera he was robed and stripped of all his worldly possessions plus gun. New fell ill, while trying to return to Ribe and died in 1875. In 1873, Sir Bartle Frere, governor of Bombay, visited East Africa on behalf of the Archbishop of Cantebury, to report on the Ribe and Rabai missions. He found 8 people in Rabai and 40-50 worshippers at Ribe. They were Galla, Mji-kenda and Akamba. Frere advised the Methodists to change their approach and teach practical skills. They should also focus on health and hygiene issues. In 1884, Wakefield made another attempt of mission to the Galla. On his way he left some missionaries behind in Lamu but in 1886, the young missionary couple were speared to death by Masai. Wakefield decided to return to Europe. In 1888, Wakefield became the president of UMFC and translated the scripture into several East African languages. 1.5 Bombay Africans The establishment of Christianity at the Coast of East Africa was mainly done through the agency of the Africans, namely Bombay Africans and other local leaders. The CMS sent two African freed slaves who had been trained in Bombay to assist with mission work at Rabai. William Jones and Ishmael Semler were sent with their wives to the Coast of East Africa as a way of implementing Henry Venn’s Three Self policy. The aim of Henry venn, the CMS secretary was to set up local churches run by African pastors and African Church workers. They were to be autonomous, making their own decisions and handling their own finances. According to Henry Venn, the objective of CMS was the development of native churches, based on self-supporting, Self –governing and self-extending system. William Jones was born in 1840, among the Yao people of Malawi. At the age of ten, his step father sold him to his uncle in repayment of a debt. He was sold to an Omani Arab in the slave market in Zanzibar and was shipped overseas. However, the slave dhow was intercepted by the British Navy. Ishmael Semler was also a boy from Yao and was also taken as a slave at the same time with Jones. He was taken to Mozambique, where he was bought and employed to work on an Arab Sailing vessel He was rescued by the British navy and landed in Bombay in 1850. William Jones and Ishmael Semler were both placed in Indo-British institutions, which was a government agriculture and trade school but run by the missionaries. They were taught religious studies, English and Swahili among other subjects. After completion of their.

SPU 7 training they were taken in by Rev. Deimler, a missionary who was interested in working in Africa. Deimler went to Mombasa in 1856, but was taken ill and had to return to Europe. Later, he was taken to India, but he was still interested in Africa and kept contact with his colleagues Krapf and Rebmann. Deimler felt that it was important to give Jones and Semler further training so that they could fit in as catechists. The two attended money schools between 1859-61. Money schools were modelled on the British public school system catering for the elite of the Indian society. They were being educated for leadership. For ten years, they went through western education, converted to Christianity and lived in a multicultural society. The aim was to equip them to be CMS missionaries in Mombasa. After studies at the money school, William Jones and Ishmael Semler were moved to the CMS, mission centre at Saharanpur, near Nasik. They were joined by George David who had only trained at the Indo-British school. The centre at Nasik was under William Price, and its main role was education of ex-slaves from Africa. They taught the ex-slaves as they furthered their own training, William Jones trained as a black –smith, while Semler trained as a capenter. In 1864, CMS sent William and Jemima Jones, Ishmael and Grace Semler, George and Priscilla David, plus Polly who later on married Isaac Nyondo to start a new venture in East Africa. They were sent to work under Rebbman in Rabai. Their main focus was teaching literacy and preaching salvation. Their wives taught the women and the girls. At Sharanpur the ladies had been given vocational training. They were prepared as future wives for the ladies, apart from that they were taught literacy and the Bible, and they were given skills in housecraft, sewing, cooking and agriculture. This empowered them to go and work among women. In 1866, Ishmael Semler’s wife died and therefore he had to return to Sharampur. Between 1867-1869, Mr. and Mrs. Jones were sent to work with the University Missions of Central Africa, founded by David Livingstone. The focus of UMFCA was setting up centres for the promotion of true religion, agriculture and lawful commerce. Livingstone believed that if people had other means of income, slavery would become less profitable. UMFCA focused on transformation of the society and not just individuals. In 1870, Mr. & Mrs. Jones moved back to Rabai, where Mrs. Jones died of fever and in 1871, Jones went back to India. By 1871, George David was the only one of the three men from Bombay left in East Africa. He was very influential with the African Christians but had a lot of tension with the missionaries. George David, both from his African background and African training.

SPU 8 advocated for a more wholistic approach to missions. David acquired a farm out of the desire for more involvement in the local community and culture, and also expressing a sense of belonging. Farming was also important for socio-economic development. George David was also appointed by CMS to assume responsibility over the Church in Rabai. He was later given responsibility over the locally founded freed slave settlement. George David was therefore a mentor on both African leadership and socio- economic development. The first indigenous Christian group was in Godoma among the Giriama. Abe Sidi had set up a Christian group in response to domestic slavery. Swahili people had kept slaves to work i9n their homes and plantations. The coastal people also owned slaves, either those who were spoils from war, or those who could not pay their debts. Domestic slavery was very harsh and runaway slaves ran into the bush and often formed their own villages. Many formed lawless or even militant groups because they did not want to be recaptured. Some allied themselves to M’Baruk, a local Swahili, who led a resistance to Arab domination of Mombasa area. However one of the groups led by Abe Sidi chose to adopt a Christian life-style. Abe Sidi was a leader in his own community, and was converted to Christianit y which led him to the periphery of the community. He became the leader of the community of run away slaves. In 1870, thirty five people in Abe Sidi’s village had openly proclaimed the Christian faith. Many more openly associated with Christianity and so they formed a Christian village with a new Christian identity. They adopted Christian practices like monogamy and maintained faith despite persecution by Arabs. Binns, the missionary in Monbasa, visited and did babtisms, however, he did not teach, nor sent anyone to teach. Eventually George David had oversight over community. Abe Sidi led regular services using the prayer book. The services were not just attended by villagers in Godoma, but also by the neighbouring Mji Kenda who had not heard the gospel. Godoma was therefore a completely indigenous community and CMS proposed that Abe Sidi be recognized as the lay pastor. 1.6 Lecture Summary The Church at the coat of East Africa was established in the 19th Century as a result of the evangelical revival in Europe in the eighteenth century. The first missionaries were German Lutherans, influenced by the pietist movement. However, they worked through the Church.

SPU 9 Missionary society. The first missionary was Ludwig Krapf and his vision was conversion of Africa through the Gala tribe. His first task was to study the local languages and do translation work. He was joined by Rebmann and they established a mission station at Rabai. They taught people how to read and write so that they could read the Bible. Krapf, Rebmann and Erhadt were also explorers. Krapf went back to England and convinced Methodists to come and establish their work at the coast. Wakefield and Charles New established a mission station and did both relief work and gave protection to the local people against the Masaai. However, Christianity at the Coast of Kenya was mainly established through the Bombay Africans. They focused on socio-economic empowerment and established a Christian village. 1.7 Further Readings Baur, J. (1994) 2,000 Years of Christianity in Africa Nairobi: Pauline Publications, Africa Boahen, Adu (ed.) (1990) General History of Africa: Africa Under Colonial Domination 1880-1935 London: James Currey Falk Peter (1979) The Growth of the Church in Africa Grand Rapids: Zondervan Publishing House Griffiths I (1993) An Atlas of African Affairs. London: Routledge Gray, R. (1990) Black Christians and White Missionaries. New Haven: Yale University Press Isichei E. (1995) A History of Christianity in Africa, London: SPCK 1.8 Self-Assessment Exercises 1. Discuss the contributions of Krapf and Rebmann to the establishment of the Church in Kenya.

SPU 10 2. Evaluate the contribution of Bombay Africans to the establishment of Christianity at the Coast of Kenya.

SPU 11 LECTURE TWO THE ESTABLISHMENT OF FREED SLAVE SETTLEMENT AT THE COAST OF AFRICA Lecture Outline 2.1 Introduction 2.2 Expected Learning Outcomes 2.3 Background 2.4 The Establishment of Frere-Town 2.5 Failure of the Freed Slave Settlements 2.6 Education in Frere – Town Settlement 2.7 Training of Mission Agents 2.8 Lecture Summary 2.9 Further Readings 2.10 Self- Assessment Exercises 2.1 Introduction This lecture discusses the first mass movement to Christianity at the coast of Kenya. Sir Bartle Frere had advised the missionaries that the best way of evangelism was the eradication of slave-trade and the establishment of a freed slave settlement. Frere town was established by Church missionary society and they mainly used Bombay Africans to do evangelism. However, Streeter a CMS missionary came up with high handed policies which viewed Africans as labourers. This led to conflicts and tensions which led to the failure of the freed slave settlement 2.2 Expected Learning Outcomes By the end of this topic the students will be able to: 1. Analyse the establishment of the Freed slave settlement 2. Evaluate the role of Bombay Africans in the establishment of Frere-town.

SPU 12 3. Discuss the failure of Frere-town 2.3 Background The first Christian mass movement in East Africa came through the freed slave settlement movements. While slave trade had been stamped out in West Africa, the Arabs in East Africa continued. Krapf informed people in Europe about slave trade around 1850. David Livingstone was one of the missionaries who inspired people in Europe to begin a fund to help in eradicating slave trade. He felt that the best method of eradicating slave trade was to introduce legitimate trade. His missionary approach focused on three ‘Cs’: Christianity, Commerce and Civilization. After the death of Livingstone people gave a lot of funds in support of his missionary ideas and CMS allocated these funds to East Africa. The person who championed the work of freed slaves in East Africa was Sir Bartle Frere who was a governor in Bombay, India and visited the coast of East Africa on behalf of the Archbishop of Canterbury. He was strongly opposed to Slave trade and made a treaty with the Sultan of Zanzibar for the legal abolition of slave trade. Slaves were rescued from the Arab dhows with the help of the British government. This brought in the idea of creating a settlement for the freed slaves. Mombasa was ideal as it was a strategic place for both protection and control. Frere also had the conviction that Christianity was totally opposed to slavery but friendly to ordinary commerce. He felt that most of the missions were not successful because they were too concerned with conversions and not civilization. He therefore recommended the establishment of a Freed Slave Settlement at the coast of East Africa. 2.4 The Establishment of Frere-Town CMS sent William Price from Nasik India to help in the establishment of the Christian Industrial Village for Freed Slaves in Mombasa. By 1843, the British had already established a programme for rescuing freed slaves in Bombay (slaves were rescued from British war ships in the Persian Gulf and taken to Bombay, where many were given to Hindus as servants. Missionaries befriended some and were therefore introduced to industrial training at Nasik). William Price set up a slave village referred to as Frere-town in honour of Sir Bartle Frere. It was opened around 1875, with around 300 freed slaves from Nasik. They were referred to as Bombay Africans. Among them were William Jones, George David and Ishmael Semler who.

SPU 13 were sent to assist Semler in Rabai. Many of the Bombay Africans were educated and spoke English and other Hindu languages. They also had access to practical training in agriculture, capentry and mechanic. They were expected to form the Christian chore from the settlement and assist Price in getting Frere-town a good start. They had a dual role, both as settlers and missionaries. However, in reality the missionaries took them just as settlers. Frere-town covered an area of around one thousand acres of land in Mombasa island. It was a complete settlement with its own Churches, schools, prisons, police, cemetery and farms. The only condition for settlement was baptism, so they received a lot of freed slaves. Some settled in Frere-town, while others and some of the Bombay Africans were sent to Rabai, where the number was supplemented by runaway slaves from Giriama plantations. Frere-town was the first Christian settlement or Christian village in Mombasa. There was social stratification at the settlement. At the top of the Apex were missionaries both lay and ordained who were the ruling class. However, they were culturally isolated both from the Africans and other Europeans. Second were the African teachers who formed the elite group, most of them Bombay, Africans. They were also culturally alienated. The lowest group were the freed slaves. 2.5 Failure of the Freed Slave Settlements Although the Bombay Africans or the African agents were responsible for the successful establishment of Frere-town and Rabai, eventually, unlike the Freed Slaves in West Africa, they did not play a major role in the establishment of the Church or development of the society. Initially it was projected that the African agents namely the Catechists, the teachers, interpreters, preachers and artisans would form the middle class. This would be the spring board of progress for the Africans. Ishmael Semler and George David had purchased big pieces of land outside the mission station and engaged in petty trading. This was under the leadership of Lamb and Price. There was an aspiring mission trained middle class who were determined to make use of their opportunity. There were even initial steps taken towards development of an African Church organisation and it was felt that George David would be the first African Bishop. In 1881, Streeter became the leader at Frere-town and tensions started to develop. First Streeter had very harsh disciplinary measures. This was based on Taylor’s assumption that ‘African Adults are morally speaking children and must be treated as such, they understand.

SPU 14 no other method but lashing and high handedness. Secondly, was the ambiguous position of the Bombay Africans. Bombay Africans viewed themselves as co-labourers with the Europeans and believed they should share the European recognition. On the other hand the missionaries viewed the Bombay Africans as model citizens, a living affirmation of mission work. Missionaries were therefore very disappointed, when freed slaves became insubordinate or when they demonstrated desire for economic improvement. Missionaries translated this as evidence of love of money (a serious offence) and lack of spirituality. They were accused of not being ready to accept their rightfully undersigned roles. These conflicts and tensions eventually led to protests (triggered off by derogatory remarks). Bombay Africans appealed both to the British vice consul and CMS committee in London. Their complaint was first, they resented the lack of recognition accorded to their efforts by the local missionaries, as all the work was being done by and through the Bombay Africans. Secondly, they were offended by the generalized negative and stereotyped picture which their missionary mentors painted of them. The Bombay Africans clarified that they were not fighting for equality but affirmation. They demanded to be removed from the settlement and be placed under lay missionaries. The African agents refused to participate in communion until the issue is solved. The missionaries however, found it difficult to accept anything which would narrow the gap. In 1882, George David, who was destined to the office of Bishop submitted his resignation after Binn’s told him that it was a great sin to love money. The other African agents also left the mission and this resulted in a quick response from the headquarters. They tried to put policies and institutions in place, however there was no attitude change. William Price was asked to institute an investigation which led to the removal of Streeter. A process of reconciliation between the Bombay Africans and the missionaries was instituted. There was an attempt to focus on and restructure Frere-town. First, they tried to make a class of self-supporting peasants and therefore married couples were given cottages with a small piece of land. They were assisted to produce the first crop and then left to fend for themselves. Second, the orphaned children were housed in the dormitories and attended school. However, due to poor technology and crop failure, freed slaves did not have good yields. The land was also too small to carter for all the families living in the settlement..

SPU 15 In 1884, Bishop Ryston visited the freed slaves insisted that they needed to be given work, otherwise they would starve. The missionaries were happy with this arrangement because with a minimum age they would get cheap labour. However, there was another complication as there was limited work. However, the better educated freed slaves were not classified with their economic position in the settlement. James Diemler was denied a rise in salary rise in 1887. He felt this was a breach of promise and was not willing to lick the Europeans feet, even if other Bombay Africans did so. Mission policy on the question of wages was very clear, they argued that you cannot pay people for spiritual work. In 1888, the IBEA Company came to the coast of East Africa and was willing to pay higher salaries for clerical work, by 1890 all but one of the teachers had left. The company also provided source of employment for unskilled labour (Brain drain from the Church). Secondly, miss ions were also unwilling to allow the freed slaves to work in the secular world, arguing that this would have negative impact of their character. Christians should not be exposed to the wider world. Missions therefore tried to regulate the flow of workers from the settlement. Secondly, missions regulated workers because they themselves found difficulty in recruiting labour for their own purposes. They instead emphasised on industrial work within Freetown. Missionaries acknowledged failure of a settlement based on Agricultural self-sufficiency. Apart from the disappointment over economic aspirations of freed slaves. Missionaries were also very frustrated over the cultural ambitions of freed slaves. However, missions defined policies in this area. The missions were greatly opposed to the emergence of black Englishmen i.e. people whose dress, education and standards of living compromised the social and psychological distance between Africans and Europeans. Missions therefore put efforts to fore-stall this development  Initially attempted to reinforce certain aspects of ethnic identities, claiming it would avert influence by Islam. Each of the several tribal groups at Frere-town lived in its own quarters of the village along streets bearing their own names.  Traditional dances were initially allowed, they were not looked upon negatively as was done by later missionaries. Although the Africans were not particularly interested in maintaining African cultures, most of their energies were spent on trying to restrict Africans access to western culture..

SPU 16 Missionaries at the settlement were annoyed with the African tendency to adopt western dress. Dress was a symbol of status in the settlement, and well-dressed Bombay Africans were of a better class than the others. In 1890’s, Africans began to use trousers, hats, boots and walking stick and missionaries were determined to draw a line. According to Binns, ‘All mission employees are required to wear loin clothes, on the ground that many think our religion consists of wearing a pair of trousers’. To Binns, cloth was a test on who was on the Lord’s side. Bishop Tucker argued that adoption of European cloth by mission adherents would compromise the African character of the Church. In 1890, he issued a circular urging the missionaries to discourage African indulgence in European luxuries- i.e. food or dress. Tucker forbade Africans in the mission from wearing shoes. Teachers were required to wear Kanzus, which they detested because it was associated with Arab slave- traders. Among the Giriama, the CMS missionary Douglas Hooper forbade girls to wear corsets, use beads and plait their hair. European clothing was a symbol of modernity and social mobility and although this was attractive to the Africans it was restricted. This attitude greatly affected the development of a middle class. In 1895, four employees of Frere-town were licensed as lay leaders and as a condition for licensing, they had to agree to a series of rules forbidding them:  Wearing European clothing  Cultivating land  Building their own houses  Missions also required them to take 25% salary cut owing to financial difficulties in the missions CMS employees under the leadership of James Diemler formed an organisation called African Workers Council, the purpose was to unite all African agents of the mission to defend themselves against the authoritarian and individualistic method of administration. 2.6 Education in Frere – Town Settlement Education was a central part of the settlement. Initially at the heart of the curriculum was literacy in both Swahili and English. Dictation and translation were important modes of instruction and the focus was on the ‘3RS’. Grammar was taught in upper classes and religious instruction, including scripture and catechism was at the heart of the curriculum..

SPU 17 The major controversy was over the academic thrust of the curriculum and the appropriate language. Initially the classes were both in the morning and in the afternoon. The missionaries however felt that there was too much school work and too little manual work. In 1887, practical or manual work was increased, and the boys spent more time making mats, bags and baskets. A big number were removed from academic training to be taught trade and most of the boys spent their afternoon sewing. Outside work had now more emphasis than education. The CMS curriculum also moved away from instruction in English. Hansford made Swahili the chief element in the education system. By 1880, English had even been relinquished from the religious services. The focus had turned from academic to industrial education to solve the problem of unemployment and also deal with the argument that there were several people who had no academic orientation. IBEA company’s coming to the scene further solidified missions approach on vocational and technical training. IBEA made a heavy demand for Artisans and therefore providing the missions with an opportunity for offering them training. However, most of the missionaries still shared the views of Binns that people working for companies in Mombasa will be taken captive by the devil. However, on the other hand the missions also believed that industrial training offered salvation to the settlement morally and socially- by focusing on the dignity of manual work as opposed to literacy. 2.7 Training of Mission Agents One major setback was the fact that there was no serious training for mission agents. By 1890, there was only one trained teacher at the mission. Bishop Hannington had raised the concern that there wasn’t much being done to train Africans. Missions were being challenged to train Africans to take positions of Leadership, otherwise they would discourage careers in missions. Later, even the educated Africans were very reluctant to join Church work, prospective teachers did not want to join the divinity class. Tucker also maintained that Freed slaves were the worst material for African agency work, hence the failure of missions to create indigenous leadership. He proposed a radical alteration of the original purpose of Frere- town, however the CMS headquarters ignored arguing that the resources were scarce. William Jones was the first African to be ordained in 1885, however he also had conflict with the mission. They were not happy that he had built a house and although he was ordained his salary was equivalent to a cook. They refused him passage.

SPU 18 for his family and finally he resigned and took a job with the government. This led to mass resignations. 2.8 Lecture Summary The first mass movement to Christianity in East Africa was through the freed slave settlement. The establishment of the freed slave settlement at the coast of Kenya was championed by Sir Bartle Frere. In 1875, CMS sent William Price to set up Frere-town as the first freed slave settlement in Mombasa. Frere town was the first Christian settlement or the Christian village. The Bombay Africans did most of the evangelism. However, the freed slaves in Mombasa did not play a major role in the establishment of the Church. Although the Bombay Africans did most of the leadership, the missionaries viewed them as labourers. The missionaries came up with harsh policies. 2.9 Further Readings Baur, J. (1994) 2,000 Years of Christianity in Africa Nairobi: Pauline Publications, Africa Boahen, Adu (ed.) (1990) General History of Africa: Africa Under Colonial Domination 1880-1935 London: James Currey Falk Peter (1979) The Growth of the Church in Africa Grand Rapids: Zondervan Publishing House Griffiths I (1993) An Atlas of African Affairs. London: Routledge Gray, R. (1990) Black Christians and White Missionaries. New Haven: Yale University Press Isichei E. (1995) A History of Christianity in Africa, London: SPCK.

SPU 19 2.10 Self- Assessment Exercises 1. Discuss the establishment of Frere Town 2. Evaluate the role of Bombay Africans in the establishment of Frere town 3. Analyse the failure of the Freed Slave settlements.

SPU 20 LECTURE THREE CHRISTIANITY AND COLONIALISM Lecture Outline 3.1 Introduction 3.2 Expected Learning Outcomes 3.3 Background 3.3 British Conquest 3.4 The Establishment of the Church in the Interior 3.5 Lecture Summary 3.6 Further Readings 3.7 Self-Assessment Exercises 3.1 Introduction This lecture discusses the establishment of Christianity in the interior. In 1895, with the building of the railway line, several mission stations were established in the interior of Kenya. The African Inland Mission, Gospel missionary society, Church of Scotland mission and church missionary society all established their work in the interior. Most of the missions established relief centers and hospitals. Education was used as the major tool of evangelism. 3.2 Expected Learning Outcomes By the end of this topic the students will be able to: 1. Analyze the British conquest in the interior 2. Discuss the establishment of different mission stations in the interior 3. Evaluate the different methods used for evangelism.

SPU 21 3.3 Background Missions have always been seen as part of the European colonial expansion. Colonialism refers to the control of one nation over the other. The control can either be direct or indirect. The process of colonialism started with the scramble for Africa. The missionaries were the fore-runners of colonialism. The Europeans partitioned Africa among themselves. The missionaries were major players in both partitioning and effective occupation of Africa. 3.3 British Conquest The establishment of Christianity in the interior of Kenya was mainly possible because of the British conquest. The British conquest of Kenya was mainly in three distinct phases. First, they declared paramountcy at the Coast, where they shared sovereignty with the sultan. The British initially feared that stopping of slavery would lead to a revolution by the Arabs and the Muslims. In the 1890’s the British subdued the two Arab dynasties, Nabahani of Witu and Mazrui dynasties. The British used very heavy guns borrowed from the royal navy. Secondly, in order to defend the road to Buganda the British had to move to the interior. This was strengthened by the construction and completion of the railway line. The British had therefore to move to the interior and control the highland region. The greatest threat was Maasai. The occupation and conquest of the interior needed the co-operation of the African leaders and therefore the British employed divide and rule tactic. The British therefore used the Africans but controlled the process. This phase of conquest first targeted the Kamba, Kikuyu, Meru and Embu, all of whom were neigbhouring the Maasai. The second group consisted of the Kalenjins-Nandi, Kipsigis and Tugen. The third group to be conquered were the Kisii, Luo and Luhyia. At first when the British through the company arrived in the highlands, the people did not act negatively. The conquerors resembled the Swahili traders, the only difference was that they were hostile to slave trade. They had stronger bargaining power with the food and ivory brokers (paid more). They employed its leaders, recruited the same porters and guards to control the Buganda Road. The Maasai were in conflict with other tribes and so they empowered others to fight the Maasai. The natural calamities, both local and new calamities aided the British in their conquest. Drought and locust invasion gave rise to famine and also the rise of small pox epidemic, which both displaced the Kikuyu from their land but also killed several Maasai. But apart.

SPU 22 from foreign control came with two calamities foreign to Africa. The first was rinderpest a cattle plague imported to Africa, by Italians bringing imported meat to Eriteria and then being passed to other parts of Africa. This led to widespread death of cattle greatly affecting the Maasai, but also all other communities. Secondly, jiggers imported from Brazil to Congo and also sleeping sickness. All the foreign diseases greatly devastated the Africans. This led to easy conquest, the British worked with friendly African leaders. On the other hand, this gave British missions opportunity for relief work, pacifying the Africans. 3.4 The Establishment of the Church in the Interior Kenya was declared a British Protectorate in 1895 and originally the focus of both the British administration and missionaries was to reach Uganda. The East African Protectorate seemed only as a trade route. However, with the building of the railway line and the move to the interior, several mission stations were established in the interior of Kenya African Inland Mission: In 1895, under the leadership of Peter Cameron Scott, AIM established its work in Ukambani and later moved to Kikuyu land. The main focus of AIM was evangelism and not education and social work. Education and social work was optional. In 1896, Margret Scott founded school and 1897, founded medical work and work among orphans. In 1907, AIM, established mission station in Kijabe, where they provided a shelter for young girls who ran away from forced marriages. Dr. Florence Newberry appointed to do medical work among both missionaries and Africans in Kijabe. Although the focus was evangelism, AIM did a lot in education especially establishment of education for girls According to Dr. Hellen Bekele education among girls was used as a tool of evangelism. Hellen who was a medical doctor challenged the Kikuyu attitude towards the sick and the dying, especially the Kikuyu custom of leaving the sick in the forest to die. AIM worked to liberate women from customs like female circumcision, to help them establish Christian homes and transform the Kikuyu society. In 1927, they established girls’ school in Kijabe. Gospel Missionary Society: Peter Scott sold idea to Fredrick Krieger, who accompanied the first group of AIM missionaries in Ukambani. In 1897, Krieger resigned from AIM on doctrinal and established the Gospel Missionary and later moved to Kikuyu land. GMS later merged with Church of Scotland Mission to form the Presbyterian Church. In 1898, Krieger.

SPU 23 established a mission station in Thembigua in 1899 was joined by Rev. William Knapps. The GMS responded to the great famine, locust invasion, small pox and outbreak of cattle rinderpest in 1898. They established a famine relief center at the mission station at Thembigua. They also cared for the sick, the dying and the refugees. The missionaries got the confidence of the people through the work of the hospitals. The hospitals were healing people who could not be healed by witchdoctors. In 1902, William and Isabella Knapp established a mission station in Kambui. Education was their main tool of evangelism. The main aim of education was the main tool of evangelism. The main aim of education was to teach literacy, so the main aim of education was to teach literacy, so that students could read the Bible. Education was also for the formation of Christian character and to train teacher evangelists who were to spread the gospel. The missions clothed, fed and taught children. Most of the young people who escaped to the mission station were destitute and orphans. Girls escaped to the mission to avoid forced marriages and Female Genital Mutilation. Church of Scotland Mission: In 1899, Sir William Mackinnon, Chair of IBEA Co and Alexander Bruce conceived the idea of a private mission. That is the East African Scottish mission. They emphasized on four-fold mission namely evangelism, medical work, education and industrial commerce. In 1899, their first group of missionaries settled in Kibwezi. George Wilson moved to Dagorreti, to serve both Maasai and Kikuyu. In the same year the East African Scottish Mission set a mission station at Thogoto, with Thomas Watson as the evangelist and Dr. Homer as the medical doctor. On their arrival there was the onset of locust invasion, drought, cattle rinderpest and small pox epidemic. Therefore, the first focus was to set up a famine relief camp for children and young people. They also cared for small pox victims. This resulted in a great response to the missions. In 1901, the mission station was transferred to Kikuyu and taken over by the Church of Scotland Mission, Clement Scott. The focus now turned to agriculture, and they applied for 3000 acres of land and planted experimental cash crops. In 1908, Arthur Burlow established CSM in Tumu-Tumu and mainly concentrated on translation work. In 1910, Barlow was joined by Dr. Philip to establish work at Tumu-Tumu. In Kikuyu Clement Scott was succeeded by Dr. Henry Scott. Dr. Henry Scott was a medical doctor and formed the Alliance of missions. In 1907, Dr. John William Arthur opened the first mission hospital in Kikuyu..

SPU 24 He was both a medical doctor and a priest. In 1912, he took over from Scott as the head of mission and his focus was on education. Church Missionary Society: CMS moved to the interior in 1900, when Bishop Peel of the Diocese of Mombasa made two journeys to the interior, especially to Nairobi. The CMS used education as the major tool of evangelism. The aim of education was literacy so that people could read the Bible. They also trained teachers/evangelists who led the churches. McGregor Ross went to Kabete in 1901 and in the same year was joined by Harry Leakey and Mary Leakey. Harry Leakey was in charge of the mission station, while Mary Leakey was in charge of Education for girls. The girls regarded the mission station as a place for refuge and ran to the mission as a free society. Missionaries were viewed as liberators from domestic oppression. In 1903, McGregor established a mission station in Muranga, Weithaga. In 1911, a local committee was formed to run their own Church. In 1906, Thomas Crawford established a mission station in Kahuhia, and the focus was on medical work. In 1909, Hooper joined Kahuhia, and his focus was education and he established a girls’ school. In 1910, the mission in Embu was established by Thomas Crawford with a school and hospital. In 1910, Rev. Edward Crawford, established a mission station at Kabare, focusing on education for girls. CMS focused on the relationship between Christianity and culture. They challenged some of the African cultural practices. However, after the Second World War, there was mass movement to Christianity in Central Kenya. First, people started to see the advantage of education provided by the missions. Missions were also now being seen as a new cultural Centre attracting wealthier people in the society. The completion of the railway line also led to development of Towns and creation of employment. Mission educated people, therefore were advantaged as they could access jobs. Towns were also important Centre’s of evangelism, for example Rev. Burns baptized several people in Nairobi, who then went back to their home areas and preached to their own people. Many people eventually felt that African religions had no capacity to deal with the Challenges in the modern world, hence calamities like small pox, famine and rinderpest. The missions on the other hand had an upper hand because they provided famine relief and medical care to those who were suffering. Missions became the means for social improvement and upward mobility. Even wealthy people, e.g. polygamists starting converting.

SPU 25 to Christianity. However, when people were converted they were disowned and even cursed by their families. Many people also converted because they saw Christianity as the new source of power, some elders also saw it as a major threat to their power. The Anglican Church in Western Kenya was established by the CMS missionaries from Uganda in 1906. JJ Willis established the mission station in Maseno in 1906, the land was given by the local people. When the missionaries came, the people had already had contact with Christianity e.g. through the coast and from Uganda. The foundation of mission work was through the establishment of a mission school. Maseno School was established as the place from where the gospel would be preached to surrounding villages. The first members of the congregation were settlers in IBEA Co. farm. JJ Willis went round looking for sons of Chiefs who would double up as Christian leaders and also leaders in society. The Chiefs and other leaders were initially very reluctant to take their children to school, and most of them instead took destitute under their care. Half of the time in school was given to learning and half given to evangelism, the students became first evangelists. CMS believed that the main aim of school was evangelism. The students also formed the nucleus congregation. The first baptism was for 15 people and was attended by all the Chiefs. The students from Maseno became the pioneer teacher/evangelists. While in school the boys were sent out in twos for a period of a month to go and preach in places like Kisumu. The students also assisted Willis in the translation work in both Luhyia and Luo. The students of Maseno became pioneer teachers, politicians and preachers in the society. CMS later created two other mission stations in Butere and Ng’iya to focus on girls. 3.5 Lecture Summary The establishment of Christianity in the interior of Kenya was mainly possible because of the British conquest. Several mission stations were established in the interior of Kenya. The African Inland mission, Gospel missionary society, Church of Scotland mission and church missionary society established their stations in the interior. Education was used as the major tool of evangelism. The missions established famine relief and protection centres and hospitals to respond to the needs of the people..

SPU 26 3.6 Further Readings Onyango Emily (2018) Gender and Education: A History of Girls’ Education in Kenya London: Langham Publisher Strayer R. (1978) The Making of Mission Communities in East Africa London: Heinemann Temu, A.J. (1972) British Protestant Missions London: Longman 3.7 Self-Assessment Exercises 1. Evaluate the establishment of Christianity in the interior of Kenya 2. Analyse the methods used by the different missionaries for evangelism.

SPU 27 LECTURE FOUR MISSIONS AND LAND POLICIES Lecture Four Outline 4.1 Introduction 4.2 Expected Learning Outcomes 4.3 Land Policies 4.4 Amendment of Land Policies 4.5 The Missionaries and the Land Policies 4.6 Lecture Summary 4.7 Further Reading 4.8 Self-Assessment Exercises 4.1 Introduction This lecture evaluates the interaction of missions with issues of social justice. One of the main issues was the land policies. Kenya was declared a British protectorate in 1895, and the government came up with policies which allocated most of the fertile land to the European settlers. The missionaries in most cases supported the oppressive land policies. The missionaries who were also the trustees of the Africans were beneficiaries of land policies. The missionaries were allocated land for agriculture which was a very important tool of evangelism. However, individual missionaries like Archdeacon Owen fought for African land rights. 4.2 Expected Learning Outcomes By the end of the lesson the students will be able to: 1. Analyse the land policies during the Colonial period in Kenya 2. Evaluate the stand of the different missionaries on the land policies 3. Discuss the stand of the Church on land policies.

SPU 28 4.3 Land Policies Kenya was declared a British protectorate in 1895, and one of the first governors was Sir Charles Elliot. Elliot referred to Kenya as a white man’s country and therefore white settlers were encouraged to come from Britain, South Africa, Australia and New Zealand. They were encouraged to farm, make money and pay back the cost. The British therefore came up with land policies and taxation policies which would favour them. Most of the fertile land owned by Kenyans was being transferred to the Europeans and these became ‘Crown Land’. Through this policy, Africans owned no land by law. In 1901, ‘Crown Land’ was defined as all land which is not private, while private land was the land occupied by African villages. According to the crown land ordinance of 1902, all empty land could be sold at two rupees per acre or rented at fifteen rupees per annum to Europeans. The policy was aimed at attracting settlers to occupy the land. This affected most of the Kikuyu land from which they had migrated due to small pox. However, Sir Elliot greatly despised Africans and intended to give away most of the land to the Europeans and therefore in 1904, the first African reserve was created. The first agreement moved the Maasai to two reserves, to the south of Ngong and to Laikipia. However, a second agreement made in 1911, when Maasai were moved from Laikipia and made to stay in one reserve i.e. Ngong. By 1905, several other African reserves had been created. Asians were however not allowed to buy land in the highlands and therefore the land was totally occupied by the Europeans. The Crown Lands Ordinance of 1915 allowed:  A land registration scheme to be started for settlers 99- 999 years  Crown land defined all land, even those occupied or reserved for the Africans. The Africans became tenants at will of the crown and thus could be turned out of their land at the colonial government’s pleasure. This led to great insecurity. In 1924, the Land commission fixed the boundaries and this was legalized in 1926. In 1930, it was declared that African reserves belonged to the Africans forever. However, this only lasted until 1932, during the Kakamega gold rush, when this law became inconveniencing to the Europeans. Gold had been discovered in Kakamega and other parts of Nyanza. Logically, the people who stayed in these reserves saw this as a blessing to them. However, the colonial government issued a new decree that Minerals are not part of the grant of land. Ownership of the land is a pre-requisite for extracting gold. The government therefore evicted the Africans..

SPU 29 The existing Native Land ordinance stated that those who were evicted were to be given alternative land or compensation in cash. 4.4 Amendment of Land Policies The Colonial government however, responded by making an amendment to 1930 ordinance. It now stated that Land could be excluded temporarily from the Native reserve for the purpose of granting a lease for development of mineral resources of the colony. In such cases it is not obligatory for the governor to add to such reserves any land. Africans were violently removed. The mineral ordinance stated that any person who interferes with mining or prospecting operations was liable to a fine of 300 pounds or imprisonment for three years or both. For most people, they could only earn 300 pounds after 50 years of work. By 1933. The area covered by the gold was 65,000 acres and the value of gold mined was 67,665 pounds. The discovery of gold led to what is always referred to as Kakamega gold rush. Many whites came believing that they would make fortunes overnight. Land rights of the Africans in the reserves were put aside or ignored by the gold rushers. The government also turned a blind eye to its own laws. North Kavirondo Association was formed and it attacked the government with a lot of bitterness. Both Archdeacon Owen and McGregor Ross supported the association openly. Owen argued that at least the Africans must be compensated for their land. All other missionaries criticised the two for involving themselves in land rights. Overnight. The land rights of the Africans in the reserves were put aside or ignored by gold rushers. The government also turned a blind eye to its own laws. North Kavirondo Association was formed and it attacked the government with a lot of bitterness. Both Archdeacon Owen and McGregor Ross supported the association openly. Owen argued that at least the Africans had to be compensated for the land. All the other missionaries criticised the two for involving themselves in land rights. In 1932, the Carter Commission fixed the boundaries of the white highlands and removed all the Africans from the white highlands leading to a lot of bitterness. 4.5 The Missionaries and the Land Policies The missionaries were great beneficiaries of the land policies. The protestant missions in Kenya had adopted agriculture and industry for their self-sufficiency and also as means of evangelism. The crown land policy declaring Africans as tenants and also creating of reserves was greatly beneficial to the missionaries. The missionaries were allowed to settle in tribal.

SPU 30 land. Most of the missionaries paid for the land in form of clothes and beads. Africans did not take this to be cessation of ownership. However, according to the colonial authorities, the crown land policy allowed alienation of land in Kenya for white settlement. The power of alienation of land was vested on the Commissioner for the protectorate, and he could even grant leases for land containing African villages. The missions therefore easily obtained certificates to buy land and even extended land for mission purposes. The missionaries generally controlled the African reserves (Trustees) and many of them would force Africans to become Christians as a condition of settling in their own land. In 1908, Dr. Henry Scott acquired around 500 acres of land in Dagoretti and the Africans had to become mission tenants. They had to work for missions, two months every year as a condition for staying in the estate (Squatters). The missionaries later introduced a system of labour in the estates. The other condition of settlement was to send your children to school and as a result, some of the people left the settlement. The Methodist also acquired African land in 1912, and at first did not force people to work in order to settle. However, in 1920, due to shortage of labour people were forced to work as a way of paying rent. In Jilore, CMS acquired 1,000 acres of land and demanded that people pay rent of between 1-5 shillings per year as a condition of settling in their own land. They also induced people to become Christians by making the rent cheaper for Christians. The missionaries supported the colonial administration in the creation of African reserves. According to the missions, concentrating the Africans in one place was advantageous for evangelism. The missionaries also argued that from the moral point of view, it would be easier to participate in civilization. In 1910, when the government planned to move the Masai to one reserve, the missions were present in the signing of the treaty. Henry Scott of the CMS and Hulburt of AIM were invited to represent the missions. The missions are the ones who pressurised the Masai to move to one reserve. Bishop Peel also supported the move on moral grounds, provided they were given enough land for pasture. He argued that putting Masai in one reserve was sound administration but would also help to shape the Masai both with Christian and western civilization. Most of the Protestants and even the Catholics felt that bringing people together and controlling them would aid evangelism. Through, these missions supported the policy of land alienation and race segregation..

SPU 31 By 1914, all missions had applied for and taken land in the reserves in which they built the Church. The Church of Scotland and Consolata Missions took up large pieces of land for commercial purposes. Consolata Missions had acquired 3000 acres and established coffee plantations. The United Free Methodist Church acquired 6000 acres of land freely from the Galla and used Crown lands ordinance to permanently claim the land. Anglicans had also acquired land at Freer-town. There was a great competition between the missions for both land and converts. On the other hand there was a great conflict between the missionaries and other Europeans, whereby the settlers felt that the missionaries had allowed some Africans to reside in European residence areas, while the place of the Africans was in the reserves. In Ukambani, there was the de-stocking dispute, as the Europeans believed that large numbers of cattle were destroying the reserves. To reduce the fertility of the cows, the colonial administration decided to drastically reduce the number of cattle in the reserves. They did not care about Kamba resistance and cattle were forcibly removed. The Kamba, including men, women and children held a protest camp in Nairobi lasting six weeks. Eventually, the colonial administration gave way but they increased the price of cattle so that it was not affordable to the Kambas(hence there were no cattle). During the height of this problem, the Kamba asked a respected missionary to say a prayer before a meeting in which most of the important officials were present. The missionary refused and told the Kamba to pray to their God. This problem emanating from Land conflict, eventually led to a desire among the Akamba to have to have an independent Church. 4.6 Lecture Summary The Colonial government came up with oppressive land policies, whereby all the fertile land was transferred to the Europeans. Most of the missionaries supported the oppressive policies because they were being allocated land for agriculture. The missionaries used agriculture both as a source of income and as a tool of evangelism. Missionaries. Missionaries also supported placing Africans in reserves, as they argued that this would aid evangelism and civilization of Africans. Missions therefore supported abuse of African land rights and the policy of racial segregation. Archdeacon Owen however supported African land rights..

SPU 32 4.7 Further Reading Ochieng, W.R. (1985) A History of Kenya London: Macmillan Ochieng, W.R. (ed.) (1989) A Modern History of Kenya Nairobi: Evans Brothers Onyango Emily (2018) Gender and Education: A History of Girls’ Education in Kenya London: Langham Publishers Strayer R. (1978) The Making of Mission Communities in East Africa London: Heinemann Temu, A.J. (1972) British Protestant Missions London: Longman 4.8 Self-Assessment Exercises 1. Evaluate the land policies in Colonial Kenya 2. Evaluate the impact of the land policies on the Africans 3. Discuss the stand of the missionaries on land policies.

SPU 33 LECTURE FIVE TAXATION AND LABOUR POLICIES Lecture Five Outline 5.1 Introduction 5.2 Expected Learning Outcomes 5.3 Taxation Policies 5.4 Effects of Taxation 5.5 Labour Policies 5.6 Stand of Missionaries on Labour and Taxation Policies 5.7 Kavirondo Tax Payer’s Association 5.8 Lecture Summary 5.9 Further Reading 5.10 Self-Assessment Exercises 5.1 Introduction This lecture analyzes the response of the missionaries to the taxation and labour policies. The British argued that land was not useful to Europeans without cheap labour. The colonial government also introduced taxation policies led to oppression and underdevelopment of Africans. Most of the missionaries who were also trustees of Africans supported the policies. However, some of the missionaries both local and international challenged both the taxation and labour policies. 5.2 Expected Learning Outcomes By the end of the lesson, the students will be able to: 1. Analyze the taxation and labour polices 2. Discuss the impact of taxation and labour policies 3. Evaluate the stand of the missionaries on taxation and labour policies.

SPU 34 5.3 Taxation Policies In 1901, the British introduced taxation policies which would help raise money to run the colony. Hut tax targeted every hut and initially people had to pay a goat for the tax. If the male member of the house could not pay the goat, they could pay in kind, either grains or maize flour. Later, with the introduction of the money economy in 1903, each adult male had to pay 2 rupees per hut. Hut tax was viewed by the colonial government as property tax (expound). In 1909, poll tax was introduced on top of hut tax. This was to be paid by every adult male and by 1913, poll tax was being used to register men for work in the settlers’ farms. Eventually to encourage people to work, wages were cut down but the tax remained the same. Apart from direct taxation, there was taxation by the Local Native Councils (rates) to finance education and other things in the reserves. On top of this, there was indirect taxation and encouraging people to buy Asian goods. Luxury goods were used to tempt Africans into buying and contributing more tax. Then there were custom duties, like the railway charges and custom duties e.g. on cotton goods, making the prices of basic commodities too high. 5.4 Effects of Taxation  Punitive actions if any person failed to pay tax. The punitive action taken, forced people to pay in kind and flour grain and cattle were sold in most cases at a lower rate. These were either taken to the administration camp or sold to neighbours e.g. chiefs or others who had the money. Failure to pay tax, also led to burning of houses (punitive actions greatly affected women).  The taxes were collected by District tax administrators, who were Europeans. When they came to collect taxes, the women would cook at their own expense. Most of the tax collectors were highly paid but not highly trained. Archdeacon Owen raised issue with the colonial administration over the issue of over taxation of Africans, and the administrators started referring to Owen as Arch- demon. Owen outlined the following issues: 1. The Africans were overtaxed and paid double of what was paid by the Europeans. 2. Most of the taxes were used in the provision of services for Europeans, while the Africans did not get fair return in terms of services. 3. The taxable age of the Africans was 16 years, while that of Europeans was 18 years..

SPU 35 4. On top of the normal taxation, the Africans were to pay LNC rates. LNC rates was supposed to pay for services in the reserves. It also had to subsidize the services of the courts. However, very few areas benefited from the services. Africans were not in the legislative councils and therefore could not make any decisions. 5. Africans even had to pay taxes for their relatives who were incapacitated. The colonial administration also taxed widows claiming it was property tax 6. Collection of hut tax was followed by a lot of brutality and oppression. All in all, Africans could not raise their standard of living because they only work for taxes. 5.5 Labour Policies After alienation of land, the settlers, represented by Lord Delamare claimed that Land was of no use without labour. Hence, the chiefs were instructed to provide cheap labour for both government and settler requirement. In 1906, the ‘Masters and Servants’ ordinance was introduced, whose aim was to retain labour in settlers’ farms. First, the ordinance declared that employers would pay in kind. Secondly, if any employee broke the contract he could be imprisoned. This laid the foundation for forced labour. In 1907, a new secretary for Native affairs was recruited and sent out a circular forbidding recruitment of forced labour. This led to settlers’ demonstration in 1908, where they demanded that flogging be legalised, pass laws introduced, wages brought down and taxation increased. In 1912, ‘Native Authority Ordinance’, allowed for unpaid work in government roads, railways, bridges and other public services. Non-employed people were forced to do compulsory work. Men, therefore spent time building roads in the reserves instead of working in their fields or for pay. In 1922, there was an amendment, ‘Native Authority Amendment Ordinance’, compulsory labour was authorised for public purposes. Compulsory unpaid labour was applied oppressively. Women were forced to work in the Chief and administration camps. They were required to take firewood, hew firewood and also take water to the camps. Women also had to cook for tax collectors and also carry grass for thatching houses for very long distances. Men were used as porters to transport crops, equipment and even the missionaries and colonial officers. Most of the men had no time to be productive in their fields. However, colonial government responded that community service (forced labour) was based on African tradition. However, the issue was raised that work being done as forced labour.

SPU 36 was budgeted for through LNC taxes. Issue was also raised over the mistreatment of Africans who being recruited, they were gang marched and kicked. Owen raised the issue of translating laws so that the Africans can know their rights and access the courts. In 1915, ‘The Native Registration Ordinance’ was enforced to enforce the registration of African adult males to facilitate labour recruitment. By 1918, the native registration ordinance had been fully introduced. All the rent paid by squatters in European farms had to be paid in terms of labour and all such squatters had to work 180 days for European farmers a year. In 1918, another ordinance issued to the DO’s instructed them not to issue coffee licenses, as they would prefer cash cropping to labouring. According to the agricultural policies, Africans were not supposed to be producers. Earlier, Africans had produced cotton, maize, beans and sim-sim for export but they had to stop in order to provide labour. In 1919, Northey Circulars concerning labour declared that, first, all government officials in native areas should induce men to become labourers. They should also record names of co - operative chiefs. In 1920, Native registration ordinance forced Africans over sixteen to carry Kipande or pass which helped in recruitment. 5.6 Stand of Missionaries on Labour and Taxation Policies Protestant missions had also adopted agriculture and therefore needed labour. Most missionaries had been allowed to build and settle in the reserves. Missionaries generally felt that they were an integral part of the colony and must work with the government and the settlers for the good of the empire. However, they were also the Trustees of the Africans and were therefore obliged to work for their good. However, they found it very difficult to disassociate themselves from the empire. They had to help the settlers in training clerks and artisans, however the greatest need of the settlers was cheap labour. Missionaries represented by Arthur were part of the labour commission. The major issue was over forced labour disguised as compulsory work. By 1917, the stand of most of the missionaries was that forced labour was inevitable as plantation economy could only work if labour is available. One of the missionaries Horace Philip argued that it was wrong to attract settlers and give them land but no labour. Archdeacon Owen wrote a letter to the colonial office over the exploitation of Africans. Africans were denied enough land in the reserves and compelled to work for Europeans. Owen also raised issue with forced labour, the fact that able bodied people were used and no.