Class Struggle in Africa by Kwame Nkrumah

By Kwame Nkrumah

Contemporary African background has uncovered the shut hyperlinks among the pursuits of imperialism and neo-colonialism and the African bourgeoisie. This publication finds the character and volume of the category fight in Africa, and units it within the wide context of the African Revolution and the realm socialist revolution. 86pp; 1 map

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Dishonest litigants also did not need to fear that the tribunals might appeal to supernatural judgment through the ordeal of the oath, as used to be the case. The native tribunals were not allowed to deal with cases of murder. These cases went direct to the District Commissioner and he, in turn, might refer them to the High Court. The High Court might impose capital punishment. Capital punishment was contrary to Gĩkũyũ traditional justice for traditionally a murder was compensated and the killer allowed to live.

1 Routledge also observes that the Gĩkũyũ were apt to retaliate by attitude and action the treatment they received from Europeans when their country was being occupied. “... ”6 Routledge arrived at this conclusion after interviews with some Gĩkũyũ who denied learning it from the missionaries. The Gĩkũyũ claimed that the ultimate authority behind their code was God. God gave the code through the mouthpiece of generations of parents. This ,. :_Xgk\i) code included prohibitions against stealing, murder, disrespect for and disobedience of parents.

Evidence from political speeches, prayers and songs composed during the Mau Mau revolution indicates that the Gĩkũyũ believed that God was bound to restore freedom precisely because he was just. D. Corfield cites a Gĩkũyũ writer (identified only as Mathu) who says that land is the only social security the African has and that therefore … “the land stolen [through alienation by Europeans] must be restored, because without land the future of the African people is doomed. ”53 In the same vein, Kenyatta says, God said this is our land in which we are to flourish as a people … We want cattle to get fat on our land so that our children grow up in prosperity; we do not want that fat to be removed to feed others …54 The people were convinced that God had not set the Gĩkũyũ or any other people in their land to suffer injustices at the hand of foreigners.

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