of “home,” to forge friendships in the dance hall or on the football pitch—transcended clan ties as Dholuo-speaking labor migrants from across East Africa developed a shared sense of “belonging” as fellow “Luos.”39 By the early 1950s, the intertwined intellectual and politico-cultural projects of negotiating labor environments far from Luoland and fostering Luoness outside Western Kenya were well under way. By the end of the decade, Mau Mau, the central event of Kenya’s colonial history, demanded new answers to the question of what it meant to be Luo and propelled Luo politico-cultural leaders of political prominence onto the nationalist stage.
The Forest Conflict: Luo Loyalty and Subversive Politics
1. Generally speaking, within the Province itself, Mau Mau infiltration into Nyanza tribes has been negligible since May 1954. There is however evidence to show that some Nyanza tribesmen have been contaminated through contact with Kikuyu, Embu, and Meru tribesmen while outside the Province.
2. During 1953 and 1954 at least 1,000 Nyanza tribesmen were believed to have taken a Mau Mau oath in Nairobi City.40
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