Facing Mount Kenya, first published in 1938, is a monograph on the life and customs of the Gikuyu people of central Kenya prior to their contact with Europeans. It is unique in anthropological literature for it gives an account of the social institutions and religious rites of an African people, permeated by the emotions that give to customs and observances their meaning. It is characterised by both insight and a tinge of romanticism. The author, proud of his African blood and ways of thought, takes the reader through a thorough and clear picture of Gikuyu life and customs, painting an almost utopian picture of their social norms and the sophisticated codes by which all aspects of the society were governed. This book is one of a kind, capturing and documenting traditions fast disappearing. It is therefore a must-read for all who want to learn about African culture.

Facing Mount Kenya, first published in 1938, is a monograph on the life and customs of the Gikuyu people of central Kenya prior to their contact with Europeans. It is unique in anthropological literature for it gives an account of the social institutions and religious rites of an African people, permeated by the emotions that give to customs and observances their meaning. It is characterised by both insight and a tinge of romanticism. The author, proud of his African blood and ways of thought, takes the reader through a thorough and clear picture of Gikuyu life and customs, painting an almost utopian picture of their social norms and the sophisticated codes by which all aspects of the society were governed. This book is one of a kind, capturing and documenting traditions fast disappearing. It is therefore a must-read for all who want to learn about African culture.

With an Introduction by Bronislav Malinkowski, Facing Mount Kenya is a central document of the highest distinction in anthropological literature, an invaluable key to the structure of African society and the nature of the African mind. Facing Mount Kenya is not only a formal study of life and death, work and play, sex and the family in one of the greatest tribes of contemporary Africa, but a work of considerable literary merit. The very sight and sound of Kikuyu tribal life presented here are at once comprehensive and intimate, and as precise as they are compassionate.

African research played a major role in transforming the discipline of anthropology in the twentieth century. Ethnographic studies, in turn, had significant effects on the way imperial powers in Africa approached subject peoples. Ordering Africa provides the first comparative history of these processes. With essays exploring metropolitan research institutes, Africans as ethnographers, the transnational features of knowledge production, and the relationship between anthropology and colonial administration, this volume both consolidates and extends a range of new research questions focusing on the politics of imperial knowledge. Specific chapters examine French West Africa, the Belgian and French Congo, the Anglo-Egyptian Sudan, Italian Northeast Africa, Kenya, and Equatorial Africa (Gabon) as well as developments in Britain, France, Germany, Italy, and Switzerland. A major collection of essays that will be welcomed by scholars interested in imperial history and the history of Africa.

For centuries the peak of Mount Kenya has held a magical and religious significance for the Bantu and Nilohamitic peoples around its base. The Kikuyu live around the Eastern and Southern bound aries and the closely related Uembu and Umeru on the S.E. and N.E. respectively. Early in this century the Masai lived to the N.W. and North, but after continual warfare between them and their neighbours, the European administrators of that time moved them to a special reserve to the South, which accounts at the present day for the retention in the Masai language of many words that refer to Mount Kenya. Kikuyu folk-lore tells how, when the earth was formed, a man named Mogai made a great mountain, Kere-Nyaga. The fine white powder (snow) covering the peak, which they called ira, was said to be the bed of Ngai (God), and during male and female circumcision ceremonies a white powder was placed on the wound, and the ini tiates were told that this material had been brought from the summit of the mountain. In fact all important tribal ceremonies were, and in many cases still are conducted facing the mountain. Such occasions include marriage and sacrifice when, in time of hardship, Ngai's aid is called upon (CAGNOLO 1933, KENYATTA 1938, CRIRA 1959).