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Heritage  

 

The Asian African Heritage - 2

IDENTITY

After a continuous presence of over 200 years and having fifth generation Africans in almost all families, our Asian African minority is taking stock of itself.  Is it African; Indian or South Asian or Kenyan; or all of these? What are its civic, cultural, political and social identities. After this period of two centuries it is clear that the community is now not wholly of the Indian sub-continent. All this has generated interest within the community and among fellow Kenyans. This exhibition examines part of the record. For as Dr. Isahakia put it, “The question of the depth and the breadth of your accomplishments in the social, economic, educational and political developments of the past must play an important role in defining your status in this country”. (4)

This process of defining a community must come from the community itself. In respect of the Asian African community Dr. Sultan Somjee says, “How I define my social identity is my responsibility. For it is also my human right to practice and enjoy my bi-continental tradition. I hold the culture of the Indian Ocean of my Asian ancestors and their African descendants. That makes my family Asian African.” (5)

My Identities (Mixed media) Nabila Alibhai - 1996

Such a process is necessary for every Kenyan community. It is a process of self-definition, and not of being define by colonial or chauvinist apologists or administrators, or merely updating their ideas, pronouncements or stereotypes.

This involves a fresh look at the past. This can only be done by the gathering anew and re-examination of memories, images and the artefacts of daily life. And most of all, by honouring the dignity of the lives led by parents, grandparents, great-grandparents and their forebears.

The Asian African presence is neither sufficiently represented in our history books nor in our schools or universities. Therefore, education and self-examination by the minority as by the nation itself, are overdue.

 

Traditions & Modernity

THE THREE THEMES OF THE EXHIBITION

THE LABOUR HERITAGE

Labour, not trade, is the foundation of the Asian African heritage in East Africa. The work of the railway builders, masons, wheelwrights, master craftsmen, platelayers, artisans, carpenters, tailors, nurses, dhobis, clerks and teachers was the bedrock on which later endeavours came to be based.

One of the earliest examples of this was the labour of the masons from India who shared in the building of Fort Jesus between 1593 and 1596. They were brought in by the Portuguese from their colonies on India’s west coast. (6)

In succeeding centuries and particularly from 1820 onwards, wooden doors, ornamentation and furniture carved and crafted by artists and master carpenters from Gujarat in western India crossed the Indian Ocean to adorn palaces and houses from Pate, Lamu and Mombasa to Kilwa and to Zanzibar, the mercantile capital than of the entire eastern seaboard of Africa. (7)

In addition, their Customs departments and their merchants used the wooden chests fashioned by other Gujarati craftsmen. (8)

From 1896 to 1901, labourers were brought on contract from the Punjab in what are now India and Pakistan, and from Gujarat, by the British to build the railway from Mombasa to Kisumu (then called the Uganda Railway).

In these six years, these labourers and artisans through difficult terrain laid 582 miles (931 kilometres) of railway. They built the Salisbury Bridge, over 1200 feet long, joining Mombasa Island to the mainland, 35 viaducts in the Rift Valley, and 1280 smaller bridges and culverts. All this was done by hand. No machines were available to them in these massive and technical tasks.

31983 workers came from India during these years on these contracts. 2493 died in the construction. That is, 4 workers died for each mile of line laid; more than 38 dying every month during the entire six years. A further 6454 workers became invalid. (9)



Moving camp, Uganda Railway Construction Workers (1899)

 

 

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