NOT YET UHURU

"Not Yet Uhuru," an intriguing autobiography written by Oginga Odinga and published by
Heinemann Educational Book Ltd in 1967, is a notable contribution to a similar publisher's
African Writers Series. In a powerful foreword delivered on June 14th, 1966 in Conakry, Kwame
Nkrumah sets the tone for the narrative's examination of crucial occasions in Africa's early post-
independence era.

The book unfolds against the backdrop of Kenya's early independence years, with 14 captivating
chapters spread across 323 pages, featuring a useful index and glossary. Odinga effectively
demonstrates the rising divergence of opinion inside the ruling party from the ideals and
aspirations of the wananchi, this book was written during the period after KADU had been
integrated into the ruling KANU party.

Oginga Odinga, a famous figure in Kenyan politics, is born in the small village of Sakwa in
Central Nyanza District, Nyanza Province. His career has seen him serve as a teacher,
businessman, and nationalist, and first vice president before becoming a renowned opposition
leader. Odinga eloquently reveals not only his life trajectory but also the broader political issues
that influenced Kenya's destiny during its formative years of independence in this autobiography.

"Not Yet Uhuru" by Oginga Odinga provides a comprehensive exploration of the early post-
independence period in Kenya. The narrative begins with Odinga's childhood, portraying the
communal village life and the impact of colonialism, which started with the establishment of a
protectorate in 1895. He says;

“Our village like Luo villages was neatly faced with euphorbia trees or ‘ojuok’. Inside the
circular were twenty built huts forming a concentric circle within the fence. In the centre were
four small huts which we regarded as the headquarters of the elders of the village. The head of
the village was the one who was generous wise and far-sightedness. The resources in the village
were shared and no one slept hungry, cultivation of the land was done communally and children
were disciplined by all members of the society.”1

1
Odinga, Oginga. Not Yet Uhuru: The Autobiography of Oginga Odinga. London, Ibadan, Nairobi: Heinemann, 1967.
P 6-7
Odinga dives into Kenya's colonization, describing the imposition of chiefs against indigenous
leadership structures and the exploitation of the Nyanza region as a labour reserve. 2 Odinga
traces the formation of African nationalist movements to the period after World War I, focusing
on the Piny Owacho movement in Nyanza which was later transformed into the Young
Kavirondo Association.3

After Odinga completes his education in Makerere and starts to work as a teacher at Maseno
Mission School, he opposes discriminatory school laws and challenges the mission education
system. Odinga argues that the educational system emphasizes memorization over intellect, and
Christianity took precedence over African customs. This schooling created a division between
leaders and followers as Leadership dynamics shifted to knowledge and this was handed down
from elders to youth, based on colonial ideas and disconnected from traditional norms. The
church splits society even further by limiting leadership to educated chiefs and weakening
traditional selection criteria. Odinga emphasises that African communities resisted this form of
patronage through the establishment of African indigenous churches.4

The autobiography reveals Odinga's pivotal moment when he was denied a scholarship, leading
him to resist white dominance and champion economic independence for the Luo people.5 It
critiques statism6 and the reliance on public resources, advocating for Luo unity, common
purpose, and success.7

As African resistance against colonial administration grew, various organizations formed, such
as the kikuyu cental association, Taita Hills Association, and Akamba Members Association.
The Kenya African Union (KAU) emerges, educating Africans about colonial injustices. Odinga
dismisses the notion that the revolution was orchestrated solely by KAU, attributing the
opposition to the government's failure to address legitimate concerns.8

2
Odinga, Oginga, p 17-30
3
ibid
4
Odinga, Oginga p 31-75
5
Odinga, Oginga p 76-96
6
He criticizes the memoranda, which depicted people begging from the state, addressing the district commissioner
as "our father" and the government as "our mother," and requesting critical amenities such as schools, hospitals,
and roads.
7
ibid
8
Odinga, Oginga, p 96-122
Odinga's political career unfolds as he resigns from the Luo Thrift and Trading Company to join
the Legislative Council, using the legislative space strategically to demand the release of Jomo
Kenyatta. The narrative extends to Kenya's Lancaster House Conference, highlighting the
financial strain on Britain after World War II and the £60 million cost of the Mau Mau revolt. 9

The nationalist movement faces internal divisions, resulting in the formation of KANU and
KADU. The narrative exposes accusations of dictatorship within KANU and settler involvement,
leading to Jomo Kenyatta's efforts to unify factions for independence.

In the final years of colonial authority, regionalism intensifies, creating a rift between KANU
and KADU. Odinga's perceived impediment to Kenyatta's participation prompts Kenyatta to
switch allegiance. However, conflict arises within KANU due to the colonial government's
influence, leading to Oginga's exclusion from the cabinet list of the coalition government before
independence.10

Despite the national unity slogan "Harambee," discord within KANU persists after
independence. Odinga's appointment as vice president and minister of home affairs presents
challenges, prompting him to seek Kenyatta's permission for a nationwide campaign to change
people's views. Kenyatta's decision to maintain colonial-era practices leads to Odinga's
resignation and the formation of the Kenya People's Union, marking a significant moment in
Kenya's political landscape, fraught with challenges and intricacies of post-independence
governance.11

Despite its strengths in depicting historical events and Odinga's political activity, "Not Yet
Uhuru" falls short in providing a deep personal reflection, looking deeper into settler influence,
and providing a full analysis of economic policies and socioeconomic developments. The
autobiography's emphasis on Odinga's perspective could benefit from combining different
perspectives to offer a more comprehensive knowledge of the period. After delving into the
complexities of this narrative, analyzing its strengths and accepting its flaws, it is clear that the
work creates a lively and compelling representation of Kenya's early independence.

9
Odinga, Oginga, p 141-172
10
Odinga, Oginga p219-252
11
Odinga, Oginga p 253-315