Editing Jomo Kenyatta (section)

===Views on Pan-Africanism and socialism===

While in Britain, Kenyatta made political alliances with individuals committed to Marxism and to radical Pan-Africanism, the idea that African countries should politically unify;{{sfn|Maloba|2018|p=47}} some commentators have posthumously characterised Kenyatta as a Pan-Africanist.{{sfnm|1a1=Assensoh|1y=1998|1p=27|2a1=Nyangena|2y=2003|2p=10}} Maloba observed that during the colonial period Kenyatta had embraced "radical Pan African activism" which differed sharply from the "deliberate conservative positions, especially on the question of African liberation" that he espoused while Kenya's leader.{{sfn|Maloba|2017|p=201}} As leader of Kenya, Kenyatta published two collected volumes of his speeches: ''Harambee'' and ''Suffering Without Bitterness''.{{sfn|Maloba|2018|p=3}} The material included in these publications was carefully selected so as to avoid mention of the radicalism he exhibited while in Britain during the 1930s.{{sfn|Maloba|2018|pp=3–4}}

Kenyatta had been exposed to Marxist-Leninist ideas through his friendship with Padmore and the time spent in the Soviet Union,{{sfnm|1a1=Murray-Brown|1y=1974|1p=312|2a1=Assensoh|2y=1998|2p=6}} but had also been exposed to Western forms of [[liberal democracy|liberal democratic]] government through his many years in Britain.{{sfn|Murray-Brown|1974|p=312}} He appears to have had no further involvement with the communist movement after 1934.{{sfn|Berman|Lonsdale|1998|p=29}} As Kenya's leader, Kenyatta rejected the idea that Marxism offered a useful framework for analysing his country's socio-economic situation.{{sfn|Maloba|2017|p=83}} The academics Bruce J. Berman and John M. Lonsdale argued that Marxist frameworks for analysing society influenced some of his beliefs, such as his view that British colonialism had to be destroyed rather than simply reformed.{{sfn|Berman|Lonsdale|1998|p=28}} Kenyatta nevertheless disagreed with the Marxist attitude that tribalism was backward and retrograde;{{sfn|Berman|Lonsdale|1998|pp=28–29}} his positive attitude toward tribal society frustrated some of Kenyatta's Marxist Pan-Africanist friends in Britain, among them Padmore, James, and [[T. Ras Makonnen]], who regarded it as parochial and un-progressive.{{sfn|Berman|Lonsdale|1998|p=34}}

Assensoh suggested that Kenyatta initially had socialist inclinations but "became a victim of capitalist circumstances";{{sfn|Assensoh|1998|p=4}} conversely, Savage stated that "Kenyatta's direction was hardly towards the creation of a radical new socialist society",{{sfn|Savage|1970|p=535}} and Ochieng called him "an African capitalist".{{sfn|Ochieng|1995|p=93}} When in power, Kenyatta displayed a preoccupation with individual and ''mbari'' land rights that were at odds with any socialist-oriented collectivisation.{{sfn|Savage|1970|p=535}} According to Maloba, Kenyatta's government "sought to project capitalism as an African ideology, and communism (or socialism) as alien and dangerous".{{sfn|Maloba|2017|p=6}}