Editing Jomo Kenyatta (section)

==Overseas==
===London: 1929–1931===
[[File:Jomo Kenyatta Apa Pant and Acheing Oneko.jpg|thumb|(l-r) Jomo Kenyatta, [[Apa Pant]], and [[Achieng Oneko]]]]
After the KCA raised sufficient funds, in February 1929 Kenyatta sailed from [[Mombasa]] to Britain.{{sfnm|1a1=Archer|1y=1969|1p=48|2a1=Murray-Brown|2y=1974|2pp=111–112|3a1=Berman|3a2=Lonsdale|3y=1998|3p=23|4a1=Maloba|4y=2018|4p=9}} Grigg's administration could not stop Kenyatta's journey but asked London's [[Colonial Office]] not to meet with him.{{sfn|Murray-Brown|1974|pp=111–112}} He initially stayed at the [[West African Students' Union]] premises in [[West London (sub region)|West London]], where he met [[Ladipo Solanke]].{{sfn|Murray-Brown|1974|p=114}} He then lodged with a prostitute; both this and Kenyatta's lavish spending brought concern from the Church Mission Society.{{sfn|Murray-Brown|1974|pp=118–119}} His landlord subsequently impounded his belongings due to unpaid debt.{{sfn|Murray-Brown|1974|p=119}} In the city, Kenyatta met with W. McGregor Ross at the [[Royal Empire Society]], Ross briefing him on how to deal with the Colonial Office.{{sfn|Murray-Brown|1974|pp=115–116}} Kenyatta became friends with Ross' family, and accompanied them to social events in [[Hampstead]].{{sfn|Murray-Brown|1974|pp=125–126}} He also contacted anti-imperialists active in Britain, including the [[League Against Imperialism]], [[Fenner Brockway]], and [[Kingsley Martin]].{{sfnm|1a1=Murray-Brown|1y=1974|1p=117|2a1=Berman|2a2=Lonsdale|2y=1998|2p=24}} Grigg was in London at the same time and, despite his opposition to Kenyatta's visit, agreed to meet with him at the [[Rhodes Trust]] headquarters in April. At the meeting, Kenyatta raised the land issue and Thuku's exile, the atmosphere between the two being friendly.{{sfn|Murray-Brown|1974|pp=116–117}} In spite of this, following the meeting, Grigg convinced [[Special Branch (Metropolitan Police)|Special Branch]] to monitor Kenyatta.{{sfn|Murray-Brown|1974|p=117}}

Kenyatta developed contacts with radicals to the left of the [[Labour Party (UK)|Labour Party]], including several [[Communism|communists]].{{sfn|Berman|Lonsdale|1998|p=27}} In the summer of 1929, he left London and traveled by [[Berlin]] to [[Moscow]] before returning to London in October.{{sfnm|1a1=Beck|1y=1966|1p=318|2a1=Murray-Brown|2y=1974|2pp=118–119, 121|3a1=Maloba|3y=2018|3p=27}} Kenyatta was strongly influenced by his time in the [[Soviet Union]].{{sfn|Murray-Brown|1974|p=120}} Back in England, he wrote three articles on the Kenyan situation for the [[Communist Party of Great Britain]]'s newspapers, the ''[[Morning Star (British newspaper)|Daily Worker]]'' and ''Sunday Worker''. In these, his criticism of British imperialism was far stronger than it had been in ''Muĩgwithania''.{{sfnm|1a1=Murray-Brown|1y=1974|1pp=119, 120|2a1=Berman|2a2=Lonsdale|2y=1998|2p=17|3a1=Assensoh|3y=1998|3p=44}} These communist links concerned many of Kenyatta's [[liberalism|liberal]] patrons.{{sfn|Berman|Lonsdale|1998|p=27}} In January, Kenyatta met with [[Drummond Shiels]], the [[Under-Secretary of State for the Colonies]], at the [[House of Commons]]. Kenyatta told Shiels that he was not affiliated with communist circles and was unaware of the nature of the newspaper which published his articles.{{sfnm|1a1=Murray-Brown|1y=1974|1pp=121–122, 124|2a1=Maloba|2y=2018|2pp=22–23}} Shiels advised Kenyatta to return home to promote Kikuyu involvement in the constitutional process and discourage violence and extremism.{{sfn|Murray-Brown|1974|p=122}}
After eighteen months in Europe, Kenyatta had run out of money. The [[Anti-Slavery International|Anti-Slavery Society]] advanced him funds to pay off his debts and return to Kenya.{{sfn|Murray-Brown|1974|p=131}} Although Kenyatta enjoyed life in London and feared arrest if he returned home,{{sfn|Murray-Brown|1974|p=125}} he sailed back to Mombasa in September 1930.{{sfnm|1a1=Murray-Brown|1y=1974|1p=142|2a1=Maloba|2y=2018|2p=29}} On his return, his prestige among the Kikuyu was high because of his time spent in Europe.{{sfnm|1a1=Murray-Brown|1y=1974|1p=144|2a1=Maloba|2y=2018|2p=29}}

In his absence, [[female genital mutilation]] (FGM) had become a topic of strong debate in Kikuyu society. The [[Protestantism|Protestant]] churches, backed by European medics and the colonial authorities, [[Campaign against female genital mutilation in colonial Kenya|supported the abolition of this traditional practice]], but the KCA rallied to its defence, claiming that its abolition would damage the structure of Kikuyu society.{{sfnm|1a1=Beck|1y=1966|1p=312|2a1=Murray-Brown|2y=1974|2pp=135–137|3a1=Frederiksen|3y=2008|3p=25}} Anger between the two sides had heightened, several churches expelling KCA members from their congregations, and it was widely believed that the January 1930 killing of an American missionary, [[Hulda Stumpf]], had been due to the issue.{{sfn|Murray-Brown|1974|pp=134, 139}} As Secretary of the KCA, Kenyatta met with church representatives. He expressed the view that although personally opposing FGM, he regarded its legal abolition as counter-productive, and argued that the churches should focus on eradicating the practice through educating people about its harmful effects on women's health.{{sfnm|1a1=Murray-Brown|1y=1974|1pp=143–144|2a1=Berman|2a2=Lonsdale|2y=1998|2p=25}} The meeting ended without compromise, and [[John Arthur (missionary)|John Arthur]]—the head of the Church of Scotland in Kenya—later expelled Kenyatta from the church, citing what he deemed dishonesty during the debate.{{sfnm|1a1=Murray-Brown|1y=1974|1pp=145–146|2a1=Berman|2a2=Lonsdale|2y=1998|2p=25}} In 1931, Kenyatta took his son out of the church school at Thogota and enrolled him in a KCA-approved, independent school.{{sfn|Murray-Brown|1974|p=148}}

===Return to Europe: 1931–1933===

{{Quote box|width=25em|align=right|quote="With the support of all revolutionary workers and peasants we must redouble our efforts to break the bonds that bind us. We must refuse to give any support to the British imperialists either by paying taxes or obeying any of their slave laws! We can fight in unity with the workers and toilers of the whole world, and for a Free Africa."|source= —Kenyatta in the ''Labour Monthly'', November 1933{{sfn|Murray-Brown|1974|p=178}} }}

In May 1931, Kenyatta and [[Parmenas Githendu Mockerie]] sailed for Britain, intent on representing the KCA at a [[Joint committee of the Parliament of the United Kingdom|Joint Committee of Parliament]] on the future of East Africa.{{sfnm|1a1=Murray-Brown|1y=1974|1pp=149–151|2a1=Arnold|2y=1974|2p=26|3a1=Maloba|3y=2018|3p=31}} Kenyatta would not return to Kenya for fifteen years.{{sfnm|1a1=Archer|1y=1969|1p=51|2a1=Murray-Brown|2y=1974|2p=151}} In Britain, he spent the summer attending an [[Independent Labour Party]] [[summer school]] and [[Fabian Society]] gatherings.{{sfn|Murray-Brown|1974|p=153}} In June, he visited [[Geneva]], Switzerland to attend a [[Save the Children]] conference on African children.{{sfnm|1a1=Murray-Brown|1y=1974|1p=153|2a1=Assensoh|2y=1998|2p=51}} In November, he met the Indian independence leader [[Mohandas Gandhi]] while in London.{{sfn|Murray-Brown|1974|p=157}} That month, he enrolled in the [[Woodbrooke Quaker Study Centre|Woodbrooke Quaker College]] in [[Birmingham]], where he remained until the spring of 1932, attaining a certificate in English writing.{{sfnm|1a1=Archer|1y=1969|1p=51|2a1=Murray-Brown|2y=1974|2p=155|3a1=Berman|3a2=Lonsdale|3y=1998|3p=26|4a1=Maloba|4y=2018|4p=59}}

In Britain, Kenyatta befriended an Afro-Caribbean Marxist, [[George Padmore]], who was working for the Soviet-run [[Comintern]].{{sfnm|1a1=Murray-Brown|1y=1974|1pp=163–165|2a1=Berman|2a2=Lonsdale|2y=1998|2p=17|3a1=Assensoh|3y=1998|3p=44}} Over time, he became Padmore's protégé.{{sfn|Murray-Brown|1974|p=171}} In late 1932, he joined Padmore in Germany.{{sfn|Murray-Brown|1974|p=166}} Before the end of the year, the duo relocated to Moscow, where Kenyatta studied at the [[Communist University of the Toilers of the East]].{{sfnm|1a1=Murray-Brown|1y=1974|1p=167|2a1=Berman|2a2=Lonsdale|2y=1998|2p=27|3a1=Maloba|3y=2018|3pp=69–71}} There he was taught arithmetic, geography, natural science, and political economy, as well as [[Marxism-Leninism|Marxist-Leninist]] doctrine and the history of the Marxist-Leninist movement.{{sfn|Maloba|2018|p=70}} Many Africans and members of the African diaspora were attracted to the institution because it offered free education and the opportunity to study in an environment where they were treated with dignity, free from the [[institutionalised racism]] present in the U.S. and British Empire.{{sfn|Maloba|2018|p=71}} Kenyatta complained about the food, accommodation, and poor quality of English instruction.{{sfn|Berman|Lonsdale|1998|p=27}} There is no evidence that he joined the [[Communist Party of the Soviet Union]],{{sfn|Maloba|2018|p=72}} and one of his fellow students later characterised him as "the biggest reactionary I have ever met."{{sfn|Maloba|2018|p=73}} Kenyatta also visited [[Siberia]], probably as part of an official guided tour.{{sfnm|1a1=Murray-Brown|1y=1974|1p=168|2a1=Assensoh|2y=1998|2p=45}}

The emergence of Germany's [[Nazi Party|Nazi]] government shifted political allegiances in Europe; the Soviet Union pursued formal alliances with France and Czechoslovakia,{{sfnm|1a1=Murray-Brown|1y=1974|1pp=169–170|2a1=Berman|2a2=Lonsdale|2y=1998|2p=27}} and thus reduced its support for the movement against British and French colonial rule in Africa.{{sfn|Polsgrove|2009|p=6}} As a result, Comintern disbanded the [[International Trade Union Committee of Negro Workers]], with which both Padmore and Kenyatta were affiliated. Padmore resigned from the Soviet Communist Party in protest, and was subsequently vilified in the Soviet press.{{sfnm|1a1=Murray-Brown|1y=1974|1p=171|2a1=Assensoh|2y=1998|2p=45}} Both Padmore and Kenyatta left the Soviet Union, the latter returning to London in August 1933.{{sfnm|1a1=Murray-Brown|1y=1974|1pp=171, 174|2a1=Berman|2a2=Lonsdale|2y=1998|2p=27}} The British authorities were highly suspicious of Kenyatta's time in the Soviet Union, suspecting that he was a Marxist-Leninist, and following his return the [[MI5]] intelligence service intercepted and read all his mail.{{sfn|Maloba|2018|pp=74–75}}

Kenyatta continued writing articles, reflecting Padmore's influence.{{sfn|Murray-Brown|1974|p=176}} Between 1931 and 1937 he wrote several articles for the ''Negro Worker'' and joined the newspaper's editorial board in 1933.{{sfn|Maloba|2018|pp=66, 68}} He also produced an article for a November 1933 issue of ''[[Labour Monthly]]'',{{sfn|Murray-Brown|1974|p=177}} and in May 1934 had a letter published in ''[[The Guardian|The Manchester Guardian]]''.{{sfn|Maloba|2018|p=64}} He also wrote the entry on Kenya for ''Negro'', an anthology edited by [[Nancy Cunard]] and published in 1934.{{sfnm|1a1=Murray-Brown|1y=1974|1p=176|2a1=Berman|2a2=Lonsdale|2y=1998|2p=28|3a1=Maloba|3y=2018|3p=62}} In these, he took a more radical position than he had in the past, calling for complete self-rule in Kenya.{{sfn|Murray-Brown|1974|pp=175–176}} In doing so he was virtually alone among political Kenyans; figures like Thuku and Jesse Kariuki were far more moderate in their demands.{{sfn|Murray-Brown|1974|p=179}} The pro-independence sentiments that he was able to express in Britain would not have been permitted in Kenya itself.{{sfn|Murray-Brown|1974|p=178}}

===University College London and the London School of Economics: 1933–1939===

Between 1935 and 1937, Kenyatta worked as a [[Informant (linguistics)|linguistic informant]] for the Phonetics Department at [[University College London]] (UCL); his Kikuyu voice recordings assisted [[Lilias Armstrong]]'s production of ''The Phonetic and Tonal Structure of Kikuyu''.{{sfnm|1a1=Murray-Brown|1y=1974|1p=180|2a1=Assensoh|2y=1998|2p=46}} The book was published under Armstrong's name, although Kenyatta claimed he should have been listed as co-author.{{sfn|Murray-Brown|1974|p=180}} He enrolled at UCL as a student, studying an English course between January and July 1935 and then a [[phonetics]] course from October 1935 to June 1936.{{sfnm|1a1=Murray-Brown|1y=1974|1p=181|2a1=Assensoh|2y=1998|2p=46}} Enabled by a grant from the [[International African Institute]],{{sfnm|1a1=Archer|1y=1969|1p=55|2a1=Murray-Brown|2y=1974|2p=181|3a1=Arnold|3y=1974|3p=28|4a1=Assensoh|4y=1998|4p=46}} he also took a [[social anthropology]] course under [[Bronisław Malinowski]] at the [[London School of Economics]] (LSE). Kenyatta lacked the qualifications normally required to join the course, but Malinowski was keen to support the participation of indigenous peoples in anthropological research.{{sfnm|1a1=Murray-Brown|1y=1974|1pp=180–181|2a1=Arnold|2y=1974|2p=28|3a1=Maloba|3y=2018|3p=59}} For Kenyatta, acquiring an advanced degree would bolster his status among Kenyans and display his intellectual equality with white Europeans in Kenya.{{sfn|Berman|Lonsdale|1998|p=30}}
Over the course of his studies, Kenyatta and Malinowski became close friends.{{sfnm|1a1=Murray-Brown|1y=1974|1p=187|2a1=Berman|2a2=Lonsdale|2y=1998|2p=30}} Fellow course-mates included the anthropologists [[Audrey Richards]], [[Lucy Mair]], and [[Elspeth Huxley]].{{sfn|Murray-Brown|1974|p=189}} Another of his fellow LSE students was [[Prince Peter of Greece and Denmark]], who invited Kenyatta to stay with him and his mother, [[Princess Marie Bonaparte]], in Paris during the spring of 1936.{{sfnm|1a1=Murray-Brown|1y=1974|1p=187|2a1=Frederiksen|2y=2008|2p=31}}

{{multiple image
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| image1 = JOMO KENYATTA - 95 Cambridge Street Pimlico London SW1V 4PY.jpg
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| footer = 95 Cambridge Street, London, where Kenyatta resided for much of his time in London; it is now marked by a [[blue plaque]].
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Kenyatta returned to his former dwellings at 95 Cambridge Street,{{sfn|Murray-Brown|1974|p=181}} but did not pay his landlady for over a year, owing over £100 in rent.{{sfn|Murray-Brown|1974|p=182}} This angered Ross and contributed to the breakdown of their friendship.{{sfn|Murray-Brown|1974|pp=181, 182}} He then rented a [[Camden Town]] flat with his friend Dinah Stock, whom he had met at an anti-imperialist rally in [[Trafalgar Square]].{{sfnm|1a1=Murray-Brown|1y=1974|1pp=199–200|2a1=Maloba|2y=2018|2p=63}} Kenyatta socialised at the [[Student Movement House]] in [[Russell Square]], which he had joined in the spring of 1934,{{sfn|Murray-Brown|1974|p=183}} and befriended Africans in the city.{{sfn|Murray-Brown|1974|p=185}} To earn money, he worked as one of 250 black [[Extra (acting)|extras]] in the film ''[[Sanders of the River]]'', filmed at [[Shepperton Studios]] in Autumn 1934.{{sfn|Murray-Brown|1974|p=185}} Several other Africans in London criticized him for doing so, arguing that the film degraded black people.{{sfn|Murray-Brown|1974|p=186}} Appearing in the film also allowed him to meet and befriend its star, the African-American [[Paul Robeson]].{{sfn|Murray-Brown|1974|p=187}}

In 1935, [[Second Italo-Ethiopian War|Italy invaded Ethiopia (Abyssinia)]], incensing Kenyatta and other Africans in London; he became the honorary secretary of the [[International African Friends of Abyssinia]], a group established by Padmore and [[C. L. R. James]].{{sfnm|1a1=Murray-Brown|1y=1974|1pp=196–197|2a1=Assensoh|2y=1998|2p=53|3a1=Maloba|3y=2018|3pp=55–56}} When Ethiopia's monarch [[Haile Selassie]] fled to London in exile, Kenyatta personally welcomed him at [[London Waterloo station|Waterloo station]].{{sfnm|1a1=Murray-Brown|1y=1974|1p=198|2a1=Maloba|2y=2018|2p=58}} This group developed into a wider [[pan-Africanism|pan-Africanist]] organisation, the [[International African Service Bureau]] (IASB), of which Kenyatta became one of the vice chairs.{{sfnm|1a1=Murray-Brown|1y=1974|1p=199|2a1=Maloba|2y=2018|2pp=47–48}} Kenyatta began giving anti-colonial lectures across Britain for groups like the IASB, the [[Workers' Educational Association]], [[British Committee of the Indian National Congress|Indian National Congress of Great Britain]], and the [[League of Coloured Peoples]].{{sfnm|1a1=Murray-Brown|1y=1974|1p=203|2a1=Maloba|2y=2018|2pp=49, 53–55}} In October 1938, he gave a talk to the Manchester Fabian Society in which he described British colonial policy as [[fascism]] and compared the treatment of indigenous people in East Africa to the [[Anti-Jewish legislation in prewar Nazi Germany|treatment of Jews]] in [[Nazi Germany]].{{sfn|Murray-Brown|1974|p=203}} In response to these activities, the British Colonial Office reopened their file on him, although could not find any evidence that he was engaged in anything sufficiently seditious to warrant prosecution.{{sfn|Murray-Brown|1974|p=204}}

Kenyatta assembled the essays on Kikuyu society written for Malinowski's class and published them as ''[[Facing Mount Kenya]]'' in 1938.{{sfnm|1a1=Murray-Brown|1y=1974|1pp=189–190|2a1=Berman|2a2=Lonsdale|2y=1998|2p=30|3a1=Maloba|3y=2018|3p=59}} Featuring an introduction written by Malinowski,{{sfnm|1a1=Murray-Brown|1y=1974|1p=190|2a1=Berman|2a2=Lonsdale|2y=1998|2p=32}} the book reflected Kenyatta's desire to use anthropology as a weapon against colonialism.{{sfn|Murray-Brown|1974|p=189}} In it, Kenyatta challenged the Eurocentric view of history by presenting an image of a golden African past by emphasising the perceived order, virtue, and self-sufficiency of Kikuyu society.{{sfn|Murray-Brown|1974|pp=190–191}} Utilising a [[structural functionalism|functionalist]] framework,{{sfnm|1a1=Berman|1a2=Lonsdale|1y=1998|1pp=30, 31|2a1=Frederiksen|2y=2008|2p=36}} he promoted the idea that traditional Kikuyu society had a cohesion and integrity that was better than anything offered by European colonialism.{{sfn|Murray-Brown|1974|p=191}} In this book, Kenyatta made clear his belief that the rights of the individual should be downgraded in favour of the interests of the group.{{sfn|Murray-Brown|1974|p=193}} The book also reflected his changing views on female genital mutilation; where once he opposed it, he now unequivocally supported the practice, downplaying the medical dangers that it posed to women.{{sfnm|1a1=Murray-Brown|1y=1974|1pp=192–193|2a1=Assensoh|2y=1998|1p=47|3a1=Frederiksen|3y=2008|3p=27}}

The book's jacket cover featured an image of Kenyatta in traditional dress, wearing a skin cloak over one shoulder and carrying a spear.{{sfnm|1a1=Archer|1y=1969|1p=56|2a1=Murray-Brown|2y=1974|2p=194|3a1=Berman|3a2=Lonsdale|3y=1998|3p=31}} The book was published under the name "Jomo Kenyatta", the first time that he had done so; the term ''Jomo'' was close to a Kikuyu word describing the removal of a sword from its scabbard.{{sfn|Murray-Brown|1974|pp=194, 196}} ''Facing Mount Kenya'' was a commercial failure, selling only 517 copies, but was generally well received;{{sfn|Murray-Brown|1974|p=195}} an exception was among white Kenyans, whose assumptions about the Kikuyu being primitive savages in need of European civilization it challenged.{{sfn|Bernardi|1993|pp=168–169}} Murray-Brown later described it as "a propaganda ''tour de force''. No other African had made such an uncompromising stand for tribal integrity."{{sfn|Murray-Brown|1974|p=192}} Bodil Folke Frederiksen, a scholar of [[development studies]], referred to it as "probably the most well-known and influential African scholarly work of its time",{{sfn|Frederiksen|2008|p=36}} while for fellow scholar Simon Gikandi, it was "one of the major texts in what has come to be known as the invention of tradition in colonial Africa".{{sfn|Gikandi|2000|p=10}}

===World War II: 1939–1945===

{{Quote box|width=25em|align=right|quote="In the last war 300,000 of my people fought in the British Army to drive the Germans from East Africa and 60,000 of them lost their lives. In this war large numbers of my people have been fighting to smash fascist power in Africa and have borne some of the hardest fights against the Italians. Surely if we are considered fit enough to take our rifles and fight side by side with white men we have a right to a direct say in the running of our country and to education."|source= —Kenyatta, during World War II{{sfn|Murray-Brown|1974|p=211}} }}

After the United Kingdom entered [[World War II]] in September 1939, Kenyatta and Stock moved to the [[Sussex]] village of [[Storrington]].{{sfnm|1a1=Murray-Brown|1y=1974|1p=209|2a1=Berman|2a2=Lonsdale|2y=1998|2p=35|3a1=Maloba|3y=2018|3p=81}} Kenyatta remained there for the duration of the war, renting a flat and a small plot of land to grow vegetables and raise chickens.{{sfnm|1a1=Murray-Brown|1y=1974|1p=210|2a1=Maloba|2y=2018|2p=81}} He settled into rural Sussex life,{{sfnm|1a1=Murray-Brown|1y=1974|1p=214|2a1=Maloba|2y=2018|2p=81}} and became a regular at the village pub, where he gained the nickname "Jumbo".{{sfnm|1a1=Archer|1y=1969|1p=58|2a1=Arnold|2y=1974|2p=30|3a1=Maloba|3y=2018|3p=81}} In August 1940, he took a job at a local farm as an agricultural worker—allowing him to evade [[Conscription in the United Kingdom|military conscription]]—before working in the tomato greenhouses at [[Lindfield, West Sussex|Lindfield]].{{sfnm|1a1=Murray-Brown|1y=1974|1p=211|2a1=Arnold|2y=1974|2p=30|3a1=Maloba|3y=2018|3p=81}} He attempted to join the local [[Home Guard (United Kingdom)|Home Guard]], but was turned down.{{sfn|Murray-Brown|1974|p=211}} On 11 May 1942 he married an English woman, Edna Grace Clarke, at [[Register office (United Kingdom)|Chanctonbury Registry Office]].{{sfnm|1a1=Murray-Brown|1y=1974|1p=214|2a1=Maloba|2y=2018|2p=84}} In August 1943, their son, Peter Magana, was born.{{sfnm|1a1=Murray-Brown|1y=1974|1p=214|2a1=Maloba|2y=2018|2p=84}}

Intelligence services continued monitoring Kenyatta, noting that he was politically inactive between 1939 and 1944.{{sfn|Maloba|2018|p=85}} In Sussex, he wrote an essay for the United Society for Christian Literature, ''My People of Kikuyu and the Life of Chief Wangombe'', in which he called for his tribe's political independence.{{sfnm|1a1=Murray-Brown|1y=1974|1p=212|2a1=Berman|2a2=Lonsdale|2y=1998|2p=35|3a1=Lonsdale|3y=2006|3p=95}} He also began—although never finished—a novel partly based on his life experiences.{{sfnm|1a1=Murray-Brown|1y=1974|1p=211|2a1=Berman|2a2=Lonsdale|2y=1998|2p=35}} He continued to give lectures around the country, including to groups of East African soldiers stationed in Britain.{{sfnm|1a1=Murray-Brown|1y=1974|1p=211|2a1=Maloba|2y=2018|2pp=83–84}} He became frustrated by the distance between him and Kenya, telling Edna that he felt "like a general separated by 5000 miles from his troops".{{sfn|Murray-Brown|1974|pp=216–217}} While he was absent, Kenya's authorities banned the KCA in 1940.{{sfn|Murray-Brown|1974|pp=209–210}}

Kenyatta and other senior IASB members began planning the fifth [[Pan-African Congress]], held in Manchester in October 1945.{{sfnm|1a1=Murray-Brown|1y=1974|1p=219|2a1=Assensoh|2y=1998|2p=54|3a1=Maloba|3y=2018|3p=85}} They were assisted by [[Kwame Nkrumah]], a [[Gold Coast (British colony)|Gold Coast]] (Ghanaian) who arrived in Britain earlier that year.{{sfnm|1a1=Murray-Brown|1y=1974|1p=219|2a1=Assensoh|2y=1998|2p=53}} Kenyatta spoke at the conference, although made no particular impact on the proceedings.{{sfn|Murray-Brown|1974|pp=220–221}} Much of the debate that took place centred on whether indigenous Africans should continue pursuing a gradual campaign for independence or whether they should seek the military overthrow of the European imperialists.{{sfn|Murray-Brown|1974|p=220}} The conference ended with a statement declaring that while delegates desired a peaceful transition to African self-rule, Africans "as a last resort, may have to appeal to force in the effort to achieve Freedom".{{sfn|Murray-Brown|1974|pp=220–221}} Kenyatta supported this resolution, although was more cautious than other delegates and made no open commitment to violence.{{sfnm|Murray-Brown|1974|p=221|2a1=Assensoh|2y=1998|2pp=54–55}} He subsequently authored an IASB pamphlet, ''Kenya: The Land of Conflict'', in which he blended political calls for independence with romanticised descriptions of an idealised pre-colonial African past.{{sfnm|1a1=Murray-Brown|1y=1974|1p=221|2a1=Berman|2a2=Lonsdale|2y=1998|2p=37}}