Editing Jomo Kenyatta (section)

===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}}

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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}}