Understanding Terminology in Kenya
In Kenya, the term "Asian" is predominantly used to describe individuals of South Asian descent, which includes people whose ancestries trace back to countries such as India, Pakistan, Bangladesh, and Sri Lanka. This designation has roots in the historical context and social dynamics shaped by the migration patterns in the region. Before the significant geopolitical changes brought about by the partition of India in 1947, the descriptor "Indian" was commonly used to identify all individuals of South Asian origin within Kenya.
The partition of India marked a pivotal moment in the identities of South Asian communities. It not only reshaped the geographical landscape of the Indian subcontinent but also influenced how these communities were perceived and categorized in other regions, including East Africa. Following 1947, the usage of the term "Asian" became more prevalent, as it began to encapsulate a broader demographic that included the distinct cultural, religious, and ethnic identities emerging in the aftermath of partition.
As the South Asian community has evolved in Kenya, so too has the terminology surrounding it. The term "Asian" now serves to emphasize the diverse backgrounds of these communities, which encompasses a wide array of languages, traditions, and customs. This diversity is a testament to the rich history of South Asians in Kenya, who have contributed significantly to various sectors including commerce, industry, education, and healthcare. The changing nomenclature reflects an ongoing dialogue about identity, community, and belonging, as well as the ways in which historical events shape contemporary social dynamics.
Moreover, the South Asian community in Kenya today encompasses several cultural groups, each with unique heritage and traditions. Notably, the community includes not only those who identify ethnically as Indian but also individuals with roots in other nations of the subcontinent. This amalgamation of identities fosters a complex cultural tapestry that enriches Kenyan society, showcasing how migration and historical shifts contribute to the formation of new identities over time.
Early Encounters
The arrival of Vasco da Gama in the late 15th century marked a significant encounter between European exploration and Indian commerce along the East African coast. His interaction with Indian merchants in Malindi highlights the longstanding presence of Indian traders in the region. Gama's enlistment of a Gujarati-speaking sailor not only facilitated navigation across the Indian Ocean but also underscored the importance of Indian maritime skills and knowledge. The Portuguese, eager to capitalize on the lucrative spice trade, soon established control over trade routes in the Indian Ocean, effectively displacing the Arab traders who had long dominated the region. Despite these shifts, Indian merchants maintained their critical roles as accountants and bankers, continuing a tradition that began under Arab influence.
Growth in the 19th Century
By the early 19th century, the Indian presence in East Africa began to solidify, particularly among trading posts as they established small communities. The rise of Said bin Sultan, the Sultan of Muscat and Oman, catalyzed this growth, as he recognized the shifting power dynamics wrought by British naval dominance in the region. His favorable policies towards Indian merchants served to bolster trade and foster a burgeoning Indian community along the East African coast. The alignment of Indian interests with British colonial ambitions in East Africa created a dynamic that not only aided trade but also enhanced the socio-economic status of Indians in the area.
Establishment of Infrastructure
The founding of the British East Africa Association in 1887 in Bombay marked a pivotal moment in the Indian engagement with East Africa. This organization laid the groundwork for what would become the Imperial British East Africa Company the following year, shifting its base to Mombasa. The new company reflected a strong Indian orientation, as evidenced by its hiring policies that favored Indian workers in crucial roles. Indian clerks, accountants, police officers, and guards played vital roles in the operations of the company, contributing to the development of infrastructure and governance in the newly colonized territories. This not only provided economic opportunities for Indians but also integrated them further into the colonial administrative framework, shaping the historical narrative of their presence in East Africa.
Indian Migration to Kenya
The significant migration of Indians to what is now Kenya commenced with the establishment of the East Africa Protectorate in 1895. This transition reflected the takeover of assets and personnel from the Imperial British East Africa Company, thereby inheriting its Indian connections. With the introduction of the rupee as the official currency and a legal system influenced by Indian law, the Protectorate showed a clear inclination toward Indian administrative practices. Initially, British authorities perceived this migration as a strategy to develop Kenya akin to the "America of the Hindu," regarding Indians as vital agents of civilization meant to enhance the cultural and economic landscape of the region. Predominantly, administrative roles were held by Konkani Goans, Parsis, and Gujaratis, while the ranks of the British-officered police and armed forces incorporated a substantial number of Punjabis.
Between 1896 and 1901, the construction of the Uganda railway brought approximately 32,000 indentured laborers from India. The recruitment primarily happened in Lahore, where workers were gathered and transported via specially arranged trains to Karachi to board British India Steam Navigation Company's ships. This monumental engineering project came at a grave human cost, with an estimated 2,500 laborers perishing during construction, resulting in a high mortality rate of around four deaths for every mile of the railway laid. The site became infamously associated with the Tsavo maneaters, black maned lions that killed several workers. After the railway’s completion, many laborers opted to settle permanently in the Protectorate, bringing their families from India. The railway fostered trade, encouraging a wave of migration away from coastal cities, especially as economic opportunities began to flourish in the interior. Gujaratis and Punjabis especially capitalized on these new prospects, often migrating in family units or as groups sharing village ties.
As the Asian community grew, European farmers arrived in greater numbers beginning in 1902, securing large tracts of land across the cooler White Highlands, which were regarded as more suitable for European settlers. This preferential land allocation led to significant tensions between the Asian and European communities that would persist for years. Many Asians gravitated towards Nairobi, established as the protectorate's capital in 1905, where, unlike the native African populace, they were granted legal residency. Among the initial pioneers making a substantial impact was A. M. Jeevanjee, who became a leading Asian entrepreneur. His company won the contract for the Uganda railway's labor supply in 1890, establishing him as a prominent figure in the new colony. He launched Kenya's first newspaper, The Standard, in 1901 and was the first non-white member elected to the Legislative Council in 1910, achieving remarkable success that saw him control significant assets in Mombasa and Nairobi by 1904.
The Mombasa Indian Association, founded in 1900 by L. M. Savle with the support of affluent businessmen like Allidina Visram and the Jeevanjee brothers, marked the advent of political organization among Asians in the protectorate. Its establishment paved the way for the emergence of regional branches, including a more influential presence in Nairobi by 1906. To unify these branches, the British East Africa Indian Association was formed in 1907, although it eventually catered primarily to local interests, leading to its limited impact. By 1914, the East African Indian National Congress emerged in Mombasa, modeled on the Indian National Congress, as a more formidable political entity. During the First World War, the anti-imperialist Ghadar Party found support among the Asian community, prompting severe reprisals from British authorities, who viewed the group's activities as a significant threat to colonial order. Several members faced harsh sentences, including death, for their affiliations, marking a critical period of political awakening and conflict in the history of Indians in Kenya.
Kenya Colony
By the early 1920s, the Asian population in Kenya, primarily composed of Indians, had grown significantly, leading to an assertive demand for a more substantial role in the burgeoning political landscape of what was then known as Kenya Colony. This period was marked by heightened racial tensions, particularly between Europeans and the Asian community. Despite facing adversity, Indians leveraged their economic strength—partially derived from entrepreneurial endeavors that had flourished under colonial rule—to negotiate with the colonial government. In a notable display of dissatisfaction, they rejected an offer in 1920 for two seats on the legislative council, asserting that this was insufficient representation given the size of their community. The struggle continued until 1927 when they secured five seats on the council, while the Europeans retained eleven, effectively sidelining African representation altogether.
The aftermath of the Second World War saw a diversification of Asian roles throughout Nairobi and the surrounding townships. Asians became integral to various sectors, including business, law enforcement, bureaucratic roles, and professional services. Their commercial acumen played a pivotal role in driving the economic growth and overall prosperity of not only Kenya but also the broader East African region. This burgeoning presence facilitated the establishment of robust trade networks and contributed significantly to urban development.
The 1950s heralded a period of social upheaval and growing discontent against the prevailing inequities of colonial governance. Many prominent figures within the Asian community emerged as key advocates for civil rights and reforms. Notable contributors included Pio Gama Pinto, a journalist and the founder of the Kenya African National Union's newspaper, who championed the cause for equality. Additionally, Makhan Singh made significant strides in laying the groundwork for trade unionism in Kenya. Legal advocates such as A.R. Kapila and Fitz de Souza earned recognition for their defense of individuals accused of affiliations with the Mau Mau movement, highlighting the active participation of Asians in the struggle for independence.
By the year 1962, the Asian community had firmly entrenched itself in Nairobi's urban economy, accounting for just 2 percent of Kenya's total population, yet constituting one-third of Nairobi's residents. Their enterprises dominated major commercial avenues, attesting to their economic influence. Leading up to Kenyan independence, Asians held nearly three-quarters of the nation's private non-agricultural assets, demonstrating a remarkable control over key sectors. The Gujarati community, in particular, emerged as a driving force in various industries, establishing a legacy that has persisted over the decades. Many of Kenya's largest and most influential companies are under Gujarati control, exemplified by entities such as the Comcraft Group, led by Manu Chandaria, which has made substantial contributions to the manufacturing sector and the economy at large.
Independence and Citizenship Transition
Kenya gained its independence from Britain in 1963, marking a significant turning point in the country’s history. However, this shift brought about a tumultuous phase in the dynamics between Africans and the Asian communities, who had been integral to Kenya’s development during the colonial era. After independence, the new Kenyan government, under the leadership of Jomo Kenyatta, instituted a transition period for Asians and Europeans residing in Kenya. They were given a two-year window to either apply for Kenyan citizenship or keep their British passports. This decision was not without controversy, as only a fraction of the Asian population—less than 20,000 out of about 180,000—chose to apply for citizenship, fostering sentiments of disloyalty among the African majority. The perception of disloyalty among those who did not apply fostered increasing animosity and a growing divide based on ethnicity and nationality.
Discrimination and Economic Challenges
In the aftermath of independence, the Asian communities faced an increasingly hostile environment. Without Kenyan citizenship, many Asians became vulnerable to significant forms of discrimination. The Kenyan government, prioritizing the African population in various sectors, implemented a policy of Africanisation. This policy systematically pushed many Asians out of their jobs, particularly in higher-paying positions and civil service roles. Despite the entrepreneurial spirit of the Asian community, in 1970 it was noted that a staggering 70% of economically active Asians were only wage and salary earners, with only 30% employed in the civil service. Alongside the harsh realities of the Kenyan Immigration Act of 1967, which mandated work permits for Asians, and the Trade Licensing Act that limited their trade activities, the socio-economic landscape for Asians became precarious.
Migration and Decline in Population
Faced with dwindling opportunities and a bleak future in the country, a significant number of Asians opted to leave Kenya. Many chose to relocate to the United Kingdom, utilising their British passports as a means of escape from the increasingly hostile environment. This marked a considerable demographic shift, as the Asian population in Kenya dramatically fell from 179,000 in 1962 to 139,000 by 1969 and further plummeted to 78,000 by 1979. The migration primarily led to the establishment of strong Asian communities in cities like London and Leicester, where individuals sought to rebuild their lives away from the challenges they faced in Kenya. This diaspora contributed to the vibrant multicultural fabric of Britain, while simultaneously erasing significant portions of the Asian heritage in Kenya. The legacy of this tumultuous period continues to shape the sentiments and experiences of Asian communities in both countries.
The Indo-Trinidadian writer V.S. Naipaul, during his visit to Kenya in the 1970s, poignantly highlighted the insular nature of the Asian community, remarking that "the Indian in East Africa brought India with him and kept it inviolate." This observation not only reflected the tenacity of cultural preservation among the Asian Indians but also paralleled the European settlers' retention of their own cultural heritage. Throughout the years, those Asians who chose to remain in Kenya experienced a gradual evolution in their legal status, granting them increased rights and recognition. However, amidst these improvements, the community maintained a cautious approach towards integration, continuing to celebrate and uphold their Indian traditions and values. This strong connection to their roots has fostered a close-knit community that largely practices endogamy, reinforcing their shared cultural identity.
The political climate in Kenya experienced turbulence over the years, and a significant event occurred following the 1982 coup d'état attempt against President Daniel arap Moi. Many Asian-owned businesses in Nairobi became targets during this period of unrest, facing attacks and looting that instilled fear within the Asian community. Yet, despite the turmoil and the threat to their enterprises, this incident did not lead to another mass exodus of Asians, suggesting a resilience and commitment to their collectively shared space in Kenyan society. The community's ability to withstand such adversity reflects both their historical attachment to the land and their ongoing efforts to contribute to the nation's fabric.
In a notable shift towards recognition and inclusivity, on July 22, 2017, the government of Uhuru Kenyatta formally acknowledged the Asian community as the 44th tribe of Kenya. This recognition marked a significant milestone, celebrating the vital role that the Asian community has played in the development of Kenya since its early days. It not only validated their contributions in various sectors, including trade, agriculture, and infrastructure but also signified a broader movement towards recognizing the diversity that forms the Kenyan identity. This official recognition has fostered a sense of belonging and affirmation among the Asian population, paving the way for more extensive engagement in the nation's socio-economic landscape.
Demography and Religion
According to the 2019 Kenyan Census, there are 47,555 Kenyan citizens of Asian origin, alongside 42,972 Asians residing in Kenya who lack Kenyan citizenship. The Asian community in Kenya has deep historical roots, primarily tracing their lineage to specific regions within South Asia. The largest groups are derived from Gujarat and Punjab, two states known for their rich cultural and business traditions. Other significant numbers stem from the Indian states of Maharashtra, Odisha, Goa, and Tamil Nadu, reflecting the diverse cultural tapestry of the Asian diaspora in the country.
Language is an important aspect of cultural identity within the Asian community, and various languages are spoken among different groups. These include Gujarati, Hindustani, Marathi, Konkani, and Kutchi, alongside the creole language Kutchi-Swahili. Odia, Punjabi, Sindhi, and Tamil also feature prominently, showcasing the multifaceted heritage of the Asian population in Kenya. This linguistic diversity serves as a reminder of the distinct cultural backgrounds that each subgroup contributes to the broader Kenyan society.
In terms of religion, Hinduism dominates the Asian demographic, with the majority identifying as Hindus. Within Kenyan Hinduism, social structures often reflect caste-based subgroups, with prominent groups such as Lohanas, Lohars, Rajputs, Patels, and Mehtas. Nairobi is home to the largest concentration of Hindus, where mandirs (Hindu temples) can be found in many neighborhoods, fostering community engagement and cultural practices. Following Hinduism, Islam is the next major religion among Asians in Kenya. The Muslim population is predominantly Sunni, but there is a notable Shia minority, which includes Ismaili communities, such as the Khoja and Bohra sects, as well as Ithnā'ashariyyah followers.
Beyond Hindus and Muslims, Kenya's Asian community is also enriched by Sikhs and Jains, who bring their unique religious and cultural values to the mix. Although smaller in number, Roman Catholics among the Asian population represent a significant segment and contribute to the religious diversity found in the country. This intermingling of religions illustrates the broader narrative of coexistence and mutual respect among different cultural and religious groups in Kenya, making it a vibrant society that celebrates its diversity.