Image: Field Marshal Muthoni wa Kirima In Mau Mau & Nationhood, the editors write: “New states are often declared in the name of peoples not yet aware of their own collective existence. Their heroically unified past and manifest joint destiny have yet to be imagined for them. National imagination follows the state." The myths. The origin stories. The narratives of a real and imagined collective identity are pieced together as a product of the historical experiences of a people, who came to dominant the structures of the newly formed state. Its implementation. Its functions are guiding by a philosophical structure developed and redeveloped to demand the consent of the masses to give legitimacy to the right/s of the ruling class, rights from which all conceptualizations of law and politics henceforth narrowly applied and often stripped from the lower classes. Mapping radical histories, paying attention to the demands that whatever conceptualization of rights that are agreed upon must be applicable to the humanity of the marginalized, where a peculiar form of philosophy of life was imposed upon those who were already THERE, as well as those forced to be THERE. The narratives, the discourses of freedom, liberty, justice, rule of law must be stretched beyond their limit through consistent resistance to their disproportionate limited application and negative impact. Writing in the Preface of the re-release of Mau Mau from Within: An Analysis of Kenya's Peasant Revolt, under a new title, Mau Mau Within: the Story of the Land and Freedom Army, Mĩcere Gĩthae Mũgo suggest that this expanded edition is very significant as it is imperative that we spend time examining the larger context against which to view the movement. Particularly as Kenya suffers from either a self-imposed amnesia, or what she calls “systemically imposed socialized amnesia” especially when it comes to ‘remembering’ ... This suppression and repression of memory over a people’s struggles was/is a lethal weapon in imperialist psychological warfare.” Nevertheless, “fortunately, too, in psychological warfare there is always a dialectically positioned group of intellectuals whom Walter Rodney described as guerilla intellectuals” who are essential for the full liberation of a colonized peoples. This group of intellectuals, due to their function, must also be capable of class suicide. In Kenya, today, there is the very real materialization of this principle, captured in a network of organizers, activist, and thinkers who are commitment to radically restructuring the fundamental relationship of the masses to the structures of the state ... to each other, to the environment, thereby their relationship to the world, the African world. Facilitated by a complementary network of social justice centers, this group of organic intellectuals are mapping the radical histories of Kenya using history as a weapon, fueling the formation of a critical African/a consciousness. Their logical conclusions point to building a sustained resistance to the intentional imposition historical amnesia, a weapon of the imperial. Today, we explore radical histories + the praxis of liberation in Kenya, with Waringa Wahome. Waringa Wahome is an organizer, political theorist, lawyer, member of Mathare Social Justice Center, the Communist Party of Kenya as well as the Kenyan Organic Intellectuals Network. She is a principal organizer of a network that legally support activists and other organizers who are targets of repressive elements of the state. Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!