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This work examines the political legacy of colonialism in Kenya and the knock-on effect this has had on the current crisis of citizenship in Kenya. In colonial times, the British introduced indirect rule through the Provincial Administration, a hierarchical structure that imposed upon the urban and rural populace two distinct forms of political and legal identities: that of citizens and that of natives. In the rural areas, natives were governed according to "customary law" (which the colonisers called "tribal tradition"). This paper concentrates on this sphere of the colonial State because its consequences can still be felt today in rural areas -- in particular in terms of the recurrent violence resulting from a crisis of citizenship. In rural provinces, land represents the main source of income and means of survival. Land was managed by the Provincial Administration according to the logic of colonial power and, of course, to its benefit. During decolonisation and after independence, the same logic was applied by the African elites. An analysis of how Britain and post-colonial governments have ruled Kenya shows the need for a radical change in the approach originally adopted by the Provincial Administration. The European colonial outlook underpinning this approach is outmoded and dangerous as it fans the flames of contemporary social violence, which the media often characterises over-simplistically as ethnic conflict. Adapted from the source document.

Summary in English.

The 1970 was a tumultuous decade in the history of the CCP. Plagued by political extremism & acrimonious leadership infighting, the decade saw the demise of Lin Biao, the rise & fall of the radical Gang of Four (including another potential successor Wang Hongwen), the death of Zhou Enlai & Mao in 1976, the emergence of a complete outsider as leader in the shape of Hua Guofeng & the subsequent & rapid eclipse of Hua by Deng Xiaoping, returning from his second period of political exile. The emergence of Deng was of huge significance in that it marked the end of radical Maoism & the beginning of a new era of economic reform. After decades of political instability the party in effect turned its back on the discredited Maoist paradigms of mass mobilization & charismatic legitimacy & re-invented itself as the party of economic performance based on the program of the Four Modernization. Adapted from the source document.

The Pope observes that world peace, justice, & forgiveness are goals more important than ever in light of the tragic terrorist events of 11 Sept. True peace is the work & fruit of justice, moral character, & legal guarantee. After pontificating on the phenomenon of terrorism, based on contempt for human life, the Pope then notes that no religion should tolerate or promulgate violence or terrorism. At the root of any future project of a just & solid society is the ability to forgive. While peace is a condition for development, true peace is only made possible through forgiveness. The Pontiff calls for pardon, understanding, & interfaith cooperation, & concludes with a prayer for peace. J. Sadler