Kenya and Nearby Countries

ONE hundred and forty-four years ago, London was buzzing with excitement. Johannes Rebmann, a German explorer, had reported seeing a great mountain in East Africa, a mountain so tall that its peak was crowned with snow. Though many marveled at this sensational news, professional geographers shook their heads. Snow on the equator? Only in Rebmann’s imagination, they concluded.

In later years other European explorers brought secondhand stories of a primitive, dwarflike people living in the forests, people that no white man had ever seen. Again the experts were skeptical. Surely this was the stuff of fairy tales.

But the experts were wrong in both cases. Further exploration confirmed the existence of lofty Kilimanjaro, adorned with snow the year around. Also confirmed was the existence of Pygmies: The men average four feet six inches [137 cm] in height.

East Africa, what a land of wonders! Of all the regions of the earth, few hold the excitement, color, beauty, and glamour of that corner of Africa. Within its domain are not just snowcapped mountains but also blistering deserts. Living in that area are not only the shortest people in the world but also the tallest, the Tusi (Tutsi) and the Dinka, among whom seven-foot-tall [213 cm] men are not unusual.

Peoples and Languages

It is a land of tremendous variety. The 150 million people who live there are divided into more than 350 ethnic groups. Tanzania alone has about 125 such groups. In Kenya, there are about 40 different groups, ranging from the Kikuyu, well represented in Nairobi’s modern business district, to the Masai, a pastoral people who feed primarily on the milk and blood of their herds.

Not surprisingly, the languages of Eastern Africa are also numerous. While they basically fall into several major language families, the subfamilies and local tongues boost the number into the hundreds. Over a hundred languages are spoken in Ethiopia alone, including “a pure language” that will unite not only Eastern Africa but the whole world.​—Zeph. 3:9.

Mountains, Lakes, and Animals

While most of Eastern Africa is tropical, the interior, consisting of high tablelands, is cool compared with the hot coastal regions. Cutting through the area from north to south is the Great Rift Valley, a 4,000-mile-long [6,400 km] cleavage in the earth’s crust. Along this valley are extinct volcanic mountains. The most famous of these is Mount Kilimanjaro. At almost 20,000 feet [6,000 m], it is Africa’s highest mountain. Farther north is Mount Kenya. A paradox of topography, its base rests on the sunbaked equator, while its twin peaks are perpetually snow clad.

The lakes between the mountainous ridges host waterfowl of tremendous variety and abundance​—pelicans, kingfishers, geese, cranes, herons, storks, ibis, and spoonbills, to name a few. The high soda content of the rift lakes supports the brine shrimp and blue-green algae that flamingos require. Nearly two million of these graceful birds reside in East Africa. Truly one of the most stirring sights on the whole continent is a great flock of flamingos in flight, a pink splash across the blue vault of open sky.

Everywhere you look there are birds​—strange, exciting, and beautiful. An iridescent sunbird sips nectar from a blossom. A bright-yellow weaverbird constructs its intricate nest in the papyrus. A vulture glides effortlessly amid the clouds.

Of course, there are also the big animals. Come to the grasslands and see elephants, zebras, rhino, buffalo, giraffes, lions, leopards, and over 60 kinds of antelope. There you can watch a herd of wildebeests, ten thousand strong, thunder across the plains, a vervet monkey peering from an acacia tree, or a gangling ostrich foraging for food.

Yes, whether on the Danakil Plain, one of the hottest places on earth, or on the Mountains of the Moon, where gorillas play, or on the white sand beaches, where century-old tortoises creep, you will find that Eastern Africa is a land unlike any other.

A Religious Spectrum

Historically, the people of Eastern Africa have generally followed tribal religions, except in Ethiopia, where the Ethiopian Orthodox Church held sway from the fourth century C.E. But with Mecca just across the Red Sea and the seasonal trade winds bringing Arab dhows (sailing boats) from the Persian Gulf to the coast of East Africa, Islam soon found followers. The profitable slave trade during the 18th and 19th centuries, with a major source between Africa’s great lakes and the port of Zanzibar, brought Muslims farther south and inland. Today about 40 percent of the population of East Africa follow Islam, although the percentage is much lower in some of the area’s individual countries, such as Uganda, Kenya, Rwanda, and the Seychelles.

The 19th century also brought European explorers and missionaries, who laid the groundwork for colonialism. The British Empire staked its claims in what came to be known as the Anglo-Egyptian Sudan and British East Africa. Somaliland was divided up by the British, the French, and the Italians. Belgium administered Rwanda and Urundi (today’s Burundi). For shorter periods Italy ruled Eritrea (Ethiopia), and Germany controlled German East Africa, now Tanzania.a Christendom’s missionaries divided the areas into spheres of interest, allowing one particular “church” to have something like a monopoly in a certain area. Schools were built, hospitals were set up, and Bibles were translated into a good number of languages.

Today, two thirds of Kenya’s population are nominal Christians, while in the whole of Eastern Africa, the figure is just under half. Some tribes have persisted in their animistic beliefs, and today these traditional worshipers make up between one fourth and one fifth of the population. Asian immigrants have held on to Eastern religions.

During more recent times, African nationalism grew potent, and during the 1960’s, country after country gained independence. In most cases this meant more freedom of worship. Nationalism also opened the doors for many new self-proclaimed prophets, who Africanized Christendom’s religions and founded hundreds of new sects, with much rivalry and confusion among them. When those differences of belief turned to hatred, persecution burned red-hot against followers of some religions.

Christendom’s churches, with their involvement in colonial politics and business ventures, did not set a Christlike example, nor did they bring about lasting moral changes among most of their believers. The time had come for Bible truth to shine in Eastern Africa.

Early Pioneers Light a Torch

About 60 years after the famous explorers Livingstone and Stanley met on the shores of Lake Tanganyika and at a time when the southernmost sources of the Nile River had not yet been discovered, the first efforts were being made to bring rays of Bible truth to this part of Africa. By this time the Bible Students had already become very active in other parts of the world, exposing religious falsehoods and alerting mankind to the significance of current events. In Africa a start was made on the west coast and at the Cape, the southern tip of the continent.

In 1931, the year in which the International Bible Students adopted the new Scriptural name, Jehovah’s Witnesses, the Watch Tower Society’s branch office in Cape Town looked for ways of sowing seeds of Bible truth on the eastern coast of the continent and, where possible, in the interior. Gray Smith and his older brother Frank, two courageous pioneer ministers from Cape Town, set off for British East Africa to explore the possibilities of spreading the good news. They took a car, a De Soto that they had converted into a caravan (house car), loaded it on a ship along with 40 cartons of books, and sailed for Mombasa, the seaport of Kenya. A recently built railroad connected Mombasa with Uganda, crossing Kenya’s highlands. So, at Mombasa, the two pioneers sent their precious books by train to Nairobi, the mile-high [1.6 km] capital city that about 20 years earlier had been nothing but a few rickety railroad supply sheds.

The Smith brothers then tackled the 360-mile [580 km] road to Nairobi. Today’s travelers cover this distance in about seven hours on a modern, paved road, but in those days such a trip in a loaded caravan was sheer adventure. The report sent to Joseph F. Rutherford, then president of the Watch Tower Society, and published in the August 1, 1931, Watchtower, gives us a glimpse of their journey and the witnessing work in Nairobi:

“Beloved Brother Rutherford:

“Many times have my brother and I thanked you for the privilege of coming to do this virgin country from South Africa.

“We duly shipped our motor caravan from Cape Town to Mombasa per S.S. ‘Llamtepher’; and after a pleasant sea voyage we started on the most terrible nightmare of a motor trip I have ever undertaken. It took us four days, going all day, to do 360 miles, from Mombasa to Nairobi, sleeping in the bush with wild animals all around us.

“Mile after mile I had to get out with a shovel to level ridges, fill in holes, also cut elephant grass and trees to fill in swamp for the wheels to grip. We kept on day and part night, being anxious to get on with the witness.

“Eventually we got to Nairobi, the capital of Kenya, and near the equator and Central Africa; and the dear Lord blessed our efforts with results that make a world record. We both worked twenty-one days, including all Sundays and Saturdays, and in this short time distributed 600 booklets and 120 full sets of nine volumes [of books]. We were threatened with the police, called liars, insulted, ordered out of offices; but we went on, and our work is nearly finished. A torch has been lit that will burn through darkest Africa. Judging by things we hear, the work has turned religious Nairobi inside out.

“I am returning to Cape Town; but my brother is arranging to carry the message on through the Congo and North Rhodesia down to Cape Town, where we shall meet again ready for the next privilege.

Yours in the Master’s service,

F. W. Smith, Colporteur.”

Under colonial rule, contacts with African people were restricted, so the Smith brothers placed most of their literature with Catholic Goans, who had come from Goa on India’s west coast to build the railroad. But the Catholic priests, furious about the truths explained in this Bible literature, collected and burned all the books that they could get their hands on.

Later, the Smith brothers contracted malaria, a disease that had cut short the lives of many travelers. Gray recovered after four months in the hospital, but his brother Frank died before reaching Cape Town.

Courageous Follow-Up

Meanwhile, back in South Africa, pioneers Robert Nisbet and David Norman prepared to follow up that first venture. Robert Nisbet recalls how, on arriving from Scotland at the Cape Town branch office, he was shown 200 cartons of literature ready to be sent to East Africa. This was five times as much as the Smith brothers had taken!

Protecting themselves against malaria by sleeping under mosquito nets and by taking daily doses of quinine, they launched their campaign in Dar es Salaam, the capital of Tanganyika, on August 31, 1931. This was no easy assignment. Brother Nisbet relates: “The glare of the sun from the paved streets, the intense, humid heat, and the need to carry heavy loads of literature from call to call were just some of the difficulties we had to face. But we were young and strong and enjoyed it.”

Calling at shops, offices, and homes, these two pioneers placed nearly a thousand books and booklets within two weeks. Among these were many so-called Rainbow Sets consisting of 9 books of various striking colors and 11 booklets explaining the Bible. It did not take long for the Catholic Church to issue a notice forbidding all Catholics to have such literature in their homes.

From Dar es Salaam the two pioneers moved on to Zanzibar, an island about 25 miles [40 km] off the coast, once an important center of the slave trade. The old town of the same name, with its maze of narrow, twisting streets, was enveloped in a constant aroma of cloves, as Zanzibar was the leading exporter of that spice. The population, then about a quarter million, was composed mostly of Swahili-speaking Muslims. Since the literature was in English, most of it was placed with English-speaking Indians and Arabs.

After ten days in Zanzibar, the pioneers boarded a ship to Mombasa in Kenya en route to the Kenyan highlands. From Mombasa they traveled by train, preaching in the territory along the railway line all the way to Lake Victoria, which lies just south of the equator.

Next they proceeded by boat to Kampala, the capital of Uganda, where they distributed many books and obtained subscriptions for the Golden Age magazine (today known as Awake!). One man who saw his friend enthusiastically reading the Government book journeyed 50 miles [80 km] to find the brothers and obtained all the available books along with a subscription for The Golden Age.

Next, via Jinja and Kisumu on Lake Victoria, the two pioneers headed back for Mombasa. There they again placed much literature and gave two Bible talks, which many Goans attended. From there they sailed back to Cape Town, a journey of 3,000 miles [5,000 km]. In all, Brothers Nisbet and Norman placed over 5,000 books and booklets plus many subscriptions.

Overland Across Half of Africa

In 1935, the year when progressive Bible understanding revealed the ingathering of a great crowd to live in an earthly paradise, a team of four Witnesses undertook the third campaign into East Africa. They were Gray Smith, the survivor of the first campaign, and his wife, Olga, and the two Nisbet brothers, Robert and George. George had arrived in Cape Town during the month of March.b

This time they were well equipped with two three-quarter-ton delivery vans fitted out as living quarters, complete with beds, kitchen, water supply, spare gasoline tank, and removable frames with screening for protection against mosquitoes. Now additional towns could be reached, although the roads were sometimes overgrown with grass up to ten feet [3 m] high. These pioneers often slept out in the wild and could see, hear, and feel the throbbing heartbeat of Africa, with its wide horizons and abundance of wildlife: lions roaring at night, and during the day, zebras, gazelles, and giraffes grazing peacefully​—along with the ominous presence of rhino and elephants.

They motored along part of the Cape to Cairo Road. The reality behind this illustrious name was long, lonely stretches of dust as well as stony stretches broken by mudholes and soft sand and by rivers that had to be forded. Upon reaching Tanganyika, the four parted company. The Nisbet brothers headed for Nairobi, while Brother and Sister Smith concentrated on Tanganyika, which was then under British rule.

Soon the police arrested the Smiths and ordered them to return to South Africa. Instead, following the Nisbet brothers, they headed north to Nairobi, where they were given permission to stay only after paying a refundable deposit of $160 to the local police. The pioneers worked hard, placing over 3,000 books and about 7,000 booklets along with many subscriptions for the Golden Age magazine. Eventually, mounting religious opposition led to deportation orders. After vigorous but futile protests against deportation, three of the pioneers began the journey back to South Africa, leaving Robert Nisbet, who was sick with typhoid fever, behind in a Nairobi hospital. Thankfully, he recovered and was able to return to South Africa also.

Later, Robert and George Nisbet had the privilege of attending the Watch Tower Bible School of Gilead and were assigned as missionaries to the Indian Ocean island of Mauritius in 1951. Robert Nisbet is now in Australia, while his brother George served in the South Africa branch office until his death in 1989.

Like the first-century missionaries mentioned in the book of Acts, these pioneers demonstrated deep love for Jehovah and their fellowmen despite hardship and danger. Of the six pioneers who came to East Africa, four had extended stays in hospitals and one even died. Yet, a witness was given, and literature bore fruit. For instance, about 30 years later, working remote rural territory in Kenya, a Witness found a man with a copy of the book Reconciliation, obtained in 1935. This man has now become a Witness himself.

Another Pioneer​—In the Hidden Empire

Around the same time, another courageous pioneer, Krikor Hatzakortzian, entered Ethiopia to present spiritual enlightenment in his native Armenian language as well as in Greek and French. His venture was into a country that was unusual in many ways. A good part of the country is a vast triangular plateau with an average elevation of 6,500 feet [2,000 m]. There are lofty peaks and bare mountain cones cut flat, topped with fertile plains and surrounded by valleys. The Blue Nile has its source here and passes through spectacular canyons. Similarly, the Tekeze River flows through a canyon that reminds some travelers of the Grand Canyon in North America. This mountainous terrain isolates Ethiopia from the Sudanese lowlands to the west and the Danakil and Ogaden deserts to the east.

Ethiopia became a separate empire early in history; Emperor ʽĒzānā made it adopt Christendom’s faith about the time of the Council of Nicaea in the fourth century. The Ethiopian Orthodox Church, with its emphasis on the worship of Mary and the cross and with its links to ancient Judaism, has been a powerful force in Ethiopian history and made Ethiopia a hidden “Christian” empire that resisted Islamic advances from the lowlands. Emperor Haile Selassie, whose name signified the “Might of the Trinity,” bore titles such as “King of Kings,” “Lion of Judah,” and “Chosen of God.” Furthermore, he was constitutionally obliged to defend the interests of the Church. But the people were kept in spiritual darkness and could easily be stirred to fanatic actions.

In this setting in 1935, Brother Hatzakortzian found himself without a pioneer partner but with full trust in Jehovah. The following excerpts from his letter giving a report of his activity, published in the November 1, 1935, Watchtower, give us an idea of what he was facing:

“I don’t consider it strange to be persecuted for righteousness’ sake, and I expect more to follow. . . . Jehovah of hosts has protected me in the past, and he will do so also in the future.

“At noon I was coming home from my work, and one of the agents of Satan, suddenly coming out of his hiding place, struck me twice on the head with a big staff; he hit me so hard that the staff broke to pieces. But by the Lord’s help, and to the astonishment of the neighbors my wound was not very serious. I stayed in bed only two days. On another occasion the representatives of the enemy attacked me with knives; but the very moment they were going to stab me, by the influence of some unknown power they threw their knives and left me alone.

“But [they] continue their persecution. This time they made up false statements about me, and sent me to the capital (Addis Ababa) to appear before the emperor. During my stay (four months) there in the capital, I went everywhere and gave the witness from house to house, as well as in the hotels and café houses. At last I was brought before the emperor. He heard me; and not finding any fault, he set me free and commanded me to go home. Praise the Lord for this victory!”

“The people live in fear and perplexity, but I rejoice in the Lord. May Almighty Jehovah bless you richly, and strengthen you to finish the work he has given you to do.

Your brother in Christ,

K. Hatzakortzian.”

No word was heard from Brother Hatzakortzian during the turmoil of World War II, but in the early 1950’s, when Gilead-trained missionaries arrived in Addis Ababa, they got wind of rumors about a man in Diredawa (Dire Dawa) “who talks like you.” Haywood Ward reached this eastern town and found an old man who spoke no English. As the missionary identified himself, the old man broke down in tears, looked toward the heavens, and mumbled something in Armenian including Jehovah’s name. It was Brother Hatzakortzian. The day he had longed for had come! Weeping with joy, he embraced Brother Ward. Brother Hatzakortzian then proudly pulled out old boxes and showed dog-eared Watchtowers and books, all the time talking happily in a language that his visitor did not understand.

Brother Ward felt wonderful about this encounter and expected to visit again, but that was not to be. When other missionaries went to see him, they found people mourning. Brother Hatzakortzian had died.

To the missionaries he was like a “Melchizedek.” (Heb. 7:1-3) There were many unanswered questions: Who was he? Where did he come from? Where did he learn the truth? What happened to him during the troubled years of World War II? In any event, he was a courageous early pioneer in Ethiopia.

Finally, a New Foundation in Kenya

In November 1949, Mary Whittington immigrated to Kenya from Britain with her three young children to join her husband, who worked for the East African Railways in Nairobi. Although she had been baptized barely a year before, she soon learned to stand on her own feet. A slim and disciplined woman with a strong pioneer spirit, she did not dwell on loneliness in a country larger than her native Britain but instead looked at this great field as an opportunity to spread Bible truth.

Those being colonial times with enforced racial segregation, Sister Whittington had to limit her circle of listeners to the Europeans when she began to preach from house to house in her neighborhood. The householders were very friendly; they often invited her in and accepted Bible literature. She was frequently asked: “Where do you hold your meetings?” Her reply was that as far as she knew, she was the only one of Jehovah’s Witnesses in the entire country!

Soon a test of integrity arose. Within three months her husband was informed by his superiors at work that his wife’s preaching activity had been noticed with disapproval by the police. If she persisted, she could be deported from the colony. Her husband, in turn, told Sister Whittington to preach only to her friends. She replied that she had no friends in Kenya and that her Christian faithfulness made it imperative to carry on with her work. Her husband made it clear that if she was deported, he would not permit her to take the children.

A few months later, members of a special branch of the police visited Mr. Whittington at his office, demanding samples of the literature distributed by his wife. Sister Whittington gladly supplied quite a few items. The officer who returned these said that he had enjoyed reading them. He did not forbid her preaching activity but stressed that she should not preach to the African population. At that stage this posed no problem, since there was more than sufficient work to be done among the non-African inhabitants of Nairobi.

Soon a companion appeared on the scene but not quite in the way Sister Whittington expected. The Northern Rhodesia branch of the Watch Tower Society advised her about a Mrs. Butler who was interested in Bible matters. Olga Butler, of Seychellois origin, had received the Society’s literature in Tanganyika for more than ten years and had come to Nairobi following the recent death of her husband. Contact was made by mail, and they arranged to meet at a café in downtown Nairobi, and soon a Bible study was in progress, at first in a public park, since association between different races was still prohibited. Two years later Olga Butler was baptized in the Whittingtons’ bathtub.

Efforts to Assist

To open up this vast field and also to help Sister Whittington in her isolation, efforts were made to send in missionaries, but the colonial government would not allow it. In 1952 the Watch Tower Society’s president, Nathan H. Knorr, and his secretary, Milton G. Henschel, visited Nairobi and spent an evening with a tiny cluster of brothers and sisters from Kenya and Uganda. Another application for missionaries was made, but it too was refused.

Added difficulties came from another source. Mau Mau uprisings brought about a state of emergency, making any meeting of more than nine persons unlawful unless registered beforehand with the government. In 1956 a request to register Christian meetings was denied. During those years a number of foreign Witnesses came to Kenya for brief stays, but only Mary Whittington, her children, and Olga Butler remained to publish the good news.

Arrival of Gilead Graduates

It was under these circumstances that in 1956, Gilead graduates William and Muriel Nisbet from Scotland arrived in Nairobi. William Nisbet was the brother of the two early pioneers who came to Kenya from South Africa during the 1930’s. In order to stay, Brother Nisbet had to get a job, but he was still able to oversee the little Bible study group. In the meantime, Sister Nisbet along with Sister Whittington quietly spent every morning in the house-to-house activity.

For the Nisbets, Nairobi was a beautiful assignment. The city was growing into a well-kept, modern metropolis. The temperate climate and the Ngong hills on the outskirts reminded them of their native Scotland. Looking southeast on a clear day, one could see the snows capping Africa’s highest mountain, Kilimanjaro, glistening in the sun. To the north appeared the jagged outline of Mount Kenya, the mountain that gave its name to this country. And there was the animal lovers’ paradise right at the doorstep​—Nairobi National Park, with its lions, cheetahs, rhino, buffalo, giraffes, zebras, and antelope.

However, the Nisbets’ main interest was to start Bible studies. One of these was held with the family of a special branch police officer. Though the Nisbets did not know it, the officer had been given the assignment to investigate Jehovah’s Witnesses. But his inquiry ended differently from what he had expected. Not only was the officer able to turn in a favorable report on our activity but he had also found a priceless treasure, the truth. In due time this family of four were all baptized Witnesses!

Others studied too. Unfortunately, the Emergency Laws were still in force, and anyone attending meetings of over nine people faced deportation or up to three years in prison. Reluctantly, the brothers had to meet in small groups.

1958​—A Year to Remember

This year opened with the assignment of four more Gilead graduates to Nairobi, the Clarkes and the Zannets. Like Brother Nisbet, the two men had to take up secular employment while their wives pioneered. A new peak of 35 publishers was reached, mostly foreigners.

This was also the year of the Divine Will International Assembly in New York, attended by over 250,000 people from all over the world. It was a thrill for Mary Whittington to be among them and to give a brief report on the work in Kenya. Adding to the joy of that year, a chartered plane full of Witnesses from Rhodesia stopped in Nairobi on its way to New York, allowing time for a spiritually stimulating get-together.

At the New York convention, an appeal was made for capable Witnesses to move to countries where the need for Kingdom preachers was greater; Kenya was on the list. So between December 1958 and September 1959, more than 30 brothers and sisters moved from Canada, the United States, and England to help in Kenya. Some of these new arrivals went to Mombasa, on the Kenya coast, with its beautiful beaches. Others started to preach in the Rift Valley town of Nakuru, famous for its lake by the same name, the home of a million flamingos.

“Need Greaters” Make a Contribution

These “need greaters” were a zealous group, setting a high standard of Christian maturity. They had left friends, careers, and comforts but were richly blessed. Kenya was their modern Macedonia.​—Acts 16:9.

Speaking for many, Ron Edwards, from England, said: “Right from the beginning of this period of time, a very strong bond of love and affection grew among us who had come to serve where the need was greater. No doubt this was due to our unity of purpose and similarity in circumstances. Most of us were of the same age-group (30 to 40 years) and married, and we had lived settled family lives before coming here. However, we pulled up stakes and embarked upon an unknown future in response to the Society’s call.”

Over the years many had to leave because of personal difficulties with health, work permits, and other things. Some, though, like Alice Spencer, were able to remain for many years. She braved the heat of Mombasa for over 25 years. And Margaret Stephenson, who is over 80 years old, has lived in Kenya more than 30 years and still serves as a regular pioneer.c Working with missionary zeal, these brothers and sisters laid much of the foundation upon which many Kenyans have built their love for true worship.

Despite the influx of the “need greaters,” however, the work was still hampered​—preaching was done mostly among the Europeans, which meant foreign whites, and among the Asian community. Although some of the foreign Witnesses studied Swahili, their witnessing was limited mainly to house servants.

Arrangements for Further Expansion

In 1959, Brother Knorr again visited Nairobi. By that time the small group of nine had become a congregation consisting of two groups, with 54 publishers. As more brothers were now available to take the lead, Brother Knorr arranged for the two groups to split into four. Brother Nisbet was to serve as circuit overseer, visiting these groups while maintaining his secular work. During those times, a surprising number of interested persons were found among the foreigners.

As the end of colonial rule approached, Jehovah’s Witnesses were the first to contact the indigenous population, as is shown by the following experience. When one of the European sisters was buying shoes in town, she asked the shop assistant where she lived. The assistant said, “In Jericho.” Our sister replied, “I know Jericho very well. I go there frequently.” The shop assistant immediately exclaimed, “Oh, then you must be one of Jehovah’s Witnesses!”

The Kingdom work was now on the move in Kenya. But before we proceed further, let us pause and look at some nearby countries where efforts were also under way to preach the good news.

Uganda​—The “Pearl of Africa”

Uganda, Kenya’s western neighbor, is a lush country where one could stroll along the green shores of Lake Victoria, climb the snowcapped Ruwenzori Range (thought to be the legendary Mountains of the Moon), cruise the Nile, or drive through a majestic rain forest. Abundant rainfall assured good harvests of cotton and coffee as well as excellent vegetables and fruit. The heat was tolerable, and the perpetual summer pleased the British administrators as well as the Asian businessmen. They enjoyed the outdoors at their clubs, golf courses, swimming pools, racetracks, and cricket fields. Little wonder people called Uganda the “Pearl of Africa.”

Life was calm and pleasant in April 1950 when a young Witness couple came to Uganda from England, eager to share their Bible knowledge with others. Within a year they had helped a Greek and an Italian family to appreciate the truth.

A small congregation was formed in Kampala, a city, like Rome, that is built on seven hills. Preaching was gradually introduced to the African field, and it certainly helped that English was the lingua franca in Uganda. The first use of a local language was a public talk translated into Luganda for an African audience of 50. By 1953 six publishers were active.

Two years later, the first baptism in Uganda took place in Lake Victoria near Entebbe. Among the five baptized was a very enthusiastic George Kadu, who still serves as a faithful elder in Kampala.

A crisis followed when the bad conduct of some led to disfellowshippings, departures, and the stumbling of others. Thus, toward the end of 1957, Brother Kadu found himself to be the only publisher in Uganda. But he knew he had the truth, and he loved Jehovah.

In 1958, showings of the film entitled The New World Society in Action, along with the release of the booklet “This Good News of the Kingdom” in Luganda, gave new stimulus to the work. Also, “need greaters” from Canada and Britain moved to Uganda to assist, and by 1961, three years later, 19 publishers were reporting. More about this country later.

The Sudan​—Africa’s Largest Country

The White Nile, part of the earth’s longest river, flows from Uganda into the Sudan through grassland, bush, swamp, and semidesert. Tall pastoralists live along its banks. After about 1,200 miles, [2,000 km] the river joins the Blue Nile, which comes from the Ethiopian highlands toward the east. At this point, alongside the river lie three large cities with millions of people: Khartoum, Omdurman, and Khartoum North.

Farther downstream the Nile rushes through a series of cataracts and enters a richly historic region. Here stood the empire of Cush, its ruins still visible in the Saharan sands. This was the Ethiopia of Bible times, from which came Ebed-melech, as well as the court official baptized by the disciple Philip.​—Jer. 38:7-16; Acts 8:25-38.

The Sudan, once the Anglo-Egyptian Sudan, is Africa’s largest country, with an area over a quarter the size of the United States of America. Arabic is the main language. The north is almost entirely Islamic, while in the south more animists and nominal Christians are found. Usually, the Sudanese people are outstandingly hospitable and kind.

It was in 1949 that Demetrius Atzemis, a Gilead graduate from Egypt, came to the Sudan for the first time. As in Egypt, the riverbanks in the Khartoum area were colored green with cultivated fields of cucumbers, leeks, and onions. Some avenues near the water provided welcome oases of shade under huge banyan trees. But these narrow areas of luxuriant green soon gave way to the bleak desert. The dominant color was brown. The sky was brown. The ground was brown. The mud brick houses were brown. And even many clothes were brown.

Then there was the searing heat. Temperatures at night reach 102° F. [39° C.] In the sun the thermometer soars to 140° F. [60° C.] Since water pipes were exposed to the sunshine, a “cold” shower could burn you if you didn’t first let the water run for a while.

In this setting, Brother Atzemis got busy. He preached mainly in Omdurman, obtaining 600 subscriptions. Then he went on to a smaller industrial town named Wad Medani, before returning to Egypt. Later, a family of three moved to Khartoum from Cairo. The brother, a wool merchant, witnessed to his customers, offering subscriptions and literature before doing business with them.

A small congregation was soon formed, and the number of publishers grew monthly from peak to peak, reaching 16 by the end of August 1951. The highlight of the following year was a talk given to 32 persons. For the benefit of the foreigners in the audience, it was translated into three languages.

In 1953, Brother Atzemis returned from Cairo, this time for five months, and organized systematic coverage of territory in Khartoum. He was rewarded when the three Orphanides brothers came into the truth. Only a month after being contacted, George Orphanides offered a large part of his house as a meeting place. This brother eventually became the congregation overseer and, along with his brother Dimitri, was energetic in spreading the Kingdom message to others. George could be very firm and persistent and at the same time extremely hospitable in caring for the sheep. He served for many years, until 1970, when he had to leave the country. Dimitri was able to help many into the truth. Despite the merciless heat and periodic sandstorms, these brothers persevered with a fine attitude. George once said: “Although without worldly recognition, with heavenly recognition and the help of Jehovah’s spirit, we enjoyed every day of our lives, trying to accomplish our ministry according to Paul’s words at 2 Timothy 4:2-5.”

Brother Atzemis still returned for periodic visits, and in 1955 it was possible for the Society to send another missionary to Khartoum, Emmanuel Paterakis, who was able to stay for ten months. By then, several publishers had left the country. Application for legal registration was made in June 1956, but because of the influence of Coptic priests and Islamic mullahs, it was rejected. For a short time, the Witnesses were under surveillance, but there was no severe persecution, and the preaching work never stopped.

Faithful Sisters

In the first century, devoted women became spiritual pillars in the congregation. The same is true during the 20th century in the Sudan. (Acts 16:14, 15; 17:34; 18:2; 2 Tim. 1:5) In 1952 an energetic Greek sister who was married to a Sudanese man in Lebanon came to the home country of her husband to stimulate the preaching work. This sister, Ingilizi Caliopi, soon became a regular pioneer and later a special pioneer. She was exuberant, dynamic, and persistent​—needed qualities when preaching among members of the Orthodox Coptic Church, who were very emotional and easily upset, afraid of priests and relatives.

Among those whom she was able to help to a knowledge of the truth was Mary Girgis, who also became a special pioneer and whose life story appeared in The Watchtower of February 15, 1977. Mary lived in the historic city of Omdurman, the ancient capital of the Sudan. She had just been praying when Sister Caliopi first visited her in 1958. Sister Caliopi found a woman troubled about the fearsome beasts described in Revelation. What could these mean? The terrors of “hellfire” also upset her. She wondered if this could be God’s will. But her bigger question was, Where is the truth?

Sister Caliopi answered all these questions. Mary rejoiced to hear that Jesus is now King. But her husband, Ibrahim, told her, “Do not listen to this woman. She must be bad. When she fell off the bus the other day, people said, ‘It serves her right because she changed her religion.’”

In spite of this, Ibrahim still obtained the two books “Let God Be True” and “This Means Everlasting Life.” Soon after, when attending his Coptic church, Ibrahim stewed while listening to the priest berate men for allowing their wives to study and preach a different religion. It was easy to see whom the priest was talking about! Ibrahim quit the church. Now he and his family became targets of persecution. One day a stone came flying over the wall, hitting him and knocking the spectacles off his face but not seriously injuring him or his little boy in his arms!

In 1959 police accused Mary Girgis of going to houses with intent to steal. The matter came to court. Two prosecutors lined up against her, but of course, proof could not be established. The case was dismissed.

In another court case, priests brought accusations of Zionism. In court our sister magnified the name of Jehovah before the four judges. The presiding judge ruled in her favor saying, “Go, madam, to every place in Sudan, and preach as you want. The law of the country is on your side and will protect you.”

Sister Girgis and, until her death, Sister Caliopi have been outstanding examples for the younger ones. Over the years these two zealous sisters have helped many others. Ibrahim Girgis also took a stand for the truth and was a faithful Witness up to his death.

Attempts to gain legal recognition failed, so that the work continued in a state of nonrecognition, with occasional persecution. Nevertheless, steady increases followed, with 27 reporting in 1960 and 37 in 1962. In 1965 the work came under the oversight of the newly established Kenya branch, and a circuit assembly was arranged once every year. During the following year, 81 persons attended the Memorial of Christ’s death. We will hear from this country again.

Ethiopia​—The “Region of Burned Faces”

Between the Sudan and the Red Sea, and half the size of the Sudan, lies Kenya’s northern neighbor, Ethiopia. In Greek the name means “Region of Burned Faces,” and in ancient times it designated the region of Africa south of Egypt. Thus, the Biblical Ethiopia covers mainly northern Sudan and a tip of today’s northern Ethiopia. As Brother Hatzakortzian had already found in the 1930’s, this country was unique in many ways, with a culture of its own and a dominant Ethiopian Orthodox Church. This was the assignment of three single missionaries who arrived in the capital, Addis Ababa, on September 14, 1950.

There were many new things to get used to. First was the altitude of Addis Ababa, which at 8,000 feet [2,400 m] is one of the highest capitals in the world. Next was the Amharic language, with its explosive p’s, t’s and s’s, along with the Ethiopic script of 33 characters and over 250 variations. In addition, there were over 70 tribal languages and some 200 other languages and lesser tongues. Furthermore, the priests still used a semiextinct language called Geez (Ge‛ez), similar to the use of Latin by some European scholars.

There were the people with attractive, tanned faces, unusual hairdos, distinctive garments, and festive costumes. Some had crosses tattooed on their foreheads. They had interesting names. Men could be called Gebre Meskal, meaning “Slave of the Cross”; Habtemariam, meaning “Servant of Mary”; or Tekle Haimanot, meaning “Plant of Religion.” A woman could be named Leteberhan, meaning “Slave of Light,” or Amaresh, “You Are Beautiful.”

Schoolteachers-cum-Preachers

At their first missionary home in an apartment in the Case Popolari section of Addis Ababa, the missionaries were surprised to have a colobus monkey as a regular visitor. This mischievous monkey was constantly into everything and made one mess after another. It was not enough just to get into the tomato paste, but he had to track it all over the house and smear walls with it! Of course, human visitors came too, and Bible studies were conducted on the front porch of the missionary home.

To protect the interests of the Ethiopian Church, the law prohibited proselytizing among Christians. It was permitted only among Muslims and “pagans.” Thus, the missionaries were allowed entry only on the provision that they would establish schools to teach such subjects as English, typing, and bookkeeping.

When the adult night classes were properly established in Addis Ababa, the missionaries had to move into a larger home on Churchill Road, the main street of the capital. The brothers decided not to mix religious teachings with academic subjects, but students were invited to attend meetings of our congregation on a voluntary basis. At meeting times one of the classrooms became a Kingdom Hall.

In 1952 eight additional missionaries from the 18th class of Gilead School arrived in Addis Ababa. Among them were Harold and Anne Zimmerman, who were assigned to help with the night classes in the capital city. Two couples from the 12th class, the Brumleys and the Lucks, opened a school in historic Harar, close to the Somalian border in the east, formerly forbidden to foreigners and still regularly visited by hyenas. In fact, so-called hyena men provide a nightly spectacle by feeding these powerful beasts for the enjoyment of spectators.​—See Awake! of November 22, 1985.

Gilead missionaries Dean Haupt and Raymond Egilson established a similar school in Diredawa, a commercial center not far from Harar, strategically located on Ethiopia’s only railroad line from the port of Djibouti to Addis Ababa. It was here that Brother Hatzakortzian had died.

Life was far from being posh. Brother Haupt explains: “Our first night was an unforgettable experience. We had no furniture as yet, so we used a trunk as a table and sat on suitcases to eat our meal. We put mattresses on the floor, as our beds had not arrived yet. This was not so bad, but when we switched out the lights, bedbugs started coming down the walls to get a taste of us! It seems that this part of the house had been vacant for some time, and the bugs were out to get fresh blood! I don’t think we slept a wink that night.”

A Small Branch Office

Despite the pests, a missionary explains that the work was enjoyable: “I was walking along the road one day when I met a young Ethiopian man and stopped to speak to him. Upon learning that I was a missionary, he asked, ‘Please, Sir, tell me about Jesus Christ.’ I invited him to our home the following day, and within ten minutes of his arrival, a study in the book “Let God Be True” was in progress. He returned the next day for another study, bringing with him another young man. These two became the first Ethiopian publishers.”

A steady flow of interested persons would visit the missionary home asking for Bible studies, so one missionary always had to be on hand. Some people had walked for hours to get there and wanted to study for two or three hours at a time. Soon the number of publishers reached 83.

In 1953 a small branch office was established in Addis Ababa. Handwritten translation of meeting material was prepared in Ethiopic script and was manually duplicated. This certainly helped the newer ones to become better grounded in the truth. The local brothers learned to do house-to-house work, conduct Bible studies, and hold instructive meetings. Because of their zeal, the good news was spread into 13 different locations in the interior of the country, from where close to 20 publishers were reporting by 1954.

A Student Priest Lays His Hand to the Plow

One of those who responded well to the Kingdom message was a student priest who could not speak a word of English. His first discussion with one of our missionaries was through an interpreter. When controversial points arose, the student priest would check his Bible in the ancient language of Geez. It shocked him to learn that his favorite support for the Trinity at 1 John 5:7 was not in his Bible. Other wrong doctrines were quickly exposed with this Bible.

He came for studies three or four times a week, bringing others with him. When he left the seminary to move in with a Witness, the school clerk of the seminary came with a policeman and dragged the student priest away. Later, when he was locked up in the seminary for four days, he sent a note telling the brothers not to feel sorry for him, since he was rejoicing that he was a prisoner for the sake of Jehovah. “Do not think I will go with them,” he said. “No man who has put his hand to the plow looks at the things behind.” After his release, he moved to the capital city, where he attended meetings and came to be among the first Ethiopians baptized as Witnesses of Jehovah.

Amharic Literature​—At Last!

In 1955, after a special talk, to the delight of all in attendance, the first Amharic language publication, the booklet God’s Way Is Love, was released. Soon after, a tract followed, and the next year the study booklet “This Good News of the Kingdom” became available in Amharic.

The following year, 1956, was another milestone of theocratic history in Ethiopia. The brothers organized the film showing of The New World Society in Action. Handbills in English and Amharic advertised the film, which was to be shown at the largest theater in Ethiopia, right on the main square of Addis Ababa. Posters were put up in all busy sections of town. The outcome? Large crowds converged on the theater. So many packed the hall that it was necessary to arrange a second showing, with the result that 1,600 saw the film that evening. A free booklet was given to each one in attendance. Other film showings followed in Asmara, Gondar, and Dese, three important centers in the north of Ethiopia. All told, 3,775 persons saw this instructive film about the activity of Jehovah’s Witnesses.

More special pioneers were appointed, and a local circuit overseer started to encourage the congregations. The brothers preached boldly, backed up by a revised constitution that guaranteed basic human rights of free religious expression, free speech, and a free press. The number of publishers reached a peak of 103.

Persecution! Missionaries Expelled!

All this activity and spiritual prosperity had stirred the ire of Christendom’s clergy. In the provincial capital, Debre Markos, about 175 miles [280 km] northwest of Addis Ababa, people were still very loyal to the Ethiopian Church.

When special pioneers arrived there, violence broke out immediately. Influential men gathered a mob in the main square, shouting that these new people trampled the picture of Mary with their feet and ate cats and dogs! The police had to rescue the brothers from being beaten to death. The crowd, ready to force its way into the police station, had to be held back at gunpoint. In the melee, the two pioneers lost all their belongings.

The government used this incident to proclaim that Jehovah’s Witnesses were a danger to the peace and security of the nation. The government closed down the missionary home and branch office and on May 30, 1957, ordered the missionaries to leave the country. Although some officials privately expressed sympathy and pointed to the role of the clergy in the matter, appeals even to the emperor himself were in vain.

Though many letters of protest were written from all over the world, the missionaries were forced to leave the country. Arrests and interrogations followed. Now came a period of testing and sifting. Some became fearful and left the truth. A few turned traitor. The special pioneer work was discontinued, and several former pioneers had to be disfellowshipped. Others, however, remained faithful. One brother suffered 42 days in leg irons and was then released with stern warnings to cease his preaching.

Thus, the work went underground. Far away, at the 1958 Divine Will International Assembly, the first Amharic book, “Let God Be True,” was released, but only a few copies managed to seep into Ethiopia. Tests of loyalty and courage in the face of opposition caused some to drop by the wayside, so that by 1962 the number of those still active had dropped to 76.

Somalia​—Into the Horn of Africa

After his expulsion from Addis Ababa, missionary Dean Haupt was instructed by the Society to proceed to Mogadishu, the capital of Somalia. Mogadishu has been a trading center for a thousand years. Was this city once part of Ophir, the source of fine-quality gold for King Solomon? It could be, although the weight of opinion points to Arabia as the lode.

Nevertheless, when Brother Haupt arrived in 1957, Somali was not yet a written language; Italian and Arabic were used instead. Brother Haupt decided to work the European section of town first, offering subscriptions by showing sample copies of the magazines without placing them, since very few were available. In this way he obtained over 90 subscriptions in about three months. Then his visa expired and could not be renewed. So Brother Haupt had to leave and has continued his service in Italy.

A Tough Assignment

After Brother Haupt’s departure, the Society arranged to send four missionaries to Somalia. They arrived in March 1959, but since the preaching was basically limited to witnessing to foreigners, only Vito and Fern Fraese of the 12th class of Gilead remained.

Soon the Catholic clergy began to visit those showing interest in the work of Jehovah’s Witnesses. One person who was thus visited by a priest said: “Why all this interest in me now, as it is a number of years since I stopped attending church? Is it because I am studying the Bible?”

In September 1959 the Fraeses conducted 11 Bible studies. Many of the Italian families visited had no Bible and had never been told who Jehovah is, although they had heard about Jehovah’s Witnesses in newspapers. So there was much interest in the Bible message; it was not unusual for the brothers to spend an hour or more in each house they visited.

In 1961 two Bible students began preaching. The following year another person became associated with Jehovah’s Witnesses, making a total of three publishers in addition to the missionaries.

After four years in Somalia, the Fraeses were reassigned, since opportunities to visit the local Islamic population were very limited. But they had made an impression. As one observer noted: “Of all the groups of Europeans, including lay missionaries and the clergy, you Jehovah’s Witnesses are the only ones who have remained moral!” Of the three publishers left behind, two later went to other countries, and one stopped his activity. However, the Fraeses are still in full–time traveling work in Italy.

Tanzania​—The Quintessence of Africa

Down the coast from Somalia is Tanganyika, now Tanzania, a beautiful country larger than Kenya, its northern neighbor. It is a land of the Serengeti Plain​—often called the quintessence of Africa—​where a wildlife pageant of more than two million large animals roam the savannas and woodlands, and it is home to the Ngorongoro Crater, a 100-square-mile [260 sq km] bowl teeming with wildlife. Most of the people are farmers, who produce sisal, cloves, coffee, and cotton.

During the 1930’s the Kingdom good news had been preached in Tanganyika, so that by 1948 there was a small number of publishers serving in the southwestern part of the country. Who were they? How did they learn of the truth?

They were mainly the people of the Nyakyusa tribe, located in the highlands near the northern tip of Lake Malawi where the two branches of the Great Rift Valley converge. From here men went to work in the Rhodesian copper mines. Friendly and teachable people by nature, for some this employment opened the way to come into contact with the truths from God’s Word.

Hosea Njabula, born in 1901 near Tukuyu, abounded in zeal for his Moravian Protestant faith. He became a deacon, teaching Sunday school in many villages. Among his students was Nehemiah Kalile. One day in 1930, while working in Vawa (Vwawa) as a cook for European settlers, Nehemiah found himself in a deep Bible discussion with another cook.

Nehemiah discovered that this man knew amazing things from the Bible. This was the truth! Soon thereafter he crossed the border to Mwenzo for baptism. Here he was deeply impressed when, for the first time, he saw the seven volumes of Studies in the Scriptures.

Nehemiah Kalile was full of enthusiasm. He yearned to tell his former Sunday-school teacher about his discovery. So the next year, he again met his older friend, Hosea Njabula, and told him about the truth.

Over 60 years later, Hosea remembers that day and says: “I argued very much, but when he showed me the Scriptures regarding the Sabbath, I knew it was the truth. Without delay I started to preach to others, including Job Kibonde. The three of us started meetings in my house. I also went to see my other Sunday-school students. I then invited them to our meetings. Several accepted, among them Joram Kajumba and Obeth Mwaisabila.”

On Foot All Over the Highlands

After Brother Njabula’s baptism in 1932, these brothers, without knowing what a pioneer minister was, preached like pioneers. They walked 36 miles [60 km] toward Lake Malawi and witnessed in the area of Kyela, where Hosea Njabula and Obeth Mwaisabila met strong opposition. Even though they did not know how to swim, they were seized and thrown into a river full of crocodiles. Somehow, perhaps with Jehovah’s help, they escaped with their lives. Soon after this they built their first Kingdom Hall near Buyesi village in a place they called Bethlehem.

In the meantime, more interest developed in Vawa, where Nehemiah Kalile had first heard about the truth, and such men as Solomon Mwaibako, Yesaya Mulawa, and Yohani Mwamboneke took their stand. Those in Buyesi made the loving arrangement to send one of their number to the village of Ndolezi near Vawa once a month in order to strengthen these newer ones. This meant hiking 60 miles [100 km] each way. Sometimes they trudged even over 120 miles [200 km] to Isoka in Northern Rhodesia to send their reports to the congregation there and have them passed on to the branch office.

Today, six decades later, at the age of 90, Hosea Njabula is still a “deacon,” now in the true sense of the word, a ministerial servant in the Ndolezi Congregation. Brother Njabula has the satisfaction of seeing his faithful wife, Leya Nsile, continue steadfast by his side, as well as having several grandchildren active in the pioneer work.

Others also had many years of zealous preaching. Among these were Jimu Mwaikwaba, who endured imprisonment because of the good news; Joel Mwandembo, who later served as a circuit overseer; Semu Mwasakuna, who preached by bicycle and song; Ananiah Mwakisisya; and Timothy Kafuko.

Another brother who helped greatly to advance Kingdom witnessing was David Kipengere, who was born in 1922 and learned the truth in 1935 in Mbeya. He preached far and wide and was later sent to open up the work in Dar es Salaam. He was a regular pioneer for the last 18 years of his life, right up until his death in 1983. Often he was arrested, but he did not give in to discouragement, saying: “There is much work in prison that Jehovah wants me to accomplish.” His brother, Barnabas Mwakahabala, who learned the truth with him, is still serving as an elder to this day. These brothers did what they could in their isolated circumstances, without literature in their own language and with limited reading ability.

Contacts with the branch office in Cape Town were sporadic, and reports were unreliable. The 1943 Yearbook indicates that 158 in this area shared in the preaching work, and in 1946, there were 227 reporting in seven congregations. During previous years, the activity of the Witnesses in Tanganyika was apparently included in the reports of the Isoka Congregation in Northern Rhodesia, and some reports probably got lost. Several years were still to pass before better supervision could be given to the ingathering work in southern Tanganyika.

Supervision From Northern Rhodesia

Help was certainly needed, as the Witnesses faced much opposition from false religion and, at the same time, battled with the problems of polygamy, tobacco smoking, and other unchristian customs.

In 1948 a new branch office was organized in Lusaka, Northern Rhodesia, which was to oversee not only Northern Rhodesia but also most of East Africa. This proved to be providential because after a long pause, new beginnings were about to be in evidence in Kenya and Uganda. Although the branch office was still over 1,500 miles [2,400 km] of rough road away from Nairobi, it was a lot closer than Cape Town, which was more than twice that distance.

Thus in 1948 the branch office in Northern Rhodesia sent Thomson Kangale to help the brothers. When he arrived in Mbeya in March of that year, there was much to be taught and readjusted.

Brother Kangale was a patient teacher, and our brothers were quick to make needed adjustments. For one thing, they learned to identify themselves as Jehovah’s Witnesses and no longer as Watchtower people. They had known and accepted the name Jehovah’s Witnesses earlier but had not featured it publicly. In harmony with the counsel at 1 Peter 3:15, our brothers also learned to be more tactful when presenting the Kingdom message. Now they featured good news instead of just attacking false religious teachings. And misunderstandings about the correct way to report time spent in the field ministry were rectified. Additionally, the brothers cleaned up the appearance of their homes. They also improved their personal appearance; several needed to cut their wild-looking beards.

At meetings, all learned to follow a more orderly and effective program and to do away with Babylonian relics, such as the use of religious bells. In the Theocratic Ministry School, they could see the value of ceasing to announce the names of those who had scored well in the written reviews. Some Witnesses needed to abandon certain customs connected with honoring the dead. For others it was the time to break the tobacco habit. But probably the most difficult adjustment was legally registering their marriages, making them honorable before all.​—Heb. 13:4.

Legal Attempts for Official Recognition

The branch office in Northern Rhodesia made numerous attempts to get the British colonial government in Tanganyika to permit missionaries to enter the country and to grant official recognition for our preaching work. In 1950 an application was refused with the explanation that “conditions in Tanganyika were not quite the same as in other African territories.” In 1951 another application was made but again without success. In the meantime a district commissioner had attempted to slap a local ban on the preaching work. In September 1951, personal representations were made to the government at Dar es Salaam, along with a written memorandum explaining the stand of Jehovah’s Witnesses regarding religious organizations and patriotic ceremonies. This gave rise to hope, but during the following year, another negative reply was received. Other representations were made in 1956 and later, all in vain.

Despite this unfavorable attitude of the government, there were no real hindrances to worship for the publishers of the good news. Special pioneers and circuit overseers continued to give help from Northern Rhodesia without problems.

Training Efforts Continue

In 1952, Buster Mayo Holcomb, a Gilead graduate serving as district overseer in Northern Rhodesia, was able to cross into Tanganyika and serve a circuit assembly near Tukuyu. He said: “We were close to the assembly spot in the late afternoon and had hopes of arriving by dark; then the heavens literally fell on us in a torrent of water. To go ahead was impossible, as we could not see the road for the driving rain. We stopped the van and prepared to spend the night the best way possible, for, far from giving any indication of abating, the storm seemed to be increasing in intensity. However, the next morning the rain did stop, and after wading for a distance, we finally reached the assembly site and found some brothers. Much to our surprise, they were amazed that we should even suggest that the assembly could not be held. Of course the brothers would come!

“And come they did, although it meant that some had to walk in that weather for two to three days. The attendance on Sunday afternoon reached 419, and that morning 61 symbolized their dedication by water immersion.”

The brothers responded well to counsel, and interested ones made dramatic changes in their lives. For instance, the Bible does not allow for plurality of mates. It states that each man should “have his own wife and each woman . . . her own husband” and that a Christian overseer should be “a husband of one wife.” (1 Cor. 7:2; 1 Tim. 3:2) Thus, a chief who had many wives dismissed all but his senior spouse and afterward was baptized. In time he became a congregation elder. Another man who had two wives gave his younger wife to his younger brother and said that he would not like to have three souls die in his house because of his selfishness. He too then qualified for baptism.

Other Witnesses manifested their unselfish love by renouncing their traditional rights to ask for a bride-price when giving away their daughters in marriage. Such bride-prices could be prohibitively high for young Witnesses, especially pioneers. But many fathers were happy to see their daughters marry “in the Lord.” (1 Cor. 7:39) It also made the beginning of married life much easier for the new couple by removing the burden of the bride-price. Initially this caused astonishment, but with time more and more people appreciated and respected this expression of loving concern.

In Tanganyika too, the clergy tried to stir up trouble, but it did not work. When Brother Kangale was arrested by the police in Mbeya, he was able to explain that he was just visiting his spiritual brothers. The police then became cooperative and asked him to leave his route sheet of scheduled visits to congregations with them so that they could inform other stations about his arrival, and then they would not have to worry about him. In this manner Brother Kangale was able to travel freely around Tanganyika for years. Other special pioneers and traveling overseers from Northern Rhodesia and Nyasaland joined him to build up the sheep, Frank Kanyanga, James Mwango, Washington Mwenya, Bernard Musinga, and William Lamp Chisenga to name a few. Interestingly, Brother Chisenga met Norbert Kawala in the city of Mbeya in 1957. He was thirsting for the truth, had a Bible study twice a week, qualified for baptism, and later served as a translator in the branch office in Nairobi, Kenya.

Film Showings and Expansion Northward

In the meantime, from 1956 onward, showings of the Society’s film The New World Society in Action were introduced into Tanganyika, and over 5,000 attended. Another boost came in 1959 when Witnesses from overseas began to arrive to serve where the need for Kingdom preachers was greater. The number of publishers in Tanganyika started to climb again, to 507 for the 1960 service year.

However, progress did not always come easily. Many towns had a large proportion of Muslims, thus challenging the preaching skills of the publisher. Also, the hot, humid climate was taxing for foreign brothers. But they had Isaiah’s spirit, saying: “Here I am! Send me,” and they were blessed for that.​—Isa. 6:8.

By the Slopes of Kilimanjaro

In 1961, Tanganyika became independent, and by 1964 it was united with the island of Zanzibar to form the United Republic of Tanzania. However, back in 1961 a new area in Tanzania, around the slopes of mighty Kilimanjaro, blossomed with the good news. Africa’s highest mountain is a massive, extinct volcano covered by perpetual snow. The slopes rise gently and receive a good share of rainfall from the east and the south. Rich soil and heavy rainfall make its slopes good for agriculture, hence the area is heavily populated. Here a special pioneer from Northern Rhodesia started a Bible study with a group of five interested persons.

During the following year, in August 1962, a circuit assembly was held at the Kibo Hotel near Marangu, facing the majestic mountain. Witnesses from Kenya supported the event and traveled in a convoy of cars the 250 miles [400 km] from Nairobi. The baptism was performed in a cold mountain stream, and it was the first time in this part of the world that a European, Helge Linck, was baptized by an African brother.

Helge Linck became acquainted with the truth during his childhood in Denmark but had not pursued it. He came to Tanganyika to work on a sugar plantation. In 1959 his fleshly brother from Canada visited East Africa and rekindled his interest in the truth. When in 1961 a special pioneer was imprisoned for his preaching, Helge arranged for his release. After Helge’s baptism in this idyllic setting at the Kibo circuit assembly, he entered the pioneer service and later was expelled from the country for his preaching.

Let us leave the mainland briefly for the island of cloves, Zanzibar, the largest coral island off the African coast.

Zanzibar​—The Island of Cloves

Located just 25 miles [40 km] off the mainland, Zanzibar served as a starting point for expeditions into Africa’s interior, for Arabs as well as Europeans. Its population is almost entirely Islamic and of mixed Afro-Arab descent. Swahili is spoken there, the language that the slave trade carried all the way to the borders of Angola in western Africa. During the 19th century, Zanzibar was a major market for slave trading.

In 1932 two pioneers from southern Africa made a brief call on this island of cloves. Twenty-nine years later, in 1961, Roston and Joan MacPhee, newly baptized publishers of the good news, moved to the island from Kenya. They went straight to work, placing much Bible literature. Soon they were conducting two Bible studies. The congregation in nearby Dar es Salaam arranged for a monthly weekend visit to Zanzibar for mutual encouragement.

Soon after the MacPhees were transferred back to Kenya, another Christian family, the Burkes, arrived in Zanzibar from America. They took good care of the established interest and added to it by starting studies of their own. Suddenly, at the end of 1963, a revolt swept through the island, and the Burke family had to flee, leaving most of their possessions behind.

With the departure of the Burkes, Kingdom interests soon faded on the island. Then, in 1986, a new start was made when interested persons moved to Zanzibar. Soon a small group of publishers developed. An interested man of exceptional zeal used all his free time to conduct Bible studies with up to 30 people. What a task, since he had secular work to care for as well! At meeting time as many as 45 people showed up. What a surprise to see five of them ready for baptism in December 1987 at the Dar es Salaam district convention! Now the foundation was in place for a congregation on this historic island.

Let us leave the island of cloves and return to the African mainland.

Joys and Problems

During 30 years of preaching in Tanganyika, our brothers had few problems with the authorities. In most cases the police were very respectful and cooperative, sometimes even offering public-address equipment for our assemblies. In May 1963, when Milton G. Henschel from the Society’s world headquarters in Brooklyn visited Dar es Salaam, an assembly was arranged in the Karimjee Hall, the finest auditorium in the country. Two hundred and seventy-four attended, including the mayor of the capital city, and 16 were baptized. A branch office had just been established in neighboring Kenya so that better attention could be given to Kingdom interests in Tanganyika, now Tanzania.

Arrangements were made to publish The Watchtower in Swahili. The first issue came out on December 1, 1963. During the same year, a Kingdom Ministry School course gave needed guidance and direction to the overseers in the 25 Tanzanian congregations. In September and October 1964, district conventions were held, with a combined peak attendance of 1,033.

But there were problems. Entry for missionaries of Jehovah’s Witnesses had never been granted, and all attempts to obtain legal recognition had been rejected.

A Turn for the Worse

While the situation remained calm for most of 1963 and 1964, word was received of a letter to all police officials advising them that Jehovah’s Witnesses had been banned and should be arrested. Another blow came on January 25, 1965. A press release announced that the Watch Tower Society was illegal. Yet, doubts surfaced about whether this was official. In this atmosphere a circuit assembly was arranged in Tanga for April 2-4, 1965.

A hall was booked, arrangements for accommodations were made, and a large number of Witnesses came by train from sisal estates. On the way they preached to fellow passengers, one of them being a policeman. On arrival, he had all the Witnesses arrested and carted off to the police station, but they were soon released.

On April 3, the second day of the assembly, a radio announcement said that the government had banned the work of Jehovah’s Witnesses and all associated legal bodies. Nevertheless, the assembly was completed without incident. No announcement of the ban appeared in the official government gazette. News came from neighboring Malawi (formerly Nyasaland) and Zambia (formerly Northern Rhodesia) that the ban had been announced and afterward withdrawn. This was confirmed by Reuters, the news agency. But the inevitable finally happened. On June 11, 1965, the government gazette issued a notice that the Watch Tower Society and all associated legal bodies had been declared unlawful.

Now the police became more alert, and attempts to hold a circuit assembly in the south of the country failed. A few scattered arrests followed. At times literature was seized, but occasionally it was returned. The brothers found it wiser to meet in small groups. In places where religious missionaries from Christendom egged on the police, the situation grew more tense.

Lingering Misunderstandings

Just before the ban was imposed, William Nisbet from Kenya spent eight hard weeks trying to meet with officials in Dar es Salaam in an endeavor to gain recognition for Jehovah’s Witnesses. He was given opportunity to speak to the secretary of the Minister of Home Affairs. Apparently because of a campaign of misinformation by Christendom’s missions, many government officials associated Jehovah’s Witnesses with outlawed radical religions in Zambia and Malawi.

Unwarranted fear of Jehovah’s Witnesses hovered over the officials like empty storm clouds. The officials confused Jehovah’s Witnesses with the indigenous groups termed “Watchtower,” or Kitawala, that had no relation to the Witnesses.d These sects practiced adultery and witchcraft and often rebelled against established governments. They also misused the divine name and some of our publications. They were the ones to be feared, not the peace-loving true Witnesses of Jehovah. Brother Nisbet’s visit and written documentation prepared by the Watch Tower Bible and Tract Society cleared up these misunderstandings of some officials.

Before Brother Nisbet left Dar es Salaam, he applied for registration of the International Bible Students Association. What a surprise to receive a telegram from the brothers in Dar es Salaam, six months after the official ban, saying that the International Bible Students Association had been registered under the Companies Ordinance on January 6, 1966. Yet, Jehovah’s Witnesses and the Watch Tower Society remained banned. On November 24, 1966, a government notice stated that the International Bible Students Association had been dissolved as a company because of failure of its congregations to obtain registration under the Societies Ordinance.

Zambian or Malawian brothers who had come to help in Tanzania now had to leave the country. Their loss was deeply felt, but true worship in Tanzania was by no means dead. In 1966 the number of people who attended the Memorial of Christ’s death was 1,720, and 836 were active in Kingdom preaching.

The Seychelles​—The “Paradise Islands”

“Unique by a thousand miles” is the slogan used to advertise the Seychelles, about a thousand miles [1,600 km] off the coast of East Africa and home to giant tortoises, big enough to ride. About 100 islands form the Seychelles, and they stretch to the vicinity of Madagascar. Some are granitic, like the main island, Mahé, and others are composed of coral. They have everything that makes tropical islands attractive​—mountains, picturesque rocks, silver-white beaches, turquoise waters, gorgeous reefs, luxurious vegetation, exotic birds flitting through air scented by wild spices, and the absence of tropical diseases.

The population​—90 percent of whom live on Mahé—​speak a French patois called Creole. They descend mainly from Africans, English and French colonials, Indians, and Chinese.

In 1961 a person interested in the teachings of the Bible as explained by Jehovah’s Witnesses arrived from East Africa. During the following year, Witnesses, including four members of the McLuckie family from Southern Rhodesia, arrived and began informal witnessing. However, public Bible talks were prohibited because of the strong Roman Catholic presence. Yet, in April 1962, at the first organized meeting, 12 were in attendance, and by then 8 were sharing in the field ministry.

Opposition Boomerangs

But soon, the familiar pattern of persecution from Christendom’s churches emerged. The Immigration Department asked the McLuckies to leave by July 25, 1962. Police told another foreign brother not to preach and that his visitor’s permit would not be renewed. Catholic priests gave sermons and wrote long articles in the local newspapers warning the populace against the Witnesses.

This boomeranged. Many people had not yet heard about Jehovah’s Witnesses. However, with their curiosity now piqued, they began to inquire. The march of Bible truth could not be stopped in the Seychelles! On July 15, 1962, one week before the departure of the family, the first indigenous Seychellois couple, Norman and Lise Gardner, were baptized. The departing family considered this a fine reward for the money and efforts they spent to start the work in those distant islands.

Five months later two retirees, both Witnesses from South Africa, came to Mahé in order to settle and help with the preaching work. After a short while, they inserted an advertisement in the local newspaper inviting those interested in Bible study to contact them. The very next day, they received a letter canceling their visa. But during their four months in the Seychelles, they had placed much Bible literature and gave a fine witness. Now, however, no Witnesses lived on the islands, since the Gardners too had left.

After an interval of only a few months, the work resumed when the Gardners returned from a brief job transfer in Khartoum, Sudan. During their absence, they had fine association with faithful brothers in the Sudan, as well as in Kenya and Southern Rhodesia. They settled on Cerf Island, which is about half an hour by boat from Mahé. Since there were only a dozen or so families on the island, the isolation was not advantageous for their witnessing activity. Yet, as the only publishers in the Seychelles, they put forth great effort and maintained an average of 30 hours per month in the field ministry.

In 1965 the first visits by circuit overseers were organized. Other good things happened in that year. A Bible film was shown to an audience totaling 75. Three interested persons joined the Gardners in their preaching activity and were baptized during that year. Proper arrangements were made for regular meetings.

Despite the strong love the Gardners had for Cerf Island, their love of neighbor was stronger, so in 1966 they moved to the main island of Mahé in order to provide a center for the advancement of true worship. A Kingdom Hall was constructed adjoining their house, opening the way for further expansion.

Stephen Hardy and his wife, Barbara, English missionaries serving in Uganda, made repeated circuit visits to the Seychelles. During a visit on December 6, 1968, there were 6 active publishers, and 23 were present for the dedication of the new Kingdom Hall.

In 1969 an attempt was made to register the work and apply for the entry of missionaries. Both applications were refused. No reason was given.

Growth was slow, as some young people emigrated to seek jobs, and many others were held back by fear of man, fairly common among a rather small population. Also, illiteracy, a general attitude of nonchalance, and widespread immorality were real obstacles to many people. But others​—like the government employee with a large family who pursued his Bible study daily during his lunch breaks—​progressed quickly. Thus, in 1971, there were 40 who attended the Memorial of Christ’s death and 11 who were active in the field ministry. The message of the coming Paradise earth continued ringing out in the beautiful Seychelles.

Burundi​—The Early Years

Before serving in Uganda and visiting the Seychelles, the Hardys had been assigned to the beautiful country of Burundi, a small, picturesque land with thousands of hills, located between Tanzania and Zaire. It is densely populated by hardworking farmers, mostly growing plantains (a type of banana) on terraced hillsides.

During Belgian colonial rule, the Watch Tower Society applied to send missionaries to Usumbura, now Bujumbura, the capital of Burundi, but permission was denied. Independence in 1962, though, created different political circumstances, and in October 1963 two Northern Rhodesian special pioneers were successful in obtaining a three-month visa, which was renewed without difficulty. Just three months later, in January 1964, four Gilead graduates arrived with visas of indefinite duration.

Religious Pressure

Right from the beginning, people responded eagerly to the Kingdom good news. When the missionaries arrived in Burundi, the special pioneers were already conducting numerous Bible studies, and nine publishers were preaching the good news. But the following month, the missionaries were told that it would be necessary to register their organization in order to be granted work passes.

The brothers were confident that registration could be obtained. However, during the weeks that followed, the chief immigration officer and other officials displayed a sour attitude. Behind the scenes the officials had religious pressure put on them. So at the beginning of May, the missionaries were given ten days to leave the country. Imagine their disappointment at having to leave behind 70 people with whom they were studying the Bible!

By the end of May, the special pioneers had to leave too. This left a Tanzanian brother with quite a task, the care of about 30 people who were studying the Bible. Despite the loss of the pioneers and missionaries, the local publishers kept on preaching. By 1967 a peak of 17 publishers reported, and 32 attended the Memorial. Unhappily, the following year difficulties arose, as some of the brothers did not accept the appointed overseers. This resulted in a drop to a service-year low of eight publishers. Spiritual counsel was the cure and was administered. Eventually the brothers resolved their problems. So the year 1969 found 25 active in the field ministry and 58 attending the Memorial.

New Ones Withstand Torture

The diligence of these Witnesses aroused the ire of the clergy, who brought pressure on the government. In August 1969, seven Witnesses were arrested and tortured by being made to stand in waist-deep water for two days. But like the early apostles, they were not deterred. Two months later nine new ones were baptized. Twice thereafter, officials asked the brothers to register their religion, but both times their applications were refused. Each of the following years brought new peaks of 46, 56, 69, 70, and 98 publishers, along with the formation of the congregation in Bujumbura in 1969.

In 1972 serious tribal fighting broke out between the Tusi and Hutu people. Over 100,000 Hutu are reported to have been killed during the conflict, including at least four of the Witnesses. Other Witnesses were imprisoned, some for eight months. Despite the turmoil, the brothers were diligent in the field service and averaged more than 17 hours per publisher per month.

After ten years of growth, there still remained the nagging problem of giving proper theocratic oversight. Although a large proportion of the brothers were steadfast, in other ways they showed themselves spiritually young, lacking depth and discernment. From nearby areas an undercurrent of Kitawala influence, the false “Watchtower movement,” affected some. These problems were not surprising, since the brothers never had a visit from a zone overseer, a showing of the Society’s films, a special course for congregation overseers, assemblies, or any publication in their language. Thus, in 1976, oversight for the country was transferred to the Zaire branch. In this way French- and Swahili-speaking brothers could give needed help to the Witnesses in Burundi.

Interestingly, at the time of the intertribal killings, the ousted leader of Burundi received a thorough witness before his death in exile. A visiting missionary met this man at Mogadishu, Somalia. Long discussions ensued, with many questions, leaving this former ruler deeply impressed. It was only later that the missionary discovered to whom he had been witnessing.

Golden Years for Missionaries in Uganda

The expulsion of missionaries from Burundi benefited Uganda, where, by 1964, a solid nucleus of publishers were active. Finally, after over 30 years of effort and along with the arrival of the first missionary couple, mature brothers and sisters came to serve where the need was greater. More missionaries were to follow.

After the first missionary home was established in Kampala, a second one was opened in the industrial town of Jinja, where the Nile River flows north out of Lake Victoria. Progress was rapid; soon a congregation was formed.

Meanwhile, the Kingdom message had reached smaller district towns all over Uganda, and by 1967, publishers numbered 53. The following year another missionary home was opened in Mbale, a growing town on the western flanks of Mount Elgon, near the Kenya border. By 1969, there were 75 publishers and that number reached 97 the following year, and 128 in 1971.

Since August 12, 1965, the work had been officially recognized. In 1972, things looked very promising. A new peak of 162 publishers had been reached, and five new missionaries had just been admitted into the country. Preparations were under way to hold the largest convention ever for Jehovah’s Witnesses in Uganda in the Lugogo Stadium of Kampala. Witnesses came from neighboring Kenya and Tanzania and even from as far away as Ethiopia. Sixty-five Ethiopian brothers traveled by chartered buses, some of them journeying almost 2,000 miles [3,200 km] for two weeks.

Turmoil in Uganda

The visitors entering Uganda were surprised to see streams of foreign schoolteachers and Asian families going in the opposite direction, fleeing the country in haste. The political scene had changed after a coup, and people feared for their future. It seemed that everybody, except the Witnesses, wanted to get out. The situation was tense. Yet, in the middle of all this turmoil, a 60-foot [18 m] banner across the main street of Kampala boldly announced the public talk of the convention. The brothers were thankful that the “Divine Rulership” District Assembly was successfully held, with a peak attendance of 937 for the public talk. Old-timers all over East Africa still have fond memories of this Kampala assembly.

Although there was much interest in Bible truth and literature was being distributed in large quantities, dark clouds were forming on the horizon. Extension of the work passes for two missionary couples was refused, so that they had to leave within three months. Then, on June 8, 1973, without warning, the government banned 12 religious groups, including Jehovah’s Witnesses. The remaining 12 missionaries had to leave by July 17, 1973. This was a sad event for all the foreign helpers, and it happened at a time when even in Kenya there were difficulties with freedom of worship.

Most missionaries had to go back to their home countries, but some couples who had served where the need was greater in Uganda were able to settle in Kenya and be of further assistance. Among these were Larry and Doris Patterson, as well as Brian and Marion Wallace. The Hardys went on to serve in Ivory Coast and then at London Bethel in 1983.e

Law and order had now taken on new meaning in Uganda. For example, one pioneer brother was arrested and taken to the military barracks for interrogation. His crime? Receiving money from European “spies.” He had been seen visiting the missionary home. Despite his clear explanations of the nature of his voluntary preaching work, he was beaten and then handed a spade to dig his own grave. On finishing his grave, he was told to dig two more for the European “spies,” that is, the missionaries! When this was completed, three soldiers with rifles knocked him down and then shot at him. They missed! A bullet glanced off the instep of one soldier’s boot, which started an argument among the soldiers and diverted their attention. The brother lay there for some time and was released the following day.

The congregations now had to meet secretly and adjust to new circumstances. Life in general had become cheap, and working for a banned religion posed additional risk.

The Southern Sudan Opens Up

During the late 1960’s, the Sudan had its tensions too, mainly between northerners and southerners. Far away from the branch office in Nairobi and quite isolated from brothers elsewhere, the Khartoum Congregation bravely pressed on. In August 1970 a peak of 54 publishers was reached shortly before the congregation elder with the most experience, George Orphanides, left the country.

Just then a number of the Witnesses were accused of being Zionists and were interrogated by officials for two full days. Also, two pioneer sisters, when witnessing to an interested lady, were surprised by a Coptic priest, who then called the police and reported them as Israeli spies. At police headquarters the sisters were able to give a good witness and were then released. While such experiences caused some Witnesses to become fearful, for others they proved to be faith-strengthening.

So far all our Sudanese history centers on Khartoum. But there was a large untapped field: the south, which teemed with people of nominal Christian background. How would the truth penetrate into this vast area? In 1970 came the breakthrough, when a young man from the south, an editor of a Catholic magazine, was contacted by the Witnesses. He made rapid progress in his Bible study and soon began his own studies with friends and relatives. One of his friends courageously spread the Kingdom message in his school even though pamphlets were printed against it.

By 1973 there were a number of small groups of interested ones in the south of the country, and 16 Bible students from that area were baptized. Aside from the clear ring of Bible truth, these southerners were attracted by seeing a religion practice unhypocritical love, one where true brotherhood transcended tribal and racial divisions.

In the early 1970’s, the Sudanese south had a charm of its own, perhaps because of its isolation. A journey from Khartoum to Juba by train and boat took over one week. World events were far from the minds of many. People were exceedingly kind and hospitable. Some hotels did not even have keys or locks for their guest rooms. People would go out of their way to guide, feed, or lodge passing travelers without expecting any payment. In fact, in most cases payment was vigorously refused. More and more of these kindhearted people heard and accepted the truth about Jehovah’s purpose.

With the opening up of the south and a more ready reception of Bible publications, steady growth followed, and by 1974 a peak of 100 publishers was reached in the Sudan.

Eritrea Aflame With Persecution!

Just across the eastern border of the Sudan lies Eritrea. In the early 1960’s​—after the expulsion of the missionaries—​radio, newspapers, and other media were extensively used in a campaign to malign Jehovah’s Witnesses. Under such headlines as “False Prophets” and “Beware of Religious Pretense Leading to Denial of True Faith,” the Witnesses were portrayed as haters of the emperor and the church and as rejecters of the Trinity and the Virgin Mary. They were said to be agents of foreign enemies, immoral people who do not fight for their country. Demands for drastic action to rid the country of Jehovah’s people were heard.

Priests of the Ethiopian Orthodox Church were the main fomenters of hatred. At a baptismal feast attended by more than 20,000 people, the chief priest broadcast a resolution excommunicating Jehovah’s Witnesses, commanding the people neither to greet them nor to employ them nor to bury their dead.

Many had the impression that it was “open hunting season” on Jehovah’s Witnesses​—they could now be killed by anybody without legal consequences! Landlords were supposed to expel any tenants who were Jehovah’s Witnesses. Parents were told that if one of their children was a Witness, he should be expelled from the home, cursed, and disinherited. In one large household, 18 young people were forced out for studying with Jehovah’s Witnesses.

In one town, a mob set out to beat a well-known brother but did not find him. The police began to arrest brothers, trying to force them to sign statements denying their faith and admitting that they were working against the security of the government. Because of a lack of understanding, a few brothers signed but upon realizing their mistake immediately disavowed their signatures in writing, regardless of the consequences.

Others faced the trap of gentle persuasion: “You can have your faith in your heart, but just tell us that you are not one of these Witnesses,” implored the officials. Or for the young Witness prisoners, the officials would use a more diabolically subtle temptation. On a given day, they would single out a young Witness prisoner and arrange for a large number of his gray-haired relatives to visit. Upon arrival, the relatives would first stare at him in silence, then break out in tears, fall to their knees, and beg him to renounce his faith in Jehovah. Brothers who faced these pressures recall this as their hardest test. Such intense persecution and pressures kept up for years.

Respite and Consolidation in Ethiopia

During the same years, the Witnesses in Addis Ababa and the Ethiopian south had their share of persecution though not to the same degree as in Eritrea. In 1962, Ethiopia and Eritrea were united as one country, which resulted in political troubles that reached into the 1990’s.

In 1964 it proved practical to transfer the supervision of all the congregations in Ethiopia to the newly formed Kenya branch. Branch representatives from Nairobi were able to do circuit work in Ethiopia and, upon visiting the congregations, help ameliorate some serious disagreements among the appointed congregation elders. In a number of congregations, the Watchtower Study was conducted in the style of a debate. A local circuit overseer was promoting his own ideas and not those of the Bible, so he had to be replaced. Such problems slowed down increase for the years between 1964 and 1966, when the number of publishers remained at about 200.

Still, the truth spread. A Witness who vacationed in the hot Red Sea port of Massawa contacted an interested person at the post office and began a Bible study. Other interested Ethiopians joined in, and soon a congregation was established. About this time another new congregation sprang up farther south in Aseb, Ethiopia’s other seaport.

Even though there had been a ban on the publications since 1957, the Witnesses found ways to supply spiritual food in the local languages. In 1966 a Kingdom Ministry School course was conducted for two weeks in the capital city, instructing appointed overseers in theocratic organization and Biblical matters. Thus the brothers came to have a more theocratic and forward-looking attitude, and the 1967 service year showed an increase of 21 percent, with a total of 253 publishers.

Despite an easing of religious pressure, the Witnesses had to continue meeting in small groups because of political tensions in the country. While the official newspaper of the imperial government assured freedom of worship for all and listed Jehovah’s Witnesses along with other religions granted such rights, all applications for registration met with refusal.

Priests Learn About Jehovah

Similar to what occurred in the first century in Jerusalem, a number of honesthearted priests paid attention to Bible truths. (Acts 6:7) A fair-minded priest confessed to a Witness: “You are really doing a work that I should be doing. Your visit today is really a blow to my office as a priest.”

Another priest began to inquire of the teachings of Jehovah’s Witnesses and found satisfying answers to his Bible questions​—in discussions lasting up to 12 hours each at times! The outcome? He legalized his marriage, became zealous for the truth, and witnessed to a nun. She arranged for a debate between her son (a church elder) and a Witness, promising that if the Witness “won,” she would start studying the Bible.

Well, the son “lost.” Later he cornered the visiting circuit overseer and besieged him with questions for 20 hours, with only a 4-hour break for a nap! The result? The whole family studied, and 15 progressed well in the truth; even the nun was baptized, and her son became a special pioneer minister.

Better Times of Short Duration

By early 1971 the brothers in Ethiopia had many reasons to rejoice. Brother Henschel of the Governing Body visited Addis Ababa and Asmara and spoke to an audience of 912. The number of publishers in the country had reached some 500. And a large shipment of literature had come into the country.

But trouble lay ahead. As the year progressed, radio broadcasts angrily condemned Jehovah’s Witnesses. More than 20 apostates cooperated with the clergy, helping them to write slanderous articles.

In one area, police entered a meeting hall, confiscated 70 Bibles, and briefly detained some Witnesses. Subsequently, the Kingdom Hall in Asmara was closed, forcing the congregation to meet in small groups again. Yet the work did not slow down. In 1971, new ones baptized totaled 142, and 2,302 attended the Memorial of Christ’s death.

New groups were being formed in isolated areas, and two circuit overseers made their rounds to care for 25 congregations and groups and additional isolated interested persons. Soon the mark of 1,000 publishers was passed, with a peak of 1,844 in 1974.

Persecuted but Not Left in the Lurch

Opposition did not stop. In 1972 the police called in several brothers for questioning and warned that action would be taken if their activity did not cease. Then, on August 27, 1972, big trucks arrived at the locations of the regular Sunday meetings; the police arrested 208 Witnesses and interested persons. In one congregation the speaker was discussing Ezekiel’s prophecy of Gog’s (Satan’s) attack and asked: “What would you say if police came here to arrest us?” Curiously, this very thing happened a few minutes later!

Police herded 59 brothers into a bug-infested room about nine feet [3 m] square. They squeezed 46 sisters into another room of similar size. They forced the others to sleep in the cold outside. Bail was denied. So was defense counsel. Though the brothers gave a fine witness to prison officials, 96 were sentenced to six months in prison. A few days later and after having their hair shaved off, they were released on bail.

The remaining 112 were charged with establishing an illegal religious association and given six-month prison sentences. After one month these brothers were released on bail. Later they were again called to court, reimprisoned, and subsequently released on bail after 12 days. Almost one year after the first imprisonment, the High Court heard the appeal and upheld the decision of the lower court but suspended the sentence with stern warnings. The Witnesses had been persecuted but not left in the lurch. (2 Cor. 4:9) Meanwhile, during their time in prison, the brothers preached fearlessly and helped to the point of dedication two prisoners who were serving a life sentence.

A Helpful Visit and More Spiritual Food

William Nisbet from the branch office in Nairobi visited Addis Ababa and encountered an additional problem. A growing group of young, emotional brothers claimed to be anointed, with the heavenly hope. They shared in field service only with one another and resented counsel from anyone who did not profess to be anointed. Their meetings featured noisy manifestations of the “holy spirit.” For instance, at the Memorial celebration of Christ’s death, some would shout, snatching the emblems from servers, and stand up to partake, focusing attention on themselves. Dealing with these problems took much time. In subsequent years a number of the most vocal and adamant partakers did not remain faithful Witnesses.

In 1973 some much-needed publications became available, including the books The Truth That Leads to Eternal Life and True Peace and Security​—From What Source? in Amharic and the book Organization for Kingdom-Preaching and Disciple-Making in Tigrinya. This fine spiritual food, along with a series of small circuit assemblies that 1,352 attended, had a faith-strengthening effect on the brothers.

In addition, a group of Ethiopian Witnesses went overland to the “Divine Victory” International Assembly in Nairobi, where Brothers Henschel and Suiter of the Governing Body of Jehovah’s Witnesses participated. But political changes were in the air, and a revolution was soon to alter the theocratic picture in Ethiopia.

Legal Recognition and a Branch Office in Kenya

Now let us go back to Kenya to catch up with developments there. The country had just become independent from British rule when, at the last picnic-style circuit assembly in February 1962, Harry Arnott, the visiting zone overseer, made a historic announcement to the 184 present. This would be their last unlawful assembly in Kenya. Legal recognition had just been granted to Jehovah’s Witnesses! The five small Nairobi congregations could now unite in a pleasant hall near the center of town. How glad the brothers were to discover that they were now a larger congregation with 80 publishers! The Memorial, their first meeting in freedom, was attended by 192.

Events hastened one after another. Peter and Vera Palliser from the Zambia branch were assigned to help in Kenya. The Pallisers and the recently graduated McLains moved into the first missionary home in Nairobi South, and a branch office was opened on February 1, 1963. At that time, there were about 150 publishers in Kenya and Uganda, requiring little work in the office, perhaps one or two days per week. A small room, eight by ten feet [2.5 by 3 m], in the apartment sufficed as an office.

But soon other countries, such as Tanzania and Ethiopia, came under the direction of the Kenya branch, more than doubling the work. Arrangements were made to have registered marriage officers among the brothers. Circuit assemblies were organized in public halls or schools, and Brother Henschel visited and gave needed guidance on how to operate the new branch office.

A Segregated Field Opens Up

It took effort to overcome the segregation left over from colonial days. Stories held that it was unsafe to enter the African parts of town, even in daylight. But the new missionaries and the brothers serving where the need was greater were anxious to expand their activities. A location of railway workers was chosen as the first territory.

It was the rainy season, and big lumps of mud stuck to the shoes of the zealous preachers. These were their first attempts to use their carefully prepared Swahili Bible presentations. The response? Many women listened with a blank look on their face, gesturing to the effect that they did not understand English. What a relief to find out, when their English-speaking husbands came home from work, that their wives did not know much Swahili either!

Learning Swahili was quite an experience for the foreign brothers, since few words resemble those in any European language. But there is a logical grammar, and soon things fall into place. The pronunciation is easy, and the vocabulary is larger than that of most African languages.

Of course, during the learning period, things did not go without mishap. One sister wanted to speak about “serikali ya Mungu” (God’s Government) but instead spoke of “suruali ya Mungu” (God’s trousers). For one brother it was hard going when he mixed up the common greeting “Habari gani?” (What news?) with “Hatari gani?” (What danger?). One missionary sister felt she was not able to slaughter a chicken and wanted to ask a special pioneer, “Will you kill a chicken for me?” Instead of “kuua” (to kill), it came out “kuoa,” making it “Will you marry this chicken for me?” A missionary handling a question-and-answer part called all brothers “Dudu” (insect) instead of “Ndugu” (brother).

For the many children, of course, these foreigners were a novelty. Some would touch the brothers’ hands to see whether the white would come off. Dozens of children would follow the publishers around from house to house. The stories of ill feelings toward foreigners proved to be mistaken. On the contrary, many people showed a sincere hunger for Bible truth. In most cases visitors would be invited in and offered seats, sometimes even tea or food. It was a completely new experience!

Our foreign publishers also had to learn to be selective in offering Bible studies​—so many were eager to accept, and it was impossible to study with everyone. Before the end of the year, a second congregation was formed in Nairobi, in the productive Eastlands territory. The Witnesses felt right at home when their territory included such estates as “Jerusalem” and “Jericho,” and soon the brothers had all the studies they could handle.

Interestingly, about a dozen of those who learned the truth then and associated with the two original congregations in Nairobi are still serving faithfully some 30 years later.

The first book in Swahili, From Paradise Lost to Paradise Regained, was released in June 1963. This was an appropriate tool for truth-seekers of all levels of education. After this the Swahili Kingdom Ministry was duplicated and The Watchtower was produced in Zambia in Swahili.

In the meantime, Alan and Daphne MacDonald from Gilead School moved to their new assignment on the island of Mombasa on the Kenya coast, while the McLains had been assigned to Kampala, Uganda, as the first missionaries there. This made room for William and Muriel Nisbet to move into the branch office. How happy they were to be free again to share together in full-time service. For seven years, in order to stay in the country, Brother Nisbet had worked at a secular job. The Nisbets now set out in circuit work in Kenya along with some district work in neighboring Tanzania.

Expansion Into Kenya’s Towns

In Mombasa, the MacDonalds found a small congregation composed of foreign Witnesses who had come to serve where the need was greater, as well as a small group of African Witnesses who had come from Tanzania to Mombasa for work. Now that the preaching activity was free, these brothers lost no time in organizing their first meeting. They were 30 strong. However, most of the African brothers were not legally married. So one Sunday one of the Society’s marriage officers married 14 couples. The following Sunday all were rebaptized.

The territory in Mombasa presented quite a challenge to the brothers, since so many religions were represented. The Zoroastrians were fire worshipers who claimed that their religion began in Nimrod’s days. Different sects of the Hindu religion included not only the turbaned Sikhs but also the Jains, who would not step on an ant or kill a fly. Then there were a large number of Muslims and nominal Christians. Mombasa was blanketed with temples, mosques, and large churches. Presenting the everlasting good news required good flexibility and skill.

In time more missionaries arrived and were assigned to regional centers, such as Nakuru, Kisumu, Kitale, Eldoret, Kericho, Kisii, Thika, and Nyeri. By the end of the 1960’s, a number of Kenyans had taken up the special pioneer service and were well suited to preach in smaller population centers.

The Little One Became a Thousand

Now things really began growing. At the time of legal registration of the work, there were 130 publishers in Kenya. Two years later the number had nearly doubled, and by 1970 the little one had literally become a thousand.​—Isa. 60:22.

People learning the truth had to make outstanding changes, such as overcoming immorality, drunkenness, witchcraft, and illiteracy. Many also had been brought up with an excessive love of land, livestock, education, or money. Personal pride and face-saving also had to be overcome. Thus, while the interest was there, it took years before people had put on the Christian new personality sufficiently to make a dedication to Almighty God.

Generally the younger people progressed faster than older ones, since they could read and were not so steeped in traditions. A case in point was a teenager named Samuel Ndambuki, who was confused and disgusted by the hypocrisy in Christendom’s religions. At the age of 13, he began a wayward life involving smoking, stealing, lying, immorality, and drug addiction. In 1967, eight years later, two former classmates contacted him with the good news from the Bible. He was impressed by how these young people used the Scriptures. How different Jehovah’s Witnesses were with their insistence on clean conduct! Samuel made dramatic changes for the better, changes his neighbors noticed. Despite his moral improvements, he encountered great opposition to his newfound belief, but he continued progressing and was baptized later that year. During the following year, he started regular pioneer service, followed by special pioneer service, Bethel service, and circuit work. Today, he is a family man and has helped a number of people to come to a knowledge of the truth, laying the groundwork for a growing congregation in Ukambani.

Another example was Raymond Kabue, in Nairobi, who learned the truth together with his fleshly brother and another group of young men. Full of zeal he went to his home area in the Aberdare Range and preached to the people there. As a result, a congregation sprang up that produced many regular and special pioneers. One of his children became a pioneer, and another one served at Bethel.

His brother Leonard helped Ruth Nyambura, a woman who had read the entire Bible without getting answers to her questions. She had a list of questions ready when he visited. With the help of a brother from overseas, Brother Kabue was able to answer these, including the significance of the number 666 found at Revelation 13:18. This sincere woman was one of the very first Swahili-speaking people to accept the truth. That was in 1965. With a husband who was not a believer, she is typical of many other faithful sisters in Kenya, where, unlike other African countries, the women often outnumber the men in the congregations. She raised seven children in the truth, served as a regular pioneer for a time, and still serves faithfully as a publisher.

One of her daughters, Margaret MacKenzie, endured the tragic death of her husband in an accident in 1974. She was left with three small children. Following tribal customs, her husband’s unbelieving relatives had planned for her to be abducted at the funeral and to “marry” her brother-in-law. However, she was forewarned and fled the scene, thus giving up all her claims to the house she had helped build and the field she had helped develop. The relatives succeeded in snatching her little boy away from her, leaving her with only her two daughters. It was not easy to provide for the children and at the same time give them enough spiritual attention, but with Jehovah’s help Sister MacKenzie succeeded. She took family study and the field ministry very seriously. In 1987 she had the joy of seeing both her girls, one 14 years old and the other 15, baptized at a circuit assembly. Also, her son returned home after 11 years of absence and has progressed to the point of serving Jehovah.

Enlarge the Scope of Kingdom Work

The branch office made a real effort to enlarge the scope of the Kingdom work. Tracts and books were translated into Kikamba, Kikuyu, and Luo. Additional books were released in Swahili, namely, “Things in Which It Is Impossible for God to Lie,” The Truth That Leads to Eternal Life, and “Your Word Is a Lamp to My Foot.” The Swahili edition of The Watchtower increased to 24 pages. Thus, literature placements ran high.

The publications were popular among the Asian population, who normally received European Witnesses well and readily took literature but generally remained attached to their religion. However, there were exceptions. One teenage girl held on to the truth despite severe family opposition and pressures from the Sikh community. Her father expelled her from the home and even threatened to kill her. She moved in with a Witness family and, after extensive Bible study, dedicated her life to Jehovah, entered pioneer service, and eventually attended Gilead School. Now married, Goody Poulsen is still a zealous pioneer, having good success, particularly in the Asian field.

A Marriage Problem Solved

Throughout Kenya many people were not legally married. Some married according to tribal custom, with very liberal provisions for divorce; others lived together in a consensual arrangement. This did not meet Jehovah’s high requirements.​—Heb. 13:4.

Therefore, more brothers were registered as marriage officers under the African Christian Marriage Act. These brothers traveled extensively as interested people took their stand for true worship and came to the point of wanting to legalize their marriage. In most cases this coincided with their qualifying as publishers of the good news. It also laid the basis for a better family life because it eliminated fear that marriages would be dissolved if no children resulted or if the bride-price payment was not completed. Over the years that followed, well over 2,000 couples benefited from this provision.

A New Branch

At the 1970 district convention, it was announced that the Society had purchased a new branch facility on Woodlands Road in Nairobi. The one-room office in Nairobi South had moved to an apartment in the same neighborhood, but by now there were close to 3,000 publishers reporting in the eight countries of the branch territory. This required more shipping, more translation, and more correspondence.

The new building on a one-and-a-half-acre [.6 ha] plot in quiet surroundings and yet near the city center was an ideal setting for further expansion. The many trees and sunken lawns bordered with flowers of many colors and with hedges made it a little paradise.

The dedication program was arranged for Saturday, June 26, 1971. Later, alterations were made to the building to make it more suitable for office and residential use. More bedrooms were added. The fine space on the lower part of the property was used to build a large Kingdom Hall​—Nairobi’s first. It would serve two congregations, and there was still a large lawn available for additional construction at a later date. This Kingdom Hall was completed about the same time as the halls in Mombasa, Kisumu, and Nakuru.

Increase Sparks Clergy Jealousy

As more and more interested persons resigned from their churches, the clergy became more and more incensed. Attempts were made to discredit Jehovah’s Witnesses. A misinformed member of Parliament told the House that the Witnesses do not send their children to school and do not allow members to receive hospital treatment. This parliamentarian soon looked foolish when corrected by the Speaker of the House, who had received accurate information from an official who was related to one of the Witnesses.

So a democratic, freedom-loving attitude continued to prevail. Near the beginning of 1972, Brother Knorr made another visit to Nairobi, and later that year a large convention was held in Mombasa, with an attendance of 2,161 at the public talk. Prospects were bright, and things looked calm and peaceful.

A Shock​—Ban in 1973

What a shock to hear a radio announcement on April 18, 1973, that Jehovah’s Witnesses were considered dangerous to good government and were banned in Kenya. True, there had been some stirrings and a bit of adverse publicity here and there but no formal accusations or police action anywhere. Suddenly, true Bible education was illegal!

Efforts were made to see high-ranking officials to clarify matters. A formal appeal was lodged on May 8 but was rejected six days later. In the meantime the registrar-general canceled the registration of the Association of Jehovah’s Witnesses. An audience with the president was subsequently refused. On May 30 an appeal was lodged against the cancellation. The headquarters of Jehovah’s Witnesses in Brooklyn, New York, followed this up with a personal letter from the Watch Tower Society’s president.

On July 5, Jehovah’s Witnesses were a major topic before Kenya’s National Assembly. They were still being confused with a small political sect and portrayed as disrespecting secular governments and refusing hospital treatment. They were even called the Devil’s Witnesses. Of course, all of this showed clearly how misinformed people can be, similar to those who leveled accusations against God’s Son, Jesus Christ.​—Mark 3:22; Luke 23:2.

Next, the government took swift action to expel the 36 missionaries. These had to leave on July 11, 1973. It was indeed a sad moment in Kenya’s theocratic history. In haste, equipment in the ten missionary homes throughout the country had to be disposed of, personal effects had to be crated and stored for shipment to various other assignments.

Yet, the branch office continued open. Preparations were made for a legal case challenging the ban as a violation of Kenya’s Constitution, which guaranteed freedom of worship.

The Ban Rescinded!

Reasonable officials soon recognized that the whole matter was not in keeping with the desire that Kenya be viewed as a moderate, reasonable, democratic country, open to tourists and adhering to human rights. Thus, in August 1973, the government took the courageous step of rescinding the ban. A government notice appeared to the effect that the ban had never really existed. The brothers were jubilant!

For the Witnesses remaining at the branch office, work was not easy. Several Witnesses from outside the Bethel family came in to help, including Helge Linck, Stanley Makumba, and Bernard Musinga. Only a few of them were familiar with office procedure and what was required. They had to learn how to handle correspondence and accounts as well as keep records.

Assemblies were rightly considered a priority under the circumstances. A series of circuit assemblies held in October gave new stimulus and direction to the brothers in the field. Also, plans for the international district convention scheduled for December 26-30, in Nairobi, were reorganized. After the ban, the convention theme “Divine Victory” was most appropriate and timely. Although it meant much hard work on short notice, what a joy it was to see foreign travelers arrive to give added encouragement to the local brothers! The peak attendance was 4,588, and 209 were baptized.

There was good newspaper publicity along with a 28-minute televised interview of Grant Suiter, a visiting member of the Watch Tower headquarters staff in Brooklyn. All of this showed that Jehovah’s Witnesses were still alive and active. More circuit assemblies followed, and the elders were stimulated by training they received at the Kingdom Ministry School.

For the Witnesses this sudden ban had been a shocking experience and a test of their faith. Yet, it had the healthy effect of sifting out those who had no close relationship to their loving Creator and had not built their faith on the real foundation, our Exemplar, Jesus Christ. (1 Cor. 3:11) It became obvious that the Kenyan brothers had to learn to take on more work and responsibilities themselves, not relying solely on missionaries and brothers from other countries who had come to serve where the need was greater. There was also need for more personal Bible study and fervent prayer.

Soon other missionaries were able to come to Kenya to help, including John and Kay Jason, who had already spent 26 years in missionary, circuit, and Bethel service in Zambia. Jehovah had demonstrated that there was still very much to be done in Kenya, and the Witnesses set out with determination to continue with the work.

Expansion With New Momentum

Progress was also made in spirituality. Up to that time, publishers had mainly witnessed with magazines. Now special emphasis was placed on using the Bible, as outlined in the Kingdom Ministry. How heartwarming to see even small children in field ministry open up the Bible and witness, much to the amazement of the householder and older publishers.

For the first time, the Kingdom Ministry also tackled the subject of unchristian traditions. It pointed out that while there may be good and beneficial traditions, there are others based on wrong teachings, such as the immortality of the soul, that could involve Christians in false religion. Thus, progressively, the brothers and sisters freed themselves from unclean practices such as those connected with wakes for the dead, funeral rites, fear of the evil eye, the wearing of charms, tribal initiation ceremonies, and ceremonial circumcisions.

Another important step forward was the establishing of a single language in each congregation in the cities, either Swahili or English. Previously, congregation meetings featured both languages, so that the constant translating from one language to the other meant that only half as much material could be covered. Now the brothers could enjoy a full program in either language.

“Macedonia” Becomes a Household Word

In the meantime a zone overseer’s visit by Wilfred Gooch from the branch office in London helped to reorganize things in Kenya and to lay the groundwork for the first systematic campaign into isolated territory in East Africa. In Kenya, for instance, three quarters of the population lived in isolated territory.

The publishers responded with great enthusiasm, and ever since 1975 the words from Acts 16:9 regarding Macedonia have been common knowledge. Even non-Witnesses have been heard to say: “Today the Witnesses hold their meeting in Macedonia.” Three months of each year are set aside for work in modern-day Macedonia.

In addition the branch office encouraged all publishers to use their annual leave from secular employment to preach in their rural home area. One sister wrote in response: “After arriving home, I let the people hear Jehovah’s good news and soon found many Bible studies, among them eight of my relatives, six of whom started attending meetings, which were held ten miles [16 km] away.”

All this witnessing generated much correspondence from interested people. Hundreds of letters every month requesting publications or Bible studies made it necessary to enlarge the correspondence staff at the branch office.

Another important new feature of the year was the Kingdom Ministry School for elders in seven countries of Eastern Africa. Not only was there much spiritual instruction but there were also a number of eye-openers. For a good number of the brothers, it was the first time in their lives that they had helped with cleaning chores​—washing dishes and preparing food—​something that was customarily left entirely to women. But the elders proved humble and willing to adapt. For some overseers it was also a new thought that a father would play with his children. As one elder put it: “After all those years, my children will be surprised when following my return they see me enjoying games with them.”

Thus, the year 1975 ended with a new peak of 1,709 publishers in Kenya. Over 300 were baptized. However, how was the Kingdom work progressing in its southern neighbor, Tanzania?

Changed Circumstances in Tanzania

Unlike in Kenya, the ban on the Witnesses, in force since April 3, 1965, continued. This situation, along with changing family and economic circumstances, led to other developments. One after another of the foreign brothers who had come to serve where the need was greater had to leave. Also, most of the Zambian special pioneers had to return to their homeland, often for economic reasons linked to the rapid increase in the size of their families. For instance, a special pioneer assigned in 1961 with two children had a family of seven children by 1967.

An exception to the exodus of pioneers was Lamond Kandama. He accepted the truth in 1932 in Zambia and in 1940 and 1941 was arrested and imprisoned there because of his belief. In 1959 he took up the pioneer service at the age of 47 and was sent to Tanzania. There also he was arrested. Finally, he was reassigned to Kenya, where he has served in several assignments, and now, as he approaches 80 years of age, he is still a special pioneer and still unmarried. What a fine example of faithful endurance!

“Sheep” in Court

The next two decades brought dozens of arrests and court cases throughout Tanzania. The Witnesses were not surprised at this. Jesus said: “If the world hates you, you know that it has hated me before it hated you. . . . A slave is not greater than his master. If they have persecuted me, they will persecute you also.” (John 15:18, 20) So they endured joyfully without making much ado about it.

The brothers’ peaceful and cooperative nature often played into the hands of hateful accusers. Opposers would pretend friendliness or interest, and the Witnesses would innocently invite them to their homes, proudly showing them their theocratic library. At times they even let these people borrow some of their Bible study aids that were later produced in court as evidence against the Witnesses. The brothers readily admitted that they were members of the association of Jehovah’s Witnesses, which in legal terms meant supporting an unlawful society. Since some brothers admitted legal guilt at the police station, they were not allowed to give testimony in court. Again, because of their cooperative bent, they would allow raids on their homes, leading to their arrest, even though no court order was obtained. Others felt that they had to answer every question when interrogated, thus swiftly incriminating themselves.

The Witnesses were charged with being members of an unlawful society simply because they attended Bible study meetings or preached the good news or possessed Bible literature. The courts levied fines and handed down prison sentences ranging from three to nine months.

For example, although the Witnesses in Tanzania were not numerous, numbering only about 1 in 10,000 of the country’s population during the 1973 service year, their zeal did not go unnoticed. On September 7, 1974, while a Christian meeting was in progress at the home of Isaack Siuluta in Dar es Salaam, policemen surrounded the Siuluta home. Of those present, 46 were arrested, including two pioneer sisters. The police sent the other women home. Any Bible study aids found in briefcases or in the hands of the attenders were used as exhibits during the ensuing trial.

The court heard the case on November 29. Evidence presented showed the Witnesses to be peaceful and law-abiding. Yet, the judge ruled that “their religious aspect being a mere front,” all were guilty. They were sentenced to fines or six months in prison for the possession of Bible study aids or for being in attendance at the meeting of an unlawful society.

In prison the Witnesses encouraged one another with Bible study and Bible talks, such as “Making Jehovah Your Joy Each Day.” After six months all were released. The Kingdom work in Tanzania did not stop; a peak of 1,609 publishers reported during the 1975 service year.

At first it took a while for the Kenya branch office to become aware of the legal difficulties of these inexperienced brothers. When it did, helpful advice was given to all congregations about legal rights in the case of arrest and court action. This was published in simple Swahili and proved to be a great help.

In later years, there were a number of court cases in which the brothers were acquitted. Some judges ruled that witnesses for the prosecution had no proof regarding any “preaching related to a banned society” and that the “mere possession of books constituted no proof of being a member of an unlawful society.” All of this provided a convincing witness against Jehovah’s great Adversary.​—Prov. 27:11.

Jehovah Provides Strength

The wave of persecution against fellow Witnesses next door in Malawi had bad effects, especially in the nearby area around Tukuyu. While it egged on opposers, it also gave insight to others. One prison guard put it this way: “In Malawi they wasted their efforts persecuting and killing these people. Likewise here. They will never compromise. They just increase.”

Yet, the persecution was by no means uniform throughout the country. There were congregations that could build new Kingdom Halls and meet openly, even singing with enthusiasm. In most cases, the publications reached the Witnesses safely by mail. The Kenya branch continued to send traveling overseers to upbuild them and branch representatives to meet with elders and some congregations. More publications in Swahili proved faith-strengthening for the Tanzanian brothers. A number of Witnesses took up pioneer service and even qualified to replace the Zambian special pioneers.

A highlight for many Tanzanian brothers was a yearly trip to the district conventions in Kenya. Usually it was not difficult to reach Kenya by bus. In fact, in October 1968 and even in later years, large groups of some 80 brothers would charter a bus to make a trip of about 950 miles [1,500 km] from southern Tanzania to Kenya. Quite a sacrifice, as they had to save for months to pay for this big event of the year. Some Tanzanian border officials were reasonable and even told the brothers, “Go and pray for us please.” In 1970 four buses were needed for the 350 Witnesses who traveled from southern Tanzania to the Nairobi convention.

Witness While You Work

The Tanzanian brothers were fearless and ingenious in their preaching activity. Witnesses working in communal labor with large numbers of non-Witness laborers would arrange among themselves for one brother to pose as an interested person and start shouting Bible questions to the other Witnesses, who were only too happy to reply. This was done in a loud voice so that soon the other laborers joined in, and hours of Bible witnessing could be given​—without interrupting their work, of course.

When the book The Truth That Leads to Eternal Life was released in Swahili, it became so popular that soon even the enemies of the good news came to know it very well by its blue cover. For that reason the Society decided to produce a different edition of the Swahili Truth book with a cover in a less conspicuous color.

The Truth Sets Free

In some parts of the country, trouble came from the clergy of Christendom. On the slopes of Mount Meru, just west of Kilimanjaro, a group of six people zealously studied Bible truths. At the close of one study, a Lutheran priest organized a mob to cause a noisy disturbance outside the place where they were studying. Some days later these interested persons returned home from a congregation meeting 13 miles [20 km] away and found trouble awaiting them. The father of one had been at the student’s house swinging an ax, threatening to kill him. Another found his house damaged, his goat missing, and his child gone. A third student was beaten and robbed of his cattle. Were these interested people discouraged in their pursuit of Bible truth? Far from it! They each wrote their resignations from the church.

Soon all of them progressed to the point of becoming unbaptized publishers except for one thing; for this they needed to produce their marriage certificates. But those certificates were still in the hands of the priests, who refused to relinquish them. The matter had to be taken to court. The priests argued that these people belonged to an unlawful society, but the magistrate became irritated with the priests, fined them, and had the certificates handed over to their owners.

Assistance for the Seychelles

Remember the 11 isolated publishers living so far away from the African mainland in Seychelles? They urgently wished to have outside help. Early in 1974, Ralph and Audrey Ballard with their children came from England to serve where the need was greater and were able to obtain residence. Their enthusiasm and zeal in the field helped start many new Bible studies. Although missionary entry had been refused in 1969 as well as in 1972, the International Bible Students Association gained legal recognition on August 29, 1974, and this too gave added impetus to the work.

There were 32 publishers reporting then, and the following year the figure swelled to 51. It was not easy for the local people to take a stand for Jehovah, since the Catholic priests would threaten people with loss of jobs or homes. As the years passed, clergy influence waned, and truth lovers took courageous steps.

Also in 1974, after the good news had been preached throughout the main island of Mahé, the Witnesses made the three-hour sea voyage to the second-largest island, Praslin, famous for the Vallée de Mai with its fan palms. These palm trees produce the so-called double coconut, or coco de mer, possibly the world’s heaviest seed (30-40 pounds [14-18 kg]), which is coveted by many collectors for its unusual shape. Of course, with a population of under 5,000, everybody knew everyone else. It would take people of mettle to stand firm for the truth against that type of peer pressure. Yet, some did, though it took time to train them to preach the good news tactfully instead of simply attacking idol worship or preaching the doom of the wicked at Armageddon.

Finally, in 1976, one missionary couple settled in Victoria on Mahé. They helped stabilize the congregation spiritually and assisted the many children of Witness families to walk in the truth. This was not an easy task, since some were used to a very easygoing way of life, one with few moral scruples. Only a few of the local Witnesses exerted themselves in personal study and field service. So some were easily tossed about by every new worldly trend, causing many of them to fall by the wayside. Also, a number of those associating with the congregation, instead of serving with eternity in view, had their minds set on a date for the end of this wicked world. All of this put the brakes on spiritual progress.

Standing Firm Without Outside Help

On June 5, 1977, a coup d’état ushered in a new government and a new experience for these once tranquil islands. The new Parliament discussed Jehovah’s Witnesses and their stand of neutrality toward all earthly governments. One parliamentarian suggested a ban on the Witnesses, but others wisely upheld constitutional guarantees of freedom of religion.

Nevertheless, in 1978, the missionary home was closed and the missionaries were reassigned to Kenya. The Ballard family had also moved away. Now the local brothers had to stand on their own. However, they were better equipped to care for the Kingdom work now, having benefited from association with experienced brothers in the truth and the elders having attended several Kingdom Ministry Schools. Despite widespread illiteracy and attachment to spiritism, sheeplike ones were still found. By 1982 there were once again 50 publishers in the Seychelles, and some began regular pioneer service, Lise Gardner being one of them. Finally, the registration of the Association of Jehovah’s Witnesses in the Seychelles was approved in January 1987, but the application for missionary entry was still not granted.

Harvest in the Islands

The first district convention was held January 16-18, 1987. Until then all meetings and circuit assemblies had been held in the Kingdom Hall; the convention would be the first meeting at another place.

Where was the location? It was a beautifully situated pavilion of a major tourist hotel. The semiopen building, with its thatched roof, was nestled among rocks and overlooked one of Mahé’s most beautiful bays. The delegates not only enjoyed the spiritual program but relished the soothing sound of the ocean waves and the refreshing sea breezes that passed through the auditorium.

The attendance on the first day was a thrilling 173. On Sunday the facility overflowed with an attendance of 256. With only 80 publishers, what a potential for growth in the islands!

Among those baptized at the convention was a woman who was once an opposer. What changed her mind? Her attendance at the Memorial of Christ’s death. That is when she saw what Jehovah’s Witnesses are really like. She needed, though, to make some changes in her life. For her livelihood she had a little shop by the roadside where, among other items, customers could buy tobacco. She was warned that to stop selling tobacco products would ruin the business. Undaunted, she put her trust in Jehovah and ceased stocking tobacco. Her business has not suffered. In fact, in order to find more time for the important Kingdom-preaching work, she posted opening and closing hours at the shop, thus organizing her time to spend the prime hours of the day in the preaching work.

The evangelizing efforts of the publishers are reaping a healthy harvest. In 1990 a Kingdom Hall was dedicated on the island of Praslin. A number of Bible studies are being conducted on the third-largest island, La Digue. Also, in September 1990, the supervision of the Seychelles was transferred to the Mauritius branch, where a similar Creole is spoken.

Rwanda​—Africa’s Hidden Switzerland

Now back to the mainland. To the north of Burundi, just as beautiful and hilly, nestled between Tanzania, Uganda, and Zaire, is Africa’s most densely populated country, Rwanda. It is over a hundred miles [160 km] from east to west and from north to south, but during the last 20 years, the population has grown from three million to more than seven million people. Rwanda contains some of the world’s best tea and many of the world’s mountain gorillas. It is a land of mountains, lakes, and more than 10,000 hills, and it claims the farthest sources of the Nile.

As in neighboring Burundi, in Rwanda too we find a Hutu majority and a minority from the tall Tusi tribe. In this ‘Hidden Switzerland of Africa,’ most people live in isolated rural homesteads surrounded by banana groves. (See Awake! of February 22, 1976.) All inhabitants speak Kinyarwanda; the more educated also know French.

How would the life-giving truth from God’s Word reach this remote mountainous country? In 1969 the Governing Body assigned four Gilead graduates to Rwanda, but their entry applications were refused, perhaps because of the still strong influence of the Catholic Church.

The following year, however, two special pioneers from Tanzania, Oden and Enea Mwaisoba, settled in Kigali, the capital, and began preaching. As they did not know Kinyarwanda, they started to visit Swahili-speaking people, mainly from Zaire and Tanzania. By February 1971 four congregation publishers were reporting time in the field ministry. A change in government opened the door for more religious tolerance, but the language problem slowed growth, since no publications were yet available in Kinyarwanda.

Other pioneers from Zaire and Tanzania came to help. By 1974 there were 19 active publishers. In 1975 they placed over a thousand books. In that year other notable events occurred too: A brother visited from the branch office in Nairobi, six people were baptized, and a Kingdom Ministry School course benefited seven Rwandan brothers. Indeed, a good foundation was being laid for expansion. Small Bible study groups started to spring up outside Kigali.

An Emigrant Returns

In the meantime, a Rwandan man, Gaspard Rwakabubu, learned the truth while working in the copper mines in Kolwezi in southern Zaire. He helped with the oversight of a local congregation, thus gaining helpful spiritual experience. Yet, his thoughts and prayers often turned to his homeland, Rwanda, where hardly anyone was hearing the good news.

What was he to do about it? Gaspard spoke to an instructor at the Kingdom Ministry School who was also a missionary. The instructor asked him: “How about entering full-time pioneer service and moving back to Rwanda?”

He rejoiced at the possibility, and neither a job promotion nor dissuasion from relatives could hold him back. Jehovah’s help was evident too. Not only was the necessary paperwork completed in record time but his employer, the mining company, even gave him airplane tickets back to Rwanda. He arrived in Kigali in June 1975. This move meant material sacrifices for Brother Rwakabubu; he no longer had a large company house in which to live, only simple accommodations built of adobe.

His enthusiasm and his understanding of the Rwandan personality helped propel theocratic progress. Other Rwandans came into the truth with the same drive as Brother Rwakabubu. In Kigali meeting attendance rose, and the number of publishers climbed from 29 in 1975 to 46 in 1976, then to 76 in 1977. Forty attended the first circuit assembly, which was held in his living room.

In 1976 the first publication in Kinyarwanda appeared, the booklet “This Good News of the Kingdom.” Then, in 1977, another attempt was made to bring in missionaries to Kigali. Two couples were allowed into the country on temporary visas. After a hard search, they found a suitable missionary home. Alas, while the house was spacious, the water was not yet connected, and the missionaries had to shower under the rainspout. With every downpour, they scurried to set out all available containers in order to collect rainwater. Once, with great effort, they filled the bathtub, only to discover later that the plug leaked and all their precious water had gone down the drain!

Speak the Language

The missionaries knew that to touch the natives’ heart with the good news, they had to speak their language, and so they immediately set out to study Kinyarwanda. They made good progress, even impressing local officials, many of whom were favorable to the Kingdom message. Soon, though, the influence of false religionists was felt; the missionaries were not issued new visas. Thus, after only three months in the country, the missionaries left for Zaire.

Foreign special pioneers also had to leave Rwanda for various reasons. The local Rwandan brothers picked up the slack, started to pioneer, and expanded the preaching activity into all the districts of the country. The results? The Witnesses preached the Kingdom message in over a hundred rural markets. How wonderful it was to see this advancement after such a late start!

Burning with enthusiasm for the truth, the Witnesses in Rwanda desired to taste the joy of associating with their brothers from other places. So in 1978, there were 30 from Rwanda who journeyed to Nairobi, a distance of over 750 miles [1,200 km], to attend the “Victorious Faith” Convention. It was a difficult trip for a number of reasons. Unreliable transportation was one problem. Another was that traveling through politically unstable Uganda meant dozens of checks at gunpoint at the roadblocks, even arrests and threats of execution. Added to this were frequent vehicle breakdowns and border-crossing problems. In all, the journey to Nairobi took four days. How, though, these brothers rejoiced to see thousands of fellow Witnesses from various nations peacefully united at the Nairobi convention!

Turbulent Years in Uganda

Sounds of rejoicing were not heard in neighboring Uganda during the mid-1970’s. Stressful conditions reigned. Not only had all the missionaries and foreign brothers been forced to leave the country but daily the whole population feared for their lives. Economic problems and a reinstated ban on Jehovah’s Witnesses in 1975 added to the brothers’ woes. An appeal to lift the ban had no success, even though the government had earlier pledged religious freedom.

In those years, being at odds with the law did not lead to court cases but, rather, to torture and death. This was no place for the fainthearted. It took steely courage to remain a witness for the true God. And with the deteriorating economy, material concerns loomed larger and larger in people’s minds, and tendencies toward immorality had by no means disappeared either. So the Witnesses battled on many fronts: Fear of man, materialism, immorality, spiritism​—these were just a few of the problems encountered. A decline in publishers resulted, from 166 in 1976 to 137 in 1979. Of course, part of this drop could be explained by the large numbers of people fleeing the country. More than 1 in 4 publishers left. Still, many people who had a high respect for God and who were friendly to the Witnesses remained in the country.

These were trying years for everyone in Uganda and even more so for the Witnesses because of the ban. Fortunately, this ban was not strictly enforced everywhere. In some localities the special pioneer work still functioned and, in fact, expanded. Special pioneers were assigned to northern towns in the country, and additional congregations were soon formed. In Soroti, a town in the northeast, the district commissioner even allowed the use of one of the best schools in town for congregation meetings despite the ban!

Yet, in Kampala, two brothers were caught preaching and were thrown into the country’s most notorious prison. Friends feared they would never see them again, but thankfully, they were released after one week. In Lira three Witnesses were imprisoned for three months for preaching.

For the local population, disappearances of relatives and neighbors, shootings by night, empty shops, triple-digit inflation, and lack of transportation became commonplace. Hundreds of people would wait at the bus stop, ready to storm a vehicle with room for only eight passengers. Fixed government transportation prices were largely ignored. Paying for the “tickets” was normally done when the vehicle stopped at a lonely stretch, and every passenger had to render whatever was demanded by the driver.

Literature sent from Nairobi and the visits of brothers from the branch office were like manna from heaven​—spiritual food at the right time and a refreshing source of encouragement to the Witnesses in Uganda. Some were able, despite all the obstacles, to attend district conventions in Kenya. Also, small local assemblies continued; at one such gathering, a woman was baptized just one day after she had given birth.

Sustained by Jehovah

The Witnesses who continued as full-time preachers under those turbulent circumstances were remarkable examples of faith. Among them was Anna Nabulya, an elderly sister from Masaka. A highlight in her life was when she attended the Pioneer Service School in Kenya. She would come to class arrayed in her flowing Uganda-style dress with its big flower design and just be overjoyed with the depth of the spiritual material and the practical information presented.

Sister Nabulya’s relatives pressured her not to return to Uganda but rather settle with them in Kenya, thus avoiding economic hardships, dangers, and inconveniences. She was adamant; she wanted to preach in Uganda, where people needed the comforting message of the good news. She said: “Despite the weaknesses of old age, the little strength I have I will use to help my fellow people come to a good relationship with Jehovah.” So she returned to Uganda and served her people and her God faithfully until her death.

Another example of faith was a pioneer brother who bravely preached to all the military and police officials in his isolated assignment. When he ran out of money to buy firewood for cooking, he would burn chairs and other pieces of his furniture until money and a much needed shipment of Bible literature would arrive. People in his territory had such a hunger for the spiritual food that in one day he could easily place 40 or 50 books.

The Witnesses continued to be harassed, arrested, and interrogated, but they persevered. Jehovah granted his people “the tongue of the taught ones,” and they witnessed courageously to the authorities.​—Isa. 50:4.

Widowed sisters were a source of encouragement for many Witnesses in Kampala. Not only had they gone through the hardship of losing their husbands but they had also suffered loss of their material possessions. Yet, they put Jehovah’s interests first, working hard in the ministry and instilling godly values in their children. They helped their neighbors learn the truth too, and they later had the joy of seeing some of the children of their Bible students become pioneer ministers. (See the February 15, 1985, issue of The Watchtower, pages 27-31.) Jehovah blessed the zealous work of such faithful ones, and the number of Kingdom publishers increased.

Djibouti​—Hot and Dry

Opposite the southwestern tip of the Arabian Peninsula, between Ethiopia and Somalia, is the small country of Djibouti, formerly French Somaliland. It houses an important military base for the French Navy. The country’s capital, also called Djibouti, is listed in some almanacs as the hottest town in the world. Despite the desert conditions, this small land has its attractions, especially offshore, where there are superb coral reefs teeming with marine life.

It is here that the Great Rift Valley, stretching from Lebanon through the Red Sea, enters the African continent. Around Lakes Assal and Abbé are found wondrous natural spectacles​—salt and gypsum formations, limestone spires, hot springs, and multicolored waters.

More than half the country’s population is of the Afar tribe, whose territory reaches into the Danakil Desert in Ethiopia. The other tribe, the Issas, a Somali people, live in the capital city, which is near Somalia. The ovenlike heat leaves people lethargic, and they will sometimes ride a bus to travel a mere 300 feet [90 m]. Many are addicted to khat, a mildly stimulating drug found in leaves on trees that grow in the highlands of Yemen, Ethiopia, and Kenya. In fact, the afternoons are usually devoted to imbibing khat; most other activities stop at that time. The great majority of the people are Muslims and speak French, Arabic, Somali, and Afar.

The first preacher of the good news in Djibouti was Claudine Vauban, a French sister married to a military man. In that Islamic country, it was dangerous for a white woman to go out in public alone. This did not curb Sister Vauban’s activities. She kept active in the field ministry and conducted two Bible studies during her three years in Djibouti. About two years later, at the end of 1977, a young Djiboutian arrived who had studied the truth in France. However, he developed spiritual problems and later had to be disfellowshipped.

In 1978 an Ethiopian refugee sister moved to Djibouti. She later learned the French language and has remained faithful despite long periods of complete isolation from other Witnesses. Brothers visiting from France and Ethiopia brought her spiritual encouragement. This was intermittent, however, until 1981, when Jean Gabriel Masson, a young ministerial servant from France, arrived with his wife, Sylvie, to serve where the need was greater. This was a bold step for the Massons in view of the isolation, their newness in the truth, the adverse climate, and the high cost of living.

Soon their organized preaching began to yield fruit. Several Ethiopian refugees accepted the truth before leaving Djibouti for other countries. By 1982 there were 6 active publishers; 12 attended the Memorial. Two months later, during the visit of a circuit overseer from France, three were baptized.

In those days meetings were held in the courtyard of Brother Masson’s modest dwelling, sometimes under quite unusual circumstances. Once a brother visiting from Nairobi was giving a Bible talk when cats started spitting, screeching, and fighting in the creeper plants that were tied to a trellis above the courtyard. The noise became deafening and, of course, very distracting until the two battling cats fell from the trellis and landed right in front of the speaker! To top it off, soon afterward the electricity went off, so that all sat there in complete darkness. Nevertheless, the meeting concluded successfully. Attendances grew to 18. It was strange to see that even with such a small attendance, meetings were held in four languages: English, French, Amharic, and Somali.

A Monk Takes His Stand

It was not easy for Brother Masson to secure work, but eventually he found a teaching position. At school he met Louis Pernot, a Catholic monk and headmaster of the school, who had lived there for almost 20 years. When Louis showed a keen interest in Bible truth, Brother Masson invited him to the Memorial of Christ’s death. “Impossible,” said Louis. “Here in Djibouti everyone knows me and knows who I am. How can I attend a meeting of Jehovah’s Witnesses?”

Brother Masson, however, had an idea. He proposed that Louis come to his house during the afternoon siesta when all Djibouti was asleep under the blazing sun. He could then sit in the bedroom behind a curtain and wait for the meeting to start. Nobody would know he was present, and he could sneak home after the meeting was over, safely concealed by darkness.

So that is what he did​—Louis attended his first meeting sitting behind a curtain in the Massons’ bedroom! While he did not understand much of the Biblical information, he was impressed by the depth of the Bible discussion.

Brother Masson then encouraged him to choose one of his books to take home to read. Since Louis was an educator, he chose the book Your Youth​—Getting the Best Out Of It. He had often wondered why his religion presented no clear-cut information to help youngsters with their problems in today’s world. He thought that God’s true religion should give sound guidance to people without compromising His words. Louis began to read the Youth book that evening. He could not put it down. The next day he told Brother Masson that he had found the truth. During the same week, he resigned not only as a monk but also as a Catholic!

This, of course, caused quite a stir, and shortly thereafter Brother and Sister Masson were told to leave that small republic. A sad blow for the local Witnesses, since 44 had attended the Memorial. Brother Masson appealed to the government and was given an extension of one month; after that he left for the French territory of Mayotte, in the Indian Ocean.

Until the Massons’ departure, daily Bible studies were held with Louis, who by then realized that he had to stand on his own feet. After the Massons left, a pioneer minister was able to go to Djibouti to assist Louis spiritually.

However, for various reasons, Witnesses would come and go. Thus, newly baptized Louis had to stand firm despite years of relative spiritual isolation. Time and again he was summoned by the authorities, questioned, and then warned about his preaching activities. He never wavered; he even served as an auxiliary pioneer. Eventually, though, his job was taken away from him because of his faith. Louis left matters in Jehovah’s hands and forged ahead until he found another means of livelihood.

Today, the small group of publishers in Djibouti continue to present Bible truths to the populace. Recently, Witnesses from foreign countries have moved to Djibouti, providing a new stimulus.

Renewed Efforts in Somalia

For years after the missionaries Vito and Fern Fraese left for another assignment in 1963, no clear Kingdom witness was given in Somalia. Finally, a European brother who was born in Somalia vacationed in that coastal land late in 1980. While there, he located people interested in the good news. These sheeplike ones were helped further by various Witnesses who visited the country periodically.

Later, an Italian brother came to work in the seaport city and capital, Mogadishu, on a construction contract. What he lacked in experience, he made up for with enthusiasm. He threw caution to the winds and spoke the good news to anyone he met, including Muslims. Among the Muslims, a middle-aged man listened carefully. He saw the light of truth. Since this man had traveled widely, he had an open mind and accepted a Bible study. Then the Italian brother’s work contract expired, and he had to leave the country. However, another Italian family moved to Somalia, and they gave the interested man continued assistance.

Then, a woman who had previously shown interest in the truth while living in Europe returned to Somalia with her husband. She sought out the Witnesses. Thus, a small group was formed. Meetings were held, and even circuit overseer visits followed. Finally, in 1987, this woman was baptized. She was overjoyed. It had taken her many years to come to this point. With her frequent shuffling from country to country and having to learn new languages, it is no wonder that her spiritual progress was slowed, but now nothing could hold her back. Soon she was conducting Bible studies with others and was thrilled when a married couple joined with her in praising God. The wife became the first Witness of Somali origin.

Unfortunately, the economy and the security of the country deteriorated so much that many foreigners and even local people left the country. By the end of 1990, all the publishers were gone too. This may have been providential, since the 1991 civil war turned the country upside down, with random killings terrorizing Mogadishu.

Somalia was not the only country rocked by revolution. Almost two decades earlier, the storms of civil strife rolled through Ethiopia.

Revolution in Ethiopia

In 1974 the historical empire in Ethiopia came crashing down. Eager to promote a new ideology, military men seized power from the aging emperor and initiated sweeping reforms. For the first time in their lives, young revolutionaries felt the power that comes from toting weapons that can instantly kill. Curfews were imposed, slogans rang out, such as “Ethiopia First!” And no political reactionaries were tolerated.

This coincided with a time of promising developments for Jehovah’s people in Ethiopia. A peak of 1,844 publishers was reached in 1974, and the Truth book had been translated into Amharic. Memorial attendance swelled to 3,136. The witness work, with the help of newly appointed special pioneers, spread into all of Ethiopia’s provinces for the first time. Yet, it was a time of inconsistency. Some congregations were able to meet openly, while some special pioneers were imprisoned.

Guerrilla war continued in the northern province of Eritrea. The congregation in the town of Cheren (Keren) was cut off from the outside world. There was no water, food, or electricity. With dusk-to-dawn curfews, how could the Memorial of Christ’s death, which cannot begin until after sunset, be commemorated? The solemn celebration became a particularly unusual event, since all Witnesses had to arrive early, before sunset, and then be prepared to spend the entire night at the meeting place until the curfew lifted at dawn. What a beautiful night of fellowship that was!

For the Witnesses other positive developments followed. During 1975 the first Kingdom Ministry School in nine years was held for the benefit of Ethiopia’s elders. The circuit assembly program was presented to an audience of well over 2,000. A permit was obtained allowing the importation of our literature. A shipment of seven tons, including 40,000 books from abroad, reached Addis Ababa. The next year, 1976, the city of Asmara experienced a period of unusual calm in guerrilla activity, and so the Kingdom Ministry School could be held. The local Witnesses reported that just after the school had ended, shooting and rocket explosions began anew.

Red Terror!

Changes for the worse were thundering toward the Witnesses. Early in 1976, the authorities issued a circular against Jehovah’s Witnesses. About the middle of the year, the Red Terror Campaign began and stormed against the enemies of the revolution. Jehovah’s worshipers were targeted too. They were wrongly accused of being enemies. Arrests followed.

How the Ethiopian Orthodox Church must have gloated! They used the situation to launch their own attacks against the Witnesses. South of the capital, in the small town of Mojo, priests formed a mob of over 600 people to attack and kill the Witnesses, but police blocked them from causing serious harm. A similar mob action occurred in Bahir Dar, at the source of the Blue Nile River.

All over the country, house searches followed, with unprecedented thoroughness. Even gardens were plowed and floor planks lifted in search of Bible publications, typewriters, and related material.

In Asmara, police accosted a special pioneer who had come from the guerrilla-infested countryside. They searched him and found his field service report form. On the form were several handwritten abbreviations that made them suspicious. They then forced the pioneer to lead them to the location of the city overseer, Gebregziabher Woldetnsae. Hoping to catch a guerrilla leader, several truckloads of armed soldiers quickly rumbled to Brother Gebregziabher’sf place of work. They surrounded his office, then charged in with their rifles ready. They called out Brother Gebregziabher’s name, seized him, and carted him away. His workmates were sure they would never see him again.

At army headquarters the soldiers interrogated Brother Gebregziabher. He answered all their questions frankly, giving a witness about our preaching work and explaining the mysterious abbreviations “mags, rv, B.S.”, and so forth. They were just innocent notations listing what the special pioneer had accomplished in his field ministry that month, such as the number of magazines placed, return visits made, and Bible studies conducted. They fired questions at him: “What! Do you mean this does not pertain to weapons, ammunition? Who can believe this? Why this code?”

Brother Gebregziabher’s sincerity and cooperation impressed them, yet doubts lingered. Finally the superior officer asked: “How can we be sure that you are really one of Jehovah’s Witnesses?” The brother searched through his belongings but could not find anything suitable for identification. But wait a minute!​—tucked away among his other things was a card printed with these words: “No Blood Transfusion.” When the superior officer saw that, he said, “Yes, that will do. You may go free.” When our brother returned to the office, his workmates thought he had been resurrected!

An Unexpected Turn

In Asmara a number of brothers were gathered in a house. A group of youths spied out this place and immediately informed the police of the meeting. They explained that there were two villas and that in front of one of them, a little girl was playing. It was in this house that the Witnesses were meeting!

The police set out to find the Witnesses. In the meantime the little girl shifted her position. She began to play in front of the other villa. The police stormed that house and found only a small group of people in a family setting. The police were embarrassed and returned to the station, annoyed with the youths, believing they had misled them.

The political and social climate was not a healthy one for the Witnesses. People were encouraged to repeat political slogans, participate in elections, and contribute money, food, and equipment to the war effort. Yet, in the middle of all of this, with the help of courageous brothers, precious Bible literature from abroad slipped into Ethiopia.

Self-Sacrificing Shepherds

In Eritrea the guerrillas had cut off several congregations from the outside world. Yet, there were loving shepherds to encourage the brothers there. One circuit overseer arranged to make the 57-mile [92 km] trip to Cheren via a supply convoy. Imagine, motoring along with 100 trucks, protected by 5 tanks and 30 armored vehicles.

On the way, heavy fighting broke out, with guerrillas surrounding the convoy. The attackers were intent on capturing all supplies, as they had often done in the past. After 30 minutes of heavy combat, the convoy punched through and escaped. Thus, the circuit overseer was able to visit the isolated congregation and build up the brothers.

However, for the circuit overseer’s return trip, there was no convoy and no other means of transportation. The only way left was to walk the whole way back. This was highly dangerous. The trek took him three days and included long marches straight through the night.

During this time of fearful unrest, some publishers, including some prominent ones, disassociated themselves. Others fell inactive, and still others fled the country. A drop in publishers resulted.

By 1979, there were 80 brothers in prison because of their neutral stand. In April of that year, the city overseer of Asmara, Gebregziabher Woldetnsae, on his way to visit brothers in the beleaguered countryside, tragically, was killed in an accident. Despite all the saddening news, those who loyally endured never failed to see Jehovah’s loving backing.

A Further Refining and Testing of Faith

When the first phase of the revolution was over and the country began to settle down, the citizens felt as though they were in a spiritual vacuum. Before their own eyes, they saw their churches compromise and popular support for them crumble. Some of the Witnesses too became spiritually unstable. It was painful, but necessary, to see 23 elders and ministerial servants lose their privileges of service in 1981. They had become irregular in their field ministry. A turnabout for the congregations ensued, and happily most of those brothers have since regained their former congregation privileges.

Other tests, including periods of great food shortage, followed. In fact, years of trial have produced in the Ethiopian brothers a solid, tested faith.​—1 Pet. 1:6, 7.

Sudan​—Growth Under Hardship

It had taken two years, from August 1974 to 1976, to reach a new peak of 101 publishers in the Sudan. Tense moments characterized this period. Coup attempts were frequent, political suspicions were rife. At times publishers and elders were interrogated by police. Economic difficulties, with rising prices and shortages of goods, created material worries that enslaved many. Thus, publisher growth came slowly. By April 1981 the peak was only 102.

In the south two things interfered with regular visits of the circuit overseers to the congregations: Guerrilla warfare or fuel shortages, which could disrupt transportation at any time, and problems with the mode of travel. It could involve squeezing into the back of a crowded truck and being bounced up and down for an entire day or creeping along at six miles [ten km] per hour in a packed train, with two passengers per seat and squatters on the roof of the cars. Air travel was no picnic either. It could mean being on standby for an entire week, waiting for an airplane to arrive, and then have less than an hour advance notice of departure. But how the congregations appreciated circuit overseers’ visits! Their joy and hospitality defied description.

In 1982 a pioneer spirit was kindled. This resulted in an overflow of blessings. In five years, the number of pioneers increased to 86, up from 7. During one month, 39 percent of all publishers were in full-time service, and that was one of the hottest months of the year, with average noon temperatures of over 100° F [40° C.]. By 1987 over 300 publishers were active, and almost 1,000 attended the Memorial of Christ’s death. Congregation publishers averaged 20 hours in the field ministry each month.

Scores of young men made rapid spiritual progress and qualified for appointment as ministerial servants and, in time, as elders, thus further strengthening the congregations. In 1987, finally, a congregation was established across the Nile in historic Omdurman. The congregation had a territory of one million people. Also, in the city of Port Sudan, a group of Witnesses sprang up.

Most of the growth, however, has come from the southerners, tall dark-skinned people of athletic build who are often marked with abundant incisions and decorations on their face or body. Northern Sudanese or those of Egyptian stock have accepted the truth too, and various refugees have seen the light of God’s hope for mankind. All groups have shown zeal and endurance in Jehovah’s service. The witness work still often requires long walks under a scorching sun. Ingenuity has to be used to organize meetings, since the work is not yet legally recognized.

Tasting God’s Bread of Life

In 1983, Muslim fundamentalists introduced Shariʽa, Islamic law, in the Sudan. Enemies of Jehovah’s people used this religiously charged situation to focus attention on the Witnesses, who now had to hold their congregation meetings in smaller groups.

As was widely publicized, in recent years a serious drought has swept through much of the Sahelian region of Africa, including the Sudan. This came at a time when civil war flared again, resulting in much hunger and suffering. Yet, it had an interesting side effect: Many young people migrated to the capital city from the most remote regions of the Sudan. There they tasted God’s Bread of Life, which they might not have found in their former isolation. (John 6:35) This sped up the increase.

Physical Famine, but Spiritual Abundance

In 1988 freakish weather brought downpours of unprecedented proportions to the Khartoum area, leaving thousands homeless and some dead. Dozens of Witnesses and their children were hard hit. One father stood out in the open in total darkness, holding aloft his small child while the downpour continued and the water level rose to his hips. Light poles toppled, adobe houses collapsed, and outside toilets caved in, leaving hidden pits and contaminated waters. Roads were flooded, cutting off whole sections of town. Cars were stuck in oozing mud with little hope of being pulled free. It took many days before the new “lakes” dried up.

Braving these hazards were the caring elders. They swiftly set out to contact their suffering flock. Relief measures were soon begun. The Governing Body ensured that additional provisions were made. Amazingly, through all of this, field ministry continued on a high level.

A storm of a different kind also blew hard across the Sudan. A coup brought a change in government and renewed prominence for the Islamic community. Continuing civil war, droughts, and import restrictions squeezed the economy severely. Hunger still stalks the big cities to claim its victims.

As many fled hunger and war, Juba, the main town of the south, swelled in population to over a quarter million people. Guerrillas, though, tightened their grip on Juba. So for long periods of time, the town was completely cut off from the outside world. Relief supplies for our brothers have repeatedly reached them in the nick of time, just before their stock had been depleted.

Yet, training for the increasing number of pioneers continued, as did regular spiritual association. The spiritual food supply did not run out. As the truth spread farther and farther in the south, new groups and congregations kept springing up in town after town.

Amid all these pressures, some surprising things happened in 1990. First, one southern province gave legal recognition to Jehovah’s Witnesses.

A Witness by a Non-Witness

Then, on November 2, a Muslim lecturer of international repute gave an extremely favorable presentation about Jehovah’s Witnesses to a large group of government officials gathered at a seminar. He explained our beliefs to them, our neutrality in political matters, our public teaching efforts, and our beneficial work for the community at large. To top it off, his entire speech was broadcast on national television the following Sunday, thus giving a witness to people of all walks of life and on a scale that would have seemed unimaginable. The results of this grand witness? Many favorable comments were heard, misunderstandings were cleared up, and further interest in the truth was generated. In fact, government officials had been encouraged to imitate the self-sacrificing spirit seen in Jehovah’s Witnesses.

The Witnesses in the Sudan truly continue to seek God’s Kingdom first and gladly spend close to 20 hours per publisher in the field service each month. Therefore, in spite of many tribulations, including the scourge of famine, the truth about God’s Kingdom as the only lasting solution to man’s problems is being preached in the Sudan as never before.

Yemen​—The Frankincense Route

In recent years a devoted sister from the Sudan had the unusual opportunity of letting her light shine in the secluded country of Yemen, the southwestern corner of the Arabian Peninsula. In wise King Solomon’s day, the frankincense route started there, and it passed through the probable domain of the queen of Sheba. Now, along with our Sudanese sister, a few Witnesses from other countries were in Yemen on work contracts. With Jehovah’s help they met one another. In a discreet way, they preached to others about their faith and even found people who wanted to study the Bible.

Islam is still strong in this mountainous country, where age-old traditions dictate. Most women are completely veiled, and men proudly display daggers in their belts. It was sad to hear that a middle-aged brother from Africa, who was in good health, suddenly died one evening. The cause remains unknown. Yet, the preaching work continues.

In 1986, the Memorial of Christ’s death was attended by 15. Since then some of those have moved out of the country. Thus, field service and meeting reports are sketchy, but meetings continue to be held. A sister from another country, though separated from the other publishers, conducts several Bible studies. Thus, in fulfillment of Matthew 24:14, even in this country some witness is being given.

Across the Red Sea from Yemen is a country where, back in the late 1970’s, giving a witness became a life-and-death matter.

Integrity Keepers in Ethiopia

In Ethiopia, opposition by the State became severe. The authorities handed down death sentences to two Witnesses, but the brothers were not executed. Witnesses have been pressured to violate their consciences, their persecutors even pressing guns to their temples.

Economic pressures brought an almost literal fulfillment of the Revelation prophecy that states that “nobody might be able to buy or sell except a person having the mark, the name of the wild beast or the number of its name.” (Rev. 13:17) Bibles became rare. The State exercised increasing control over people’s lives. Visas were required for travel in the interior. Men, women, and children were organized into party organizations.

In March 1978, Wubie Ayele was beaten to death for his adherence to Scriptural principles. During the following months, Ayele Zeyelew, a pioneer and elder, and Hailu Yemiru, a publisher, were killed, and their bodies were left lying on a street of Addis Ababa for a whole day, exposed for all to see.

Pressures mounted. Radio broadcasts, newspapers, and police attacked the Witnesses. At times, over a hundred of the brothers were in prison. Some were released, including those who had spent two and a half years in prison under torture. A number had even been auxiliary pioneers in prison!

Then a vicious plot was hatched​—eradicate Jehovah’s Witnesses. When some Witnesses learned of this, fear of man overcame them. In addition, there were economic hardships; meat and cereals became scarce, along with automobile tires, gasoline, and other essentials.

Over a hundred Witnesses stood faithful, even after losing their jobs​—a real test of faith for men who had large families to feed. But how heartwarming to see Witnesses with jobs help shoulder the economic load for those needy ones, a loving expression in imitation of the early Christians! (Acts 4:32) In all these horrific situations, the Witnesses needed much spiritual guidance and encouragement, and this was given under Jehovah’s direction.

Ever Courageous

Arrests and trials persisted like a festering boil. One special pioneer has been arrested 15 times since 1972. Children as young as 14 years were imprisoned, some spending over 4 years in confinement. They did not compromise! Then came conscriptions for the war effort. Now young women were included. Many Witnesses used their time in confinement to serve as auxiliary pioneers, helping other prisoners to learn Bible truth. One sister was allowed to leave prison briefly to give birth, after which she had to return to her cell.

A courageous brother on a journey into the countryside by car suddenly realized that he had forgotten to hide his package of Bible literature. There it lay under the car’s dashboard, easily seen. He prayed for a fitting hiding place, but there seemed to be nowhere to stash this bulky material. He had to leave it where it was, trusting in Jehovah. Imagine his amazement when at the nine road checks, some of which included a thorough search of the car, not once did an official suspect this package!

In December 1982, six Witnesses were arrested because of their neutral Christian stand. They too were men of courage and helped many fellow prisoners to gain hold of the Kingdom hope. After three years, they were removed from prison, never to be seen again. All were executed.

In Dese, in the north-central part of the country, Demas Amde, a schoolteacher and father of five, spent more than five torture-filled years in prison: First, hard labor; then six months in solitary confinement chained in a bent position, followed by sickness with no medical attention; next, nakedness for two months, infected with lice; thereafter transfer to a cell where other prisoners lay dying of typhoid. Finally, after his health was wrecked and his body was weakened by cancer, he was released from prison to die. He died, February 4, 1991, faithful to the end and with the firm hope of a resurrection.​—Compare Hebrews 11:37-40.

Other Witnesses were spared. One brother on a trip to the countryside was arrested as a suspected member of a guerrilla movement. He could not keep silent and though at great risk, he boldly declared that he was one of Jehovah’s Witnesses. Nobody believed him, and he was thrown into a cell with other prisoners.

How did he spend the night? Instead of lamenting over his wretched lot, he seized the opportunity to speak the good news to the others. In the morning what a surprise when fellow prisoners were taken from the cell and interviewed by officials. “What kind of man is the one we put into your cell last night?” asked the officials.

“Oh, you mean that one who preached most of the night, keeping us from sleep?” they answered. The officials could easily recognize that this man was indeed one of Jehovah’s Witnesses. His public declaration of faith opened the jail doors; he was released!

In the south of the country, an interested man endured imprisonment faithfully for over four years. For the first year, his legs were bound with chains; he spent six months in solitary confinement. When his personal belongings were returned to his relatives, they were convinced that he had been executed. He subsisted on low food rations and then, in this weakened state, was sentenced to death. This sentence, however, was reversed by higher officials.

At other times prostitutes were put into his cell to tempt him. After three years, he was encouraged when he was able to share his faith with another interested man, who was imprisoned with him. Yet, regarding his release, it looked hopeless. One day, completely by surprise, he was told that he was free! Now, at last, he had an opportunity to symbolize his dedication to Jehovah by baptism!

Eight Times Sentenced to Death!

In Debre Zeit, a town near the center of Ethiopia, a pioneer, Worku Abebe, was arrested because of his neutral stand. The sentence​—execution that very night. However, before the sentence was carried out, 20 other brothers and sisters were arrested in a nearby town. The authorities believed that these 20 would compromise when they saw Brother Worku killed. (The officials assumed that he was the “leader.”) So the officials in this nearby town wanted Brother Worku handed over to them for execution.

The prison transfer allowed Brother Worku to explain his belief before 300 persons. Benefiting from the local custom that someone not be interrupted when speaking, Brother Worku took four hours to tell his story, recounting the history of Jehovah’s Witnesses from Abel up to the present. When he concluded, an official said: “This man should be separated from the rest. He has almost convinced me!”

One evening, jailers marched him and the other Witness prisoners to a riverside for execution. Aiming their guns at the Witnesses, they asked: “Will you renounce your faith or not?” The Witnesses answered as one, in a resolute voice, that they would never deny Jehovah. They were not executed; instead, severe beatings started that lasted several hours. “The suffering was so severe we begged them to kill us instead, but they would not stop,” the brothers said.

Next, Brother Worku was singled out for execution. One shot rang out. For a moment he was perplexed. He did not fall down and was not hurt. Then it dawned on him​—the bullet did not hit him. The persecutors lost no time. They viciously struck him with the butt of a gun. He fell unconscious and was returned to his cell.

Back at the jail, the guards received instructions to make sure that all the Witnesses would compromise that night. Soon sharp cracks of gunfire reverberated through the cells. The Witnesses were told: “Did you hear those shootings? Well, your brothers have been killed. You will see their dead bodies on the streets tomorrow. And if you do not compromise, you will be killed as well.”

The Witnesses answered: “From the cup from which our brothers drank, we are willing to drink.”

During the night, guards began to beat Brother Worku and the other Witnesses with sticks. One particularly violent guard tied Brother Worku’s arms so tight that the skin on his fingers burst open and blood began to flow. Brother Worku hid his mutilated fingers from the other brothers so as not to discourage them. When temporary relief came, the Witnesses prayed before falling asleep. But at one o’clock in the morning, angry persecutors rushed in and beat them again and again until four o’clock. Afterward the Witnesses prayed once more, thanking Jehovah for his strength and asking him to continue sustaining them.

The morning brought other bullies to the cell. These began kicking the Witnesses. In the afternoon Brother Worku was again singled out, and a total of 20 persons hit him and trampled on him. Still he did not give up. Again it was decided that he should be killed. At 10:00 p.m., 20 more guards arrived and beat him until about 2:00 a.m. One tormentor was so furious that he grabbed another Witness from behind and viciously bit him, leaving the Witness permanently scarred. For four days the Witnesses were confined in a dark room without any food or drink and were repeatedly beaten. All had fractures of various bones, including ribs and skulls. Physically they grew very weak.

When a high official visited the jail, he felt pity when he saw their condition and ordered that they be given some sustenance. However, a guard, the violent one, was furious to see the Witnesses provided with food and drink. He concocted a plot and accused them of trying to escape. His ploy was believed, so another execution was scheduled. The brothers prayed intensely to be delivered, especially in view of the false, shameful accusations. An even higher official prevented the execution, but the brothers suffered beatings with sticks the whole night.

After a few days, another official came, announcing that Brother Worku would be executed and the others released. Surprisingly, not only were these brothers released but Brother Worku was told a few days later that he could go also.

Immediately he seized the opportunity to meet with and encourage other brothers in a private home. He did not realize that he had been followed and reported on. So the next day, he was again arrested and sentenced to death.

Yet another attempt was made to trick him into compromising. He was approached in a friendly manner and kindly invited to shout certain slogans. Brother Worku refused; he only repeated his own Bible slogans in favor of the true God. Now these “friendly” people turned into ugly torturers.

A few days later, his jailers wanted to talk things over with him. The discussion lasted four hours. He was offered an important political office. He refused. Their words to him were: “You will certainly be gunned down to become food for the maggots.”

Finally, some fair-minded officials took an interest in Brother Worku’s case and voted for his release. He counted his ordeals as a joy; he had not given up. (Heb. 12:2) Before his trials began, he had always been serious about regular family study and prayer. No doubt this helped him to endure. He related what one “Nicodemus,” a pastor of Christendom, said concerning the Witnesses in the crucible of persecution compared with those of his religion: “We feared and compromised. We let God down, but you stood firm for him, not fearing even death. Well done.” So, in all, Brother Worku had been sentenced to death eight times, but Jehovah preserved him alive!

A Big Lesson Learned

During those years of fiery trials, the Witnesses in Ethiopia found that the apostle Paul’s words rang true for them: ‘From a weak state they were made powerful.’ (Heb. 11:34) One humble sister, a housemaid, who was learning to read, found herself imprisoned with a group of well-educated Witnesses. While some of the Witness prisoners prayed for release, her prayers centered on strength to remain faithful. One day the persecutors brought in a bowl of boiling oil and threatened to dip the fingers of every prisoner into it. Some Witnesses crumbled under fear, but the humble sister remained firm. And her fingers never were hurt. Subsequently she was released.

This proved to be a big lesson for those who had attached great importance to social status and education. They now saw that what mattered most was faithfulness.

Not Left in the Lurch

How rewarding to see maturity, balance, trust in Jehovah, and a greater spirit of self-sacrifice develop among these Witnesses who endured so much! As elsewhere, they had not been left in the lurch. True worship was victorious.

During this time, people came to side with Jehovah in unusual ways. For instance, at his place of work, one elder witnessed to a woman from Eastern Europe. Because of her keen interest, he lent her a Bible publication that was precious to him. To his dismay, she left the country and never returned it. Years later, a letter sent by this same woman delighted him. She explained to him that the publication had changed her life and that she was now his baptized spiritual sister!

Another example was a shy maid who secretly listened in from another room to a Bible study conducted with her employer, a schoolteacher. She felt so unworthy, yet she desired to embrace those marvelous truths. ‘Those Bible lessons must cost a great deal of money,’ she thought to herself. So she quit the job with the schoolteacher and sought employment where she could earn more money and pay for such a Bible study. When she saved what she thought would be enough funds for the Bible lessons, she went straight to the home of the Witness who was studying with her former employer, the schoolteacher. Was she surprised to learn that the lessons are free of charge! She made good progress in her studies and later married the schoolteacher; now both are dedicated servants of Jehovah.

Young Witnesses of Jehovah came under particular pressure in this country. By reason of their neutrality, they were denied many basic necessities of life, such as hospital treatment, school examinations, and employment. Did this make them feel forsaken? No! With full faith that their tribulations are momentary, they advanced in the power that Jehovah imparts to them.​—Phil. 4:13.

The Real Solution

The problems plaguing Ethiopia are similar to those afflicting the rest of the world. The Witnesses believe that they have found the remedy and are pleased that since 1990 many of the pressures they have lived under have been relaxed, so that they can share that solution with others.

For example, in Asmara, the capital of Eritrea, authorities have issued instructions to stop discriminating against Jehovah’s Witnesses. Another example: More than 50 Ethiopian brothers were furnished with proper travel permits, thus allowing them to attend a district convention in Nairobi, Kenya. And two more examples: Special pioneers can once more be sent to various territories to preach the good news. And some congregations have started house-to-house preaching again, with promising results. Nevertheless many problems remain for Ethiopia.

With the fall of the strategic port city of Massawa, the civil war intensified in 1990. The whole town was in ruins. Thankfully, no Witness living there was injured. Famine plagued Asmara and large pockets of the countryside. The Governing Body stepped up relief aid to that stricken corner of the world. In order to reach Mekele, capital of Tigre province, and give needed encouragement to the Witnesses living there, two special pioneers risked their lives, stealthily wending their way through a war zone. In May 1991, guerrilla fronts drove the revolutionary government from power and subsequently signed a charter promising more freedom. Eritrea now had a separate administration and was largely cut off from the outside world. In all this turmoil, the Witnesses have remained strictly neutral, since they know that the permanent solution to man’s problems will come only by God’s Kingdom. By the end of the service year, special assembly days had been held in freedom in several Ethiopian towns. Preparations were under way for circuit assemblies and a district convention, a large literature shipment, and legal registration. In Ethiopia, as in many other places, “the scene of this world is changing” rapidly, and the brothers have an enthusiastic outlook for a great final ingathering.​—1 Cor. 7:31.

But what else has happened on the East African mainland since the mid–1970’s? Let us see.

Endurance Tested in Tanzania

An amnesty in Tanzania during 1976 allowed some of the imprisoned Witnesses to be released. Unfortunately, there were still government officials who viewed our brothers as dangerous. Why? They were confusing the revolutionary followers of Kitawala in Sumbawanga with Jehovah’s Witnesses. Brothers were kept under close surveillance, and many special pioneers were in ‘prison bonds as evildoers,’ just as the apostle was in Rome.​—2 Tim. 2:9.

There were additional difficulties. In February 1977 the border between Tanzania and Kenya was closed, and it remained closed for over six years. For a while mail service was disrupted, and much mail was lost. Drought posed a problem in some areas, and cholera outbreaks hindered the travel of circuit overseers. Tanzania’s participation in the 1979 Uganda war produced other pressures. The deteriorating economy brought material worries. All this distress put much pressure on the elders, so that in some congregations they were not able to do as much shepherding as was needed.

But there were positive points. In 1979 the southeastern part of the country was finally opened up for the preaching work, so that Witnesses were now active all the way from Kilimanjaro in the north to the border of Mozambique in the south.

Court magistrates began making decisions favorable to the Witnesses. A prison guard from Tukuyu became a Witness, his interest in the truth being sparked by the fine conduct of the Witnesses. In July 1981, the 1975 peak of 1,609 publishers was finally topped when 1,621 reported.

Perseverance Rewarded

In 1979 and again in 1981, the brothers approached the authorities in an attempt to gain legal recognition of the work. These initiatives were unsuccessful. The legal efforts continued with a letter from the Governing Body dated May 5, 1983. Further approaches later in August 1984, by Brothers Faustin Lugora and Elikana Green received a polite refusal.

The Witnesses persevered and appealed. An audience at the Ministry for Home Affairs led to another refusal in 1985. The matter seemed hopeless, yet there were indications that the congregations were being examined. Perhaps there were fair-minded officials who wanted more facts about the Witnesses.

In 1986 our brothers continued their efforts for recognition. They were treated with fairness and courtesy. Eventually their perseverance paid off. After a host of thorough investigations, long-standing misconceptions were corrected, and on February 20, 1987, representatives of the Witnesses were handed the governmental letter granting legal recognition to the Association of Jehovah’s Witnesses in Tanzania. After 22 years under ban, it was a time to rejoice!

A Missionary Paradise

Jubilation spread over all Tanzania. Circuit assemblies were organized. Among the baptismal candidates at those assemblies, some were found to be preaching as much as the regular pioneers and conducting nine or more Bible studies. In fact, one new brother got baptized together with his own Bible student!

Permission for missionaries to enter Tanzania was requested and granted during 1987. That very year Gilead graduates arrived in Dar es Salaam, by then a city of over 1.5 million people. What a territory for only two congregations, with a combined total of less than 200 publishers!

The preaching territory was a missionary paradise. Householders invited them in and gladly accepted publications. A missionary home was opened in Mbeya, the focal point for over half the publishers in the country. A few months later, more missionaries came to Arusha and Dodoma.

Much organizational training is needed to lay the groundwork for helping more honesthearted Tanzanians to worship the true God. The potential is excellent, and the zeal is there, as the following comparison reveals: In 1982, there were 160 pioneers​—in 1991, there were 866; in 1982, the Witnesses spent 374,831 hours in the preaching activity compared with 1,300,085 in 1991; in 1982, the Memorial attendance was 5,499​—in 1991, it was 10,441; in 1982, there were 41 who got baptized compared with 458 in 1991.

Again, in 1988, legal questions about the Witnesses surfaced, and these have kept several missionary applications for entry pending until now. However, for the first time, the government did accept the Witnesses’ application for their elders to act as marriage officers.

A series of floods and droughts made relief actions necessary in the far south and near Lake Victoria, and these efforts have been continuing into 1991. But despite difficulties and uncertainties, Jehovah’s people pursue the ingathering of sheeplike ones with a spirit of urgency.

Swept Clean in Kenya

The years following 1975 swept the congregations clean. Those in the truth only with the date 1975 fixed in their minds as to when the end of this wicked system of things would come dropped out as that year became history. From one survey during this period, for 77 new ones 49 others became inactive. Those who had skipped meeting attendance and personal study fell prey to Satan’s snares of immorality, drunkenness, and materialistic greed. Sadly, during certain years, over 3 percent of all publishers had to be disfellowshipped.

Of course, many congregations were small and lacked good direction. In fact, in 1978, of 90 congregations in Kenya, 49 had fewer than 10 publishers, and only 12 congregations had more than 40 publishers. So the theocratic load usually rested on the shoulders of one or two brothers. Natural disasters also added to the elders’ load. The area east of Nairobi experienced such drought conditions that relief assistance had to be organized.

However, everything was not doom and gloom. Many good, positive things happened too. The 1977 Memorial attendance was 5,584. Demand for literature was great. The visit of Lloyd Barry of the Governing Body fanned the Kingdom zeal of all. And the new Branch Committee arrangement, operating since 1976, gave impetus to the work.

A Larger Bethel

By February 1979, a new peak in publishers was reached, 2,005. The number of publishers caused the Bethel family to outgrow the branch building, so that the Branch Committee requested approval from the Governing Body for a four-room addition to Bethel. To the surprise of the committee, the reply came in a big envelope that contained building plans for the addition of a completely new building with 16 more bedrooms!

Excavation for the new branch building started in December 1978, and by June 1979 part of the attractive new building was already in use. In January 1980, Don Adams from world headquarters visited for the dedication program and spoke to 2,205 at Nairobi City Stadium. Afterward, in drizzly weather, about a thousand toured the new Bethel premises, many of them getting their first glimpse of the workings of their branch office. That year ended with smaller conventions, including an English convention in Nakuru that was attended by brothers from war-torn Uganda.

The following year brought another big step. Up-to-date printing equipment arrived at the Kenya branch. Now forms, programs, letterheads, the Kingdom Ministry, and even magazines could be printed right on site. No more long waiting for these supplies from overseas! While about 120,000 pieces were printed in 1980, two years later total production swelled to 935,000 and by 1990 to over 2,000,000 pieces.

In 1983, Nairobi passed the 1,000-publisher mark, and Kenya as a whole reached 3,005. In April, 28 percent of all publishers were in full-time service. Also, more missionaries had come to help.

Publications Help the Word to Move Speedily

The Society’s publications are popular in Kenya. Some schools use My Book of Bible Stories in their religious instruction. The magazines became more attractive in appearance, so that during the two years, 1984-85, placements rose by well over 50 percent, publishers averaging over ten magazines per month at times. Some issues had an immediate impact on the public. One example is that of a man who approached a publisher who was witnessing on the street. The man pointed to the magazine featuring the article entitled “Is Smoking Here to Stay?” and declared: “I am an ex-smoker.” What prompted him to quit? That article, which he had read some days earlier!

The year 1982 was marked by the arrival of the brochure Enjoy Life on Earth Forever!, a publication that proved particularly adapted to the African field. Even people with a good education wanted it, some literally picking it out of the publishers’ bags. This happened to one Witness who had only one precious brochure left in his field service bag. He was saving this brochure for his new Bible student. A traveler spotted the brochure. He wanted it. No other publication would do. The Witness explained that this was reserved only for someone who would agree to study the Bible regularly. “No problem,” the determined traveler said. “That’s all right with me.” The result? A new Bible study for the publisher!

This brochure gives an unmistakable witness about Jehovah and his purposes, the Kingdom government, and the Bible’s righteous standards. Because of the potential of this fine tool, it was translated into 35 additional languages spoken in the Eastern African territory, 14 Kenyan languages and 21 for nearby countries. In some of these languages, this brochure is the only literature available other than the Bible. In fact, one of Christendom’s missionaries said this about the brochure in the Masai language: “This is the best thing that ever happened to the Masai.”

Pioneer Spirit

Something else transformed the field in Kenya: an increasing pioneer spirit among the Witnesses. Gone were the days when pioneers were regarded as eccentrics or failures in life. It became evident that Jehovah was richly blessing pioneers with joyful experiences and Kingdom fruitage. Some pioneered even though blind or having had a leg amputated. It was not unusual for a parent with eight or more children to care for to be counted in the pioneer ranks.

In April 1985 some 37 percent of all publishers were in full-time service. With the help of these many pioneers, more than a million hours were spent in the service that year.

Zealous Rwandans Make Up for Lost Time

In Rwanda things were also on the move. Bible truth had come there comparatively late, yet many hungered for the life-giving message. In February 1980 the appearance of the book The Truth That Leads to Eternal Life in Kinyarwanda gave a strong boost to the publishers, then at a peak number of 165. In Kigali, a large but simple Kingdom Hall was built during 1980 and soon over 200 attended the meetings, the crowd overflowing into the courtyard.

Interest in the truth by the Rwandans did not please the enemies of the good news. In October 1979 a list of accepted religions for the country had not included Jehovah’s Witnesses. Efforts were made to have the Witnesses legally registered. In March 1980, Ernest Heuse, who was from Belgium and had served in Zaire, came to Kigali to see the authorities. Though he submitted much documentation, no legal recognition was granted.

Kingdom witnessing, though, kept moving forward. In 1982 the district convention attendance was 750, with 22 baptized, and in March, 302 reported time spent in the field ministry. At four circuit assemblies, the combined attendance was over 1,200, and 40 were baptized. The Kingdom Ministry School was held and gave needed training to the responsible ones in the small congregations. Zeal did not diminish; publishers averaged over 20 hours in the service each month. Two special pioneer sisters opened a new territory and within three months were conducting 20 Bible studies, all of whom were present at the meetings. Rwanda was astir with the message!

More and more people asked questions about Bible truths. Much of this was prompted by material from Awake! magazine that was regularly read on the radio. The airwaves were abuzz with Bible truth that exposed the falsehoods taught by the various religions. Little wonder that soon religious newspapers, which wield great influence in Rwanda, attacked Jehovah’s Witnesses. As usual, this attracted more people to the truth. About the same time, though, Witnesses began to be stopped and interrogated, and fines were levied for operating an illegal society.

Trouble by Decree

In November 1982 the three special pioneers who had previously signed the application for legal registration were summoned to Kigali, arrested on arrival, and imprisoned without court trial or legal recourse. The Kingdom Hall was closed. The preaching work was forced underground.

A letter from the minister of justice to all the prefectures (districts) put the Witnesses under a ban. More arrests followed. Most foreign pioneers had to leave the country. For the local brothers, it was a period of testing, a time of refining. At just the right time, The Watchtower in Kinyarwanda began to be printed, providing additional spiritual food.

For the three special pioneers, Gaspard Rwakabubu, Joseph Koroti, and Ferdinand I’Mugarula, there was much work in the large Kigali prison. They regularly held Bible studies with other prisoners, and a number of them learned the truth that way. Months went by without a court trial. Finally, in October 1983, a trial was held. These three brothers were accused of embezzling people’s money, rebellion against the government, and other totally unfounded charges. Not a single figure or financial document was presented as evidence during the entire court case, nor were any witnesses presented to support the accusations.

The brothers were sentenced to two years in prison and were not given a single day of grace. (Murderers benefited from an amnesty in the meantime.) In Gisenyi five other Witnesses faithfully endured almost two years of imprisonment without a court sentence.

A short respite in 1985 allowed some of the brothers in Rwanda to attend the Nairobi district convention and meet with brothers of the Governing Body. But by March 1986, arrests had already become common throughout the country. Many were arrested at their homes. Pregnant women and little children were not spared. In some areas the Witnesses were hunted down by naming them on lists of wanted persons. Eventually, over 140 Witnesses were thrown into prison​—almost one third of all the active Witnesses in the country!

An Arm of Flesh or Trust in the Almighty?

On October 24, 1986, the matter of the Witnesses finally came to court. By this time some had been in jail for over six months. In fact, a baby had been born in prison and was aptly named Shikama Hodari (Remain Steadfast). The sentences handed down were shockingly cruel, ranging from 5 to 12 years. One interested woman, who was not yet a publisher, was sentenced to ten years in prison.

These cases became well-known internationally and were even the subject of conversation among chiefs of state in Europe and Africa. Many people outside Rwanda sent letters of protest to responsible officials. A radio announcement mentioned that on certain days 500 letters in behalf of Jehovah’s Witnesses reached the government.

All of this opened up fine opportunities for giving a witness in prison. The Witnesses showed an outstanding example of togetherness: praying together and studying God’s Word together. Many fellow prisoners became curious and began studying the Bible, and now, former criminals and prostitutes are making good progress on the road to eternal life.

The Witnesses maintained a joyful spirit despite the long sentences imposed. They would say: “We got 12 years, but Satan gets 1,000!” They would also say: “Here we have more freedom than our brothers outside because we can sing at our meetings, and they cannot.”

A Pleasant Surprise

On July 1, 1987, the 25th anniversary of Rwanda’s independence, in a radio speech, Rwanda’s president apologized for violations of human rights, announcing that all those sentenced on October 24, 1986, would be released. What a courageous, laudable decision! A few days later, all 49 of the brothers and sisters who had received sentences were released.

However, this left in question what would happen to those who had not yet been sentenced. Several weeks passed, but eventually all of them were called before the court and told that they would do more good for the country by going home and farming and doing other useful work.

Naturally, this was a reason for much joy. Following their release, over 30 unbaptized publishers and Bible students who had made fast progress during their imprisonment presented themselves for baptism. After this prison “school,” all have matured rapidly. Immediately after baptism most of them entered the auxiliary pioneer service! And all those Witnesses who were released found secular work again.​—See Psalm 37:25, 28.

Pascasie was one of those who joyfully endured trials. Unnerved by the ban on Jehovah’s Witnesses, her husband took her to the police station to have her arrested. Even though she was not yet baptized, she was imprisoned with the sisters. Her sentence was ten years. Although it pained her to leave her children at home, she recognized it was necessary to suffer in behalf of true worship. She made spiritual progress in prison and was among those baptized upon release. But what an additional joy when she returned home and found that her husband was ready to study the Bible with Jehovah’s Witnesses! Her steadfastness has truly been rewarded, as her husband has become her spiritual brother, uniting the family in true worship.

Early in 1990, in another part of the country, a pending accusation from 1985 was resurrected and four brothers were sentenced to ten years each in jail. Happily, this did not affect other areas, where circuit assemblies and pioneer school courses could be held. A zone overseer also visited for the first time, and increased spiritual food in Kinyarwanda resulted in greater spirituality. Further, after six months’ imprisonment, our four brothers were released by a presidential decree.

Late in 1990 a sudden invasion brought civil war also to Rwanda. The neutral stand of our brothers in harmony with the Bible principle of John 17:14, “they are no part of the world,” made former opposers realize that Jehovah’s people are not enemies of anybody. Early in 1991 famine brought added worries and made a food relief program necessary for Rwanda, especially in the south of the country. Recently, circuit assemblies have been held freely. The brothers hope that one day complete religious freedom along with legal recognition will be granted to them in Rwanda, but in the meantime they continue helping the many truth-seekers among Rwanda’s growing population.

Theocratic Revival in Uganda Amid Trouble

In 1979 the “liberation war” brought changes. Looting, violence, and suffering necessitated relief measures; mail and telephone communications were interrupted. But then a new government came to power, and the Uganda Times of November 19, 1979, announced the lifting of the ban on the Witnesses along with freedom of worship, under the headline “Missionaries Are Free to Return.”

A new series of circuit assemblies was soon organized in Uganda, and 241 attended. But the economy was in ruins, and life was cheap. Many people toted weapons, and former soldiers turned criminal. Shootings rang out almost every night. The roads were not safe to travel.

The branch office in Nairobi took a keen interest in upbuilding and encouraging the brothers by seeking brave volunteers to bring literature into Uganda. Remember, the people were armed, and often soldiers led a double life, being bandits by night. The volunteers had to pass through a forested stretch between Jinja and Kampala that was notorious for attacks. Generally people had to drive at top speed until they reached a more populated area.

One missionary was spending the night with a brother in Mbale when he heard people tampering with his car parked in the courtyard. Realizing that the thieves would likely be armed, he decided to let them steal whatever they wanted. The next morning the car was missing two wheels, and they also stole the spare wheel and the windshield. With two borrowed wheels, whose tires were almost bald, and no windshield to protect him from the rainy weather, he faced a trip of 150 miles [240 km] before he would reach Kampala. His route ran through the dangerous stretch of forest. But everything went well​—no puncture, just much wind and rain in his face!

In December 1980 a new peak of 175 publishers was reached. The next year started with a district convention held at Lugogo Stadium in Kampala, with 360 in attendance. Amid continuing violence, people learned the truth, and by July, 206 were publishing in the country, placing an average of 12.5 magazines each a month.

Since there was only one elder for eight congregations in Uganda, there was a great need for help. So the decision was made to apply for missionaries once again. By September 1982, Ari Palviainen and Jeffrey Welch, two unmarried missionary brothers, had arrived in Kampala amid the continuing turmoil. The 6:30 p.m. curfew was still on, and shootings, even gun battles, were the order of the night. Some publishers disappeared and were feared dead but resurfaced. Others did not. In all, eight Ugandan publishers lost their lives during the disturbances following the 1979 war.

In February 1983 the permits for the missionaries were approved, and by April of that year a missionary home in a fairly secure location functioned, with four gallant Gilead graduates, including Heinz and Marianne Wertholz. The Ugandans’ politeness and respect for the Bible made it easy for these missionaries to forget the economic difficulties, the bad roads, the lack of security, and the nightly disturbances. It was not unusual to have 10 or 15 Bible studies each. During one particular month, the four missionaries placed 4,084 magazines!

“That’s Him!”

In a village in the interior part of Uganda, the Truth book came into the hands of a middle-aged man who soon discerned what a treasure he possessed. He read it over and over again and then started witnessing to everyone he met. In fact, he proclaimed himself a witness of Jehovah although he had never met one and knew there were none in the area.

He realized he had to find his “brothers.” So one day he set out on the journey to Kampala by bicycle to search for Jehovah’s Witnesses. When he saw crosses on churches, he knew that they could not be found there. The people he asked knew of Jehovah’s Witnesses but could not give him an exact address. In despair he entered a bookshop and asked about the Witnesses. The cashier said that occasionally Witnesses would stop by with magazines, but he did not know where they lived. “When they come again,” said the interested man, “please give them my address. They have to visit me.”

At that moment two missionaries were making return visits on those who had previously shown interest; however, none were home. Looking through their notes again, they came across the cashier’s name and said, “Well, let’s visit him again.”

When the pioneers arrived at the bookshop, the cashier told them, “There was someone who needs you.” He looked out the door and pointed down the road, and he added, “In fact that’s him!”

Within moments these European missionaries met the interested villager. He embraced them both! Of course, he became a very diligent Bible student. Soon a little Kingdom Hall was built in his village, and since his dedication and baptism, he has, in the full sense, become a brother.

War Again!

For most people, life in Uganda was grim. There was little security. People were hauled away by the army, never to be seen again. Prices skyrocketed. For example, the price of bread rose 1,000 percent from 1974 to 1984! When buying goods, some gave up counting money and instead just measured the stack of bills with a ruler!

Discontent paved the way for guerrilla warfare in the country. Finally after months of fighting, the National Resistance Movement wrested control from the government. Meanwhile, fleeing troops looted property and shot people at random.

Fighting broke out right around the missionary home. The next day, shooting started while the missionaries were on their way to Christian meetings. Bullets whizzed past their heads, but nobody was injured. Then, on a Sunday afternoon, they received uninvited visitors: fleeing, looting soldiers. The soldiers were angry that the front door was locked. But when their leader saw the missionaries’ identity cards, he changed abruptly and became friendly, not touching any of their things. In an apologetic way, the men took some clothes and bedding but nothing of greater value.

Upon leaving, they advised the missionaries to put the whole house into disarray, pulling down curtains, emptying drawers, scattering things on the floor, thus giving the impression that the house had already been looted. This worked; comparatively little was stolen by anyone. Before calm returned and while heavy fighting surrounded them, the missionaries spent a whole day and night in a small pantry. It was the safest room in the house. Through all of this, they felt the protection of Jehovah and the loving bond of their brotherhood.

Ugandan brothers have stories to tell of Jehovah’s protective hand over them. Some can point to bullet holes in their walls and clothes. For more than five hours, one special pioneer had to lie flat on his stomach as cross fire between government soldiers and rebels zipped over his head. When things calmed down, he found himself encircled by dead bodies.

Improved Security and New Joys

During the following months, security improved, and surprising things took place. For instance, on their way home, the missionaries had to pass the large house of a high official, which was always guarded by soldiers with such an unpredictable disposition that people feared harassment by them. The missionaries themselves breathed a sigh of relief every time they passed this spot, and visitors to the missionary home became few. But with the new government, this house was suddenly up for rent at the same time that the missionaries had to move from their home. Soon they found themselves living in the very house that they had feared to pass, enjoying outdoor suppers on the large terrace in the tropical evening breeze. Had anyone suggested this a year earlier, no one would have believed it!

The work in Kampala prospered. Many areas of the city had not been preached to for well over ten years, and much remained to be done. Ugandan brothers stepped up their activity, averaging 14.3 hours of service a month per publisher in 1987.

A close bond of love formed among these Witnesses. They were most willing to make sacrifices despite their very limited material means. (John 13:34, 35) For many it took several months’ earnings to travel to the district convention. They would always show hospitality to one another and help the missionaries with any problems. No doubt Jehovah assisted them in many ways, and often it was a “miracle” that assemblies could be held at all, at times without sound equipment or even without seats.

After the missionary homes were opened in Kampala and Jinja, a third home was set up on the other side of Kampala. Now Uganda has 18 congregations, a peak of 820 publishers, a peak Memorial attendance of 3,204, and more than 140 regular and special pioneers. Kingdom Halls have been built in Jinja, Tororo, Mbale, and Kampala. However, conditions still are not easy for witnessing, and the future is uncertain.

Since 1989 renewed opposition has surfaced, starting with comments from the clergy, followed by critical newspaper articles, arbitrary oral cancellation of an approved building permit, refusals to permit assemblies in certain locations, and other interference by misinformed officials. In due course, all associations were asked to register anew, and registration for the International Bible Students Association was refused. Most missionaries had to leave the country. Despite all of this, the district conventions in December 1990 were successfully held. Some high officials have proved to be very helpful and fair-minded, giving rise to the hope that all missionaries can return soon to Uganda and continue with their educational work. This field has great potential, and the brothers beg the Master of the harvest to send out more workers.​—Matt. 9:37, 38.

Kenya Gears up for Greater Expansion

With Jehovah’s organization moving ahead earth wide and with steady increases noticeable throughout East Africa, the time had come for the use of improved technology in Kenya. What excitement at the branch office in 1984 when the first of two IBM personal computers arrived from the Germany branch!

At first everyone was baffled by these new machines, but with Jehovah’s help and some simple instruction books, it did not take long to put the computers to work. Computers made it possible to enter text, which would be transferred to diskettes that could be sent to overseas printing branches. This offered great new possibilities. No longer did two or three proofs have to be sent back and forth between Britain and Kenya before the Swahili Watchtower could be printed. Now the Swahili Watchtower is printed at the same time as the English Watchtower, and all of Kenya’s congregations can study the same Bible material the same week.

Hand in hand with the steady increase in publishers came noticeable growth toward solid spirituality. Witnesses increased the time they spent in the service, keeping a simple eye focused on Kingdom interests. More put forth greater effort to help their numerous children by a family Bible study. New elders have been appointed, and more and more young brothers have reached out to qualify as ministerial servants. Many have showed integrity in tests of Christian neutrality. More have been willing to make material sacrifices in order to have their own Kingdom Halls.

The 1985 “Integrity Keepers” Convention

At the end of 1985, Kenya was among the countries selected to have a special international convention with overseas visitors. Almost 2,000 of these came. While the visiting delegates did enjoy Kenya’s scenery and wildlife, they unanimously said that the highlights of their visit were the convention and the field ministry, in which local brothers accompanied them.

When the people of Nairobi saw all these wazungu (white people or Europeans) appear with their local guides, it created quite a stir. In turn, the visitors were impressed by the interest the Kenyan people showed in the Bible and by the crowds of small children that followed them around.

At the convention too, the visitors were charmed by the thousands of attentive little children. Over 8,000 people filled Jamhuri Park in Nairobi, the biggest convention held so far. A special treat for the audience was the presence of two brothers of the Governing Body, Theodore Jaracz and Albert Schroeder.

During the following years, the staff at the branch office increased, and additional missionaries came to Kenya. The missionaries were rewarded with many spiritual children. For example, with missionary help the Eldoret Congregation grew from 45 to 129 publishers in four years. With the increasing pioneer spirit, Kingdom interests continued to move ahead. In 1987 over 1.5 million hours were spent in the field, and more than 4,000 publishers were active, each spending 16.4 hours on the average every month.

The Memorial attendance had gone up to 15,683, and 466 were baptized. On the average, over 1,000 were in pioneer service every month, and over 500 of these were regular pioneers. New Kingdom Halls were built, and plans for a new assembly facility on the outskirts of Nairobi were drawn up. For the first time, there were over 10,000 publishers active under the branch’s oversight, including 1,000 regular pioneers. Then, something shocking happened.

Another Ban

Soon after completion of the circuit assemblies dealing with trials of faith, and when preparations for the “Trust in Jehovah” District Conventions were being made, that trust was put to a real test. On November 19, 1987, a legal notice dated November 9 appeared in the Kenya Gazette deregistering the Association of Jehovah’s Witnesses of East Africa, though it had been operating for over 25 years. The decree allowed 21 days to wind up affairs and distribute assets to members. That same afternoon, a letter received from the registrar general confirmed the decision. No reasons were given.

The next morning one of the newspapers reported this news as a small item on page 5, not as a headline, as had been the case in 1973. But foreign press agencies immediately phoned and then published this shocking news. Without delay efforts were made to contact government officials, but these were either preoccupied with a state visit or unwilling to discuss the matter.

Legal counsel was sought, and after much prayer, appeals were submitted. On November 27 a judge ruled that the case could be heard, which brought the Association back into legality pending the outcome of the matter. Thus, meetings and preaching activities continued openly throughout Kenya, providing a measure of relief for the time being.

What about the conventions? It took faith to press forward with plans, but what a delight to receive the necessary approvals! After some struggle, contracts for convention locations were made, and so all three “Trust in Jehovah” District Conventions were held in December. Attendances and baptisms for the entire country totaled 10,177 and 228 respectively.

After that, conditions appeared normal. The Witnesses were fully aware that matters now remained in Jehovah’s hands as to the future of the branch office and the work in Kenya.

The legal situation has continued in this pending state for years, with the court having postponed the case repeatedly. This caused many incidents on local levels, where officials, unaware of our continuing legality, arrested brothers, delayed permits, or even refused to allow assemblies. In the meantime Christendom’s clergy have interfered in politics as never before, which has helped many to see the contrast between the clergy and the law-abiding, peace-loving Witnesses.

This has resulted in more increases in Kingdom proclaimers. About the time of the Memorial in 1991, there were close to 6,000 publishers in the country, and 19,644 attended that celebration. In Nairobi and in Nanyuki, which is on the equator, Assembly Halls have been built. The publisher increase put a greater load on the branch, so the Bethel family has increased to 38, and expansion of the existing building has become an urgent matter.

Facing the Future With Trust in Jehovah

Space does not permit mentioning many other important developments and thrilling experiences in Eastern Africa. Countless other faithful ones have expended themselves in behalf of the good news and suffered evil as servants of the true God. Many have shouldered heavy responsibilities and, like the apostle Paul, borne the anxiety for all the congregations for years. (2 Cor. 11:28) Economic, legal, and political difficulties continue. A lasting solution to all these problems will come only by means of Jehovah’s Kingdom, and in the meantime, much ingathering remains to be accomplished.

The population of this part of the earth has doubled in the past 20 years. In August 1991 all the countries under the branch had a combined publisher peak of 15,970. The branch states: “We know that Jehovah knows his sheep and pray that ‘the word of Jehovah may keep moving speedily’ before the fast-approaching end and the time when this beautiful area of the earth, with all its marvels of creation, will be part of a true, earth-wide paradise.”​—2 Thess. 3:1.

[Footnotes]

[Charts on page 206]

(For fully formatted text, see publication.)

Kenya 8,000

1950 3

1960 108

1970 947

1980 2,266

1991 6,300

Peak Publishers

2,000

1950

1960 5

1970 132

1980 317

1991 1,256

Av. Pioneers

[Charts on page 207]

(For fully formatted text, see publication.)

Nine Countries Under Kenya Branch

17,000

1950 119

1960 865

1970 2,822

1980 5,263

1991 15,970

Peak Publishers

4,000

1950 1

1960 49

1970 296

1980 599

1991 3,127

Av. Pioneers

[Box/​Map on page 66]

(For fully formatted text, see publication.)

Red Sea

Gulf of Aden

YEMEN

SUDAN

Nile

Omdurman

Khartoum

Eritrea

Asmara

DJIBOUTI

ETHIOPIA

Addis Ababa

SOMALIA

Mogadishu

KENYA

Nairobi

Mombasa

Equator

Lake Victoria

UGANDA

Kampala

ZAIRE

RWANDA

BURUNDI

TANZANIA

Zanzibar

Dar es Salaam

Mbeya

MALAWI

ZAMBIA

Indian Ocean

SEYCHELLES

MADAGASCAR

[Box]

KENYA

Capital: Nairobi

Official Languages: Swahili and English

Major Religion: Diverse beliefs

Population: 23,000,000

Branch Office: Nairobi

[Picture on page 69]

Young shepherds in Kenya

[Pictures on page 71]

Kenya, home to fascinating wildlife

[Pictures on page 74]

Olga Smith and her two children say good-bye to her husband, Gray, and to his brother Frank at the start of their sea voyage to East Africa

Frank Smith in Nairobi, near town center, in 1931

Gray Smith witnessing in Kenya in 1931

[Picture on page 76]

David Norman and Robert Nisbet at Durban, South Africa, in 1931, just before their departure by boat to Dar es Salaam

[Pictures on page 79]

George Nisbet, Gray and Olga Smith, and Robert Nisbet cross the Limpopo River and pause along the road to East Africa in 1935

[Picture on page 88]

A reunion of “old-timers” over coffee and tea, near Nairobi in 1985: from left, Muriel Nisbet, Margaret Stephenson, Vera Palliser, Mary Whittington, and William Nisbet

[Picture on page 93]

Ingilizi Caliopi with Mary Girgis, in Khartoum, Sudan

[Picture on page 96]

Gilead missionaries: Dean Haupt and Haywood Ward in Addis Ababa

[Picture on page 99]

Ethiopia’s small branch office in Addis Ababa in 1953

[Picture on page 105]

Hosea Njabula and his wife, Leya, were among the first ones to spread the good news in Tanzania

[Picture on page 107]

Nine of those who learned the truth in southern Tanzania during the 1930’s. From left to right: Andrew Chungu, Obeth Mwaisabila, Timothy and Ana Kafuko, Leya Nsile, Joram Kajumba, Jimu Mwaikwaba, Stela and Semu Mwasakuna

[Picture on page 108]

Thomson Kangale, a patient teacher of his East African brothers

[Picture on page 123]

George Kadu and Margaret Nyende reminisce on the early days in Uganda, when they heard the truth over 35 years ago

[Picture on page 131]

Kenya’s first missionary home and branch office in Nairobi was opened on February 1, 1963

[Pictures on page 139]

In 1965, Kenya’s second branch office, in Nairobi, was the top-floor apartment, and pictured below is rear view of third branch office in 1970, before expansion

[Picture on page 141]

Lamond Kandama, a special pioneer active in Zambia, Tanzania, and Kenya for over 50 years, with Esinala and Stanley Makumba, who have spent over 40 years in special service in Uganda and Kenya, mostly in the traveling work

[Picture on page 142]

John and Kay Jason, at Nairobi Bethel, have over 50 years of full-time service each

[Picture on page 157]

A group of happy Rwandans after their baptism

[Picture on page 158]

Anna Nabulya, one of Uganda’s steadfast preachers

[Picture on page 169]

Gebregziabher Woldetnsae, an overseer who spent himself, up to his death

[Pictures on page 177]

Faces we expect to see in the resurrection. All were murdered for their loyalty to the good news. From top left: Ayele Zeleyew, Hailu Yemiru, Wubi Ayele, Kaba Ayana, Gebreyohanes Adhanom, Adera Teshome, Wondimu Demera, Kasa Gebremedhin, Eshetu Mindu

[Picture on page 192]

Gaspard Rwakabubu, Joseph Koroti, and Ferdinand I’Mugarula after their release from prison in Kigali were delighted to attend the international convention in Nairobi in 1985

[Picture on page 199]

Circuit assembly at Mbale, Uganda, 1987

[Picture on page 201]

Kenya’s present branch office and Bethel Home in Nairobi after expansion

[Picture on page 202]

Bernard Musinga spent 20 years in East Africa in the traveling work and was a member of the Branch Committee before his return to his native Zambia