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The colonial government also begun attacking the rights of missionaries in Nyasaland and, although Anglican missions, those of the Scottish churches and Catholic missions were not affected, it banned many smaller, often American-originated churches, including the Churches of Christ and Watchtower Society, from Nyasaland, and placed restrictions on other African-run churches. Public gatherings, especially those associated with African-initiated religious groups, were banned until 1919. Fear of similar uprisings in other colonies, notably Northern Rhodesia, also led to similar repression of independent churches and foreign missions beyond Nyasaland.
Though the rebellion failed, the threat to colonial rule posed by the Chilembwe revolt compelled the local authorities to introduce some reform. The colonial government proposed to undermine the power of independent churches like Chilembwe's, by promoting secular education but lack of funding made this impossible. The government began to promote tribal loyalties in the colony, through the system of indirect rule, which was expanded after the revolt. In particular, the Muslim Yao people, who attempted to distance themselves from Chilembwe, were given more power and autonomy. Although delayed by the war, the Nyasaland Police, which had been primarily composed of African askaris levied by local white officials, was restructured as a professional force of white colonists. Forced labour was retained, and would remain a resentment for decades afterwards. In the aftermath of the revolt, the colonial administration formed a Commission of Enquiry to examine the causes and handling of the rebellion. The Commission, which presented its conclusions in early 1916, found that the revolt was chiefly caused by mismanagement of the Bruce plantation. The Commission also blamed Livingstone himself for "treatment of natives [that was] often unduly harsh" and for poor management of the estate. The Commission found that the systematic discrimination, lack of freedoms and respect were key causes of resentment among the local population. It also emphasised the effect of Booth's ideology on Chilembwe.
The Commission's reforms were not far-reaching—though it criticised the thangata system, it made only minor changes aimed at ending "casual brutality". Though the government passed laws banning plantation owners from using the services of their tenants as payment of rent in 1917, effectively abolishing thangata, it was "uniformly ignored". A further Commission in 1920 concluded that the thangata could not be effectively abolished, and it remained a constant source of friction into the 1950s.
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