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Food and Migration: A Culinary Journey Through East Africa

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FOOD AND MIGRATION: A culinary journey through East Africa
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East Africa has a colourful history, particularly along the sandy beaches of the Indian Ocean coast where Swahili was born. From as far back as 2,500 years ago and as far away as China, this coastal region has been peppered by influences from a whole lot of visitors.

Historically, flavour and ingredients have changed a great deal in Africa. Before intercontinental trade, the most important staples were sorghum, millet, fonio, barley, lentils and, to a lesser extent, rice. In East Africa, Arabs, Indians and Persians influenced the cosmopolitan trend in the local diet, importing dried fruits, rice, sugarcane and spices, thus expanding the region’s palate. As centuries passed, they also added bananas, oranges, lemons and limes from China and India, and, in a weird twist of fate, domestic pigs because their old gods had no problem with the hygiene regimen of their food.

Around 600 CE, a Phoenician fleet sailed south along the African coast. It is believed to have circumnavigated the continent before returning to the Mediterranean three years later. The fleet’s occupants found trees, a bunch of mangrove crabs having a party and the sound of crickets. They didn’t linger. The Egyptians then sailed down the East African coast around 500 CE. They just smiled and waved, anchoring only to refill their water casks, pick out a few berries that appeared safe to eat and subsist their diet with a fat ruminant.

Sometime after 500 CE, a disheveled band of Bantus arrived on the East African coast, having covered roughly 3,500 kilometers for some ancestor-forsaken reason. This was the first wave of what was going to become a full-fledged sub-Saharan Bantu migration. (Bantu is a general label that currently covers more than 100 million people across sub-Saharan Africa who speak upwards of 700 discrete languages.)

For over seven millennia, since the grain was first domesticated from among the wild grasses of the savannah west of the Nile, sorghum has been the single most important food in Africa.

Of Kenya’s three major migrant ethno-linguistic groups, however, the first to arrive were the Cushites, believed to have begun a migration southwards into north and northeastern Kenya from southern Ethiopia sometime between the second and first millennium BC.

Next came the Nilotes down from southern Sudan around 500 BC. However, large-scale Nilotic migrations began in earnest only about five hundred years ago with the arrival of the Luo and the Maasai. They continued south along the plains of the Rift Valley, finally reaching Tanzania in the seventeenth and eighteenth centuries, pushing the Cushites East.

Until the arrival of the Nilotes, the Cushites occupied a much larger part of East Africa than they do today, extending into the verdant Rift Valley lakes, as well as central and southern Kenya, and displacing or assimilating the hunter-gatherer communities they encountered.

Today, there are over forty different ethnic communities in Kenya, each with their own distinct traditions, cultures, languages and beliefs.

Dinner in Africa in 500 BC was a somewhat subdued affair

For over seven millennia, since the grain was first domesticated from among the wild grasses of the savannah west of the Nile, sorghum has been the single most important food in Africa. Millet, another savannah grass indigenous to Africa, comes a close second in terms of overall importance. One variety, Pearl millet, originated in Western Sahel and slowly made its way to the rest of the continent while Finger millet, a native of Ethiopia and the East African highlands, tended to stay within the region.

Yam is likely the main food that made the early expansion of the Bantu-speaking people down to sub-Saharan Africa possible. It was a hardy plant that could feed a family for days. Later, during the transatlantic slave trade, it was exported from West Africa and became a staple in the Caribbean, Southeast Asia and Oceania.

Guinea rice, a hardy rice indigenous to Africa, originated in the hot, wet Guinea coast highlands and in the Delta Basin of the middle Niger River. The Asian variety that we all know and love originated in Southeast Asia and was brought to the East African coast by traders who came to these shores using trade winds more than a thousand years ago, after the Arabs had wrested control of the maritime trade routes from the Ethiopians and the Indians. It was regarded by the Swahili, who considered Finger millet mjengo (construction worker) food, as superior.

These cereals were supplemented by edible plants and leaves. However, the recommended vegetable intake was often not achieved. “Hidden hunger” – micro-nutrient deficiencies in vitamin A, iron, and iodine – resulted in an infant mortality rate estimated at over 30 percent. Until recently, the Maasai, for example, did not name their children until the age of three, when the family was certain the child would survive infancy. This made polygynous marriage a practical solution for the preservation of the community.

The Bantu largely consumed bananas, plantains, sweet potatoes, millet, wild vegetables, wild berries, taro and meat. Preparation was not elaborate and satiation, rather than enjoyment, was the chief purpose of eating. Admixing with the Nilotes probably made the Bantu lactose-tolerant.

Around the first century, East Africa became a port-of-call along the Indian Ocean trade routes. For the next century or so, the simmering cauldron of heritage was seasoned with Arab and Persian influences as the Bantu population admixed with the traders.

The plains Nilotes subsisted on a diet that revolved around livestock – meat, milk and blood were standard fare. This was subsisted with fruits, roots and resin from several trees. Certain shrubs were eaten as snacks by women, boys and girls when they were in fields.

The Luo made do with sorghum, red millet, wild vegetables, fish and meat. Women avoided the meat of the elephant, rhinoceros and hippopotamus.

Around the first century, East Africa became a port-of-call along the Indian Ocean trade routes. For the next century or so, the simmering cauldron of heritage was seasoned with Arab and Persian influences as the Bantu population admixed with the traders. Slowly, a new culture emerged that was an unlikely melding of language, tradition and skin complexion. The Bantus traded ivory, ambergris, timber and slaves for spices and ceramics.

Here is where another crop that shaped Arica likely made landfall. Varieties of the plantain, which originated in Southeast Asia, quickly became a staple crop in the region and rapidly found its way west. Incidentally, Africa had an indigenous banana, labelled the false banana because even if it looks like the regular banana, it doesn’t bear edible fruit. Its tubers, however were pounded and cooked as a dietary staple, its seeds used as ornaments and for medicine and its stems for ropes in Ethiopia.

Through the centuries, more foods were introduced to the East African coast by subsequent traders. Asian rice was quickly adopted by the Swahili, who preferred it to millet, which they viewed as “farmers’ food”. Pigs were introduced by the Arabs before they discovered their new God who doesn’t take kindly to the close proximity of muck and animals. Sugarcane and peas also arrived with the trade winds.

Pilaf (or pilau, as it is locally known) is an ancient dish whose origins are probably lost in the sands of time. At its most rudimentary level, pilau is not really a dish, but a method of preparing rice, often in stock, combined with spices, meats and vegetables. It is more than likely a precursor to India’s biryani.

While rice had been an Asian staple for millennia, the Persians only began its large-scale cultivation between 1000 BC and 500 BC. Shortly thereafter, some Persian with too much time on his hands – or an overactive imagination – invented the first pilaf. It may be that the technique is originally from India because they’d been eating rice for eons longer, but the name and the historical record that stuck, was Persian.

While on the surface it may seem that pilau was introduced by the Indian immigrants, it is more likely that it predates the Indian presence here. Swahili culture, fused with Persian and Arab culture, likely had already come into contact with the flavourful dish.

Biryani, which is a version of pilau layered with meat, vegetables, dried fruits and nuts, became a popular variation in India and made its way here. Here, though, it is made a little differently. Rather than packing the ingredients on top of each other, the meat is prepared separately from the rice and the rice is brightened with appealing food colour. If there’s no accompanying banana and if it’s not washed down with tamarind juice, then it’s just rice and spicy meat.

While on the surface it may seem that pilau was introduced by the Indian immigrants, it is more likely that it predates the Indian presence here. Swahili culture, fused with Persian and Arab culture, likely had already come into contact with the flavourful dish. To this day, it is still prepared like it was prepared a thousand years ago, especially at the coast, with very little variation. Further inland, its preparation is a little more flexible.

Chapati is another increasingly popular Kenyan staple that made landfall with the Indians. It’s a little difficult to explain. It’s kind of like unleavened bread, but isn’t. It’s also a bit like a wrap, but isn’t. Originally, chapati in the region was made with Atta, a type of whole-wheat flour, but this was gradually dropped in favour of regular wheat flour. Chapati dough is usually made of flour, salt and water that is kneaded and left alone for the gluten to do its dough-strengthening thing. When the dough becomes softer and more pliable, balls are pinched and rolled out on a surface with the palms of the hands and kneaded into long thin ropes. These are then wound into themselves into some kind of tight Fibonacci sequence spiral. The spiral is then rolled out with a rolling pin then fried on a preheated flat cast iron pan. For the longest time in many households, chapati was eaten at home with a variety of stews and sauces, but only during religious holidays or special occasions.

From Sofala in present-day Mozambique to Freddy Mercury’s birthplace of Zanzibar to Mogadishu in the at-present fractious Somalia, a raft of cities sprung up all along the coast. As the centuries flitted by, the cities prospered. Kilwa in Tanzania, Stone Town in Zanzibar and Mombasa and Malindi in Kenya emerged as the big, important trading ports. A strict class system was instituted and, as is wont to happen when that vilest of humans, the career politician, appears, the blissful joy with which slaves were traded and elephants butchered for their ivory dissolved effervescently like a vitamin C tablet in warm water. In no time, none of the big cities were on talking terms.

The Portuguese were the first Europeans to pass by the East African coast, ostensibly looking for a sea route to India. In 1499, Vasco Da Gama, with gold bars in his eyes, returned to Portugal with tales of booty that set the King’s heart aflutter. He returned with 19 ships and walked all over the bickering East African cities. The Portuguese went on to take over the trade routes, building outposts from Mozambique to India.

Portugal seeks alternate trade routes (and discover new foods in the process)

On 6th April, 1453, the 21-year-old Mehmed the Conqueror invaded the last remaining bastion of the Byzantine Empire, laying siege to Constantinople. On 23rd May1453, Constantinople fell under a hail of really slow cannon fire, and was renamed Istanbul, becoming the new capital of the Ottoman Empire under “Ceaser” Mehmed II. This marked the end of the last remaining strand of the once great Roman Empire that had lasted for over a millennium and a half, and effectively destroyed Christendom’s hegemony in the Balkans and the Aegean.

Chapati is another increasingly popular Kenyan staple that made landfall with the Indians. It’s a little difficult to explain. It’s kind of like unleavened bread, but isn’t. It’s also a bit like a wrap, but isn’t.

The fall also gradually eroded the Silk Road. Old Mongol treaties that had ensured safe passage of goods and traders along the road were now useless, making travel and trade fraught with peril.

European kingdoms (on the back of a number of very bad years that included a couple of black plague outbreaks, the Crusades and the sustained advance of Islam) were essentially broke, tired and depleted. Driven by a need to entrench their respective imperialisms and economic competition among themselves, and unable to get their favourite perfumes via the Silk Road, they began to look outwards for solutions

Portugal’s John II jump-started the country’s somnolent imperialising, and got Bartolomeu Dias to sail around South Africa to look for a route to India. Portugal and Spain, the two biggest European superpowers at the time, both figured that whoever controlled the maritime trade routes would be king of the hill.

In 1488, Columbus had this idea that he could sail west around the world and appear in the East Indies. He approached John II to fund the voyage but as Dias had just returned from a trip around the southern tip of Africa, John II figured he’d much rather work with the tried and true over the speculative and refused to fund the expedition. A tad miffed, but otherwise undeterred, Columbus approached the Spanish Crown a couple of times and finally convinced Queen Isabella I and her political advisors that it was a viable plan. He set sail in 1492 but didn’t quite get to Japan because there was an entire continent in the way. He claimed these territories for the crown of Castille.

When he returned in 1493, he made a point of dropping by John II to royally rub it in. John dusted off the Treaty of Alcacovas previously signed with Spain and off-handedly pointed out the clause that said that basically everything Columbus discovered belonged to Portugal. Before Columbus had even arrived at Isabella I of Castille’s palace, John II had already sent a letter to her threatening to send a fleet over and claim whatever it is that Columbus had found across the sea for Portugal. Spain thought it prudent to negotiate and met with Portugal. They worked out a new treaty, the Treaty of Tordesillas, that more or less split things evenly between the two.

In 1497, Vasco Da Gama set out from Lisbon around the southern tip of Africa to the East African Coast where, in Malindi, he picked up a navigator to guide him to India. And in 1500, Pedro Alvares Cabral set off and landed in Brazil. By 1503, a colony had been set up. This same fleet went on to explore the East African coast and head onwards to India. In 1549, with permanent settlement in Brazil, Portugal put the industrial machine into gear and began large-scale sugarcane production powered by native, and in short order, African slaves.

Although they didn’t discover the vast caverns full of gold that they were hoping for, the Portuguese discovered a treasure trove of pau-brazil, Brazilwood, from where Brazil gets its name, and a cache of New World crops that would become inexorably linked to Africa, forever redefining its future. Maize, cassava, beans, peanuts, potatoes, tomatoes, peas, sesame and bell peppers all originated from the Americas but have become so entrenched and ingrained in the African palate that one would be forgiven for thinking that they originally came from Africa. These crops mitigated the infant mortality rate among African peoples and triggered a population increase that likely led to the various migrations that began spontaneously.

In the 16th century, the Portuguese brought maize (called milho in Portuguese and maíz in Spanish) to Mozambique. High yields and a neutral, borderline sweet taste quickly made it a staple, preferred grain. Unlike sorghum, its seathed compact cob protected it from birds and made it easy to store in large granaries. In comparison, sorghum seeds had to be kept in fragile baskets. By the 19th century its slow, inexorable and erratic spread had reached the shores of East Africa.

Ancient Peruvian pottery inscriptions show Native Americans holding beans in one hand and maize in the other, proving that githeri, or nyoyo, is really an ancient Americas recipe. Potatoes, carrots, cabbages and Royco Mchuzi Mix are recent ingredients incorporated by a certain ethnic community in Kenya that has a tendency to ..uh.. drill down food preparation to its most basic form.

Today, maize has all but replaced sorghum as the preferred grain in Africa, and in some parts of Africa, cassava has overtaken the yam.

Cassava quickly gained a foothold in the Equatorial rainforest and the poor soils in West Africa, fast becoming a staple throughout most of sub-Saharan Africa by the 19th century. Like the banana, and unlike sorghum and maize, cassava requires little land and labour which, coupled with its drought tolerance, make it an ideal food crop.

Maize, cassava, beans, peanuts, potatoes, tomatoes, peas, sesame and bell peppers all originated from the Americas but have become so entrenched and ingrained in the African palate that one would be forgiven for thinking that they originally came from Africa.

It is more than a little ironic that it was the push for expansionism by the Portuguese, and the subsequent economic competition, that necessitated transporting millions out of Africa to the New World as slaves. Crops brought in from the New World injected the nutritional deficit that had plagued the African diet. Had this not happened, Africa would probably have become another United States of people-from-everywhere-else and I’d have spent my life compulsively gambling at a reservation in the middle of some infertile land far away from the nearest city.

In 1729, the Portuguese were finally evicted from East Africa’s expansive coast by the Arabs but no sooner were they gone than a new threat emerged.

The British are coming (and going)

When Europe began its process of “informal imperialism”, traditional societies and cultures across the world suffered violent and catastrophic change. Far from being the “civilising” influence apologists extol it to be, this was likely the most destructive socio-economic event ever to have occurred among the hapless communities it steamrolled over, often obliterating vast indigenous communities. Cultures that survived the shock of the upheaval lost much of their traditions and identity, which were violently uprooted and destroyed forever. These changes cannot be unmade.

In 1884, during the Berlin Conference that set the stage for the “Scramble for Africa”, Kenya was named a British protectorate, opening the proverbial floodgates as thousands of British settlers descended on the country to improve their lot by relocating the Africans settled on prime land to dry, barren reservations.

Cash crop farming quickly became the choice source of income for the settlers, especially with the large nearly-free labour force that they conscripted and the dirt cheap land. British colonialists forced Kenyans to work on their farms in virtual slavery and made it illegal for them to grow their own food. The colonial government also subsidised settler produce to drive out indigenous smallholder farmers who attempted to make a living selling cash crops. These farmers were only allowed to grow certain crops for sale at the local markets so that they could be taxed. This was the beginning of cash crop agriculture in Kenya. Some of these cash crops, such as tea, coffee and pyrethrum, remain Kenya’s leading exports today.

British colonialists forced Kenyans to work on their farms in virtual slavery and made it illegal for them to grow their own food.

With the British came Christianity to save us all from our collective impending doom. A concerted effort was made to rid local cultures of their traditions because one true God and his bearded, robe-wearing, miracle-performing son demanded it. The concerted campaign was more successful than the missionaries could have ever hoped for. It has taken less than a century and a half for a near-total abandonment of the old ways across the country, save for pockets of resistance that are slowly but surely succumbing to the unstoppable juggernaut of Jesus-ism. Traditional cereals, herbs and vegetables were promptly dropped for those with high market value and perceived desirability; if they were consumed, they were eaten in secret and infrequently, mainly in the reservations.

Often, Kenyan workers in settler farms were paid in sacks of maize. When they returned to their newly allocated reservations, they took some of this maize with them. At some point in the late 1800s, a mysterious disease decimated millet and sorghum and drastically reduced yield. This was the foothold that maize needed. Until well within the 20th century, maize wasn’t the mainstay of the diet in most of Eastern and Central Africa; in fact, it seems to have been unknown in Uganda even as late as 1861. Today, it is probably the single most important food and cash crop across Africa. Although one would be forgiven for assuming it has been here since God created the heavens and the earth because of how deep its tentacles have rooted themselves in Kenyan tradition.

Ugali, or sima, has been eaten with reckless abandon by just about everyone in Kenya for the last half century. It is also a little difficult to explain. It’s a mix of finely ground maize flour and water cooked to a semi-solid consistency and eaten with an accompanying vegetable or meat dish. Some savages blaspheme by adding butter or margarine in the maize flour/water meal while cooking or, even more scandalously, milk, but thankfully, cases of this are few and far between. People have divorced their significant other and more than one fight has erupted because of the incorrect preparation of this seemingly simple meal.

People have divorced their significant other and more than one fight has erupted because of the incorrect preparation of this seemingly simple meal.

With land now a scarcity, and at a premium, Kenyans increasingly began favouring cash crops as opposed to subsistence farming. This erosion of the peasant household made food security a tenuous affair, especially because resistance against colonial rule was taking place at that time. The capitalist labour needs resulted in the emergence of new types of households: commodity-producing households, labour-exporting households, squatter households and working-class households that wholly relied on this new economic system.

In January 1960, the British suddenly decided to up and leave Kenya to its own devices, confounding everyone, not least the resistance. This came with some perks. The new, indigenous government could now resettle the landless and large-scale commercial farming could continue on select plantations. Food production improved as more land was opened up for cultivation. The government was able to improve roads in the schemes to help farmers transport their goods. People from different parts of the country and from different communities were able to live together in joy and harmony, thereby creating national unity.

Today, there has been a resurgence of traditional vegetables – at my local supermarket, there’s an aisle full of plants and herbs that I’m unfamiliar with, some pungent, some broad-leafed, some that make me sneeze, and all labelled with the wholly useless tag of “assorted vegetables”. Rows of arrow roots, yams and cassava sit right next to artichokes, celery and button mushrooms. This was not the case a mere 20 years ago.

Increasingly, foods that were considered “high-brow” have become more readily available. Chapati no longer holds its hallowed position as the go-to celebrity meal, the prices of meat and chicken are (more or less) affordable for many and an influx of fast-food chains (a direct marker of a middle income market that can sustain these franchises) have introduced Kenyans to the pizzas and the burgers and the foot-longs of the First World. Even the beers on the shelves have increased to the point where we have local artisanal beers.

All we need now is for sorghum, millet, teff, barley and African rice to make a resurgence. Then we’ll have come full circle.

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Nduati Githae is a web developer, photographer and writer based in Nairobi, Kenya.

Culture

Remembering Toni Morrison

The literary world has lost yet another icon. Another healer of wounds is no longer with us. But Morrison’s language and words will always comfort us, especially in these trying times when extremism, hate and paranoia are fragmenting societies and spreading fear.

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Toni Morrison
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We die. That may be the meaning of life. But we do language. That may be the measure of our lives.” – Toni Morrison

A writer who had a significant impact on how I viewed the African-American experience has died. Toni Morrison, the Nobel laureate and author of The Bluest Eye, Sulu, and Beloved, among many other books, has passed on at the age of 88.

I read Beloved – a novel that explores the brutality of slavery in America – on the insistence of my friend Betty Wamalwa (also known as Sitawa Namwalie), who thrust the book in my hand when we were both in our 20s and demanded that I read it. The book shook me to the core. It is remarkable in that while it exposes the powerlessness and pain of generations of slaves, it also portrays slaves as deeply human, capable of love, hate, anger and empathy. But this love had to be measured, and taken in small sips, because slaves were even denied this right. So slaves learnt to “love small”, which was both a survival instinct and a form of self-preservation. However, while slavery emasculated slaves, it did not take away their humanity.

There are many passages in Beloved that left me speechless. Like the one of Paul D, a character in Beloved, describing what loving means to a slave who is denied the right and the permission to love by “men who knew their manhood lay in their guns”:

“And these men who made even vixen laugh, could, if you let them, stop you from hearing doves or loving moonlight. So you protected yourself and loved small. Picked the tiniest stars out of the sky to own; lay down with head twisted in order to see the loved one over the rim of the trench before you slept. Grass blades, salamanders, spiders, woodpeckers, beetles, a kingdom of ants. Anything bigger wouldn’t do. A woman, a child, a brother – a big love like that would split you wide open in Alfred Georgia.”

Morrison defined freedom as “a place where you could love anything you chose, not need permission for desire”.

Throughout her body of work, you could feel the rhythms of her slave ancestors. Morrison lifted the English language into a world that had its roots in her African heritage. Quite often the rhythmic music of her words would break into a wail, as in this haunting passage from Beloved:

“There is a loneliness that can be rocked. Arms crossed, knees drawn up; holding, holding, holding on, this motion, unlike a ship’s, smooths and contains the rocker. It’s an inside kind – wrapped tight like skin. Then there is a loneliness that roams. No rocking can hold it down. It is alive, on its own. A dry and spreading thing that makes the sound of one’s own feet going seem to come from a far-off place.”

Loneliness is a common theme in her female-centric books – the loneliness of slavery and bondage, the loneliness of not being understood, the loneliness that comes with being a writer, especially a female writer of colour who has to maneuver a white literary establishment that is generally hostile to black authors.

Born to a father who worked as a welder and a mother who was a domestic worker, Chloe Anthony Wofford, who would later be known as Toni Morrison, like her contemporary, James Baldwin (whose collected essays she edited for the Library of America), was the embodiment of a black American writer who dissects society with the stealth and precision of surgeon. She laid bare all the sicknesses of her society, especially racism, then proceeded to cut them up into pieces through words and language.

She was particularly disturbed by racism, which she described as “a social construct” and an “insult”. She believed that the main function of racism was distraction – to keep black people so busy explaining themselves to white people that they would not have time for anything else:

“It [racism] keeps you from doing your work. It keeps you explaining, over and over again, your reason for being. Somebody says you have no language and you spend 20 years proving that you do. Somebody says your head isn’t shaped properly so you have scientists working on the fact that it is. Somebody says you have no art, so you dredge that up. Somebody says you have no kingdoms, so you dredge that up. None of this is necessary.”

Early in her career, Morrison taught at Howard University, where she met her husband, Harold Morrison, a Jamaican, with whom she had two sons. She later became a professor at Princeton University and then worked as an editor at Random House.

For her literary efforts and achievements, she was awarded the Nobel Prize for Literature 1988, amid much controversy. Her detractors and critics claimed that the Swedish Academy was trying to be politically correct by awarding the prize to a black woman, and that her work did not merit such an award. Her response to accusations of political correctness was: “What I think the political correctness debate is really about is the power to be able to define. The definers want the power to name. And the defined are now taking that power away from them.”

One of the criticisms levelled against Morrison was that you had to be black to understand her novels, hence they lacked universal appeal. Often she was asked when she would write a novel where the main characters were ordinary white people, which she usually dismissed as a racist question because no one asks white authors why they do not write about black or non-white people. She also viewed such questions as a form of censorship because they assumed that writers seek the approval and permission of readers before they embark on writing a book.

However, she was also aware that her books would appeal to people like her who do not see characters like themselves reflected in novels.“I’m writing for black people, in the same way that Tolstoy was not writing for me, a 14-year old coloured girl from Lorain, Ohio,” she said.“I don’t have to apologise or consider myself limited because I don’t write about white people – which is not absolutely true, there are lots of white people in my books. The point is not having the white critic sit on your shoulder and approve it.”

The question about who a writer writes for also becomes irrelevant at some point. Most writers don’t write with a particular reader in mind, just as an orchestra recording classical music doesn’t think about who will buy its album when it is eventually released.J.K Rowling’s Harry Potter series could as easily appeal to a child growing up in the British countryside as it could to a child living in a city in Bangladesh. If Morrison wrote only for black men and women living in America, then how is it that her books resonated with a woman of Indian heritage living in Kenya? Surely, her books’ appeal was universal.

Yet, it is ironic that nearly thirty years after Morrison won the Nobel Prize, racism has remained stronger than ever in the United States. Donald Trump would agree with Morrison, who once said that “American means white” (though he probably wouldn’t notice the cynicism in her comment).

The literary world has lost yet another icon. Another healer of wounds is no longer with us. But Morrison’s language and words will always comfort us, especially in these trying times when extremism, hate and paranoia are fragmenting societies and spreading fear. As Morrison noted, language has the power to heal. “Language alone protects us from the scariness of things with no names,” she said. “Language alone is meditation.”

Morrison believed that something beautiful can emerge even out of pain. “I know the world is bruised and bleeding, and though it is important not to ignore the pain, it is also critical to refuse to succumb to its malevolence. Like failure, chaos contains information that can lead to knowledge – even wisdom. Like art.”

Born: 1931 – Died:2019

Rest In Peace

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Culture

A Park Named Freedom

Uhuru Park is more than a public green space in Nairobi. It is a space with a glorious history of contestation, a symbolic national shrine and an embodiment of the essence of freedom.

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A Park Named Freedom
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If you are ever walking or caught in traffic in Nairobi’s central business district, you might notice the yellow school buses. Many of the schools are not based in Nairobi some traveling a fair distance to get to the city. Having attended schools with limited resources for travel, these sightings always remind me about the excitement I felt every time I got to be part of a student group travelling anywhere. These trips made for some of my best school memories. That children from all over Kenya travel to Nairobi, to see monumental places like the National Assembly, the Nairobi Stock Exchange, the Supreme Court, the Nairobi National Park, museums, universities, and historical sites such as Uhuru Park might be a small thing, or it might be significant.

I wonder what the teachers in Uhuru Park, walking alongside their students, say about this place. What makes this park significant enough to warrant these daily visits? Have you ever been to Uhuru Park? People I have asked this question tell me that they’ve only ever been there for organised events – walks, runs, or public protest.

Last year, in 2018, while attending the NaiNiWho tour organised by The Godown Arts Centre, I learnt that this space was at first a waste disposal site for the predecessor of Kenya Railways Corporation. The 12.9-hectares was designated as a recreational park in 1969 and launched by Kenya’s founding President Jomo Kenyatta. Uhuru Park is one of few free access recreational green spaces in Nairobi. It has a small and thriving pond with lilies, and a vast manmade lake, where people can enjoy boat rides. The park has a few monuments, the Pope’s pyramid slab installed in 1985, the Nyayo Fountain, one of many monuments Moi monuments installed across the country during President Moi’s 24-year rule. There is plenty of open space to do nothing. It is a place where people could enjoy picnics, take long walks, sleep, play, dance, pray, and rest. Every day there might be approximately 5000 or more people just walking through or relaxing in Uhuru Park.

Nairobi’s other free- green public spaces are Jeevanjee Gardens created by Alibhai Mulla Jeevanjee in 1906, Nairobi City Park declared a public park in 1925, Central Park where a monument to President Moi’s Nyayo era stands out prominently.

Green spaces in Nairobi’s colonial physical design were markers of the colour barrier and they continue to serve as indicators of how Nairobi’s physical space – housing, schools and other social amenities, remains segregated along racial and class lines. Uhuru Park borders Kipande House. During colonial times, this building was the place where Africans had to stop and their much-loathed passbooks verified before entering the town. It also borders Nairobi hill, Valley road and Statehouse road which were the locations of the more affluent residential neighbourhoods of Nairobi. Though many of these homes have now been converted into nonresidential commercial buildings, the churches these residents founded and used among them, All Saints Cathedral, Nairobi Central SDA Church, The Holy Family Basilica, St. Paul’s University Chapel, St. Andrews, The First Church of Christ, Scientist and the Lutheran Church close to University of Nairobi continue exist.

Nairobi’s public parks largely stem from Kenya’s colonial legacy before evolving into spaces held for the public in trust post-independence. The John Michuki Memorial Park (named after the late John Michuki) in contrast has a different history. This park was created in 2008 after the state violently evicted mechanics along the Nairobi River adjacent to Kipande Road, and cleared what was an enormous dumpsite behind the buildings on Kijabe Street, away from the view of the uptown publics. This insistence on creating a thing of beauty while simultaneously disenfranchising its purported beneficiaries is best exemplified by this park. The tiny forest with footpaths might have been an attempt to increase access to green spaces for all Nairobi residents. The Michuki Park project was part of a larger goal to rehabilitate the Nairobi River basin. The awful stench from the polluted river remains a major feature of this park. Even here, people find relief resting under the shade of growing trees. Still, Michuki Park – without benches, without public toilets, is far from being whatever ideal recreation space, that was so aggressively restored.

Public Green spaces in Nairobi have a littered history of contestation from the state or government agents intent on hiving off chunks and converting them into private and commercial properties. As a result, there is an ever-present paranoia around the threat to civic space alongside the demand for prime real estate. So significant is the threat that a common response to any significant maintenance is viewed with skepticism. For example, at Jeevanjee Gardens, the loud resistance witnessed in 2015 when Nairobi Governor Evans Kidero launched a project to rehabilitate the park can be traced back to the memory of the government’s 1991 and 2007 attempts to convert Jeevanjee Gardens prime green space into commercial property.

For some Nairobi residents and visitors, recreation happens at Uhuru Park despite the present-day deficiencies. There is drinking water close to the lily pond, there’s a foot bridge that looks good in photographs. A section of the park has amusement rides including merry-go-rounds, trains and bouncing castles for those desiring more activity. Though the park’s newest memorial monument has cracked and missing tiles, you’ll see people walking past Greenbelt’s rusty Freedom Corner proclamation sign, straight to this monument dedicated to Kenya’s Mau Mau heroes, to take pictures. Maybe to learn about and to honour Kenya’s freedom fighters. Perhaps to just sit on the benches provided and stare into space, read newspapers, or wait for friends.

If your walk into the park starts at the top of the hill from Cathedral Road, at the flagpole and flag erected to commemorate the Constitution of Kenya 2010, you might wonder about the heaped uncollected rubbish and old tyres at the Ministry of Agriculture offices, so close to the Ministry of Health offices, so close to this flag. Marabou storks. You can’t miss the flag though, you might even dream. Remember where you were, if you existed, when Kenya got this Constitution, and what your part in it was. How you were dreaming. Looking down from the viewing deck that is adjacent to the flag, beyond the terraced field facing the raised podium and the lake reflecting the city’s skyline, Nairobi is tranquil.

I associate Uhuru Park with Wangari Maathai and Greenbelt’s work in securing the park in 1989 against the force of the state, the Release Political Prisoners campaign by the mothers of political prisoners jailed by the Moi government who subsequently staged a mothers’ hunger-strike in 1992. This place is also evangelist Reinhard Bonnke and many more preachers after him always so loud. It holds the memory of my classmates at University of Nairobi escaping dreary study to attend that historical Rainbow Alliance Rally and the free of charge Kool and the Gang concert.

In 1996, during a ceremony at Uhuru Park, the Catholic Church in Kenya presided over the burning of condoms and AIDS-awareness material.

For me, it is a place where teargas has been used in response to peaceful processions. After the General Elections of December 2007 elections, and the disputed presidential election results, there was violence across the country. For a while in 2008, it was an eerie empty inaccessible place guarded by GSU officers. Uhuru Park is a symbolic space, a National centre, with a podium where presidents are sworn in Along with restricting free movement the State did not want to risk ceding control of this space to the opposition movement. Following the 2017 General Elections, in 2018, the same tension was witnessed in the park prior to Opposition leader Raila Odinga’s controversial swearing in ceremony. This time though, security forces stayed away.

It is much easier to associate this park named freedom, with rage, insecurity, tear gas and physical harm. Just recently, in June this year, protesters gathered here in solidarity with the people of Sudan, had their protest disrupted with teargas. In July, the SwitchOffKPLC (Kenya Power and Lighting Company) march was also disrupted with teargas. At the end of July, more people held a memorial for the late Kibra MP, Ken Okoth.

A recreational park is a place we visit when we have free time, or a place we might go to get temporary relief from our immediate troubles. Gabriel Omollo’s song Lunch time chronicles the struggles of Nairobi’s workers including not having enough money to buy good food or any food at all…

wengine wanakwenda
kulala uwanjani
kumbe ni shida ndugu
njaa inamwumiza”

The song refers to workers going to sleep in the park when they have no food to deal with their hunger pangs. Even when one cannot improve a situation, going to a green space can be cathartic. More than any other green space in Kenya, Uhuru Park is a place Kenyans return to, to assert and proclaim freedom whenever it threatened. Uhuru means freedom.

Not just for Kenyans. In July 2011, some of South Sudan’s citizens living in Nairobi, congregated at Uhuru Park to celebrate their independence.

That this park remains open and fairly easy to access suggests that even the most cynical among us agree that everyone, no matter their station in life, deserves to have a beautiful and peaceful place to relax. How is it that many of us, in middle class Kenya, are grateful and even proud to have it at the centre of our city, willing to celebrate it, defend it, but unable to imagine ourselves relaxing here, ever? Who is it for, and why is it not for us? Are free-of-charge places only for people without money?

The sorts of things we do for rest and relaxation often look like crimes in a city that enforces bylaws that punish people for being present in public spaces. A leisurely walk looks a lot like loitering and vagrancy when the walker mets the stereotype of the undesirables. A person using a camera is so easily assumed to be a terrorist. A bulky bag filled with food always looks suspicious. A person standing still for too long can be confused for a hawker. Those who have regular jobs often grapple with the guilt and the discomfort around taking necessary breaks or using up designated breaks to rest. To be seen to be resting in an unmeaningful way can be a problem. To be visible, and to be seen resting in certain places, another problem. We have a situation where it is acceptable only to have our bodies visible during particular respectable or performative acts of civic duty while simultaneously accepting the invisibility of other types of bodies, often the bodies of disenfranchised people, who make full use of Uhuru Park.

Visiting Uhuru Park in its present state means resting with homelessness and destitution, deciding what to feel or not feel about people cleaning themselves and washing their clothes at that stream so close to the big All Saints Cathedral and the Serena Hotel. It is coming to terms with the fact that there are people for whom the minimum charge for a public toilet is too much. You could argue that more ought to be done to make this park friendlier or safer for those who do not feel welcome here. Then you might have to consider what to do about not excluding those whose bodies are presently considered undesirable or even threatening.

There may be comfort in imagining and defending Uhuru Park as a particular type of civic space. For many Uhuru Park is reduced to Freedom Corner and all its accumulated symbolisms and not the rest of the park. Even when we by right occupy these spaces, do we stop to think about those we displace with our proclamations? What use are our victories for those who have to stay behind, make themselves comfortable with the residue of whatever good or bad we leave? Claiming all the things Uhuru Park could be to Nairobi and Kenya by extension would require constant presence. This could ignite the public participation we desire. We would have to imagine that many of the destitute people who use public spaces also need private spaces, roofs over their heads and shelter.

It is better if you have a little money, you can go to Nairobi Arboretum or Karura Forest. Take pictures. It is less work.

I think about the imperative Tembea Kenya which is often interpreted to mean tourism and spending money. Does going or not going to Uhuru Park then signal one’s position in whatever hierarchies we imagine for ourselves?

It forces one to consider again, the students from all over the country stopping at Uhuru Park. What freedom dreams do these visits ignite? What dreams do they transport back to friends and family? What must we do to make Uhuru Park a place where all of us, in our different bodies, Nairobi residents and Nairobi’s visitors, are free.

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Ken Okoth: The Pauper’s Son Who Would Become King

Ken Okoth was a visionary and inspirational leader whose death has left a nation in mourning and reflection.

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Ken Okoth: The Pauper’s Son Who Would Become King
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“Ken Okoth did more for Kibra than any other M.P. We are losing young people who care, while old people who robbed this country, and continue to do so are living long lives.

This was an impassioned tweet from Rasna Warah, a seasoned writer and social commentator upon the demise of Ken Okoth, M.P for Kibra who had been battling colorectal cancer. Rasna spoke my thoughts and that of many people who saw his death coming but continued to live in denial.

Her lament, reminded me of a sigiiya – dirge I had heard in Luo land many years ago. It went thus: “Jo”mabeyo tho rumo, jo richo ema odong…jo richo ema dong’” (While the good and noble people die and heading to extinction, the evil ones remain and live long).

The lamenters since Ken Okoth passed away, have mourned the untimeliness of his passing. This is not only because he died prematurely, it is clear that there was a sense that the youthful MP’s work was not yet done. Ken was doing and saying all the right things and demonstrating what real leadership is and can do. Prior to his elevation to the seat of MP for Kibra, Ken Okoth was not a household name. All he was publicly known for, was his service as a legislator and representative par excellence to the people of Kibra and Kenya. It is my feeling that the gravity of the loss to the Kenyan nation, is yet to be comprehended.

Ken Okoth was several great people rolled into one: he was an eloquent pacifist in a midst of a volatile place like Kibra much like Martin Luther King. He was a compassionate and dedicated humanist with a caring heart for the poor much like J.M. Kariuki. He was a revolutionary feminist in the midst of a patriarchal and at time misogynistic polity that has refused to implement the 1/3 gender rule in parliament, like Thomas Sankara. He was an intelligent, inspirational visionary servant leader like Tom Mboya. The irony, and indeed the thrust of Rasna’s cry of anguish, and which resonates with the Luo dirge, is that all these luminaries died young. Sankara at 38, Martin Luther King and T.J.Mboya at 39, J.M.Kariuki at 46 and Ken Okoth at 41 years.

Odhiambo Okoth: From the pits of Kibra to the streets of excellence.

Ken’s rise from abject poverty has been told and re-told many times. He himself lost no opportunity to speak about it. He was a child of Kibra, born and bred in the slum, he endured a childhood of extreme want, hunger, vulnerability and humiliation. Admission to secondary school, afforded him his first-ever bed and the experience of a three square meal life. He underwent the trauma of seeing the family house built precariously beside the Kenya Uganda railway line in Kibra flattened by bulldozers and his family rendered homeless and destitute, as a child. He attended Olympic Primary school in bum-bare tattered clothes, and it is only his brilliance in school where he scored 613 out of a possible 700 that secured him a place at Starehe Boys Centre and technically out of the ghetto. Even then, Save the Children Fund had to intervene with a full four-year scholarship to enable Ken join high school. He went on to excel and qualify for a Law degree at the University of Nairobi, but poverty came knocking again. He missed that opportunity, because he could not raise the requisite monies to top up what Higher Education Loans Board (HELB) offered students in education loans.

The system had failed Ken Odhiambo Okoth once again. Undeterred, Okoth went to the Nation newspapers where he had once volunteered and got a gig selling newspapers to survive. He also did a two-year stint as a security guard, or plainly put, a watchman at the Goethe Institute where he had been gifted German lessons. Through providence, Ken managed to meet a benefactor as he delivered The East African Newspaper who supported his application to study in the US. Ken continued to excel academically; completed his undergraduate and post-graduate degrees and with these accomplishments, his uniqueness emerged. While in the US, Ken formed an NGO called ‘Children of Kibera Foundation’ (Watoto wa Kibera) in 2006 and began mobilizing resources to support the education of the children he had left back home in Kibra. Through his fundraising and networking efforts, he supported the education of the underprivileged, orphaned children in Kibra. By 2008 his charity had funded the setting up of a computer lab at a local slum school. Since 2006, 10 top needy students from Kibra have benefitted from annual bursary scholarships. Before he was elected M.P, he was already impacting the lives of the children in Kibra.

Ken owns the story of his poverty-stricken background, not as a way to earn sympathy, or to justify entitlement. He does not use his deprived background to justify aggrandisement and the amassing of wealth. Ken has avoided the fetishization or romanticization of poverty throughout his public service. He describes poverty and want as ugly things. What Ken learnt from his experience was not to flee from poverty and the poor, but that instead made it his mission as the one who got out to pull up those stuck in that abyss. He once said, “Being poor is just a circumstance where you start in life. It is not your destiny and it can change.” Ken has been a change agent. He offers himself as an example, a challenge and an inspiration to the poor youth. He is evidence that one can transcend poverty and embark onto the road towards leadership while reaching out to rescue others. In the run-up to the 2017 elections he said,

We want to encourage more young people, stand up and be counted. You don’t have to be rich to participate. You know I was a young boy born and raised in Kibra, I serve in the National Assembly as a recognised leader in this country with a title. I want that, to be an encouragement to other young people. Stand and be counted. Fight for your country, serve for your country.’

Ken, never did glorify poverty, he questioned its entrenchment and the fact that the governance system did not seem to be able to do anything about it. During one function in Kibra graced by the First Lady, Margaret Kenyatta, he condemned the poverty porn that drives tourists to Kibra.

Kibra is not a zoo” he said.

Ken disliked the way that the governing elite gave the poor short shrift and in an act of defiance, broke ranks with his ODM (Orange Democratic Movement) party to vote against the 16% VAT bill that he deemed anti-poor.

My conscience could not allow me to subject the poor to more hardships via my vote. Granted that the price of unga, milk and other select stuff are spared the weight of the bill, other basics like textiles that hide our nudity, shoes, fuel and even mobile phones that are increasingly becoming a necessity will move further from the reach of the majority poor. I feel it as I remember my days at Olympic Primary School in worn out sandak shoes and patched uniform.”

Ken Okoth empathised with the downtrodden, for it was a life that he had experienced. Echoing J,M.Kariuki’s famous “we do not want a Kenya of ten millionaires and ten million beggars” he decried the dichotomization of the Kenyan society into economic class based ghettos. He said,

We must make sure that Kenya is not a country of two tribes: the rich who live in exclusion and really, really have it, and the poor who are suffering in indignity. That is a recipe for chaos.

Champion for Education; Girls emancipation.

Ken Okoth believed that education had enabled him to alter the course of his life. He was passionate about ensuring access to education for the poor in general, but more so in his Kibra backyard. He once challenged the logic of imposing VAT on books, and questioned how any nation with the future of its youth in mind, would deny them, especially youth living in poverty, access to books via taxation? He recognised that education had transformed his life by opening opportunities for him, and this is what he desired to provide his constituents. As soon as he was elected to the National Assembly in 2013, he drew a strategic plan with education emerging as the priority issue, hence the ‘Elimu Kwanza’ – Education First mantra. His strategy revolved around increasing access to secondary education for those average children who scored low marks in primary school because he knew these children were underperforming because of challenges brought about by poverty.

His plans included building three secondary school: Shadrack Kimalel, Mbagathi and Kibera High school. He philosophically stated the empowering impact of education,

If you give a person a house, you have given them just that house and the dignity that comes from just that house. If you give someone an education, you have given them a skill-set and tools, the freedom and dignity of coming to choose where else they could live. What other career they could pursue.”

He finalised construction of a magnificent school through Constituency Development Funds ( CDF) with a record low budget. This is the loudest testimony of his integrity, and conversely, the depths of misappropriation and mismanagement by other CDF holders.   He was particularly passionate about the education of the girls. He declared in an interview, ‘I am a feminist. I support women, and I think that girls and our mothers and our sisters need equal opportunities to get into political leadership.’ Ken Okoth’s vision was consistent with that of a fellow revolutionary and avowed feminist, Thomas Sankara of Burkina Faso who said,

“In the ministries responsible for education, we should take special care to assure that women’s access to education is a reality, for this reality constitutes a qualitative step towards emancipation. It is an obvious fact that wherever women have had access to education, their march to equality has been accelerated.”

He argued for increased access for women in positions of leadership and governance and was very concerned about opening up the political space so that women could play a bigger and more equitable role.

Courageous, non-conformist and independent-minded to a fault.

Ken Okoth was not one to shy away from controversial issues that other politicians avoided. Indeed, there have been loud murmurs that the big wigs of his sponsoring party were not always happy with his non-partisan approach to politics. Ken Okoth believed in ideology, but not sycophancy. From the onset, he stated that he was influenced politically by Raila Odinga, whom he referred to as his idol, and that he subscribed to the tenets of Social Democracy. However, he was not comfortable with the personality cults entrenched in Kenyan politics and political parties. During his first campaign, he raised the issue of land rights for the Nubian community in Kibra, an explosive issue that even Nubian politicians avoided. He believed that the Nubian community had a human and constitutional right to titles over the land that they occupied in Kibra. He argued that it was only fair that they were issued titles.

The issue of land and injustice and National cohesion and ethnic cohesion, who gets what jobs, what training and things like that. Let’s demystify these things, let’s give people title because land is a very special thing and our history of governance has always been that the governments of Kenya have always been cartels of land grabbers.

Ken was not oblivious of the fears of those who had occupied houses in Kibra of the wrath of new Nubian landlords but he felt that the social and human right outweighed that fear, and that the market could adequately regulate any such practice. ‘The Nubian landlords will need tenants” he retorted.

This notion of social justice was evident in the kind of legislation that he supported in the National Assembly. The Prevention of Torture Bill and the National Coroner’s Service Bill are among those that he eloquently seconded. In both these bills, the interest of the marginalised and poor was top of his mind. He argued that the prevention of torture was an essential safe-guard for human rights that Kenya was a signatory to, but there had been too many instances of breach. He must have had in mind the numerous unexplained cases of individuals who died in police custody. He also brought attention to the Northern parts of the country, where the Kenyan security apparatus was accused of gross human rights abuses during pacification missions. The Coroners Bill was of specific interest to Ken because of the rights to access autopsies by the poor who meet death in unclear circumstances. His concern also extended to the Muslims, whose religious rights are impacted by the manner that mandatory autopsies are carried out.

Ken Okoth also controversially advocated for the legalization of the medicinal use of Cannabis Sativa, a cause for which he was totally misunderstood. The very mention of, marijuana, blinded and deafened all moralists who read mischief in his draft legislation, an attempt at allowing bohemian excesses, or imitation of global movements for the de-criminalization of marijuana. A closer examination of Ken’s proposal reveals that not only was he addressing its therapeutic merits but its economic viability as well. Some later assumed that he was fighting for this legalization for personal reasons as a cancer patient. Ken’s vision was to make medicinal marijuana whose benefits have been clinically proven, accessible as a cheaper alternative for health care. It would be great, if this legislation found a new champion.

In public forums, Ken Okoth was not shy to admit where his sponsoring party, ODM was guilty of draconian tendencies. It is speculated that his open-mindedness did not earn him many friends in the party hierarchy, and that there had been clandestine efforts to replace him as he sought a second term as MP. Despite all these challenges, even the parties’ detractors esteemed Ken Okoth as a model MP and his openness with his Cancer ailment had endeared him across the political divide. Ken repeatedly called for increased internal democracy within ODM. At the height of the infamous ODM elections where the ‘Men in Black’ disrupted the elections leading to the Ababu Namwamba defection, he counselled that ODM needed to be more accommodating, inclusive and tolerant and less of a closed club of entitled hand-picked minions. He also spoke to the need for the party stalwarts to create room for incorporation of the ideals of the younger generation of leaders. When he appeared in discussions on television forums, he was not reluctant to acknowledge the achievements of the ruling Jubilee Coalition, but was equally adept at pointing out and criticizing their failures.

Ken’s biggest sour point with the Jubilee Coalition was the administration’s molly-coddling of corruption and dearth of pro-poor policies. Ken was very optimistic about the potential of Kenya as a nation and its people. He articulated this hope several times bemoaning the fact that economic inclusivity was still a pipe dream. He said,

I really think Kenya is set to go. We have to keep our eyes on the ball. Where do we want to be in 2030? What type of country do we want to be, will we have realised the goals of clean water, access to fair and quality education for all our people, health care and things like that? How do we grow our economy so that everybody benefits?”

If Ken Okoth’s demise offers an opportunity to change the narrative about health care coverage in Kenya, his death will not have been in vain. Ken, has narrated the story of misdiagnosis running for a year and a half before the diagnosis of colorectal cancer was arrived at. By this time the disease had reached stage four and was basically incurable. The case of misdiagnosis also affected Safaricom CEO, Bob Collymore who died of Acute Myeloid Leukaemia a fortnight before Ken. In both cases, the delayed diagnosis – a factor of quality healthcare, is to blame. The current discourse around health, and more so prompted by the increasing visibility of cancer, is calling for the passage of legislation that will ensure every Kenyan has a medical cover.

Ken Okoth has been more pointed and asked that the state needs to remove taxes on cancer drugs as well as cancer diagnostic equipment such as computed tomography scans (CT Scans) and MRI machines so that the services are within reach of the poor. Ken’s concern has always been that cancer diagnosis and treatment cost is prohibitive to the poor. He noted that in his case he was lucky that he could access treatment abroad, but in typical Okoth fashion, he shone the torch back on the poor and questioned the fate facing poor Kenyans? Fundamentally, Ken was advocating for the revolutionary price rationalization of quality health care beginning with diagnosis and drugs.

When Okoth was in Paris undergoing treatment a follower on Twitter asked how he was doing and his reply was poignant, ‘Napambana na hali yangu kabisa’ (I am dealing with my situation).

Ken took ownership of his health and situation in a dignified manner. In his absence, he allowed Tim Wanyonyi the MP of Westlands Constituency to hold brief for him. When he returned to Kibera in what was a goodbye event he said how grateful he was for the partnership in the running of Kibra affairs such that even in his absence things continued to run smoothly.

Ken Okoth, was a visionary and inspirational leader. He had faith and hope in Kenya, and especially its youth. In a speech he made as closing remarks during a television discussion, he summarizes his dream and vision for Kenya, her future and her youth. Okoth’s words will undoubtedly continue to ring throughout this country.

I am proud to be a Kenyan, and I am proud of the accomplishments that we have achieved together as a nation, and even despite the challenges we have, I give great thanks to the leaders who fought for the independence of this country, who paid the sacrifices to give us multi-party democracy and our new constitution. And I pledge, and I know many leaders of my generation, I serve [with] in the national assembly, so many of us are there for the first time, we have accomplished something, based on the trust and faith in our people, in [a] peaceful manner to bring a new revolutionary class or leaders that countries like Egypt have not achieved, like Tunisia have not achieved, countries like Libya. So, let no Kenyan think that the way to solve this country’s problems is to go through violence. Let us debate, let us compete on issues, let us trust our people to vote for the right leadership and let that leadership serve, not for their own personal greed, but for improving this nation. Real patriotism without corruption, without tribalism without nepotism; Kenya can take off. We have smartest people; we have the most committed people.

Ken Okoth will be a hard act to follow. Now, just as he has dealt with his situation – we who survive him must, pambana na hali yetu.

Ken Okoth: Born 1978 – Died 2019.

Rest in Peace.

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