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Black Bodies and Black Flesh: A Story in Four Parts

8 min read.

What can one do with the anguish of these truths? With the knowledge that one cannot escape one’s body, no matter how hard one tries? That the past will always find you, in fact it is never past – the present is, in fact, the past in present-time? With the knowledge that if you are caught on the underside of power, your body will become a site of the accumulation of various strikes, until the last chapter of any successful genocide, where the oppressor can remove their hands and say, “My god – what are these people doing to themselves? They’re killing each other.”

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Legacy Museum & National Memorial for Peace and Justice
Equal Justice Initiative
Multimedia: Montgomery, Alabama

Written on the body
Stage play: Andia Kisia

Heavy
Non-fiction, memoir: Kiese Laymon

Lusala
Film: Silas Miami, Wanjeri Gakuru, Oprah Oyugi. Story mentor: Mbithi Masya

The film Lusala (directed by Mugambi Nthiga) begins with a child being woken up by his drunk father, who forces him to dance as the father sings circumcision songs. The child, Lusala, dances grimly as his father sings and berates him for not knowing the song, and strikes the table menacingly with his bakora to keep the beat. The child cannot know the songs that are sung to make boys into men; he is still a boy. But the father sings his surly song and strikes the table again and again; the scene ends the way we know it will – with that bakora being used to strike the child’s body, a painful end to a painful song.

***

A few months ago, I visited the Legacy Museum and the National Memorial for Peace and Justice in Montgomery, Alabama. It was a beautiful spring day in March. The sun was shining and warm, the air was still. The sky seemed impossibly blue and perfect.

The museum and memorial are two separate but related sites – the former is an indoor museum located in a former warehouse that was used to hold enslaved people; it chronicles the harrowing story of black people in America from slavery, to racial terror, segregation and mass incarceration. The memorial, on an outdoor, six-acre site atop a hill overlooking downtown Montgomery, memorializes more than 4,400 black men, women and children that were shot, hung, burned alive, drowned by white mobs between 1877 and 1950.

We — me, and the friend I was with – began by walking through the museum. He is black, American, and grew up in Huntsville, Alabama, about 300km north of Montgomery. We looked at the notices for slave auctions and newspaper advertisements for the sale of human beings. We read the numerous humiliating laws that made blackness a stain on public spaces, and regulated the most mundane things in the Jim Crow Era, from beaches to billiard tables. We saw the soil that had been collected from sites where people had been lynched, displayed in jars on a shelf – red, brown, and black soil, Abel crying out for justice from the ground.

We got to the memorial, where a statue installation of a black family in chains designed by Kwame Akoto-Bamfo is the first thing that confronts you. It had begun to rust, rivulets of bloody-looking ferric oxide running off the statue. We walked through the 800 steel columns hanging from the roof, each representing a county where a lynching had taken place, the names of the lynched engraved on the columns. They were intended to simulate black bodies swinging in the southern breeze – as Billie Holiday would have put it – and by this time I was thankful that this was outdoors or I might not have been able to breathe. The sky was now like a blanket, bright and blue and suffocating. But I knew I had to hold myself back from tears or breaking down, for I was there with a black American from Alabama. If I was shattering inside, how much more painful would it be for him, looking at places and histories he knew much more intimately.

The National Memorial for Peace and Justice - Montgomery Alabama

The National Memorial for Peace and Justice – Montgomery Alabama. Photo – Flickr/shawncalhoun

At the end of the day, after a dinner of shrimp and grits at a restaurant across the road from the museum, I went to bed at 7.30pm. I was exhausted, a different kind of fatigue, one that both comes from the bones and settles on them, and sleep is a small comfort for 400 years of historical and ongoing terror that has taken hold of the body.

The next morning, we went to visit his family in Huntsville, he joked that this little country town was surely nothing like Nairobi city, and I half-agreed – in my eyes it was far too sprawling and sparsely populated to be a city. We played Cornhole, a kind of beanbag tossing game, with his family – his mother, brother and grandparents – in their backyard as the sun went down, and my embarrassing lack of hand-eye coordination threatened to make my team lose badly.

***

Oppression is written on the body. Just like those three hours in Montgomery made me feel like I had run a marathon, every act of political exclusion, judicial injustice, and intentional impoverishment leaves its mark on the body. Some marks are visible, like Lusala’s as a child at the hands of his violent father. Some are invisible, like later in Lusala’s life when physical scars have healed, but the fear has found a permanent place to live in his mind, until he eventually has a mental breakdown. Even so, the line between his mental state and his body are not clear-cut: Lusala’s terrors live in his body, manifested in frequent bed-wetting. By the end of the film, one realizes that his experiences cannot simply be described as “hallucinations” – they are real, at least as real as the violence and trauma he has suffered in his life. And Brian Ogola, who plays Lusala as an adult, inhabits these tragedies with devastating clarity – even the most fleeting look on his face speaks to so much that cannot bear to be spoken aloud.

Andia Kisia’s stage play Written On The Body, a collection of vignettes uncovering Kenya’s national traumas from the colonial moment to the present day, then turns our attention to the way these terrors can live in a body politic, the brutalization of an entire nation. In this way, Lusala and Written On The Body are in conversation – and coincidentally (or not), both directed by Mugambi Nthiga – speaking to each other and both exploring, in their own particular ways, Francis Imbuga’s famous quote, “When the madness of an entire nation disturbs a solitary mind, it is not enough to say the man is mad.”

It is not enough to say that Lusala is mentally ill, that he has anxiety or paranoia or psychosis. He is, instead, the solitary mind that the madness of this entire nation has taken residence. Lusala is all of us – all our pain, trauma, and catastrophe – which Written On The Body forces us to look at ourselves, and trace the outlines of this collective brokenness.

Written On The Body tells us that Kenya is an on-going war zone, with bodies, minds and spirits of its people the daily casualties. Still, in Kisia’s subtle rendering, Kenyan-ness is something tart rather than bitter, a junction where bleak nihilism sometimes takes a turn into dark humour. In one memorable scene, Kisia places a pair of pathologists – they might be medical examiners or mortuary attendants – at City Mortuary in the days and nights following the attempted coup in 1982. Bodies are coming in faster than the two (exceptionally played by Elsaphan Njora and Charity Nyambura) can process them, and they devise a way to quickly figure out some identifying characteristics for these anonymous cadavers.

It goes exactly where you think it’s going, for we are a country where tribal stereotypes are an instant shorthand for reading bodies – this one is too dark to be a Kamba, and this one is too well-dressed to be a Kisii – but by the time the scene ends in a phallic joke, circumcision making its grim return, the audience’s laughter had turned into embarrassment, even shame – is this what we have become?

***

Like Written On The Body, Kiese Laymon’s memoir Heavy traces these same threads, of what happens to bodies when violence becomes the air we breathe. It is set in the Deep South, the place of strange fruit swinging in the southern breeze, whose painful story is ground zero for the memorial atop that hill in Montgomery.

Laymon, today a professor of creative writing at the University of Mississippi, tells the story of growing up in Jackson, Mississippi at the hands of a loving and complicated family, where love hurts and also heals, and it is difficult to see where one scar ends and the other begins.

But Laymon’s book goes further than I’ve seen a memoir go, especially one that inhabits and explores black masculinity. In the words of Chimamanda Ngozi Adichie, “We define masculinity in a very narrow way. Masculinity is a hard, small cage, and we put boys inside this cage. We teach boys to be afraid of fear, of weakness, of vulnerability. We teach them to mask their true selves, because they have to be, in Nigerian-speak—a hard man.”

Laymon is not a hard man. His vulnerability, his fear and weakness are real in Heavy, they are literally written on his body – the scars on his body from childhood beatings, in the stress eating, in the 300lbs (135kg) he carries on his body while still a teenager, in the starvation he forces himself to undergo until he faints from lack of food, in the obsessive running that shatters his joints. The body is the site, the agent and the victim.

Still, what we may call vices, addictions or traumas – sexual violence, gambling, alcohol and drug addictions, eating disorders, broken relationships – are, in Laymon’s telling, scenes of tenderness. And by this I mean that he renders the story of black existence tenderly, with sensitivity and kindness, and that the stories themselves are tender – they are raw, inflamed, bruised, still bleeding.

Ultimately, the story in Heavy is that life is complicated, that it is a combination of multiple entanglements “that are so interwoven that it is easier to discard the entire box of tangled threads than to spend the time untangling them,” as C. Leigh McInnis, author and instructor of English at Jackson State University, described Heavy in this review. “[Laymon] provides a process of healing by showing that the first thing that people must do is realize just how multifactorial their hellish lives are and, then, realize that those multifactorial elements can be separated and analyzed even if the process is laborious.”

And so, Laymon gives us a scalpel to do this necessary, heavy work, which, although is inevitably painful, it can at the very least be precise.

***

What can one do with the anguish of these truths? With the knowledge that one cannot escape one’s body, no matter how hard one tries? That the past will always find you, in fact it is never past – the present is, in fact, the past in present-time? With the knowledge that if you are caught on the underside of power, your body will become a site of the accumulation of various strikes, until the last chapter of any successful genocide, where the oppressor can remove their hands and say, “My god – what are these people doing to themselves? They’re killing each other.”

These are the questions that Lusala, Written on the Body, Heavy and the Legacy Museum & National Memorial for Peace and Justice are asking us to confront, in their own particular yet related ways. Together, they present blackness, black corporeality, black existence – both in Africa and in the African Diaspora – as a site of great struggle, with some victories, but the struggle is ubiquitous, it is continuous, it is cosmic, it is seemingly eternal.

Over the three months that I watched, read and experienced the four works cited in this essay, I also listened to theologian and writer J. Kameron Carter present blackness as something else – a site of true spirituality. In a podcast recorded at Fuller Theological Seminary, Carter presents blackness as a kind of spiritual practice, the forms of life together created at the bottom of slave ships where black bodies are forced to be in contact, in the fields where a “violent arithmetic” reduces them to items on a balance sheet. Yet it is these spaces that are the possibility for alternative practices of the sacred.

In Carter’s reading, blackness as practiced in community always open, always accommodating, there’s always room for one more at the table, and this is how black communities survive – before Dylan Roof shot and killed nine worshipers at Mother Emanuel AME Church in Charleston, South Carolina, they welcomed him to join them for bible study, and later he said that the warm welcome he received almost made him not go through with the shooting.

This openness makes black communities vulnerable to infiltration, sabotage and attack, but also, paradoxically, makes them impossible to eliminate completely, because they are always renewing themselves in community, together, even through the forced intimacies enforced upon black bodies. “It is a kind of sociality that presumes embrace, not protection,” says Carter, “If there’s any self-defence for blackness is that it keeps on loving, which is why it can’t be killed… which is, in some curious way, a kind of self-defence.”

In other words, the vulnerability and finitude of individual bodies (in Greek, soma), is transfigured in and through community into the messy, unbounded, resilience of the flesh (in Greek, sarx). Blackness is more like flesh than it is like body, as Carter sees it, where flesh is a mode of material life where we are composed in relationship to each other, like compost. “Compost is a number of things put together. You can’t say compost is this, and not that – compost is compositional, it is many things put together…Blackness is like flesh in that way, it is always in touch with everything else, it is unbordered and non-exclusionary.”

This, as painful as it is, is true spiritual practice – a possibility of life together that makes something beautiful from the rubble, from the disaster around us. I was thinking about this on that perfect day in March as I laughed and played Cornhole in the embrace of a family I had just met in Alabama, until my wrist, in fact, my body, gave out.

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Christine Mungai is a writer, journalist, and 2018 Nieman Fellow at Harvard University. She is based in Nairobi, Kenya, and has written on a wide range of subjects. Her work has been published in The Washington Post, The Boston Globe, Al Jazeera English, The New Internationalist, and more. Currently, Christine is the curator of Baraza Media Lab in Nairobi, a co-creation space for public interest storytelling.

Culture

Creolizing Rosa Luxemburg – Beyond, and Against, the Conventional

Heike Becker reviews a book, Creolizing Rosa Luxemburg, which speaks to a generation of anti-colonial activists, from Cape Town to Cairo, London and Berlin, who are using a new language of decoloniality, with which they claim radical humanity in struggle and theory. The heart of the book puts Rosa in conversation with thinkers of the Black radical tradition.

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Arundhati Roy once memorably wrote that mass protests, which have been nourished by the memory of generations of repression return with “a kind of rage that, once it finds utterance, cannot easily be tamed, rebottled and sent back to where it came from” (2009, p. 169).  Her words ring true for the decolonial uprisings of a new generation. Inspired by South Africa’s Fallist movements of 2015-16 and in the wake of the global Black Lives Matter surge of 2020, (mostly) young and black protesters have turned against the “thingification” – to which Aimé Césaire equated colonization. This generation of anticolonial activists, from Cape Town to Windhoek, London and Berlin, speaks a new language of decoloniality, with which they claim radical humanity in struggle and theory. They have turned to theorists of the radical black intellectual tradition, such as Frantz Fanon and Aimé Césaire, and more recently Amilcar Cabral and Walter Rodney. Not all their revolutionary heroes are Black and male, though.

Rosa Luxemburg as a person, thinker and revolutionary is particularly attractive to the postcolonial ‘things’, who stand up against their objectified status, and who have been stirred by radical anticolonial humanist desires. More than a century after her violent death in January 1919 Rosa speaks to young radicalising activists because of the ways in which she went beyond, and against, the conventional and predictable in her writing and activism as much as she followed new pathways in the intimacy of her personal life.

It is thus quite appropriate that a new edited volume has set out to Creolizing Rosa Luxemburg in decolonial perspective. Jane Anna Gordon and Drucilla Cornell have put together an introduction and nineteen chapters by authors from the Global South and North, who come from different intellectual disciplines and traditions but share the view that the coloniality of power permeates capitalist modernity as a worldwide mode of domination.

Gordon and Cornell’s volume aims to revisit Rosa’s perceptive writings through the lens of creolizing theory to demonstrate how timely the Jewish-Polish-German activist-theorist’s insights are right now. They draw their orientation from a concept of creolizing as processes, which join together groups of people in unpredictable, yet recognizable ways. Creolizing as an approach to social, cultural and political theory originated in the Caribbean, yet has since been appropriated in endeavours to understand the ties between those “who were supposed to be radically unequal and separated through Manichean social orderings” (p.1). Creolized elements of life embrace ideas, yet also attributes of everyday life such as, among others, food or music. Gordon and Cornell argue that creolizing takes two primary forms. They summarise these as ‘historical and reconstructive’ and ‘constructive’ respectively. The first aims “to identify relations of influence and indebtedness that have been hidden and obscured. In its constructive mode, creolizing stages conversations that could not have taken place historically but that would have been and still remain generative” (p.1).

The volume speaks to both approaches. In historical and reconstructive perspective, Rosa’s pioneering practice of internationalism, and her efforts to look in her analysis and practice to global circuits that were already evident in local ways, rested in her understanding of revolutionary solidarity. In her seminal work of political economy, she extended the perspective of continuing primitive accumulation in global perspective, and specifically to Africa and Asia. However, her revisionist theorising of primitive accumulation, mass political action and imperialism always insisted on attention to the specificity of suffering. Her cross-species solidarity with her ‘brothers’ is well known, as she referred to the abused and violated buffaloes that pulled a heavy cart into the yard of the prison where she was incarcerated because of her fierce anti-war stance. In a fascinating chapter of Creolizing Rosa Luxemburg, Maria Theresia Starzmann extends this (post)humanist view with a discussion of Rosa’s herbalism and plant collecting while imprisoned, which Starzmann pronounces “first and foremost an act of care toward the natural world [and] also a political tool and an archival practice” (p.170).

Rosa Luxemburg: a letter from her prison cell

Oh, Sonyichka [Sophie Liebknecht] …Recently … [a wagon] arrived with water buffaloes harnessed to it instead of horses. This was the first time I had seen these animals up close. They have a stronger, broader build than our cattle, with flat heads and horns that curve back flatly, the shape of the head being similar to that of our sheep, [and they’re] completely black, with large, soft, black eyes. They come from Romania, the spoils of war. … The soldiers who serve as drivers of these supply wagons tell the story that it was a lot of trouble to catch these wild animals and even more difficult to put them to work as draft animals, because they were accustomed to their freedom. They had to be beaten terribly before they grasped the concept that they had lost the war and that the motto now applying to them was “woe unto the vanquished” … There are said to be as many as a hundred of these animals in Breslau alone, and on top of that these creatures, who lived in the verdant fields of Romania, are given meagre and wretched feed. They are ruthlessly exploited, forced to haul every possible kind of wagonload, and they quickly perish in the process.

And so, a few days ago, a wagon like this arrived at the courtyard [where I take my walks]. The load was piled so high that the buffaloes couldn’t pull the wagon over the threshold at the entrance gate. The soldier accompanying the wagon, a brutal fellow, began flailing at the animals so fiercely with the blunt end of his whip handle that the attendant on duty indignantly took him to task, asking him: Had he no pity for the animals? “No one has pity for us humans,” he answered with an evil smile, and started in again, beating them harder than ever. …

The animals finally started to pull again and got over the hump, but one of them was bleeding … Sonyichka, the hide of a buffalo is proverbial for its toughness and thickness, but this tough skin had been broken. During the unloading, all the animals stood there, quite still, exhausted, and the one that was bleeding kept staring into the empty space in front of him with an expression on his black face and in his soft, black eyes like an abused child. It was precisely the expression of a child that has been punished and doesn’t know why or what for, doesn’t know how to get away from this torment and raw violence. …

I stood before it, and the beast looked at me; tears were running down my face—they were his tears. No one can flinch more painfully on behalf of a beloved brother than I flinched in my helplessness over this mute suffering. How far away, how irretrievably lost were the beautiful, free, tender-green fields of Romania! How differently the sun used to shine, and the wind blow there, how different was the lovely song of the birds that could be heard there, or the melodious call of the herdsman. And here—this strange, ugly city, the gloomy stall, the nauseating, stale hay, mixed with rotten straw, and the strange, frightening humans—the beating, the blood running from the fresh wound. …

Oh, my poor buffalo, my poor, beloved brother! We both stand here so powerless and mute, and are as one in our pain, impotence, and yearning.

Write soon. I embrace you, Sonyichka. Your R.

(Christmas 1917 from Rosa Luxemburg’s prison cell in Breslau to Sophie Liebknecht).

It is such moments of specificity and solidarity, which are at the heart of some of the book’s most fascinating chapters, where authors put Rosa in conversation with thinkers of the Black radical tradition, who she didn’t and couldn’t meet: from W.E.B Du Bois and Walter Rodney, through to Claudia Jones and Lorraine Hansbury.

So why should we be re-reading Rosa Luxemburg from a decolonial, creolized perspective? What does she offer internationalist, anticolonial readers, analysts and activists in the 21st century? In the remainder of this review, I will highlight points made in some of the volume’s particularly perceptive chapters.

Two chapters connect Rosa’s political ‘strategy’ writing on The Mass Strike with 21st century moments of spontaneous mass action, one (by Sami Zemni, Brecht De Smet and Koenraad Bogaert) on the Arab revolution on Tahrir Square in Cairo; the second one (by Josué Ricardo López) on the Central American migrant caravans from 2018 onwards.

The longest section of Gordon and Cornell’s 500 pages book is dedicated to Rosa’s revisionist analysis of Marx’s concept of primitive accumulation, starting with an insightful contribution by the late historian Jeff Guy on, what he calls, “a rousing and provocative treatment of South Africa [with which] Rosa Luxemburg applied aspects of her theoretical arguments on the necessary structural links between capitalist and non-capitalist systems to the contemporary imperialist world” (p. 269).

Apart from a few exceptions, such as Patrick Bond’s and Ahmed Veriava’s chapters on the resonances of Rosa’s critique of political economy for contemporary South Africa, the volume tends to lean towards close considerations of her radical humanism. Many chapters speak to the enduring significance of Rosa’s thinking for contemporary concerns, including anticolonial nationalism, a decolonial and anti-racist approach to a critique of political economy, and in the final, particularly strong section of the book, articles on reading decolonial-socialist feminism with Rosa. These are the discussions at the heart of some particularly insightful chapters.

Jane Anna Gordon reconsiders Rosa’s thinking of the role of slavery and shows how she went beyond the conventional Marxist parameters in consistently including the connections between imperialism and capitalism. Gordon concludes that “many contemporary theorists of racial capitalism are tied genealogically to Rosa Luxemburg and her indispensable insights and orientation” (p. 143).

Siddhant Isser, Rachel H. Brown and John McMahon take this thread further in their important discussion of ‘race’-making in their chapter on ‘Rosa Luxemburg and the Primitive Accumulation of Whiteness’. They turn to Rosa’s reworking of Marx’s concept of primitive accumulation to theorize the relationship between capital accumulation and constructions of ‘race’ and whiteness as a continuous component of capitalism, across its history. Their writing speaks directly to Silvia Federici’s socialist feminist approach to the primitive (ongoing) accumulation of capital as ‘an accumulation of differences and divisions within the working class, whereby hierarchies built upon gender, as well as ‘race’ and age, became constitutive of class rule’ (2004, p. 63).

The development of the concept of primitive accumulation as an accrual of racialised and gendered social relationships is crucial for pushing radical theorizing that generates incisive accounts for feminist anti-imperialist and anti-capitalist practice. The book’s concluding chapters by Paget Henry and LaRose T. Parris on reading – and creolizing – Rosa Luxemburg through the Black Radical Tradition, illustrate this in fascinating close conversation of Rosa and her – imagined – encounters with thinkers and activists Claudia Jones and Lorraine Hansberry.

Rosa Luxemburg dedicated her life to intellectual reflection and political mobilisation because she could not tolerate injustice of any kind. She expressed and lived solidarity with all who suffered under exploitation and oppression – humans, and members of other species. Her yearning for a more human world undoubtedly resonates with today’s thinkers and activists in the movements for radical humanism in the Global South and North. Jane Anna Gordon and Drucilla Cornell must be thanked for bringing together a captivating collection of articles that look at Rosa’s beguiling legacy for our times.

This article was first published by ROAPE.

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Culture

Back to the Future: The Infamous Dangerous, Ugly and Dark Days of “Nairoberry” Are Back

Criminal incidents in Nairobi are on the rise. The bad, dangerous and ugly days of “Nairoberry” are back. With elections looming, the Jubilee government has all its guns trained on the impending tumultuous polls. An economic meltdown, an underpaid and agitated police service and the election fever — it’s a free-for-all, which has seen the city’s crimes soar to the detriment of its habitats.

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In the last years of President Daniel arap Moi’s Kanu rule, the central business district of the capital city Nairobi, become a bad, dangerous and ugly town. Nairobians were being mugged left, right and centre. It didn’t matter what time of day, one was being robbed, so long as the opportunity availed itself.

During the day the town was unpoliced, or let me put it this way, the police (both plain clothes and uniformed) become part of the problem. They watched as people got hassled and those who didn’t watch, participated in the hassling.  The alleyways were unkempt and unpassable. Few street lights worked, so once dusk set in, the town was thrown into an abyss of darkness. From then on, anything went.

Hordes of marauding hoodlums and muggers prowled the CBD unfettered, searching for their victims. It was a horrendous time to be a Nairobian.

The expatriate community was weary of venturing out and if it did, it moved in groups and certain specified areas. It created its own security arrangements, whereby, it collected data for everyone who was in its circuit, hence easy to keep track of its members.

Recently, I spoke to some of my expatriate friends who live in the Westlands suburbs of Nairobi, and they told me the “Nairoberry” days are back, where after a very long while, they are now having to rethink about their safety and security, especially in the evenings.

Then, police disguised in civilian clothes, were mugging people openly. In 2001, a professional journalist colleague one evening was going to catch a matatu as he headed home. It was just about past 7pm. On crossing the famous Kenya Cinema on the other side of Moi Avenue, he was met by a mob of men who stripped him of nearly every valuable item, including his belt and spectacles and a feature mobile phone which was in vogue then.

The “Nairoberry” days are back, where after a very long while, [people] are now having to rethink about their safety and security, especially in the evenings

In a split of a second, he was on the ground, shorn off everything. Describing the efficiency with which he had been robbed, we suspected it must have been the work of trained hands. For the next three months, we investigated the incident and true to our fears, it was a group of criminally-inclined policemen who were robbing people in the CBD.

Those times are back: Between January and April, 2022, mugging incidents from people that I know alone, have been staggering – from a university don being robbed by uniformed police right in the middle of the CBD late in the evening, to boda boda riders mobbing a man to rob him off his personal effects, including the prized mobile phone in broad daylight, to hoodlums snatching ladies’ handbags and just slithering away, unperturbed that they could apprehended.

In January, an international news agency that has offices in Nairobi and that had just employed a new foreign correspondent was warned that Nairobi is full of “pickpockets and street-smart hoodlums” and therefore he was being warned to be extra careful. Hardly would a news agency that itself deals in reporting newsworthy information, miss to report on an aspect that it considers to be of concern to its employees.

Of course, the CBD has mutated from those terrible Moi days of dangerous boulevards and streets, where it was not uncommon to have potholes in the middle of avenues that no one could remember the last time they had fresh tarmac.

Today, many of the thoroughfares are in better conditions, the street lights, by and large are operational and on the face of it, well, the CBD is a wee cleaner. The CBD is apparently manned by CCTV cameras, but guess what, the mugging instead of decreasing, has actually gone up. What was the point of installing those cameras?

But beneath the cabro works, which are mostly to be found in the uptown, the entire CBD is not a safe place to be, uptown or otherwise. Chatting with a friend outside the Stanley Hotel, next to the newspapers and magazines kiosk, which is at the junction of Kimathi Street and Kenyatta Avenue, a boda boda passenger brazenly nicked a man’s mobile phone as he was making a call and rode away, onto Kenyatta Avenue. It was a 1pm, a hot, sunny day. It must have been a team effort, some boda boda riders move around, pretending to ferry passengers, but in real sense are they are just muggers.

The CBD is manned by CCTV cameras, but the muggings instead of decreasing, have actually gone up

The hotel’s security guards told us the area around the five-star was no longer safe, rogue boda boda riders had become a menace to unsuspecting passers-by exposing their mobile phones as they wait to cross the zebra-crossing, either on Kimathis Street, or Kenyatta Avenue. The Stanley Hotel environs should be one of the safest areas in the CBD, but not anymore. I asked the hotel’s security detail what happened to the plainclothes police that are always a whistle-stop away. “It looks like it’s a free-for-all nowadays,” said one of them.

A university lecturer on his way home was recently accosted by regular police on Muindi Bingu Street, near Jevanjee Gardens. It was about 7.30pm. At gun point, they forced him to go a Mpesa (mobile phone money banking) agent and withdraw all the money he had on his mobile phone. He lost KSh30,000 in total. The street wasn’t dark like Moi days, in fact, at the point where he was mugged by the police, there are CCTV camera, at the junction of Muindi Bingu and Moktar Dada Streets, but just like in Moi days, the rogue police are back. They were most probably from Central Police Station, because the station covers that area of the CBD.

Accompanying a friend to the station to report about his stolen items, which included credit cards and of course his mobile phone, all forcibly snatched by boda boda riders’ in broad daylight, one of the officers, a burly policeman, manning the crime desk, laughed uproariously and said; “hahahaha, welcome to Nairobi. Hii Nairobi iko na wenyewe,” this Nairobi has its owners. unabahati haukunyoroshwa sana, you’re lucky you got off lightly, it could have been worse.”

The Kenya police become very sensitive when the media reports of its iniquities, against the very people they are supposed to protect. But on the streets of Nairobi, they are known to abet crime and collude with CBD thugs. If you want to know, just talk to the multitude of the downtown street hawkers. “Pickpockets, bag-snatchers and petty thieves are always roaming these streets, we know them, the police know them, they are always going about their business unrestricted, how come the police don’t arrest them?” Poses a hawker on Tom Mboya St.

The Stanley Hotel environs should be one of the safest areas in the CBD, but not anymore

“It is because the police and the thugs work together, in partnership, in a fellowship of some kind, where the thugs share their stolen loot with the police afterwards. Many of the police patrolling Tom Mboya St for example, are always in plainclothes, we see them, also walking up and down, just like the pickpockets, oftentimes crisscrossing each other, but no arrests are made. It is what it is. On these streets, everybody minds their own businesses, that way you don’t cross anybody’s path.”

At the tail end of his regime, Moi was sucked up by succession politics more than possibly the security concerns of a big city like Nairobi. Already a lame duck President, even the police could afford to be rogue and not fear the consequences. In any case the police always seem to have a leeway, especially the Kenya Police, who are known to be involved criminal activities.

Less than 100 days to the much-awaited succession presidential elections, the Jubilee government has all its guns trained on the forthcoming tumultuous polls. The Nairobi city crime incidents have always been with us, but with an economic meltdown, an agitated police service that is aggrieved because of its unfulfilled remunerations’ promises, the election fever, it’s a free-for-all, which has seen the city’s crimes soar to the detriment of its habitats.

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Tegla Loroupe: Defying Patriarchy to Become an Agent of Social Change

Patriarchy has always undermined the involvement of women in athletics, discouraging them from meaningful involvement in sports. But trailblazers like Tegla Loroupe have defied gender stereotyping and used sports to bring change to their communities.

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Tegla Loroupe: Defying Patriarchy to Become an Agent of Social Change
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Kenya’s general appreciation of the role of sports in national and individual development notwithstanding, the exemplary performance of Kenyan women in athletics and in sports generally, including related social enterprises, has been inadequately recognized. Even when they achieve notable successes, the low representation of women in sports leadership over the years testifies to their exclusion. Their marginalization is mainly based on their gender and geographical regions, rendering their participation in sports nearly incidental, if not inconsequential. Female athletes continue to bear the brunt of gender stereotyping and cultural practices and traditional values that define gender roles still deter women from participating meaningfully in sports.

Alarmingly, despite recent global and government efforts to promote the freedom of women to participate in sports and to protect their sovereign choices and their lives, they are still subjected to discrimination and continue to be targets of gender-based violence.

Running has undoubtedly been an essential feature of Kenya’s history. However, even with the involvement and achievements of female Kenyan athletes in every Olympics since 1968,  studies of Kenyan sports have focused on men; women’s participation in sports has only just started to generate interest in historical accounts within East Africa Athletics. The impediments and successes of East Africa’s sportswomen have only been sporadically noted and the concept of gender is rarely employed.

Susan Sirma, Sally Barsosio, Tegla Loroupe, Pamela Jelimo, Susan Chepkemei, Hellen Obiri and Sabina Chebichi have all brought home track and field medals from international competitions. Chebichi’s name came to the fore in 1973, when at a Brooke Bond-sponsored meet in Kericho she won her first race. Nicknamed the “Petticoat Princess” for running barefoot dressed only in a green petticoat, the 14-year-old from Mlimani Primary School near Kitale was given her first kit after winning that race. Chebichi’s wins that year were record-breaking as she recorded some of the fastest times in Africa for 800 metres and 1,500 meters. Chebichi also won the bronze medal in the 800 meters at the 1974 Commonwealth Games in Christchurch, New Zealand, becoming the first female from Kenya to win a medal at the Commonwealth Games. However, she soon dropped out of athletics following a pregnancy.

Women have recorded many achievements in sports despite inadequate support, and deserve more from all stakeholders and from Kenyans in general.  “There is a need for all to celebrate all Kenyan female athletes including Agnes Tirop to whom we are paying tribute today who has always shone on track events and won many medals at the Olympics and other competitions at the international and continental level,” Kenya’s Supreme Court Judge, Njoki Ndung’u said during the memorial of murdered cross-country champion Agnes Tirop.

Northern Kenya’s sporting fortunes

Since Kenya’s independence in 1963, northern Kenya — and especially the northeastern region,  which comprises Mandera, Wajir, and Garissa counties — has “remained silent, almost forgotten” as far as sports and its development are concerned. There is hardly any sport that can be associated with the region because of the various impediments placed in the path of sports and athletics enthusiasts in the region, particularly girls.  

In July 2020, Athletics Kenya acknowledged through its senior vice president Paul Mutwii the “more than enough struggles” that northeastern Kenya has faced, including in pursuing its dreams in athletics, and in sports in general. Girl athletes were almost impossible to find in the region ten years ago despite the right of women and girls to participate in sports having been affirmed in 1979. Like in other historically marginalized parts of the country, various upcoming athletes and their promoters in northern Kenya advise that youth empowerment must include recognizing that mistakes have been made. This would encourage all stakeholders to embrace current and future challenges and forge stakeholder synergies and possibilities for corrective measures. Such measures would include aligning Kenya’s efforts with the global ground-breaking initiatives of various agencies, including UN Women-run projects such as One Win Leads to Another, to empower women and girls in order to achieve regional and gender inclusivity in sports.

There is hardly any sport that can be associated with the region because of the various impediments placed in the path of sports and athletics enthusiasts in the area, particularly girls.

Tellingly, there is not a single training camp in northeastern Kenya. Athletics enthusiasts can only meet at the Northeastern National Polytechnic grounds in Garissa. Athletics Kenya (AK) North-Eastern region chairman, Abdullahi Salat, notes that raising athletics standards in the region is a major challenge and that poor sporting infrastructure has further distanced many budding athletes from the sport as they only depend on the Polytechnic grounds which do not even have a standard track. Climatic conditions in the region have also inhibited the growth of the sports, as it is very difficult for athletes to train during the day because of the heat. As such, it should be made possible for athletes from northern Kenya to train in other cooler regions.

The possibilities

For the residents of Kapsait in Lelan, West Pokot County, news of the birth on 9 May 1973 of another daughter to a local family just like any other in the area would have been no more than the addition of a new sibling to the 24 children of a polygamous Pokot household.

When that young girl later expressed her interest in sports, her polygamous father told her she was “useless”, only fit to herd goats and mind children. He could not suspect that his “useless” child would one day break world records, that together with fellow retired former world record-holders Haile Gebresellasie of Ethiopia, Paula Radcliffe of Britain, and Kenyan distance running legend Paul Tergat, his daughter would be inducted into the New York Road Running Hall of Fame (NYRR). There is no such a hall in West Pokot County or in Kenya.

That child was Tegla Chepkite Loroupe.

When that young girl later expressed her interest in sports, her polygamous father told her she was “useless”, only fit to herd goats and mind children.

Neither her father nor the people of her village had any idea that she would turn out to be a world A-Lister in long-distance track and road races. And so it came to pass that during the course of her life, that child (who first ran barefoot to school and later, symbolically, in several races early in her career, including one 10,000 meter-race a day after the 2000 Summer Olympics in Sydney, explaining to the international media that she had done so “out of a sense of duty to all the people taking her as a bearer of hope in her home country”) became a truly phenomenal woman in many respects.

Social-cultural struggles

Tegla’s decision to pursue her dream in athletics was met with solid resistance from her father and the male members of her family.  “Those days, they don’t reckon much with women because they see sports as men’s affairs, especially in my community. No one was willing to support me except for my mother and late sister who stood by me through it all. I have always been determined and I believe I have something special in me,” she noted.

Like women the world over, Kenyan women and particularly those in northern Kenya, have had to endure social-cultural struggles for decades, especially against patriarchy. Patriarchy has always undermined the involvement of women in athletics, the sort of patriarchy that discourages them from participating in sports and instead directs them to reproductive roles. It is the type that insists on the gender socialization of roles, a practice that continues to exclude many women from meaningful involvement in sports, especially those that yield monetary and other material rewards.

Gendered ‘unfreedoms’

Women in athletics ought to be viewed as indicative of development, freedom, and choice. Amartya Sen’s theory of freedom as “both the primary end and as the principal means”, and as understood in the context of social choices theory, is instructive. In Iten, a small town in Kenya’s Rift Valley, women’s success in running has seen them return home with Olympic medals and prize money totalling more than US$1 million. Their visibility has inspired other women not just to run, but also to set up businesses. These women have seen that their well-being can be improved by making entrepreneurial choices that are outside the roles traditionally assigned to them.

When asked whether she would like her daughter to become a runner, Kathleen Chepkurui’s answer was representative of many responses in Iten. She highlighted what Pamela Jelimo, the first Olympic gold medal winner in Kenya, has accomplished (Jelimo earned over US$1 million on the athletics circuit during her widely publicised four-month streak of victories in Golden League competitions across three continents) saying, “When I saw Pamela Jelimo, I said ‘I will support my children’. They can all be runners – my daughters. So, I would like my daughters to be runners.”

Female athletes have used their income to develop Iten. As Caroline Jeptoo notes, “Female athletes help Iten to grow more…. Building schools, churches. Piping water to those places. And especially helping the needy people in society to pay fees, food … and some many things”.

Kenyan women, and especially those in the northern part of the country, are far less likely to pursue running as a career than men. Several barriers in both formal and informal spheres militate against women’s participation in sports. First, parents in the region are more likely to take boys rather than girls to school, which limits girls’ chances of accessing choice-giving forums. This in turn limits their access to coaching and mentorship services. Second, an uncooperative partner or husband can be a hindrance and, third, poverty and limited resources often restrict women.

“When you love a man with no interest in the sport, you end up declining. The man will tell you to choose between him and sports. Of course, I will choose him,” confesses a female athlete.

Lydia Stephens-Okech, an Alliance Girls High School alumni who was one of three female athletes to represent Kenya when women were first included in the country’s Olympic team at the 1968 Games in Mexico, corroborates the evidence of the tribulations of female athletes. “Some of the problems we faced still impede our female athletes’ advancement today and better ways must be found to help them.”  Stephens-Okech notes that lack of education, sexist male officials and traditional views on marriage remain major stumbling blocks for Kenyan girls aspiring to become athletes.

Goodwill and leadership

Standing barely five feet tall, demure, humble, and unassuming, Tegla Loroupe emerged to become the first African woman to win the New York City Marathon after being initially rejected by Athletics Kenya (AK) because of her small frame.

An encounter with Tegla Loroupe reveals an ordinary Pokot woman, her “super-achiever” status not immediately apparent, yet she is royalty in the world of athletics. Tegla is a member of Champions for Peace, a group of 54 famous elite athletes committed to serving peace in the world through sport with the support of Peace and Sport, a Monaco-based international organization. Tegla was named United Nations Ambassador of Sport in 2006 and is also an Ambassador for the IAAF (International Association of Athletics Federations) and UNICEF.

“When you love a man with no interest in the sport, you end up declining. The man will tell you to choose between him and sports.”

Tegla was Kenyan Sports Personality of the Year in 2007 and in the same year became Oxfam Ambassador of Sport and Peace in Darfur together with Elias Figueroa, Katrina Webb, George Clooney, Joey Cheek and Don Cheadle. Tegla maintains good friendships with Prince Albert of Monaco and Thomas Bach, the President of the International Olympic Committee (IOC).

If leadership is a position of influence that enables a person to motivate, inspire, and to set the direction for the purpose of achieving certain goals, then Tegla Loroupe, Catherine Ndereba, and Hellen Obiri, amongst other outstanding Kenyan female athletes, fit the bill.

While research reveals the important roles women play as agents of change, Kenya exhibits a markedly low representation of women in sports leadership. It is as if Kenya supports the views of some of the founding fathers of the modern Olympics games, who denied women participation in sports. Baron de Coubertin, for instance, envisioned the modern Olympic Games as a celebration of masculinity, saying, “Women’s proper place was in the stands as appreciative observers and not participants”.

This low representation suggests a society with pre-set gender roles that perpetuate male hegemony in sports leadership. Such low representation can be attributed to several factors that may be historical, social, organizational, and political. They  include the perception of women as frail and inferior, male masculinity and dominance, cultural beliefs and gender stereotypes, feminine modesty, lack of institutional support, gender role expectations, work-family balance, lack of a social network and role models, lack of education and experience and organizational structures that inadvertently promote men over women. Generally, in Kenya, the entrenched and unchanging organizational cultures that favour male leadership are the major impediments to women’s progress into spheres leadership.

It is as if Kenya supports the views of some of the founding fathers of the modern Olympics games, who denied women participation in sports.

If any efforts have been made in Kenya to institute inclusivity in sports, the progress of women into leadership roles has been slow at best. It was, however, refreshing to see Catherine Ndereba lead the Gender, Welfare and Equality Committee in Sports. President Uhuru Kenyatta had directed that the committee dedicate itself to analysing “women inclusion in teams and federations’ management, existing challenges and opportunities for corrective improvement.” Among other things, the committee recommended stringent action against perpetrators of Gender-Based Violence (GVB).

It is hoped that the recently launched Trailblazer Programme of the State Department for Gender will meet its objective of facilitating women pioneers and icons to play a role in mentoring the youth. Rose Said Rutin, a family counselor and Director of Praise Celebrations, a Christian worship movement in Nairobi says, “All stakeholders, including state departments must work together to cast aside the constraints that have hemmed female athletes in … we must deal with a society in which honest merit is held back, a talent passed over and patriarchy arrogantly allowed to usurp the prerogatives of all. Let the cynic ask by what right we condemn it all. We condemn it at the altar of conscience, equity, and democracy”. Rutin adds, “Our women athletes have been carrying the sedan chair for others. They should sit on the sedan chairs themselves.”  For Rutin, athletes like Tegla Loroupe, Catherine Ndereba, Brigid Koskei, and Hellen Obiri have what it takes to ensure that women athletes are treated with dignity and are allowed the freedom to play their meaningful roles in society.

Sports for peace and development

While it might be the case that Tegla followed her dharma as a long-distance runner, she aligned herself with the needs of her context and society. Sports were not entirely her end but a means to serve humanity, a way station, not a destination. “For me, sport is not just about competing and winning or achieving fame and glory. Rather, I see sport as a worthy platform that can help unite the world, bring peace where there is war and help foster the spirit of brotherliness.” Tegla explains her involvement with Sport for Development and Peace (SDP), saying that it is an intentional use of sport, physical activity and play to attain specific development and peace objectives.

But way before the 5 May 2010 Inaugural Plenary Session of the United Nations that approved the Sport for Development and Peace International Working Group (SDP IWG), Tegla Loroupe had started using sports to effect social change in communities, having established the Tegla Loroupe Peace Foundation (TLPF) in 2003, whose aim was to put an end to the conflict between Kenya’s pastoralist communities. The foundation’s mission is based on three pillars: peacebuilding, education and supporting refugee athletes.  From 2003 to date, the Foundation has sponsored a series of annual Peace Marathons dubbed “Peace through Sports”. With the support of Prince Albert of Monaco, Tegla has also established the Kapenguria Peace Academy that takes in children from conflict areas in East Africa.

While it might be the case that Tegla followed her dharma as a long-distance runner, she aligned herself with the needs of her context and society.

Tegla was named the 2016 United Nations Person of the Year and in the same year was featured in the Olympians for Life exhibition for her work in promoting peace. Tegla was also the Chef de Mission of the Refugee Team, leading the first Refugee Olympic Team to the 2016 Summer Olympics in Rio to “remind the world of the sufferings and perseverance of millions of refugees around the world.”

Using sports as a tool to bring about social transformation in relation to conflicts, education, health, and the plight of refugees has elevated Tegla’s standing in Kenya, in the region, and globally, and brought her accolades. A unique woman who originates from a society in which men may themselves be the instigators and prosecutors of conflict and war, her effectiveness and that of fellow elite athletes is increasingly becoming a subject area for social movement theorists. It has been noted that their mobilization of resources, the pursuit of political opportunities, and devising a collective action frame have been possible not just because of the extant positioning of the athletes in the impacted communities, the active involvement in and personal investment of the athletes in the outcome of the peace-promoting activities, but also because of the unique Olympic ethos driving their action.

Tegla and others like her are described as “social movement entrepreneurs”. They do not just appear as mere “evangelists” who only demonstrate their solidarity with a cause by their “presence” at an event but act as businesspeople who must see results; as others “preach with their occasional presence”, they do more.

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