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COVID-19: The Great Disruptor of the Church in Kenya

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The closure of places of worship in Kenya has had a profound impact on the Church, which is struggling to retain followers and survive under harsh economic conditions. What will a post-coronavirus Church look like?

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COVID-19: The Great Disruptor of the Church in Kenya
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Who would have ever imagined that the church would one day be closed? This has been the question that I have repeatedly heard among the clergy and worshippers that I have interacted with during this coronavirus pandemic. The disruption was abrupt and precise – nobody saw it coming, no one was prepared for such an eventuality, and the clergy and Christians alike are all agreed on this.

In a hyper-religious country like Kenya, religious activities, like going to church or praying in a mosque or temple, had been taken for granted so much that when the coronavirus crisis happened, it created a sense of confusion and panic. The “responsorial psalm” has been: Why would we even think of contingency measures when such a thing could never ever happen. Not the government, not any (evil) force, not even the devil himself can stop us from going to church.

So, when the global pandemic – an invisible contagion that is threatening the very existence of human life – came to Kenya’s doorstep, it completely upended centuries-old religious practices. “The Church, as currently constituted, will never be the same again,” said a Catholic priest. And when I say the Church, I mean the entire church fraternity, including the Catholic Church”.

Some people, said the clergyman, will never go back to church again. “I’m not sure whether some of my fellow Catholic clergymen are aware of that. The fear among many Christians that if you fail to go to church continuously it would cumulatively lead to going to hell has been debunked. The people have realised, ‘oh, so if you don’t go to a church to perform the Sunday ritual, I’ll not end up in purgatory’ has very much liberated the people from the clutches of the control freak clergy”.

The missionary priest who cannot be named because he is not authorised to speak on behalf of the Kenyan Catholic Church, observed that what the coronavirus crisis had done is to alter the relationship between the clergy and the laity. “This has really scared the priests. The power the priest wields over the laity is so enormous, he is literally a god unto himself: He threatens fire and brimstone, he gives favours – whatever favours they may be. He orders the laity around. As he gives favours, he also demands the same from the laity.”

The thought of the priest not being the central figure in religious activities has become very scary: “How do you exercise control over people who are not physically in the church? How do you demand offertory, for instance, from people who are not physically present?”

The priest, who is also a university don, noted that coronavirus had created a “new normal” that is threatening the very fabric of Catholicism globally, and especially in continental Africa, where Catholicism is believed to be growing exponentially. “Our church demographics shows the church attendance is over 65 per cent youth. Their Catholic faith is not as entrenched as their parents’, who are a dwindling lot. If they get something to distract them from not going to church, they will gladly oblige. They are tech savvy and social media had come define to their lives. Not so the clergy.”

The thought of the priest not being the central figure in religious activities has become very scary: “How do you exercise control over people who are not physically in the church? How do you demand offertory, for instance, from people who are not physically present?”

Rev. Francis Omondi of the Anglican Church of Kenya (ACK) agrees with this assessment. “The Church, as currently constituted, is not ready for change. It is not ready for the new normal, because the priest is still stuck to the idea that he is at the centre of religious activities. The priest has failed to realise that online churches could be the churches of the future. The institution of the church, as we know it, will collapse.” What coronavirus has done is to expose the vulnerability of the Church, said the clergyman.

“For the longest time, the expression of Christianity has been the Church – what coronavirus has just done is to teach the contrary,” explained Rev. Omondi. “The Church has frozen, it has no idea what to do…the presence of coronavirus has shaken the very foundations of its reigning theological thinking…so the Church is at a gridlock. And the tragic thing about all this is that the Church is not preparing to change…it is not ready to change.”

“The study of theology, unfortunately, teaches you not to think critically, not to question your subject matter, as well as not to confront the reality of your worldview with an opposing view,” said the Catholic priest. “Theology is the only academic discourse where students are not required to interrogate their central subject: God. You begin from the premise that God is unquestionable, He cannot be criticised or faulted. What is said of him is infallible and true.”

With this kind of training and in the wake of the global pandemic, said the Catholic priest, the Catholic clergy suddenly feels like a fish out of water, like an endangered species. “What do you expect to be the reaction of such a person when confronted with a global phenomenon of the proportion of the coronavirus that shakes his very existence and foundation? First, is to be confused. After the befuddlement has settled, he interprets the events of the day as the work of the forces of the devil, out to wreak havoc and contest God’s domain.”

When the government finally announced that all churches must shut down in the wake of coronavirus, the Catholic clergy’s immediate reaction was to be furious at the state, said the missionary priest. “Who are they to close the Church? Are they God? Only God himself can tell us not to go to church,” was their reaction. For the clergy to imagine they could lose their control over the laity in what they consider to be their ultimate realm was unfathomable. For a church that believed it was so powerful that not even the government would issue a decree on Christian matters without consulting it was astounding, according to the clergy.

“The Church had become imperial,” said Rev Omondi. “Of course, this wasn’t always the case. Yet today the Church in Kenya finds itself in a bind. The government has found a way of dealing with the imperial Church.” The reverend said that from henceforth, the government will be dictating to the Church, what it should be and how it should operate. “It is high time religion was deinstitutionalised”

The onset of coronavirus is a wake-up call for Christians. Can one be Christian without the institution of the Church? The reverend believes this is possible: “The strength of the Islamic faith is that, unlike Christian evangelists, pastors and priests, the imam is not the centre of Muslims’ religious activities. The Muslim is not dependent on the imam to practise his faith. The Muslim faithful prays at home, at work, when he is traveling, wherever he is, essentially. The Muslim is his own imam; he leads prayers for himself, for the family. He doesn’t need to go to the mosque if he doesn’t have to,” explained the reverend. “Muslims do not rely on the government to be told how to go about religious activities in these times of coronavirus,” he explained.

The reverend observed that Muslims had not been affected by the coronavirus or the government edicts on the pandemic. “It is true the Anglican Church has been gravely affected by the pandemic: financially the church has been hit hard – giving of offerings has gone down, leading to some churches closing some programmes that were on their agenda. You cannot demand money, whether in the form of offering or tithe, from people who are not coming to church, from people whose income is no longer guaranteed or who have lost their jobs entirely.”

“The strength of the Islamic faith is that, unlike Christian evangelists, pastors and priests, the imam is not the centre of Muslims’ religious activities. The Muslim is not dependent on the imam to practise his faith…”

The mosque, unlike the church, does not rely on offerings and tithe of Muslims to run their operations, said Rev Omondi. “When a Muslim gives charity to the less fortunate members of his community, it is an act of giving his offering.”

“Some of my brother priests have been holding secret masses for the people, in total defiance of the government’s order,” revealed the Catholic priest. “This was even before the government relaxed its rule and limited the number of people who could attend religious holy places to 100, which they were not been happy with. I thought this was dangerous and stupid. Why would someone, because he has been bestowed with some powers, endanger the lives of so many people? Don’t these priests care about the people’s well-being?”

This situation is not helped by the fact that one fairly young Catholic bishop claimed that the government had no jurisdiction over the Catholic Church. “If people can be allowed to shop at supermarkets, why can people not be allowed to attend church?” questioned the bishop. In a bizarre argument, he countered that the Church had holy water, which it would sprinkle the congregants with, hence protect them from the coronavirus.

“Without a complete mental shift, the Church will find it very difficult to not only combat the pandemic, but also fit into the new normal. With this kind of thinking coming from its supposedly top echelons, does anybody really need to be convinced not to go to church? Yet the laity is also not blameless. Conditioned to observe religious rituals every Sunday, some of the Catholic faithful have been encouraging their priests to hold secret masses,” said the priest.

The Catholic Church, in response to the coronavirus pandemic, has been beaming masses live on Kenya Broadcasting Corporation (KBC) and Capuchin TV. “Yet,” said the priest, “some Catholics have been coming to me and saying, ‘Father, can we hold mass for so and so, who my son is named after? Father, my grandmother has not received the Eucharistic sacrament for three weeks and she would like you to preside over a mass for her to feel better’”. Used to not missing mass, some Catholics have been looking for every excuse to relive the experience of an actual mass service by enticing priests to go against coronavirus protection.

“Coronavirus is the great disruption that nobody could foretell, or predict,” said a senior pastor at the Maven Church. “Never did we imagine that the Church would ever be closed for whatever reason, but here we are, this is the new normal and let’s be candid, things will never be the same again for the Church. It is the Church that will be forward-looking that will survive the tumultuous times of the coming years. We cannot pretend COVID-19 has not hampered our church operations, the way we relate with Christians and the impact we’d like to have on our community.”

For the Mavuno Church leadership, the coronavirus crisis has become a catalyst for scenario-building that the church had already begun exploring: How can the church move from being just a Sunday service ritual to being a church that is lived daily within the hearts and minds of Christians? What will the church be like in the next 15, 20 or 30 years from now? As the church is intent on growing exponentially, how should that growth be? What should dictate that growth? What kind of a Christian is the church looking forward to in the coming years? Who will be an integral part of its formation?

“These discussions, which began two or three years ago, were difficult conversations among the Mavuno Church community. Not only among the worshippers, but also among the pastors and deacons,” explained the pastor, who asked that his identity be hidden. “There were Christians who felt they were being involved in matters that don’t concern them. ‘I faithfully come to church, I give my offering, I pay my tithe regularly, what else does the church demand of me?’ posed some worshippers. The church leadership position was that there was more to a Christian than just giving his offering and observing the commandments of Malachi 3:10.”

For the Mavuno Church leadership, the coronavirus crisis has become a catalyst for scenario-building that the church had already begun exploring: How can the church move from being just a Sunday service ritual to being a church that is lived daily within the hearts and minds of Christians?

The pastor told me that the coronavirus pandemic had taught the Mavuno Church leadership a lesson on the problems of a bifurcated church: the dichotomy between the gathered versus the scattered church. “We would like to be the scattered church, a church that, in a manner of speaking, is not tethered to one place. A church that grows organically, that is found in the hearts and minds of our people, a church that perhaps in the next 30 years or so should really transform into a movement.” The pastor added that in their discipleship programme, they hoped their followers would see the interconnectedness of action, practice and the Word.

“Take the example of the big congregation churches that host anywhere from 5000 to 20,000 worshippers. Right now they are not in a good place. Why? They just cannot meet. Because they are used to meeting in one place and they know no better. Even after the government relaxed the rule on the right to attend church and allowed 100 people, it brought even more confusion. Who do you admit and who do you leave out? And just how many services can you hold on a Sunday?”

The other difficult discussion the church had way before the onset of the coronavirus was the issue of bi-vocational obligations – church workers, including its corpus of pastors and deacons, should look for an additional job or business to supplement their incomes and be productive when not busy with church work. “This was the most difficult discussion: so what if you couldn’t get an additional job? What if you are not business oriented? Was the church suggesting it couldn’t fully take care of its workers?”

Rev Omondi said the Anglican Church was now grappling with this very question: “How do we encourage our priests to look for alternative productive engagement to supplement their church income? Because coronavirus has just shown that it will be increasing untenable for the church in the future to guarantee prompt salaries to its clergy and other workers. The priest said that many Anglican priests, over time, came to view the Church’s work as full-time employment. “This shouldn’t be the case – church work should be a vocation, not a career.”

Away from canonical conversations, and on a more practical note, the Mavuno Church pastor said the church had taken practical measures to mitigate and vitiate the coronavirus crisis. “We decided we’ll not send any worker home, but they will take a pay cut. The senior pastors took a 45 per cent pay cut, while the other workers took a 10 per cent cut. We also initiated a programme called ‘Spread the Hope’ where the church community members are encouraged to give relief food to the less privileged in their respective localities.”

The pastor said their annual June assembly of nearly 3,000 people dubbed, “The Fearless Summit”, usually held at the Hill City campus in Athi River, had gone virtual. To the surprise of all, the one-week online meeting that had attendees from all over the world attracted a virtual total viewing of over 18,000. For a church that has a 30-year-old vision, the coronavirus crisis was a wake-up call to consider alternative possibilities.

But even as the Mavuno Church toys with the idea of infinite possibilities, Rev Omondi observed that with the advent of coronavirus, the Christian religion has lost it power and mystique. “At a time when Christians hoped their religion would come to them in their greatest hour of need, it has failed them: it cannot perform miracles, it cannot not cast away the pandemic, its clergy have failed to exorcise the demons of the devastating coronavirus, pastors who claim to pull miracles have just vanished.”

Hassan Mwadzaya believes that the coronavirus pandemic has shown why going to a mosque is not so crucial to Muslims. “During the existence of Islam, Muslims have been faced with floods, plagues, even torrential rains that made attending prayers in a mosque impossible and risky. So this is not the first time mosques have been closed because of a situation where going to the mosque might endanger the lives of believers. Throughout their lives, Muslims are taught that Islam is a way of life – fiqh – and therefore nothing should stop a Muslim from observing the tenets of Islam.”

The pastor told me that the coronavirus pandemic had taught the Mavuno Church leadership a lesson on the problems of a bifurcated church: the dichotomy between the gathered versus the scattered church.

Once the coronavirus became a global crisis, the Muslim world responded accordingly and promptly, said Hassan. “Way before many countries thought of shutting down their religious places of worship, Kuwait was the first Islamic country to implement the standard operating procedures in dealing with the pandemic – it ordered all mosques closed and from then on, the adhan, the call to prayer, ‘hayya alal swalah’, which means come to prayer, became, ‘aswattu min bayyutukum’, which means pray in your homes.”

Here in Kenya, said Hassan, just like in Kuwait and all the over the Islamic world, the adhan hayya alal swalah became aswattu min bayyutukum. At Jamia Mosque in the centre of the capital city Nairobi, where he goes for his prayers, “the mosque was soon shut down, not really because the government said all religious places should be closed, but because the mosque’s central committee had already consulted Muslim doctors who had advised that the mosque would have to close down”.

“We Muslims are not afraid of the coronavirus,” said Hassan. “The World Health Organization, and indeed the Ministry of Health of Kenya guidelines on the measures to curb the pandemic are not anything new to us Muslims and therefore do not affect us. The Muslim way of life in itself is a life of cleanliness and observance of greater hygiene. As a Muslim, I’m required to wash my hands, my face and feet 15 times a day, that is five times three, every time I go to the mosque. Water is a prerequisite in all mosques. The coronavirus pandemic may be a disruption, but it has not stopped the Muslim from going on with his religious life and observing his religious obligations like giving zakat (alms) and sadaqa (charity).”

“The mosques will remain closed until such a time that the Muslim experts – religious and medical – and not the government,” said Hassan. “A mosque is not only a place of prayer, but a place also for brotherhood and camaraderie. You cannot decree that only a 100 people should attend a mosque. How do you select who should attend and who shouldn’t, for instance? So at Jamia Mosque, we have decided the mosque will remain closed to all people until it is safe to be opened to every Muslim.”

Christians in Kenya seem to be learning from the Muslim faithful; many are choosing to pray at home or wherever they happen to be. “Even with 100 people being allowed to go to church, people have refused to go back,” said Rev Omondi. “People have found new ways of doing church and the priests and pastors better prepare for this stark reality.”

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Culture

Kenyan Rugby and the Olympics: A (Long) Look into Kenya’s Rugby Roots

Kenya’s Shujaa and Lionesses stand on the shoulders of a rugby community stretching back more than 100 years.

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Kenyan Rugby and the Olympics: A (Long) Look into Kenya’s Rugby Roots
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A 1968 photo of Jomo Kenyatta wearing a sombrero and grinning from ear to ear as he receives Kenya’s Olympic contingent from Mexico speaks volumes about what the Olympics meant for Kenya five years into independence.

Kenya’s third Olympic outing, its second since independence, had returned an impressive nine-medal haul, demonstrating that not only were Kenyans equal to the world’s sporting scene but they were also highly competitive. The lessons from 1968 are still valid and valuable for rugby, a recent entrant into the Olympic family.

In colonial Kenya, the 12,000-capacity African Stadium on Donholm Road, as Jogoo Road was then known, would often be packed out during athletics and football meets. Other than beerhalls, supplied generously by the colonial government, and social halls, there were few options for an African looking for weekend entertainment. To the north of the city, Asians played racquet sports as well as hockey and cricket, while to the west, in the European part of Nairobi, whites played bowls, golf and raced horses.

In the strange relationship where Europe had awarded itself conservatorship over Africa, everything was divided by race. Kenya’s colonial commentator, Elspeth Huxley, described a further hierarchy in Nairobi’s settler social scene; the well-to-do and Nairobi’s senior government officials went to the Nairobi Club and Muthaiga Club while the working class, civil servants, train drivers and farm managers, enjoyed a lower level of social and sporting life. Perhaps because of its nature, rugby — a game that required few inputs: boots, stockings, shorts, a shirt, quorum and a spirit of adventure — fell into the working class level of colonial life at the Parklands Sports Club, the Railway Club and the Civil Service Sports Club.

Once it got going, the Rugby Football Union-Kenya was quick to make a reputation for itself. Founded in 1921, the union lay dormant “due to a lack of enthusiasm and support”, wrote a 1929 account of Kenya’s rugby history, until 1923 when a meeting of players at the Stanley Hotel kicked the union into action. Chaired by a Reverend Orr, the meeting had started out to form one playing club but voted instead to split Nairobi into two clubs. Within a decade, local competition grew to eleven playing clubs in towns along the railway from Mombasa to Kisumu and its branch lines, and on the East African coastline.

As is still the case today, competition revolved around the Enterprise Cup, a trophy gifted by a visiting team from the HMS Enterprise. The ship had arrived at the port of Mombasa to provide naval security during the visit of Britain’s Prince of Wales to the colony in 1928. Led by the ship’s chaplain, Harold Stevens, a boxing and rugby team had toured the colony, going along the coast and following the railway. The Enterprise Cup, a handsome trophy, kept local competition buzzing, and teams visiting the colony would follow the path beaten by the HMS Enterprise’s sporting party.

Strategically situated between the UK and South Africa, East Africa made a convenient stopover for visitors arriving by ship, and when flying became increasingly more common than sea travel, Nairobi replaced Mombasa, an equally convenient stopover between North and South.

Of greater importance was the Kenyan rugby experience. Landing at Mombasa or Nairobi, visiting teams were whisked around the country by rail, or in shared cars on Kenya’s unpredictable roads, staying in billeted accommodation, the tour party split up into the homes of hosts. A strongly contested game, won by the visitors, would be followed by a rip-roaring post-match party, providing the ingredients for many, many happy memories.

Rugby visitors kept coming: the Combined South African Universities, Stellenbosch University, University of Cape Town, and a combined Oxford and Cambridge Universities team. In 1954, the RFU-K became the Rugby Football Union of East Africa, a strategic move that concentrated its efforts on building its own grounds on Ngong Road, administering representative matches, and running its beloved Enterprise Cup. The results were soon evident as well-known visitors turned up: Richmond RFC, a combined UK and Pretoria Harlequins tour, the British Lions, South Africa, the Barbarians and Wales.

A strongly contested game, won by the visitors, would be followed by a rip-roaring post-match party, providing the ingredients for many, many happy memories.

Around the same time as the RFU-K was restructuring into the RFUEA in 1954, Kenyan political activity escalated with the Mau Mau’s aggressive attacks targeting mainly African agents of colonialism, and political and labour union agitation restricted by the government to district level. Together with international pressure from within Africa, and voices of reason within Britain, the British government changed its outlook on its colonies. By 1961, social pressure had reached Kenya’s rugby community.

In 1961 Kevin O’Byrne, East African scrum half and teacher at the multi-racial Strathmore School, raised a side that impressively drew 12-12 with Kenya Harlequin’s second team, its “A XV”. In the same year Strathmore played Kagumo Teachers College, a national college for African teachers in Nyeri, in a curtain raiser match for the Nairobi District Championship, losing to Kagumo by 11 points to 3 “in promising style” according an article in the East African Standard. While Strathmore had prepared by playing against the Royal Technical College, which would later become the University of Nairobi, Kagumo had played matches against Njiri’s High school at Fort Hall, now Murang’a, coached by R. Hughes, and the United Services Second XV side at Eastleigh. Strathmore, Kagumo and the RTC later came under the ambit of the Eric Shirley Shield, an “A XV” competition, and soon after, an African Nyeri XV played “A XV” matches as Nyeri settler players retreated up the road to Nanyuki RFC.

It was through a different route that African rugby gained traction; from within former European secondary schools which opened their doors to Africans while maintaining the higher school fees that kept the majority of Africans out after Kenya’s independence in 1963.

Young school leavers would be welcomed into European rugby clubs, often by their sports teachers who played at the clubs, and in the following years, Ted Kabetu, John Muhato and Chris Onsotti were playing representative rugby against visiting teams.

As African participation increased, the often-asked question was how fair the selection for local and representative sides was. The years between 1976 and 1980 were the time of rugby’s “Africanisation”, as the major barriers to equal participation were challenged.

Miro RFC was the first African call for a representative side. Miro, the slang word for an out-of-town African who could not pronounce the name of the chocolate-flavoured drink “Milo”, had become a term of self-endearment. An announcement in a daily newspaper called for African players to attend an “All Black” training session at Impala club in 1974. Miro’s progress was slow, losing its initial matches, including a game to Lenana School, but it steadily gained momentum and a representative opportunity in 1976 against Roma Algida RFC, a visiting side from Italy. “Miro played attacking rugby from the get-go,” recalled Richard Njoba, Miro’s secretary and first African captain at Kenya Harlequin, speaking of Miro’s 20-12 win. The other representative side, the Scorpions had lost 16-13 to Roma Al Gida. Miro had made a point.

A year later, Mean Machine was formed. Named after a fictional prisoners’ American football team that played a match against its warders in the movie The Longest Yard, which had been screened in Nairobi cinemas, Mean Machine gained entry straight into the league’s top division. The team consisted of players who had for years considered leaving their clubs and forming a side. There was a union concession that gave Mean Machine the upper hand, perhaps out of the assumption that theirs would be an average performance — all other teams in the Kenya Cup competition played with equally split sides while Mean Machine were allowed to field a single side.

Playing out of their home ground at Lenana School, Mean Machine made it to the semi-finals, playing the Nondescripts Tigers. In their usual fashion, a boisterous busload of Machine supporters descended on Lenana. Mean Machine thrashed Nondies and beat Impala Boks the following weekend to clinch the Kenya Cup in their first attempt.

After their performance, Mean Machine players, many in their last year of study, did not want to go back to their old clubs. At the KFC on Kenyatta Avenue, a stone’s throw away from Kipande House — a grim reminder of the restrictions Africans faced in colonial times when they were required by law to carry pass-books — Mwamba RFC, the Rock, was born. The team took up grounds at the Railway Club near the city centre and the door to playing rugby was thrown wide open. G.B. Mills, the chairman of the KRFU wrote that “he was not convinced” that Mwamba’s formation was in the best interest of rugby.  In his reply, Mwamba’s captain, Absalom Mutere, wrote that, “it is meaningless to talk about Kenyan rugby without using Kenyans as a reference point.” With easy access by public transport, anyone could walk into the Railway Club and play rugby. No longer did one need a school, university or close connections to play. Rugby was open to the public.

Miro were given another opportunity against visiting Blackheath in 1979. “Blackheath blacked out”, read the next day’s headline in the Standard newspaper about Miro’s 39-12 win.

The press had taken sides in the battle between Mean Machine and Mwamba and the other teams. “Nondies out to fix the new machine” said a cartoon mechanic holding a spanner, before Nondescripts played Mean Machine. As David Francombe, a Nondescripts stalwart and Kenya international put it simply years later, “It didn’t help that Nondies wore white and Mwamba wore black.”

In 1979, East Africa XV, or the Tuskers as they were called on tour, travelled to Zambia fielding a mainly African side, and in 1980 Kenya played Zambia at the RFUEA grounds under the new rule that players had to be citizens. It had taken a further 16 years for the first Kenyan side to take the field using citizenship as a criteria.

Two years after Kenya played Zambia, a group of rugby players got together and, through Cliff Mukulu, a former Mean Machine captain working in the Emirates, organized a Sevens tour to Dubai. Unable to get union financing, the team called themselves Watembezi Pacesetters RFC. “They were expecting an expatriate team”, explained Denis Awori, who went on to chair the Kenya and Uganda rugby unions. A hot favourite among Dubai locals, who rooted for the expat beaters, Watembezi would have to win the tournament for three years consecutively before clinching the top prize, a slot in the revered Hong Kong Sevens. This time round the Sevens team toured as Kenya, complete with a Watembezi 15s side cheering them on.

If rugby is coffee, rugby sevens is instant coffee. A quicker, shorter game whose winner is declared within a day or two of the competition. All these qualities made sense to the touring Watembezi, who raised funds to tour annually, and after Dubai, played in the Singapore Sevens, always taking a schoolboy player with them.

Over the next decade, the International Rugby Board World Cup qualifying rounds took precedence over waning international tours and the focus of international rugby turned to African international matches, mainly against Uganda and Zimbabwe.

“It didn’t help that Nondies wore white and Mwamba wore black.”

More disruption came in the form of a change in Kenya’s school system that had far-reaching consequences, even for rugby. The A-level system was not accessible countrywide, creating a bottleneck for the few available place. The new 8-4-4 system redistributed the two A-level years, lengthening primary school and university education by a year, and, theoretically, creating a more practical approach. Gone was the rugby hierarchy of playing teams by year and weight, the tradition of the first XV and house rugby on multiple pitches. Pub conversations predicted the end of rugby in Kenya.

There was a twist, however, that turned that argument on its head. Soon after Mean Machine was formed, Kenyatta University College — Nairobi University’s constituent college 17 kilometres up the road — raised its own side, later known as Blak Blad, that played in the second division, but rose to the occasion to give Mean Machine a run for its money. Blak Blad’s old boys formed Damu Pevu, mature blood, a team that played a regular fixture against the incumbents. Blak Blad’s teachers took rugby countrywide, with Damu Pevu following in their wake running rugby clinics, teaching and preaching rugby. By the time the first cohort of the 8-4-4 system had completed its secondary cycle, in 1990, rugby was on the Kenya Secondary Schools Sports Association’s annual calendar. With a development support system from the KRFU and the support of the International Rugby Board (IRB), the door to rugby was now well and truly open.

The Rugby Patrons, a reconstituted support organization that had guaranteed Rugby Football Union’s loan to the RFUEA for its grounds on Ngong Road in 1954, came once again to the rescue when local rugby was running out of steam, launching the Safari Sevens. Calling up Kenyan rugby’s old friends, mainly teams from the United Kingdom, an international Sevens tournament was started in 1996 that gave the game a much-needed shot in the arm.

By the time the IRB was launching a Sevens circuit in the 1999-2000 season, Kenya had ticked all the boxes. Not only had Watembezi set the Sevens pace, showcasing Kenya’s playing ability, the Safari Sevens had demonstrated a high level of organization, and nothing beats a good word from happy teams that have enjoyed Kenyan hospitality. Once in as a part-time participant, Kenya Sevens bootstrapped its way into full participation in the circuit, a system now maintained by relegation rules.

The IRB also strongly encouraged women’s rugby, a programme that was eagerly taken up by Kenya’s ladies, partnering with local rugby to run a women’s competition and playing their first fifteens international against Uganda in Kampala in 2006, and registering their first win, also against Uganda two years later in 2008.

After the IRB’s bid for the Olympics fell through in 2005, the IRB pulled all the stops, bringing in Kipchoge Keino, who had played rugby for the Kenya Police in the sixties, and Humphrey Khayange, Kenya Sevens long-serving captain, to the Olympic bid committee.

The IRB’s journey to the Olympics has been Kenya’s journey. It was fitting that both Kenya’s men and women qualified for the first tournament that was played in the Brazil Olympics in 2016.

When Kenya’s three gold medal winners came off the plane in 1968 to take Jomo Kenyatta’s handshake, their futures took three different tangents. Naftali Temu, Kenya’s first Olympic gold medallist — who had failed to finish his race in the 1964 Japan Olympics, coming in 19th position in the marathon — was gifted a shamba in North Mugirango to  which he returned before he passed away from cancer in his fifties at the Kenyatta Hospital.

If rugby is coffee, rugby sevens is instant coffee.

Amos Biwott, still a schoolboy, and the only athlete with dry feet after the 3,000m steeplechase race, received a school fees grant to continue his education at Njoro Boys High School, after which he joined the Prisons Department, losing his job in 1978. After years of unemployment, Biwott found a job as a night watchman at Moi International Sports Centre, Kasarani, where he worked for 16 years before retiring to his shamba. Kenya’s captain, Kipchoge Keino, had not qualified for the 1,500m final in ’64 in Japan, but he went on to beat the favourite, Jim Ryun, using compatriot Ben Jipcho as the rabbit to tire Ryun out, before powering through to the finish. Of the three, Keino went on to a stellar career, joining the Olympics Committee and chairing the Kenya Amateur Athletics Association in his senior years while running a children’s home.

The future lives of the Mexico Olympics gold medal athletes are prescient of those of today’s Kenyan athletes. From reliable sources, over the span of the IRB Sevens, national players have earned between KSh15,000 and 150,000 a month, money which is sometimes paid up to four months in arrears. It’s easy to point a finger at the Union, but sport is literally at the mercy of the sponsor, with a highly volatile cash flow that is dependent on the sponsor’s goodwill. It follows then that if a career in rugby, or in any sport in Kenya, is not coupled with another solid income — like a profession or a business — then the chances of long-term financial success are extremely slim. The government foots the Olympic bill, but the point is worth considering in the context of enabling athletes to pursue careers in sport.

Another consideration is winning strategies. Amos Biwott’s awkward jump that propelled him clear of the water, and Kipchoge Keino’s and Ben Jipcho’s rabbit strategy led by Kenya’s athletic coach, Charles Mukora, were strategies that provided the winning edge.

It will be up to Kenya’s brain trust to provide a working plan to secure victory. It doesn’t have to look good. There are lessons to learn from Biwott’s ungainly jumping style which got him across the finish line with dry feet and a gold medal. In this regard, Kenya’s win in the 2016 Singapore Sevens, to date the country’s lone success in the World Rugby Sevens Series, is worth a review.

Starting out in their third final, playing against Fiji who were in their 59th, it looked like a story already told. The final score was six unconverted tries to Fiji’s lone try. Six unconverted tries and the usual number of handling errors. The big difference that day in Singapore was Kenya’s relentless drive over the rucks. Ben Ryan, the Fijian coach, implored his side at half time to stop Kenya’s damage at the ruck, but it was too late. Kenya’s route one approach was the game changer.

Kenya’s poor performance in Brazil the same year can be put down to inexperience — Kenya’s Lionesses finished 11th and Shujaa 12th. Now that both Shujaa and the Lionesses have qualified for Japan, we expect a gold medal despite the odds. But we’ll accept any medal and might let our team off if they reach the quarter-finals. Deep down we know what we are capable of.

Sport is literally at the mercy of the sponsor, with a highly volatile cash flow that is dependent on the sponsor’s goodwill.

There is far more to play for than pride. There is a legacy that stretches further back than that line drawn in the sand in 1980 when players had to be Kenyan citizens, further back than independent Kenya, further back than that 1924 players’ meeting at the Stanley. It’s all a part of our history, and a compliment to those who participated, especially those that remained after independence. A glowing tribute must be also paid to the “Miro era”, and the outstanding athletes who opened the door of opportunity, and to Damu Pevu and Kenya’s teachers — rugby’s missionaries. And we have Benja Otieno to play for, an icon of Kenyan rugby who passed away in May. Caught in the net cast nationwide by the KSSSA games as a student in Maseno School, Benja was a part of the Kenya Sevens that won the Safari Sevens for the first time in 1998. He went on to play in the IRB circuit, coaching Kenya to their 2016 Singapore win and leaving a legacy that Impala, his home club, and Kenya can be proud of. Together, Kenya’s Shujaa and Lionesses stand on the shoulders of a rugby community stretching back over 100 years.

Guided by what has always turned out to be solid governance, the Kenya Rugby Union, or one of its several names over the years has, sometimes reluctantly, listened to the voice of its players and followed the democratic cycle of governance. The union has never been afraid to make key decisions, such as developing its own ground, raising a representative side, and getting differing factions to sit down. Perhaps because of the nature of the game, disputes can always be settled on the field, always within the rules.

When the Kenya Sevens came back from Singapore they visited President Uhuru Kenyatta, lifted him in a mock lineout, and gifted him a replica of the team’s rugby shirt. Hats off to Shujaa’s Andrew Amonde, who has been appointed as the Kenya Olympic captain. Maybe Shujaa and Kenya Lionesses will bring back a similar gift from Japan.

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Culture

On the Question of Political Belonging

In his new book, the Ugandan academic Mahmood Mamdani argues that breaking cycles of violence requires collective action. He finds hope in the unfinished project of South Africa’s anti-apartheid struggle.

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On the Question of Political Belonging
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Mahmood Mamdani’s work is always provocative. In August 2017, I watched with some glee as Mamdani told an audience at the University of Cape Town (UCT) that “it is no exaggeration to say that Afrikaans represents the most successful decolonizing initiative on the African continent,” and that the language was in large part the product of a vast affirmative action program. Mamdani’s point was to explain why no postcolonial government elsewhere on the continent had elevated indigenous languages to languages of science or humanities, beyond what he described as “folkloric.” So I expected that Mamdani’s new book would at least get us talking.

I first encountered Mamdani’s work as a graduate student completing a master’s degree in political science at Northwestern University in 1995. (I have one clear memory of him speaking about Citizen and Subject: Contemporary Africa and the Legacy of Late Colonialism, upstairs at the famed Red Lion Pub; the owner’s mother had been an African Studies scholar.) By the time I returned to South Africa one year later, Mamdani had been appointed as director of UCT’s Center for African Studies (CAS). What happened there is now well known—just search for “the Mamdani affair,” the name given to his clash with the university over its core curriculum. Mamdani had proposed a new curriculum that challenged the university and South Africa’s relationship to the rest of the continent. At the time, African Studies essentially meant studying black South Africans. (At one point, Mamdani referred to CAS as the “new home for Bantu education.”) Mamdani eventually left UCT to take up a tenured position at Columbia University in 1999, but while he was still at UCT, he gave an inaugural lecture organized around this question: “When does a settler become a native?” And as he writes in his new book, Neither Settler Nor Native: The Making and Unmaking of Permanent Minorities, his answer was the same then as it is now: never.

Mamdani has been returning to this question of political belonging repeatedly in his books covering South Africa, Rwanda, and Darfur (he is quite prolific; he seems to write a new book every 3 to 4 years). In his latest book, he expands the canvas to include the United States and Israel. He also returns to his earlier focus on Sudan and South Africa.

By way of summary, Mamdani’s book makes three main contributions. One is the obvious contribution to revisionist political history: Mamdani makes settler colonialism and the story of native peoples in the United States central to any understanding of the country in a way that few similarly synthetic accounts do. He identifies the US as the first settler colonial state (which many US scholars still fail to do) and highlights the colonial status of native people in the United States: they are still stuck outside the polity, reduced to bantustan status in their “reservations.”

Since the book’s publication, a number of prominent Native American scholars, most notably Dina Gilio-Whitaker (author of As Long as Grass Grows: The Indigenous Fight for Environmental Justice, from Colonization to Standing Rock) and Roxanne Dunbar-Ortiz (author of An Indigenous Peoples’ History of the United States), have pointed to the importance of Mamdani’s contribution in this regard.

Mamdani also offers insights into the study of comparative politics. Here, I am referring to his taking up the challenge of making the connections between the US, Germany, South Africa, and Israel obvious, a comparison in which he uses the US—usually the exceptional state—as the norm. This presentation of the world from a non-Western-centric perspective—in a discussion of the US, no less—is even more impressive given that Mamdani is a Third World scholar (or, as some prefer, a scholar from the Global South).

Mamdani makes settler colonialism and the story of native peoples in the United States central to any understanding of the country in a way that few similarly synthetic accounts do.

But the book’s overarching contribution is how he brings South Africa back into the discussion. For Mamdani, South Africa represents an interesting starting point for imagining ideas about the nation other than permanent majorities and minorities. And here it is important to note that Mamdani is not saying that post-apartheid South Africa is a utopia (in fact, he spends some time engaging with that criticism of this aspect of his argument), but rather that it points to the terms of a viable political future. South Africa is not perfect, but it prevented one civil war in 1994 and—for all its problems since—it is not currently in danger of falling into another.

Mamdani’s framework of “the lessons from South Africa” for Israel is especially useful. I say this partly because South Africa dominates my own scholarship and it is a country in which I have a personal stake, but also because I think he is right about South Africa’s potential for imagining ideas about the nation beyond those of permanent majorities and minorities.

And this is also where I think Mamdani’s work challenges us.

The first challenge Mamdani offers relates to his notion of survivors. Mamdani proposes that all victims, perpetrators, beneficiaries, bystanders, and exiles be included in an expanded political process; here, Mamdani refers to the usefulness of constitutional negotiations and the Truth and Reconciliation Commission (TRC) in South Africa. This goes against much of the contemporary debate in South Africa, in which the TRC is just reduced to a “betrayal” or “sellout.” Mamdani is also not enthusiastic about the use of criminal prosecutions (the Nuremberg option) as a way out of cycles of violence.

Mamdani is right that during and since the negotiations to end apartheid rule, the idea that South Africa belonged to “those who already lived in it” was the one issue on which the white minority and the liberation movements already agreed. In the view of both parties, the struggle against apartheid was contested by South African nationals, and the nation to come belonged to those who had declared it for themselves during that struggle. This was the case whether they were victims, perpetrators, beneficiaries, bystanders, or exiles.

South Africa represents an interesting starting point for imagining ideas about the nation other than permanent majorities and minorities. And here it is important to note that Mamdani is not saying that post apartheid South Africa is a utopia (in fact, he spends some time engaging with that criticism of this aspect of his argument), but rather that it points to the terms of a viable political future.

So it follows, then, that what binds black and white South Africans together is a kinship based on their shared experience of colonialism and apartheid. But here’s the catch: that kinship doesn’t extend beyond the nation-state’s borders or to any new arrivals. It manifests as xenophobia toward these new arrivals, especially Africans from elsewhere on the continent. As South African writer Sisonke Msimang, writing on this site, has put it so well: For South Africans, “foreigners [in South Africa] are foreign precisely because they cannot understand the pain of apartheid, because most South Africans now claim to have been victims of the system. Whether white or black, the trauma of living through apartheid is seen as such a defining experience that it becomes exclusionary; it has made a nation of us.” (Moreover, that tag of “foreigner” in South Africa is applied exclusively to black migrants from elsewhere on the African continent. Increasingly, South Asian migrants—Bangladeshi or Pakistani traders who have opened informal stores, spazas, in black townships in the last fifteen years or so—have been added to the mix.)

So if Mamdani’s book leaves us with a challenge, it is how to move to an understanding of South Africa that extends beyond the nation-state. For me, this involves treating colonialism, apartheid, and capitalism in South Africa as transnational phenomena. Capitalism in South Africa was always a multinational affair; South Africa was never exceptional, it was also part of a regional capitalism that started with slavery and moved through mining capital, industry, and agriculture. These industries are all built on multinational workforces. At times, even apartheid had to come to terms with this. In the late 1980s, apartheid South Africa had no choice but to extend resident status and even citizenship to those workers from Mozambique, Zimbabwe, Malawi, Namibia, and Zambia who had worked its mines and industry, thus confirming the multinational nature of local capitalism. It is also no revelation that workers from elsewhere Southern Africa were equally at the heart of the three major strikes of the twentieth century in South Africa—the strikes of 1946, 1973, and 1987—that played a significant role in ending apartheid.

Similarly, resistance to apartheid involved the whole region. The African National Congress (ANC) and Pan Africanist Congress (PAC) camped out in Zambia, Mozambique, Tanzania, Botswana, and Angola. Countries on South Africa’s border paid the price for its support of the liberation struggle; think of the brutal attacks by the South African military on Mozambique, Botswana, and Lesotho. Namibia was basically a South African colony, and the apartheid army occupied parts of southern Angola for long stretches. South African writer William Shoki puts it bluntly: “There are no truly indigenous South Africans; there conceptually cannot be any. What we now call the nation-state of South Africa is a modern invention that has always been a land of foreigners.”

But it is perhaps Mamdani’s rereading of the 1970s in South Africa that stands out the most to me. Here, his argument is that anti-apartheid resistance took a creative turn in the 1970s: that period was the first time that resistance did not reproduce the architects of apartheid inside the resistance itself. Before that, resistance to apartheid and racial capitalism was organized through separate organizations for different racial groups: the ANC for Africans, the Indian Congress for Indians, the Coloured People’s Congress and the white Congress of Democrats, and so on. (Not to belabor the point, but it is not much talked about these days that the ANC maintained these racial lines in its own organization into the mid-1980s. For example, only in 1985 did the ANC open its national executive committee to people of all “races” other from “Africans.”)

Mamdani is right that during and since the negotiations to end apartheid rule, the idea that South Africa belonged to “those who already lived in it” was the one issue on which the white minority and the liberation movements already agreed.

Mamdani’s argument is that the key initiative came from the student movement. Black students broke from the white student movement and went to reorganize themselves collectively as the Black Consciousness Movement, reinventing blackness as a political identity that was dynamic, contingent, and rooted in material conditions. They also revitalized township protests, which had gone dormant after the state clamped down on internal resistance by the mid-1960s and forced the major liberation movements into exile. Radical white students broke with the white National Union of Students and went to organize workers to develop transhistorical identities subject to struggle. We can then read what followed—the 1976 student uprising, the broad left politics of the 1980s of the United Democratic Front, and the Congress of South African Trade Unions with its alternative media, its theater groups and its sports associations—as the formation of new identities based on shared struggles. Mamdani may overstate the ontological break of the early 1970s, but his point holds. (By the way, some critics may take Mamdani to task for treating the UDF in two paragraphs, but, as he has during one of the launch events for the book, he had to leave some things out.) That popular energy of Black Consciousness, the 1973 strikes and later the UDF, the unions, and the student movement, would all eventually cede leadership of the struggle (and with it leadership during formal negotiations with the apartheid government) in pursuit of reimagining the basis of postapartheid South Africa. But it can’t be denied that they contributed considerably to rethinking the idea of political community.

While the ANC, like most postcolonial states and ruling parties, has tried to corral these energies (when the ANC was unbanned, it stood at the lead of negotiations with the apartheid state and demobilized the UDF), it hasn’t been entirely successful. The sporadic upheavals, organizing, and mass protests evidenced by the social movements of the early 2000s (the AIDS treatment movement, the various anti-privatization movements, shack dwellers, and others) and, more recently, Fees Must Fall and Rhodes Must Fall from 2015 to 2017, suggest that some of that tradition is still alive. What’s interesting about all of these new social movements and student uprisings are that they’re all concerned with crafting new political subjectivities and doing so from below.

It is here that I think Mamdani is onto something, and we should think about ways to describe it in more dynamic terms.

What continues to fascinate me about South Africa is how resistance plays out. For me, what is promising is the way that South Africa and South Africans reinvent the political community through struggle. And struggle is crucial for this because it is an education in exercising control over your life and having the power to remake your world. Genuine self-determination is a revelation, not just what’s promised as an empty abstract ideal by most nationalisms.

There are no truly indigenous South Africans; there conceptually cannot be any. What we now call the nation-state of South Africa is a modern invention that has always been a land of foreigners

To consider how this happens beyond state forms and legal structures would bring in questions of mass movements, of culture, of popular culture, and it would expand the terrain on which the forms of solidarity that Mamdani describes—or wishes for—can become possible.

Earlier this year, we saw nascent signs of this new kind of politics again. Young people across university campuses in South Africa revived the protests of Fees Must Fall (and, by extension, of the “education crisis committees” of the 1980s, the Soweto uprising, and Black Consciousness) to demand that all eligible students—even those with historical debt owed to the university—are allowed to enroll. The protests are over for now. Police intimidation and repression were a big part of their dissolution. At one demonstration outside Wits University in Johannesburg, one person was shot and killed by the police.

What is striking, however, was how a prominent slogan of the protests was “Asinamali,” which in isiZulu means, “We have no money.” This slogan plays a starring role in Mamdani’s account of the epistemic break of the 1970s. Students were central to the movements of the 1970s just like they are now.

The protests failed of course, but as Shoki argued at the time about these kinds of pop-up protests: by adopting this symbol, “the protesters demonstrate their potential to not only address the barriers to entry of the increasingly commodified university, but the barriers to living in an increasingly commodified world.” And as Shoki adds, many have called the first #FeesMustFall protests from 2015 to 2017 the most serious challenge to the post-apartheid political order while also pointing out that their vital limitation “was an inability to connect to broader working-class struggles.” But those links may still be forged again in a way that wasn’t there before. For Mamdani, the question of belonging is not who is a settler or who is a native. Instead, he suggests that rather than imagined, the political community ought to be a concrete one of our own making. The South African story at least gets us some of the way there. What South Africans, and others, can learn from Mamdani’s book is that only through collective action can the nation-building project be restarted or put back on a more fulfilling path.

This post is from a partnership between Africa Is a Country and The Elephant. We will be publishing a series of posts from their site once a week.

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Culture

Forgotten Histories: Eugenics, Racism and Colonial Mental Doctors in Kenya

How racialized intellectual outputs placed in just the right circumstances can do the most damage.

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Forgotten Histories: Eugenics, Racism and Colonial Mental Doctors in Kenya
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In 1951, a prominent British medical journal on mental disease published the now-notorious account from Dr J.C. (John Colin) Carothers on “frontal lobe function and the African.” While such racist pseudo-sciences were ubiquitous throughout the colonial period, this article contained the rather shocking analogy comparing the brains of “normal” Africans to that of leucotomized (lobotomized) Europeans. Although the original article is lost somewhat to obscurity, its hypothesis has been a mainstay in much of the historiography surrounding the racist science behind what can be called a “colonial psychiatry.”

Since Megan Vaughan’s seminal article on “Idioms of Madness in a Nyasaland asylum” (1983), a robust sub-genre in medical history scholarship has followed suit to explore the concepts, confinements, and rhetorical abuses of colonial institutions across their occupied territories. Kenya, as is often the case, looms large. This is due, in part, to the work of Carothers throughout the 1940s from Nairobi’s Mathari Mental Hospital, which followed on from an ugly eugenicist turn amongst white settler physicians in the 1930s.

The body of work by such physicians appearing frequently within the pages of the East African Medical Journal and the later, more substantial, publications by Carothers in the early 1950s, solidified what came to be known as the East African School of psychiatry with Carothers as exemplar.

Carothers is known for three influential publications; the aforementioned article on frontal lobe function, a widely read World Health Organization monograph, The African Mind in Health and Disease (1953), and a British government commissioned treatise on the Mau Mau rebellion, “The Psychology of Mau Mau” (1954).

Despite his prominence in some quarters, and the expectation that his years of service at the helm of Mathari qualified him as an expert witness on African mentalities, Carothers’ work did not receive a quiet acceptance among his contemporaries. Experts from psychiatry and anthropology weighed in with responses to the WHO monograph with scathing reviews appearing in equally prominent journals. Lest Carothers’ stance on race appear unclear, critics made direct references to his racial and biological determinism—fair play, considering Carothers himself cited his frontal lobe theory in his later works.

Frantz Fanon, critiquing the agony of the colonial situation, referred directly to the sinister nature of the work emanating from Kenya and from Carothers specifically. Although Fanon had many targets, Carothers’ infamy was cited in a summing up of his chapter on “Colonial War and Mental Disorders” in The Wretched of the Earth with commentary on the damage done by the widespread acceptance, even in university teaching, of the “uniform conception of the African.”

“In order to make his point clearer” Fanon wrote, “Dr Carothers establishes a lively comparison. He puts forward the idea that the normal African is a ‘lobotomized European.’”  Unlike Fanon, J.C. Carothers was not actually trained as a psychiatrist (he completed a diploma course in psychology while on leave in the UK). He utilized the patient population of Mathari Hospital and a general armchair anthropological tendency that infected many colonial administrators, to publish his findings about the nature of the “normal and abnormal” African. Although he lacked genuine academic credentials, he did enough to beat out experts like Melville Herskovitz (a prominent figure in the founding of modern African Studies in the US) to win the WHO commission. Despite this intellectual coup, the book was seen as a racially charged blemish on the organisation and was controversial the moment it was released.

Melville Herskovitz’ review warned that the potential damage caused by the publication was palpable. “For where, as in Africa, stakes are high and tempers are short, anything this side of the best scientific knowledge will accelerate existing tensions and make their resolution the more difficult.” The impact of the book might have remained fairly academic; it was, after all, an extended institutional report with a poorly constructed literature review. But it gave Carothers an air of authority as an expert on African psychology amidst a period of turmoil and increasingly violent demands for independence.

By the time the state of emergency was declared in Kenya in 1952, Carothers had already returned to the UK. When the British government called on him to provide his opinion on the psychological impulse behind the Mau Mau rebellion, he was able to oblige from the comfort of home by plagiarizing substantial aspects of The African Mind with added polemics about the “forest psychology” of the Mau Mau. He made a brief government sponsored visit in 1954 to observe the detention camps, and his visit to Manda Island was documented in a scant entry in Gakaara Wa Wanjau’s Mau Mau Author in Detention. The result was a widely read government pamphlet, “The Psychology of Mau Mau,” which not only explained the reasons why Kenyans had resorted to violence, but also laid out a medicalized rationale for what to do about it.

Under the radar, in the mid-1950s, another psychiatrist had a mandate to visit the camps. However, so dominant is the Carothers narrative of East African psychiatry, these two doctors are generally not compared as such. Edward Lambert Margetts was a little-known psychiatrist from Canada who had the distinction of having overseen Mathari Hospital during the Mau Mau war. In stark contrast to Carothers, Margetts made some surprising observations about the trauma of detention camps—although it must be said that he was no sympathizer to the Mau Mau cause.

Despite a penchant for collecting, documenting, and writing, he eschewed any opportunity to write about the Mau Mau war directly, but he too was invited to visit detention camps and to examine detainees brought to Mathari. Camp superintendents had little interest in big picture theories about the African mind, but they were keen to expose specific prisoners who were suspected of feigning mental illness as a means of escaping hard labor.

While some of Margetts’ notes are uncharacteristically cagey, he observed key patterns amongst a small number of detainees held in camps as well as Kenyans living amidst Mau Mau chaos. Most fascinating are medical notes with a term coined by Margetts “Mau Mau perplexity fear syndrome” in which he documented the anguished testimonies or panicked delusions of Kenyans who lived under a constant terror of violence.

For detainees, Margetts made a remarkable observation that while some prisoners might well be “malingering,” others exhibited signs of dissociation caused by extreme trauma related to their confinement. Ganser Syndrome (after Sigbert Ganser, 1898) was also known as “prison psychosis” and included an array of unusual symptoms such as hysterical blindness or the compulsion to give nonsensical answers to easily understood questions. Margetts queried whether some detainees could be considered under this diagnosis—an indication that some of the trauma in Kenya might be attributable to British administration of the war and not the innate savagery of the African personality.

Frantz Fanon also referred directly to Carothers’ “Psychology of Mau Mau,” and to the government’s concurrence that the “revolt [was] the expression of an unconscious frustration complex whose reoccurrence could be scientifically avoided by spectacular psychological adaptations.” If Fanon was aware of Margetts at all, he would likely have conflated his views with those of his predecessor within the East African School. Fanon noted that Carothers’ work dovetailed with the types of claims made by the North African School. and the credence given to such ideas made the corruption, and “tragedy” of colonial medicine all the more evident.

Although they were contemporaries, these three psychiatrists had little in common, although two of them challenged the “Mau Mau as mental disease” paradigm from the distinct vantage points of clinical curiosity and revolutionary political thought. There are still many avenues to pursue within a scholarship concerned with psychiatry’s entanglement with colonial politics and violence, but perhaps J.C. Carothers output has had a shelf life beyond what it should have done. Edward Margetts’ tenure at Mathari is not unproblematic, but nonetheless leaves a very different intellectual footprint. From his clinical notes and writing, we may apply a bit more nuance and tension to the otherwise flat depiction of Carothers’ overt racism.

The “East African school” represents a paradox between a scientific community that for the most part knew better in the 1950s, and the undeniable influence of racialized intellectual outputs placed in just the right circumstances to do the most damage.

This post is from a partnership between Africa Is a Country and The Elephant. We will be publishing a series of posts from their site once a week.

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