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Shot After Curfew – the Death of “Vaite”

11 min read.

The killing of James Muriithi in Kenya served as yet another anecdote to the brutalization of the poor in Kenya, but it isn’t yet fully accepted as such, not least within police circles.

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Shot After Curfew – the Death of “Vaite”
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If for no other reason than to chart for present and future generations the story of Kenya’s march to independence, 1st June is an important date. On this day in 1963, Kenya was granted Madaraka (internal self-rule) by its then colonial master, Britain. The question of how Kenyans would govern themselves was no longer an abstract aspiration that thousands had been tortured, bled and died for. On that day, I would imagine, it must have felt glorious for many who watched from the margins of Kenya’s society. The lives and rights of black men and women in Kenya would be a concern for the true owners of the country to unravel. The targeted violence of a foreign ruler’s police force would be replaced by a police force whose motto was “utumishi kwa wote”, Swahili for service to all. Or so the dream went.

So, the shooting to death of 51-year-old James Muriithi, presumably by the police exactly 57 years to that day bears reflecting upon. James was homeless. He drank a lot. At the time of his death, no one knew if he had a family or not, and no one knew his name. In fact, on the evening that he died, his death was introduced to Kenyans as the death of a homeless man named “Vaite” – a colloquial name for the Meru ethnic community that James hailed from. The last years of James’s life were spent existing on those very same margins of society trodden upon by the poor generations before him, except he was a Kenyan with full rights – not one existing at the pleasure of the crown. Still, he was a Kenyan whose death, his neighbours, friends and rights organisations are certain was at the hands of a system not made to serve him. His killing was allegedly by members of a police force that, history shows, acts with brutality towards the poor in Kenya. He was killed in the early days of the enforcement of a dawn to dusk curfew, imposed on March 27th to slow the spread of the COVID-19 pandemic. This is the story of James’s journey to the grave.

The last years of James’s life were spent existing on those very same margins of society trodden upon by the poor generations before him, except he was a Kenyan with full rights – not one existing at the pleasure of the crown.

At 7 am on the 9th of June, 2020, the skies above Nairobi opened for a brief but intense interval of rain. The days before it and after would be sunny, but on this morning only rain and a dull grey sky would do. On this day, James Muriithi would be laid to rest. Slates of rainfall seemed especially heavy at Nairobi’s city mortuary as his younger brother Jamleck Njagi dashed between the hearse they had hired and the mortuary’s cold room to talk to a mortuary attendant. I was standing under a gazebo a short distance away. The rain made it hard for me to hear what Jamleck was telling the mortuary attendant, but it was clear that he was upset by his response. I went over to find out what was wrong.

“The attendant says he can’t find James’s body!”

The morgue attendant would repeat the same to me, then make a call to a colleague who had been handling James’s remains the day before. When I identified myself as a journalist who was covering James’s funeral, the attendant, now joined by an older female colleague, made a performance of his suddenly remembering which compartment James’s body had been stored in.

“OOOOH! I remember now! Give me a few minutes,” he said.

Five minutes later his colleague invited us into the mortuary. James’s corpse had been laid on a slab naked, with large stitches along his forearms and thighs, and across his stomach. They looked crudely done. His body seemed shrivelled, and his mouth was slightly open and twisted in a pained expression. James’s skin was deep grey, almost black – matching the clouds above the mortuary. The rawness of what we were seeing would be hard to erase, not least for Jamleck. A question from the female mortuary attendant yanked us back to the logistics of the day.

“Do you have his clothes?” she asked. Jamleck gave her a blue paper bag with the clothes they had bought to dress him up in.

Then, another surprise.

“This body hasn’t been embalmed. We need some money now to prepare his body. You, (gesturing to Jamleck) give me 1000 shillings,” she shot back. No matter that James’ body had been lying at the mortuary for seven days, or that his family had already paid the mortuary fees for his embalming and preparation for burial. By now it was clear that the goal of all of these delays and late-breaking problems was for Jamleck to bribe the mortuary attendants.

“Why would we pay you when you were paid to do your job?” Jamleck hissed back at the attendant. He was seething, as we all were, at this final insult to a man whose death and the days after it had already been so traumatic. She capitulated, and minutes later James’s body was dressed and being placed in the back of the hearse.

Jamleck had help carrying James’s coffin from the driver of the hearse and John Benson Anaseti. John owns a kiosk in Mathare 3C, the same place where James would do odd jobs to earn enough to eat, and, on many occasions, drink. John knew James well. James would sweep John’s storefront for him almost every morning for four years. In that time, they became good friends.

“The first time I met him, he was drunk. He used to pass by my store every day and I’d make fun of him. He was a funny guy,” John remembers.

So, funny that among the nicknames that he had was “Mapeei”, sheng (a slang lingua franca used across Kenya) for gap-toothed. He joked, laughed and smiled often. Over the years their friendship deepened.

On the 1st of June, as usual, James would come by John’s shop to sweep it and get rid of the trash that had been binned the day before.

“I was with him that morning. We joked around as usual. After he threw the stuff away and I paid him, he left. That was around 10am; I think he went drinking after that. That was the last time I saw him. In the evening, I closed up shop early and went home,” John recounted to me. Even if John lives close to his store, he wanted to be in his house by 7pm.

Mwai Kariuki runs a kiosk just down the road from John. On that day Mwai had closed up early as well. The enforcement of the dawn to dusk curfew in their neighborhood had been yet another context for heavy handed policing that had turned deadly. According to residents of Mathare, the police would even shoot in the air to warn people to get off the streets.

“Since the curfew began it has become a trend. Sometimes they will fire more than ten shots into the air so that the person at the furthest corner of Mathare knows that the curfew is in effect,” Mwai told me as we walked towards the scene of James’s killing. It is less than 100 metres from his kiosk. He told me that James was shot a few minutes to 8 pm. The nationwide curfew started at 7 pm.

The shooting to death of 51-year-old James Muriithi, presumably by the police exactly 57 years to that day bears reflecting upon. James was homeless. He drank a lot. At the time of his death, no one knew if he had a family or not, and no one knew his name.

“That evening though, it was different. The moment the bullet hit (James) we heard it. It was really loud.” Mwai expected that the shooters would pass by his kiosk (his kiosk is a few metres away from the turn off onto a major road) but on this day, they went in the opposite direction.

“We listened for an indication that they had left. When they did we rushed over and found (James) on the ground, bleeding profusely. We tried to give him first aid but by bad luck, he died.”

Mwai would take out his tablet and take photos of James’s corpse. Soon, word had spread that he had been killed. James was known to be a jolly man who would stumble in and out of the many drinking dens in Mathare, but would never cause any trouble or offense.  So, when residents realized who had just been killed, they set old tires on fire and began protesting.

John would be the first among James’s friends to learn about his death: “I received a phone call at six minutes past eight. I was told, ‘Eh! Your friend has been shot and it looks as if he is badly injured!’”

John decided to risk being caught by the police, ducking through side-streets and alleys to get to the scene, confirming that indeed “the old man” had been killed. Protests were intensifying at that point – a contingent of police that had been dispatched to the scene were repulsed by protestors. James’s body was carried off and hidden; residents wanted to carry his body to the nearest police station during the day, under the glare of the sun and TV cameras, to prove that James had indeed been murdered. The police would return in numbers and with sniffer dogs, and after two hours of running battles the riot was over, and James’s corpse was in their custody on the way to the Nairobi city mortuary.

By 10 pm, news of James’s killing had hit the internet and was trending on Twitter. #JusticeForVaite was the top trending hashtag just hours later, as thousands of tweets denouncing his killing streamed in. It had been weeks of the same indignation online, as news of the killing and brutalization of Kenyans by the police for breaking curfew came in from around the country.

Two months, earlier on the 30th of May, 13-year old Yassin Moyo was shot while playing on the balcony of his parent’s home. A police officer had shot in the air to “disperse a crowd” when the bullet he fired hit Yassin in the stomach, according to Kenya Police Service spokesman Charles Owino. Yassin died on the way to hospital – his parents having to plead with police officers to get past roadblocks that had been mounted on the way. Yassin’s parent’s home is less than three kilometres away from the spot where James would be killed two months later. By the time of James’s shooting, 15 people from across Kenya had been killed by the police, according to statistics from the Kenya Police reform working group, a number that Kenya’s government disputes. The group comprises of various civil society organisations that have been working on the issue of extra-judicial killings and enforced disappearances. By their count, 103 people were either killed or disappeared by the police between January and August 2020. For context, by the end of 2019, 144 people were dead in similar circumstances, putting 2020 on track to being the deadliest year of police killings in over a decade. A majority of these deaths and disappearances occurred in poor neighbourhoods in Nairobi. Most of those killed were between the ages of 18 and 35. Nearly all of them were male.

“Some of these police officers are young and drunk on the little power that they have,” Charles Owino, the police service’s official spokesman said of the reports of killings at the hands of the police. He said this in an interview on a local television station’s newscast, two days after the killing of James Muriithi. In that same interview, Owino also alleged that James may have been shot to death by criminals, not the police. Putting distance between the crimes of individual officers and the institution of the police has been deployed elsewhere. In the United States, police departments across the country are struggling with the impact of policing tactics against minorities. The brutality has led to deaths of hundreds of young black men and women across the country, with mounting evidence of these tactics tied to an institutional understanding of how to police certain communities that has roots in racism. The killing of George Floyd was a reminder of the same. The killing of James Muriithi in Kenya served as yet another anecdote to the brutalization of the poor in Kenya, but it isn’t yet fully accepted as such, not least within police circles. In that same interview, Owino claimed that James was killed in Dandora, nearly 7 kilometres away from the spot where he actually was murdered. According to Owino, several people witnessed James’s killing and that the police were “investigating the matter”.

After leaving the scene of James’s death, John scrolled through his phone, looking to get in touch with James’s family. John would often lend James his phone so that he could keep in touch with his family who live in James’s home county of Meru, which is 300 kilometres east of Nairobi. His estranged wife Christine Mumbua would answer the phone.

James’s younger brother Jamleck would be the one to bear the burden of witnessing his post mortem. He emerged from it visibly upset. “The police were refusing me to witness my brother’s post mortem even though it is my right! The officer there was even trying to tell me that my brother had not been shot.” Jamleck would also tell of the hours spent pleading with the police to enter his brother’s death into the occurrence book – a register maintained by every police station of crimes, complaints and incidents, which is also the basis for the opening of an investigation by the police. “I am worried about whether we will get justice for Muriithi. Even if he was living on the streets he is somebody.”

Fortunately, James’s post mortem did happen. Pathologist, Dr Peter Ndegwa showed us a copy of the post mortem report. It makes for a scary anecdote of just how intimate the killing was. All of the three bullets that hit him were fired from less than 20 centimetres away. His killer was facing him. The bullets “went through the abdomen and lacerated the liver…and were lodged on the back of the right chest cavity, between the 11th and 12th ribs, which were actually fractured (by the impact of the bullets)”. Together, the wounds from all three gunshots ensured that James didn’t survive the night.

By 10 pm, news of James’s killing had hit the internet and was trending on Twitter. #JusticeForVaite was the top trending hashtag just hours later, as thousands of tweets denouncing his killing streamed in

There were no signs on James’s body that he tried to fight off his killers. The person who pulled the trigger melted into the darkness that evening, but one of the three bullets he fired could hold the key to solving James’s killing. The one lodged between James’s ribs. After removing it, Dr Ndegwa handed it over to Festus Musyoka, an officer from the Department of Criminal investigations (DCI), for a ballistics examination to take place. At the time of writing this, results from that report are still in the hands of the DCI. Neither has there been any official word on the progress of the investigation beyond a statement in the news from the police spokesman days after James’s death.

Back to the 9th of June, the date of James’s funeral. We had long since left behind the rain in the hubbub of Nairobi, and had travelled 300 kilometres east to Meru county, and to James’s home village, Nkubu. As soon as the hearse carrying him crept into his household, plastic chairs were taken out and set two metres apart. James’s coffin was set out in the centre of a sparse semi-circle of family and friends. Everyone else had to peer through Napier grass on the edge of their property. There were less than twenty people in the compound – almost unheard of for a Kenyan funeral, but COVID-19 protocols have upended even the most closely followed traditions here. There was little time to waste. The master of ceremonies, James’s uncle, began calling people up to say a few words. He called on me first. Surprised and not knowing what to say, I fumbled through a speech that in part passed my condolences and part explained why I was there in the first place. Silent acknowledgement greeted every one of the six speeches made that afternoon. In twenty minutes, we were at his graveside. A shovel was thrust into the mound of red soil next to the grave, and attendees were asked to grab a clump and toss it into the grave once James’s coffin was lowered in. All of this happened in silence. James’s second-born son, Martin, tossed his clump in whilst looking away. His hard, expressionless face broke and from under it escaped creases, wrinkles and a well of tears just about to stream onto his face. He walked away so no one could see him cry. Young men from the neighbourhood then each grabbed a shovel, and a few minutes later, James was buried.

James’s estranged wife Christine Mumbua and their first born, Edwin, spoke to me afterwards. They were overcoming the shock of his death, but more than that, trying to figure out how to live on without him. Both said they were shocked that James lived on the streets in Nairobi. When Christine and James first met, he used to hawk clothes. She didn’t go into the details of the troubles that led to him becoming homeless, nor did anyone else, except for a vague explanation that “things went wrong for him.” His eulogy, barely a page long, spoke of him having a diploma in automotive engineering and having a string of jobs including a directorship in a mechanical engineering company.

Edwin spoke of how James would call him using different phone numbers from time to time, asking about school. On one occasion Edwin was sent home for a lack of fees and needed 8000 Kenya shillings (80 dollars) to be allowed back.

“After a week, my dad sent me the money,” he said.

Remarkable for a man who earned 300 shillings (3 dollars) a day from odd jobs.

Everyone was in agreement that no matter what he did, or where he lived, he had a family and therefore wasn’t homeless. The last two lines of his eulogy were also unequivocal:

“The late James Muriithi was a hustler until 1st June 2020 at 7:30 pm when he was brutally murdered at Mathare in Nairobi. We loved you but God loved you most.”

“I ask myself, why, why, why? Even if he was out past curfew, was he the only one that was out for the police to shoot?” Edwin asks through gritted teeth.

Why indeed. James Muriithi was many things, both good and bad – a dutiful father and a drunk. A source of laughter living a life with little humour. He was no more and no less a man than we all are. May he rest in peace.

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John-Allan Namu is an investigative journalist and the founder of Africa Uncensored, an investigative and in-depth journalism production house in Nairobi, Kenya.

Culture

The Power of Connection Through Literature in the Era of COVID-19

Is there the political will, as there was with smallpox, to vaccinate every human against COVID-19, before it mutates into something far worse?

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Just over a year ago, in February 2020, I flew to Nairobi to award the 5th Mabati Cornell Kiswahili Prize for African Literature at a ceremony at the Intercontinental Hotel. While disembarking from the plane, every single passenger had their temperature taken with an infrared thermometer, causing a long, mildly disgruntled queue in a confined space at the arrival gate. We all knew this was because the coronavirus had started to appear outside of China, but we didn’t think there was much risk of contagion at that point. When I flew back to London a few days later, I changed planes in Paris and mingled freely with thousands of passengers from all over the world. On arrival at Heathrow, my temperature was not checked at all. In fact, it took until February 2021—a year later—before the British government restricted entry to the UK and enforced mandatory quarantine on arrival.

I had a similar experience when I flew to Lagos in 2014 for the Ake Festival while Ebola was raging in nearby West African countries; at the time, these countries were struggling to contain the deadly, appallingly contagious virus within their borders. At Murtala Mohammed International Airport in Lagos, all passengers had their temperatures checked, but on my return to London, I only saw a few posters that warned of Ebola in West Africa. Nobody checked where I had come from or whether I had been in contact with anyone who could be infected, even though there was a Liberian writer at the festival in Abeokuta and a Liberian woman being taxed for a bribe in the passport queue in front of me in Lagos. Liberia, Guinea, and Sierra Leone were the three countries affected by this outbreak, the worst in the history of Ebola.

Two weeks after I left Nairobi last year, the chair of the Kiswahili Prize, Mwalimu Abdilatif Abdalla, was told he could not leave Kenya to return home to Germany on March 26. After I left, he had stayed on to go to Mombasa and Tanzania and visit relatives in his village in Kenya. Instead, his return flight was canceled and he was confined to government accommodation for over two weeks. When I asked him on WhatsApp how he was coping, he said that after three years in solitary confinement in Kamiti Maximum Security Prison (1969–1972), he was managing very well. His sense of humor always defies belief! His friends even joked that he could write a quarantine memoir called “Sauti ya Korona” (The Voice of Corona), after Sauti ya Dhiki, his prison anthology.

By March 16, 2020, the UK was in lockdown and coronavirus had spread all over the world. I couldn’t help thinking that I had been safer in Africa—and I promptly caught the virus and lost my sense of taste and smell for 10 days. The friend I had probably caught COVID-19 from developed long COVID-19 and was ill for six months, whereas I recovered quickly. It seems this roll of the dice reaction was the same for many people: symptoms varied and doctors struggled with the scale and variety of immune responses. A year later, this coronavirus has realized the fears of a global pandemic precipitated by SARS and dreaded for Ebola; at the time of writing, the world approaches 5 million COVID-19 deaths, with 163 million recoveries among the 178 million recorded cases globally. Notably, the Kenyan death toll is currently under 4,000, and the Nigerian count just over 2,000.

In Veronique Tadjo’s book In The Company of Men (2019), first published in French in 2017, we find a timely reminder of “the destructive powers of pandemics.” The book focuses on the Ebola outbreak of 2014, which preceded the COVID-19 pandemic by six years but has been present in parts of Africa since 1976, when it was first discovered in the Democratic Republic of Congo and named after the Ebola River near which it was found. Tadjo has commented that she sees a clear link between Ebola and COVID-19, although they are very different diseases. “For me,” she writes, “the Covid-19 pandemic is a continuation, not a break. It inscribes itself in the same context of climate change and its consequences. Ebola wasn’t a one off and Covid-19 won’t be either.”

Through five sections comprising 16 different points of view, Tadjo presents the impact of the Ebola pandemic from the perspectives of different characters including trees, nurses, those infected, survivors, and the virus itself. For example, in a chapter titled “The Whispering Tree,” the narrator declares, “I am Baobab.” The choice of the baobab tree’s perspective is unique, telling of Tadjo’s concern with environmental degradation as a key factor in the development of such a deadly virus. Reviewer Simon Gikandi, a Kenyan novelist and scholar, comments that “Tadjo weaves a story that turns the 2014 Ebola epidemic in West Africa into a parable of what happens when the chain that connects human beings to nature is broken.” And this is perhaps where we have the most to learn in terms of new ways of seeing the COVID-19 pandemic. As Gikandi remarks, “In the Company of Men gives voice to the natural world and mourns the loss of the well-being that existed before the destruction of the environment and the arrival of postmodern pandemics.”

In the context of such questions, I was struck by a recent BBC documentary called Extra Life: A Short History of Living Longer, in which David Olusoga and Steven Johnson examine the history of vaccination starting with the rise and eradication of smallpox. They detail how an African man was purchased in 1706 by a Puritan congregation in Boston as a gift for their minister, Cotton Mather, and was “forced to take on a new name,” Onesimus, after a slave in the New Testament. When Mather asked whether Onesimus had ever had smallpox—rife in Africa at the time—he replied, “Yes and no,” and then described the variolation procedure he had undergone in Africa before his capture. Variolation involved cutting the arm and putting fluid from a smallpox wound onto the cut, creating resistance in the host’s bloodstream without transmitting full-blown smallpox. This practice precedes Jenner’s experiments with cowpox by 90 years and had been present elsewhere in the world since the 1500s. This is a key example of effective preventative medicine that was present in Africa before slavery. And yet, the onset of modern transatlantic slavery is when the destruction of the global environment seems to really begin.

With the export of “valuable commodities” from Africa, including human beings, there soon followed deforestation, mining, farming, and building projects that formed the foundations of colonialism, western capitalism, the industrial revolution and imperialism. The rapacious nature of this conquest, which ignored indigenous knowledge systems and ways of living in harmony with the environment, also often spread disease, occasionally leading to new discoveries in medicine (which were not acknowledged or credited at the time).

The presenters of the documentary rightly laud the eradication of smallpox in just 18 years (1967–1985) as one of the great achievements of mankind, one which epidemiologist Larry Brilliant called “the end of an unbroken chain of transmission going all the way back to Rameses V.” Prior to vaccination efforts, smallpox had been killing 2 million mostly poor people a year, and the subsequent campaign involved the cooperation of 73 countries, including Cold War enemies the US and USSR. As Lucy Mangan writes in her Guardian review, “We can be so terrible, and we can perform such wonders.” And it is these wonders that Tadjo brings to our attention by writing In The Company of Men. The containment of the Ebola virus in West Africa in 2014 is due to the combined heroic efforts of people on the ground and the local people who heeded public health messages, attended clinics, separated family members, stopped attending funerals, and got vaccinated.

Tadjo reflects in an interview that “the Ebola epidemic has a multi-layered dimension. It seemed to me that listening to various voices was the best way to get closer to a form of reality. An incredible number of people were involved in the fight against the virus and I could not bring myself to focus on one voice only.” Interesting correlations and discoveries were made by zoologists, for example who,

discovered a phenomenon that greatly increases Ebola’s catastrophic impact. When an outbreak is about to happen in a forest region, the virus will leave gruesome traces in the natural environment. It attacks antelopes, deer and rodents, but especially big apes such as chimpanzees … The remains of hundreds of animals are scattered on the ground … Whenever the villagers notice an unusual number of wild animal carcasses, they’ve learned to alert the local authorities at once, since the carcasses signify that an Ebola outbreak among humans is about to happen.

This connection to the rest of the natural world seems crucial to understanding epidemiology itself and answering the question of how these viral mutations arise (e.g., swine flu, bird flu, etc.). This is why we should be paying closer attention to the other (mass) extinctions occurring in this Anthropocene epoch.

Using the voice of the baobab is inventive and useful in establishing a timeless link to the forest and to ancestral points of view. But using the voice of a virus itself is fairly unusual in African literature. Kgebetle Moele was the first South African writer to do this, writing from the point of view of HIV in his novel The Book of the Dead (2012), which I have written about elsewhere. Moele’s HIV is a malevolent, predatory infiltrator of the human body. This infiltrator, once personified, seems to corrupt its host while replicating itself in unsafe sexual encounters, killing hundreds if not thousands of men and women in deliberate acts of aggression. The Ebola virus, on the other hand, is immediately established (in its own words) as less malignant than humans themselves; Tadjo writes of “man and his incurable, pathological destructiveness.” Humans are blamed throughout for having destroyed the environment and the natural harmonious link between man and nature. However, this is countered by the assertion of human solidarity as a powerful weapon or antidote. Early on in the book, the nurse welcomes the help of volunteers, saying, “when I see solidarity, it makes me want to work even harder.” Even the virus admits that “I understood that their true power showed itself when they presented a united front.”

Much of Tadjo’s writing, including The Shadow of Imana (2002), articulates what “cannot be written or heard.” By writing the voices of the perpetrators and victims of genocide, Tadjo enables us to reach a point of understanding—or, at the very least, consciousness—of what many consider unspeakable. The art of her storytelling lies in this ability to synthesize factual accounts and information first with the lives of real people who lived through the Rwandan genocide against the Tutsi, and now with the experiences of those who lived through the Ebola outbreak in West Africa. In the Company of Men works similarly to unveil the voices of the hidden and, most significantly, those of the dead who cannot tell their own stories. Her writing itself is an act of solidarity. If we listen, we can not only empathize—we can learn from these stories. The accounts should also act as a warning, as pandemics will continue to threaten humankind alongside climate change.

Tadjo’s book reminds me of an aspect of Colson Whitehead’s The Nikel Boys that I have admired so much—that it is so difficult for a narrator to tell a story when the protagonist is dead. Usually, the telling of the tale gives away the fact that the protagonist has survived, or at least lived long enough to narrate the story, but Whitehead twists the ending of his novel to such an extent that we do hear a tale from the grave, from an impostor. This almost reinvigorated story describes the tragic fate shared by many Nikel Boys, whose identities are now lost. This is what is important about Tadjo’s writing: by including the voices of the dead in In The Company of Men, she inscribes the lives of those whose pitiful deaths don’t make it into the real story of Ebola (except as death toll statistics).

This is what the novelist Maaza Mengiste refers to when she asks, “What do the living owe to the dead?” The sheer number of people who died in the Ebola epidemic, the COVID-19 pandemic, the HIV/AIDS pandemic: this is what causes us to lose our sense of perspective and our ability to understand the real human cost of each universe that is lost to these deadly diseases. Mengiste’s further question—“What do they owe to the earth, which both protects and punishes?”—is one we will have to keep considering while we continue to destroy our earth. Is Tadjo’s Ebola virus right? Is man’s pathological destructiveness incurable? What do we owe the earth? Is there the political will, as there was with smallpox, to vaccinate every human against COVID-19, before it mutates into something far worse?

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

Murder Inc: The Story of Rwanda’s Assassins Without Borders

Vividly sourcing her story with direct testimony from key participants, Wrong uses the story of the murder of Patrick Karegeya, once Rwanda’s head of external intelligence and a quicksilver operator of supple charm, to paint the portrait of a modern African dictatorship created in the chilling likeness of Paul Kagame, the president who sanctioned his former friend’s assassination.

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Do Not Disturb, the latest of Michela Wrong’s Africa-themed books, is a penetrating examination of a gruesome murder committed in a posh hotel in post-Apartheid South Africa. This country was infamous for chasing African National Congress (ANC) officials and freedom fighters, whom it labelled communists and terrorists, wherever they hid. The boer regime had a special hit squad within its intelligence and security apparatuses that had all the names of the people blacklisted for death.

Akin to Murder Inc., a New York Mafia outfit that was notorious between the 1930–40s, the South African Boer regime sent hit men to wherever the ANC cadres were domiciled and to use Mafia parlance whacked them. As fate would have it, Karegeya was ensnared by a Rwandan hit squad in the night, at Michelangelo Hotel, room 905 Sandton and strangled to death. It was 20 years after South Africa’s transition into democracy.

After the job was done, the assassins professionally hung the Do Not Disturb sign on the hotel door and then slipped out of the country. In April 2019, five years after the murder had taken place, an inquest that had been delayed for political reasons, was held in Johannesburg. It concluded that Patrick Karegeya had been killed. The South African Directorate of Prime Crime Investigations, Hawks, also concluded the ‘Karegeya job’ was ‘directly linked to the involvement of the Rwandan government’

What explained the grim determination with which Kagame suddenly set about the task of dealing with Karegeya? Michela in her book, offers a lead: ‘Patrick certainly knew where all the skeletons were buried. The years he spent working in both Ugandan and Rwanda’s intelligence services meant he was on top of the region’s every secret.’

Reading Do Not Disturb, one is thrown back into those dark days of that notorious Apartheid regime: which sometimes would leave obvious tell tales signs to warn, whomever, that we will also come for you just like we did to XYZ. In those days, the death squad was efficient and feared and had the blessing of the racist South African state rulers.

The book also talks about the attempted assassination of Karegeya’s former comrade-in-arms General Kayumba Nyamwasa, who also spectacularly fell out with Kagame, in South Africa. The timing of the attempt could not have been more critical. It came when the ANC government least needed such an incident, on June 12, 2010, the second day of the soccer World Cup fete.

‘When the General was shot, the official reaction was one of total shock and outrage’, former South Africa ambassador Thembi Majola remembers. ‘The response was: really? You want to come and do this rubbish here when the whole world is watching the World Cup?’, Do Not Disturb records.

Why is General Kayumba so feared by Kagame, his former boss? Do Not Disturb provides an answer: ‘The General clicks with ordinary soldiers, who instinctively trust him. He always has.’ The book further states: ‘However drippingly contemptuous Kagame may sound in public – and the state controlled Rwandan media’s obsession with the general’s activities is a give way – he fears no one as he fears General Kayumba.’

Summoned to appear before a ‘disciplinary committee’ comprising top military, police, intelligence officers and RPF party honchos, he was grilled on his presumed insubordination: ‘Since you left, some people in the armed forces here always remained loyal to you. The newspapers write positive things about you all the time and criticise government, while you never deny it.’

Through the unravelling of the grisly murder of former Rwanda’s spy-in-chief Patrick Karegeya, the book offers the reader a kaleidoscope of a Mafia-like Murder Inc. hit squad that will go to any length to execute their mission, once the spotlight is shone on you. Once one-time Kagame’s bosom buddy, a kind of a special whisperer to the president’s ear, Karegeya spectacularly fell from favour, the spotlight would be turned on him.

Why is General Kayumba so feared by Kagame, his former boss? Do Not Disturb provides an answer: ‘The General clicks with ordinary soldiers, who instinctively trust him.

After finishing serving an 18-month jail sentence in one of Kigali’s notorious prisons in November 2007, the 48-year-old spy who had just come in from the cold and who loved Rwanda, although he had largely grown up in Uganda, seemed unbowed. But one of his military intelligence friends had the head and sense of forewarning his beleaguered friend: ‘Listen, Rwanda’s not for you now, please skip it and head for the mountains – and quick.’ Karegeya heeded his colleague’s advice and headed for Kampala. But, not sooner had he landed in Kampala he was already travelling to Nairobi.

Yet, there was no respite for the man who once called the shots in the Rwanda’s ruling party RPF’s intelligence service. Karegeya would later tell the author, ‘I’d been warned that Kagame knew I was in Kenya and I was asked to leave for my own safety.’ It was an advice he did well to obey – but only just. Nine years ago, before Karegeya landed in Nairobi, the city had been the scene of a grisly murder of a former senior Rwandan cabinet minister, who had also fallen out with the all-powerful Kagame, who was, for all practical purposes, the de facto Rwanda President. It was therefore an ominous warning.

On May 16, 1998, on a hot and sunny Saturday, at about 5.00pm, Seth Sendashonga was being chauffeured by Bosco Kulyubukeye in his wife’s UN number-plated Toyota SUV, UNEP 108K, on Forest Road, today Prof Wangari Maathai Road. As Seth sat in front with the driver, a vehicle suddenly sped in front of their car, just at the junction of the Limuru and Forest Road and three men jumped out, firing at the duo. Seth died on the spot, as he logged a bullet in his head and Kulyubukeye died on his way to Aga Khan Hospital, a private hospital that is located up on Limuru Road, less than 500m from where the assassination took place.

Seth’s luck had incidentally run out. This was not the first attempt on his life. Two years before, on February 26, 1996, there was an apparent attempt to kill him in broad day light. Contacted by a family member who told him he had some juicy, confidential document that he wanted to pass onto to him, Seth agreed to meet the contact at Nairobi West shopping centre, off Langata Road, and five kilometres from the central business district. Seth came along with his nephew.

But Seth quickly sensed a trap and immediately asked for the document. It was not forthcoming. So, he turned to his car and that is when he saw the waiting two men standing next to his vehicle. The young men must have fumbled because, instead of immediately getting on with their mission, they asked Seth in Kinyarwanda if they could get a lift. Seth, instead, gave them some money; 70 Kenyan Shilling, but as he reached for his car keys, the two gunmen pulled out their guns and fired five bullets at Seth and his nephew. Seth ducked in a split of a second by falling to the ground crawling behind his car. The bullet, which had been intended for his head, caught his shoulder. His nephew, though was critically injured.

As he recuperated in hospital, Seth said he had identified one of his killers: Francis Mugabo, an attaché at the Rwandese embassy in Nairobi. Arrested by the Kenyan police, the Kagame regime refused to waiver his diplomatic credentials, as requested by Daniel arap Moi’s then government, so that he could face prosecution in court.

Two weeks after his assassination, on 3 May, a quiet Sunday afternoon, Seth had met Yoweri Museveni’s step-brother and his consigliere, Salim Saleh, in a secret rendezvous in Nairobi. Apart from being Museveni’s eminence grise, he was also the acting Minister of Defence. The meeting had been arranged by French historian Gerard Prunier. Prunier, an Africanist and a Great Lakes and Horn of Africa specialist was Seth’s friend and had been meeting him in Nairobi prior to his demise. Suffice it to say, this was not the first time Salim was seeking out Seth: On December 21, 1995, Salim has spoken to Seth over the phone and agreed to arrange a meeting.

‘Why kill Sendashionga? Why was that necessary?’

In Do Not Disturb Michela Wrong narrates a conversation between Karegeya and an East African businessman in a Nairobi five-star hotel that took place in 2003. The conversation centres around Seth Sendashonga: ‘Why kill Sendashonga?’, the businessman asked. ‘Here was this Hutu leader, a credible moderate, an important symbol of ethnic reconciliation, a man of principle – and you murdered him. Why was that necessary?’

Why was that necessary? According to Prunier in his book: From Genocide to Continental War, ‘what made Seth a dangerous man (was) because he embodied a recourse, an alternative to the parallel logics of madness that were developing and feeding each other in Rwanda.’

Michela has written a scintillating account of a murder most foul. The book cannot be described as ‘unputdownable’ – as is wont with ground-breaking books – because you must, now and then, put it down to soak in the horrendous facts. If journalists write some of the best everlasting books to be remembered for years to come – it is because Michela has exemplified the art: the book is both well-sourced and well-narrated. The language is crisp and unpretentious, the leg-work is indomitable.

Famously known as the author of, In the Footsteps of Mr Kurtz, the racy account of Mobutu’s Zaire, Michela’s name will flash across many Kenyans’ memory as the writer of, It’s Our Turn To Eat, a book about John Githongo’s government corruption exposure, as the Permanent Secretary of Governance and Ethics in Mwai Kibaki’s government. It’s Our Turn to Eat, was read like Pambana or December 12 Movement – underground and resistance pamphlets written in the 1970s and 1980s, by Kenyan dissidents that were digested like contraband, away from the prying big eyes of the state’s aficionados.

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Our Words Must Count

Kenyan public discourse restricts our words to their literal meaning in order to prevent us from confronting the social situation to which the words are pointing.

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Our Words Must Count
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On July 9 this year, Kenyan filmmaker Silas Miami posted a tweet asking Kenyans to share their most unbelievable experience in boarding school. Expecting replies about quirks and naughty incidents, Miami was in for a surprise. The stories that emerged from the replies were simply horrifying. They were stories of abuse and extreme violence, including broken limbs and rape, meted out on children.

That the graphic stories of violence against children in schools did not trend is indicative of how easily Kenyans accept torture in the name of education. The worship of the colonial school system is so entrenched, that stories of violence do not attract much public attention except in extreme cases. Even when these stories make the news, the government rushes to stabilize the system by pouring water on the stories. An infamous example was the reaction to news reports about bullying at the prestigious Alliance High School. Fred Matiang’i, the then Cabinet Secretary for Education, promptly visited the school and promised that the government would help the school maintain its reputation as “prestigious, comfortable and nice.”

Kenya has caught the world’s attention with two landmark court rulings, namely, the Maraga ruling that nullified the presidential election in 2017, and the 2021 ruling that declared the Building Bridges Initiative unconstitutional. Activists, lawyers and public voices will laud the armed resistance against colonial rule, and will rail against abuse of power by the political class today, but when it comes to the colonial school system, there is no public uproar, even against openly racist education policies.

How is this contradiction possible?

I suggest here that the silence and complacency in the face of the torture of Kenyan children is maintained by the idolization of the colonial school system. Kenyans so worship the school system, to the extent that they are willing to accept the abuse of children. This idolization is a form of what Lewis Gordon calls “theodicy”, where the people whose experiences contradict a system’s claims to perfection are branded as a problem people. In the Kenyan case, the brutality against children is often blamed on the children themselves, which allows Kenyan adults to avoid the reality that the real problem is the school system. Ultimately, Kenyan society does not consider the abuse or injury of its children compelling enough to overhaul our idea of education.

This idolatry is maintained by a series of agenda setting and speech practices which ensures that the school system is never fundamentally questioned. I argue here that in Kenya, it is difficult to discuss the problems with our schooling system, especially the violence against children and students, because of a sophisticated system of rhetorical practices maintained by the media and the educated elite. Through the regular Kenyan fallacies such as ridiculing questions to absurdity, demanding solutions with impossible guarantees of success, and accusing questioners of generalization, the Kenyan public rhetorical practices block the mere conversation on the dysfunction of our school system.

The violence of language

These conversational roadblocks to the violence of our school system are tied to one larger and unspoken reality. As a hierarchical society built on the unacknowledged colonial foundation of apartheid, the Kenyan hegemony has developed a sophisticated public rhetoric that banishes regular Kenyan citizens without institutional positions from social relevance. In other words, ordinary Kenyans are banished from participating in public life through speech by ensuring that their words do not become socially relevant.

Two important concepts help us grasp this reality. One is the idea of “speech acts”, which was famously developed by JL Austin, among others. “Speech acts” refers to the fact that words have an impact on reality. For example, thanking someone carries out the act of expressing gratitude. Similarly, the verbal commands of a person in power cause certain actions to be taken.

Ordinary Kenyans are banished from participating in public life through speech by ensuring that their words do not become socially relevant.

When a citizen publicly comments on a social issue, the citizen is carrying out at least two speech acts. One is the affirmation of the self as a social being by transcending one’s own words, and the other is participation in democracy. When, for example, a Kenyan citizen writes or speaks about public spending, they are affirming that they can affect and are affected by public spending.

​It is therefore through conversation that the people seek solidarity with others in the pursuit of a larger truth beyond themselves. However, through the cultural institutions of the church, the schooling system and the media, the Kenyan hegemony sustains a discursive machinery for denying Kenyans a social voice. This machine imposes all sorts of prohibitions on conversations, with the net effect of reducing people’s words to their connotation and denying the social impact of their speech. This text, which I wrote on Facebook and which benefitted from input from fellow Kenyans, summarizes the way this system works:

When we use metaphors, that’s doublespeak

When we give our opinions, it’s too late – decisions have already been made 

When we make evaluations, we are told not to judge

When we question, we are ungrateful

When we lament, we’re not providing solutions

When we provide solutions, the solutions are dismissed as unworkable

When we refer to society or trends, we’re generalizing and blaming individuals

When we generalize, we have no facts and evidence

When we provide context, we’re denying personal (or parental) responsibility

When we express frustration, we’re attacking people personally

When we disagree, there is a conflict and we should seek resolution

When we maintain our position, we’re arrogant and we’re silencing others

When we say “sisi”, we’re told to speak for ourselves 

The only time we’re worth listening to is when we repeat what others think

But how can we know what others think, if they won’t say it, since they’re locked in the same game?

What then shall we talk about in this Kenya?

These discursive strategies drown conversations in discussions of style and attitude, and deny people’s ability to transcend their own words and propel a larger conversation beyond the literal meaning of what they individually say. Our words hit walls and are prevented from causing action, essentially locking us in a linguistic prison and denying us access to society. The implied goal of this unofficial, yet widespread censorship is to keep the colonial school system stable and free from disruption, no matter how deeply the system hurts our children.

This reality leads me to the second concept, which was developed by Keguro Macharia: that of political vernaculars. As Macharia explains, political vernaculars are conversations that function like weasel words; they give us the impression that we are discussing politics when, in fact, they block us from discussing politics. They give us the impression that we are creating community when, in fact, they are atomizing us. Political vernaculars determine what can be said and what cannot be said, and most of all, they prohibit us from imagining a world beyond the problem being discussed.

“But how can we know what others think, if they won’t say it, since they’re locked in the same game?”

In Kenya, therefore, education functions as a political vernacular that prevents us from making a discussion of the dysfunction and violence of our school system politically relevant. Like the violence of all other state institutions, the violence of the school system is relegated to what Keguro calls “the whispers [which] we might catch.” And so, Silas Miami would inspire Kenyans to speak the truth of the violence we mete out against children, but those stories ended there. We were unable to imagine an education system other than the one we already have.

Why are Kenyans this protective of such a violent school system, that they have extended this protection to language?

Kenyans – especially the educated – believe the following:

  1. Violence in schools is solely responsible for the opportunities that educated Kenyans have. It is not uncommon to hear educated Kenyans attribute their post-school success to the beatings they endured in school, completely oblivious, or in denial, of the social advantages they may have enjoyed, or their individual or social contribution to their achievements.
  2. Traumatic injuries are harmless because they are not physically visible. A common phrase that Kenyans use to dismiss the impact of violence on the psyche is to say “tulitokea tu sawa” (we turned out ok). Yet the levels of domestic and intimate violence, the eruption of violence every five years in Kenya, indicate that we are a deeply traumatized people.
  3. Institutions are fundamentally good, and when they harm people, it is the people and not the institutions that should change. We have essentially fetishized schools, and have become more committed to protecting schools than to protecting children and their education. This fetishization comes from our extremely hierarchical society, in which schooling is the only state-sanctioned avenue of social advancement available to the majority of Kenyans. Although this avenue is open to only 3 per cent of the population, Kenyans are insulated from doubting the system by the abusive practice of examinations and the equation of academic qualifications to “merit”.

These beliefs block Kenyan citizens from connecting the dots between the individual, the social and the political. The result is the disempowering of Kenyans, because these beliefs individualize institutional and social problems and make individuals – especially the voiceless like our children – carry the weight of social contradictions through violence.

As such, Kenyans are discursively blocked from connecting school violence to the larger social violence. The violence wipes out our memory of the role which individual effort and social opportunities played in our education outcomes. The absence of a social language with which to discuss the violence silences the words of young Kenyans decrying their pain at the hands of the school system. And when our young people feel that their words mean nothing, they have no choice but to resort to physical violence.

Our words must count

The urgent task facing Kenyans is to open the discursive space in which conversations and critiques of the school system are possible. When we refuse to critically evaluate our school system, we make violence inevitable. But to have that conversation, we must be willing to conceptually suspend the school system and consider it independent of its survival.

Kenyan adults are therefore confronted with this fundamentally moral question: Do our children’s lives matter? What kind of society do we have to be, so that the rape and torture of our children becomes so unfathomable that we are willing to shut down the entire school system, dismantle the Ministry of Education, replace our society’s imperial philosophy of hierarchy, to stop the violence?

Yet the levels of domestic and intimate violence, the eruption of violence every five years in Kenya, indicate that we are a deeply traumatized people.

When I say that these are moral questions, I am not simplistically referring to the literal shutting down of schools. I am asking about commitment, about what we are willing to give up as a country for the sake of our children. The question is not what commitment looks like in practice, but how much we are willing to give up for our children’s welfare. When I suggest that the violence against children should be significant enough to shut down schools, the focus has shifted from this commitment to the efficacy of closing schools, which is an indicator of our instinct to protect the schools rather than to protect the children. ​That reaction points to the manner in which Kenyan public discourse restricts our words to their literal meaning, in order to prevent us from confronting the social situation to which the words are pointing.

The immediate problem is not what will stop the violence in our schools; it is the absurdity that stories of children being brutalized and killed in school have not been enough to horrify Kenyans to call for drastic action in the school system. However, we cannot mobilize action to stop the violence without a public rhetoric that renders the brutality suffered by our children unfathomable, unacceptable and abominable. Keguro suggests that such a rhetoric requires a political vernacular of love and freedom. Love inspires us to think of freedom from our current imprisonment in the state schooling system, and of an education that goes beyond the school to nurturing the humanity and freedom of our children. Love would inspire us to imagine a country where knowledge acquired from apprenticeship, work and culture is legitimized, and where people acquire social status from work and accomplishment outside employment by institutions. Love would empower us to be creative in terms of how we educate the next generation in a system free of the violence of the current one.

So the question is, do we love our children enough to imagine such a kind of education?

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