Nairobi, Kenya – A WATER GLASS SHARED BY 200 ADDICTS
In downtown Mombasa, a nondescript office sandwiched between multistoreyed buildings is busy as usual.
Every five minutes or so, gaunt youths, eyes bloodshot, walk into the tiny reception and straight away dash to the water dispenser at the far corner. They refill the only plastic glass next to the dispenser without rinsing it, and eagerly empty its contents before turning to the reception desk.
Between 9.30 am and 10.30 am, as this writer waits for the director of Reach Out Centre Trust, an independent outfit that helps Mombasa residents fight drug addiction, the 10-litre dispenser bottle is already finished, but it is instantly replenished. The office doesn’t seem to have a designated receptionist. But the hushed talk between the visiting youths and any official around the reception ends up in a familiar refrain.
‘Sorry, the methadone [an analgesic drug similar to morphine used in the treatment of heroin addiction] hasn’t arrived yet. We were promised a new batch a fortnight ago but nothing is here yet. But please, do keep checking.’ Then the dejected youths – one in five are female – leave the building. The ‘clients’ (known by the derogatory term mateja), are hooked on madawa, the local phrase for heroin and/or cocaine.
NACADA says 0.1% of Kenyans consume heroin; implicitly, Kenya is a trafficking rather than a consumer country although reports indicate that it is increasingly becoming an end-user
They want to break the habit, and methadone is the only solution they know about. But it has been in short supply lately. Donors had delayed disbursing funds for the acquisition of methadone. Nonetheless, the water appears to cool their nerves – for the time being. By the close of the day, more than 200 clients will have shared the glass, many of them without rinsing it.
Ominously, the casual way they use unwashed glasses (and thereby risk contracting hepatitis B), is the way they share heroin needles – a sure way of transmitting HIV. And as will be seen later in this report, injectable drug users (IDUs) have become the key agents of HIV spread in the country, accounting for about 18 per cent of new infections.
There are dozens of such methadone clinics, first introduced last year at Kenya’s Coast. Nairobi’s Mathare Hospital started administering this medication in 2014; its specialised clinic treats 450 patients daily. The 51 beds in the rehab ward are always full, with each patient staying 90 days. At the Coast, the Malindi and Mombasa government hospitals each treat 200 addicts a day.
The government moved to introduce methadone following the death of addicts triggered by heroin shortages occasioned by clampdowns on drug barons. Over 100 addicts died in 2011, many more in 2013-2014, though the total number is yet unknown.
According to the International Drugs Policy Consortium (IDPC), heroin started to be consumed in Kenya in the cities that were used as transit points (such as Mombasa) before spreading to other regions of the country and to Nairobi. Now, some 20,000 to 55,000 Kenyans inject heroin. The National Campaign Against Drug Abuse (NACADA) says it is monitoring 25,000 intravenous drug users (IDUs) spread around the country. The population that snorts the drug is still unknown but it could be larger than that of IDUs, according to the Anti-Narcotics Unit (ANU) officials.
These addicts are part of the $322 billion global drug market, as valued in 2011. And as will be seen later in this article, East Africa, a key transit hub for drugs destined for Europe and the United States, contributes $10 billion to this business. Kenya is a major player, as a trafficking hub, in this illicit global commerce.
NACADA says 0.1% of Kenyans consume heroin; implicitly, Kenya is a trafficking rather than a consumer country although reports indicate that it is increasingly becoming an end-user. ‘While data on heroin users in Kenya is limited, UNODC (UN Office on Drugs and Crime) has warned that heroin addiction appears to be on the rise in the country, particularly along the Coast,’ American online news portal huffingtonpost.com said a year ago.
‘Only a tiny fraction of the drugs believed to transit in and through Kenya is seized by authorities. Arrests rarely lead to convictions. When convictions occur in Kenya, they are of lower level couriers and distributors’
The heroin comes from Afghanistan and gets here via Pakistan. According to experts, things look bad this season. Afghanistan’s opium production could reach a new high – about 8,800 tonnes (which can produce as much as 530 tonnes of heroin). Volumes have been on an upward trend since 2010, and reached a record high in 2014, says the UNODC. Eight per cent of this will pass through the East African region, what the UNODC calls ROEA (Region of Eastern Africa that draws in Kenya, Tanzania, Burundi, Djibouti, Eritrea, Ethiopia, Rwanda, Seychelles, Somalia, Sudan, Uganda).
Given that 12 per cent of that is consumed locally, 5 tonnes (with an estimated street value of $1.3 billion) will remain in the region, with Kenya being the major consumer. But other reports indicate a higher figure. About 8 tonnes enter Kenya, according to a Reuter news article of March 2015 headlined As Heroin Trade Grows, a Sting in Kenya.
BLOOD FLASHING: A DEADLY SHARING
A year ago, huffingtonpost.com published a worrying story about Kenya’s drug problem titled Recovering Addicts Battle Kenya’s Exploding Heroin Problem. It said as more heroin flooded into East Africa, more and more Kenyans were getting hooked on it.
‘Drugs are destroying our communities,’ MP Abdulswamad Shariff Nassir has lamented. His Mvita constituency is among those hardest hit by the drugs problem in Mombasa, with other hotspots being Likoni and Kisauni. ‘The courts have to protect our citizens, and that’s not happening.’
The Mombasa ‘carnage,’ in the words of a Coast-based senior medical officer, wasn’t entirely unexpected. As early as 1998, Noah arap Too, then head of the country’s Criminal Investigation Department, the police arm charged with arresting trafficking among other crimes, sounded a warning, as did the United Nations.
Nothing happened. Michael Ranneberger, the United States ambassador who during his tour of duty from 2001-2011 made the anti-corruption war a personal crusade, much to the chagrin of the then regime of president Mwai Kibaki, wondered whether the country’s inertia in fighting narcotics was ‘Incompetency? Lack of will? Or worse?’ as reported in Wikileaks.
The sin of omission has caught up with Kenya. Today in Mombasa, addicts do what is called ‘blood flashing’ – the sharing of heroin-laced blood between those already high and those in need of a quick fix, practised by addicts who cannot afford the drug. This fatal ritual has been going on for about a year now, according to medical experts at the Coast.
Rene Berger, the USAid Kenya HIV/Aids team leader, says blood flashing is putting anti-HIV programmes in Kenya at risk, and warns that joblessness, prostitution and drug abuse are fuelling a ‘sense of desperation’ at the Coast.
Already, injection of heroin is becoming a key factor in HIV transmission. Figures are scanty as no serious research has been undertaken to link the drug to the spread of the disease, but the information available indicates that HIV prevalence among male drug users is 18 per cent while among females it is 44 per cent. (The country’s HIV prevalence is 6 per cent)
Reports indicate that long time addicts have turned to cocktails – combinations of cocaine, heroin, marijuana and the so-called designer drugs such as methamphetamine, and alcohol – to get their fix.
‘It’s clear that the Coast is an entry point, and wherever there’s a path, there are some crumbs left behind,’ Sylvie Bertrand, regional adviser for HIV/Aids at UNODC’s Eastern Africa office, told the press.
TRAFFICKING HOTSPOT: A SURGE THROUGHOUT THE REGION
Each year, the Kenya Police and the UN issue reports on the drugs situation. One of the reports is global while the other is local; one is analytical, the other primarily statistical. Notwithstanding their different styles, however, both reports portray a country that is battling with a drugs problem.
A section called ‘Dangerous Drugs’ in the Annual Crime Report by the Kenya Police details trends in arrests of drug users and traffickers. It reveals a consistent increase in cases related to drugs in the past 10 years. For instance, dangerous drugs (which is the description for heroin, cocaine and meths) recorded a 12% jump in 2014 over the previous year. That year’s report shows that there were 73 heroin cases that led to 94 arrests, and recoveries amounting to 10.5 kilos, 558 sachets, 2,000 litres of diesel mixed with heroin, and 3,200 litres of liquid heroin.
In the 2015 annual report, the incidence of dangerous drugs went up 14% over the previous year.
On the other hand, the UNODC Maritime Crime Programme in its 2014 annual report talks about an ‘alarming spike’ in illicit drug trafficking throughout the Indian Ocean Rim. It says that there has been a ‘surge in rates of drug trafficking throughout the region, particular with respect to heroin’. Another report by this UN agency, Drug Trafficking to and from Eastern Africa, paints Kenya as a country in the grip of drug cartels. It says that ‘a review of drug seizures from 1998 to date indicates an increase in the trafficking of heroin’ in Kenya.
It turned out wasn’t just cars and TVs the clearing and forwarding agencies were clearing. Heroin and cocaine were far better earners. In fact, of the 10 known local drug barons, nine own, or once owned, import and export companies in Mombasa and Nairobi
In a report published this year, the US State Department says, ‘Kenya is a significant transit country for a variety of illicit drugs, including heroin and cocaine, with an increasing domestic user population.’
Kenya’s transformation into a trafficking hub has been picking up speed in the past 10 years. In April 2014, an Australian Navy patrol seized heroin valued at $290 million (about Ksh29 billion) off Kenya’s Coast. This amount is equivalent to all heroin seized in the East African region in the two decades 1990-2009. Today, 40 tonnes of heroin are believed to be trafficked through East Africa annually, up from 22 tonnes in 2013 and four tonnes in 2009.
Alarmed by the amount of drugs coming from Kenya into the West, the US Drug Enforcement Agency (DEA) jointly with the Kenya police created a 16-member specialised force called the ‘Vetted Unit’ to track down drugs and drug lords. And as will be seen later in this article, this is the unit that set up and arrested the Akasha brothers (Baktash Abdalla and Ibrahim Abdalla) and their Indian cohorts in a sting operation last January.
The multibillion-dollar trafficking business has attracted international drug barons, created local cartels, and left a legion of ‘mules’ serving jail terms in foreign lands, with dozens of them on death row. The industry’s proceeds are laundered through banks, supermarkets, forex bureaus, clearing and forwarding companies, hotels and real estate, lottery and gaming companies, casinos, hospitals and high-end bars and exclusive clubs.
The statistics that do exist would place a figure on the business as being worth between $100 million and $160 million annually. But these figures are based merely on seizures, and as the US State Department Bureau of International Narcotics and Law Enforcement Affairs says, ‘Only a tiny fraction of the drugs believed to transit in and through Kenya is seized by authorities. Due to a lack of political will and institutional capacity, arrests rarely lead to convictions. When convictions occur in Kenya, they are of lower level couriers and distributors.’
The deportation of 120 suspected drug barons in 2013 is an indicator of the allure of the Kenya market for the global underworld.
NO LONGER A BLIP ON THE GLOBAL MAP
Indeed, as indicated earlier in this report, it isn’t happenstance that Kenya finds itself in this situation. As early as 1990s, Noah Arap Too, the then Criminal Investigation Department head, had warned about an impending crisis in the country. ‘It will be a hard and challenging job for law enforcement officers,’ to eradicate narcotics in Kenya, he said.
Prior to this warning, Kenya was perceived a mere blip on the global map of heroin. News reports then named countries such as Nigeria, Colombia, Pakistan and Afghanistan. In fact, in Kenya, most drug-related stories were about marijuana that was being produced locally. Only a tonne of heroin was seized off the East African coast between 1990 and 2009.
This picture turned out to be deceptive. According to later reports, cocaine and heroin were already here, having arrived during the tourism boom of the 1980s.There were red flags here and there but authorities, either out of complacency or because of corruption or both, declined to read the warning signs.
Attempts to arrest suspected barons have been hampered by the fact that many are in government or have business associates within the government
For instance, drug lord Ibrahim Akasha was at the time assembling a deadly kinship machine that would later torment the West, forcing Americans to demand the deportation of his children to answer charges of transporting drugs to the United States and Europe. The Akasha family ‘controlled drugs along Mombasa to Europe’ as early as the 1990s, according to Wikileaks cables.
Another red flag was the mushrooming of clearing and forwarding companies, ostensibly to cash in on the booming imports of second-hand cars and electronics. By 2007, at least 824 had registered with the Kenya Revenue Authority, a figure that would shoot up to 1,298 by 2014. It turned out wasn’t just cars and TVs these agencies were clearing. Heroin and cocaine were far better earners.
In fact, of the 10 known local drug barons, nine own, or once owned, import and export companies in Mombasa and Nairobi.
And when the drugs business boomed, the barons went ahead to create their own Container Freight Stations (CFSs). At the CFSs, containers are verified, cleared, unpacked and delivered to their destinations. Until recently, these stations were barely policed, and so became conduits through which drugs could be smuggled into the country with relative ease.
Kenyan authorities have thus been sleeping on the job. Apart from an anti-narcotics law – that provides for life imprisonment, Ksh1 million ($10,000) fines and seizure of ill-gotten wealth, little if any concrete action has been taken. In 2009, some 11 years after Noah arap Too’s statement, the Anti-Narcotics Unit, had just 100 officers to police the entire country. They couldn’t even track the 824 clearing and forwarding companies registered at the time.
Now, Kenya is suffering from the sins of omission. That explains why Huffingtonpost.com, views Kenya as ‘a forgotten hotspot of the international drugs trade’.
A CONSUMER REPORT FOR THE UNDERWORLD
There is an Internet portal that prides itself on being ‘a consumer report for the underworld.’ Havoscope.com publishes the global prices of drugs, as well as figures for money laundering, piracy and counterfeiting on the black market. In the latest upload, the price of heroin in Kenya was listed as $1.9 per gram, the cheapest among the 72 countries the Internet portal has surveyed. Brunei’s $1330.04 per gram is the most expensive followed by New Zealand at $717.4 per gram. In the United States, the price is $200 while in the United Kingdom it is $61.
In Africa, South Africa’s price is $35.1 per gram, Zimbabwe’s is $27.1 and Nigeria’s is $6.8.
In one of the cables it has released, whistle-blower Wikileaks confirms the local prices of heroin at between Ksh100 and Ksh200 a gram. The same cables say mules earn between $3,000 and $6,000 depending on the destination of the drugs and how easy it is to traffic them to that destination. Mules can make as many as six trips in a year.
Yet these figures, mindboggling as they are, do not tell the entire story about the Kenyan narcotics business. Heroin here is almost the purest in the world – usually above 80 per cent and ‘readily available and relatively inexpensive,’ according to the Wikileaks cables.
(Addicts wary of contracting HIV/Aids prefer pure heroin because it can be snorted through the nose as opposed to the diluted form used by IDUs).
A number of reasons explain why the drug, though pure, is cheap: Corruption (within politics, government and security agencies), ease of operation by drug lords (entry and exit from the country), geographical location of Kenya in relation to the drug’s origin and destination, a poorly secured and policed financial market, legislation that is not deterrent enough, and the high stake politics that drive the country.
The Bureau of International Narcotics and Law Enforcement Affairs, in its 2016 International Narcotics Control Strategy Report (INSR) says: ‘Stemming the flow of illicit drugs is a challenge for Kenyan authorities. Drug trafficking organisations take advantage of corruption within the Kenya government and business community, and proceeds from drug trafficking contribute to the corruption of Kenyan institutions. High level prosecutions or large seizures remain infrequent.’
Indeed, politics has come in the way of the work of the country’s anti-narcotics agency. ‘Politicians may be opposed to the drug barons in theory but when it comes to business, they are bed-mates,’ says an ANU officer. Attempts to arrest suspected barons have been hampered by the fact that many are in government or have business associates within the government.
Drug lords have contacts in the government, politics (governors, senators, MPs), the religion industry (evangelical preachers) and in the country’s top security agencies
The police source calls it ‘high-stakes politics’ because of the price drug lords pay to protect themselves and their trade. Almost all senior politicians, even those not directly involved in drugs, find themselves on the payroll of the narco-barons.
They have amassed considerable wealth they can use to intimidate and threaten the law and law enforcers.
Sometime back in December 2010, the then Internal Security Minister George Saitoti named in Parliament five lawmakers (Harun Mwau, William Kabogo, Hassan Joho, Simon Mbugua and Mike Mbuvi) as well as tycoon Ali Punjani and long-rumoured unofficial Kibaki second wife, Mary Wambui, all of whom he said were involved in narcotics trafficking. The unprecedented move followed pressure from the international community to have Kenya act against the vice.
A team of police officers formed to carry out investigations into the matter uncovered no evidence to charge the five. Kenya’s leading newspaper, Daily Nation, claimed succinctly that the probe had come ‘up with zero’.
The Interim Report on Drug Trafficking Investigations had said of Mwau, thus ‘No evidence has so far been found to link him with drug trafficking.’ Six months later, the US government declared Mwau a global ‘narco-kingpin’ and moved to freeze his assets. Americans estimate that he is worth $300 million.
Saitoti, who had earlier served as Kenya’s vice president, would die in a plane crash in June 2012. Several MPs, incidentally among them Mwau, claimed in Parliament that he was killed by drug syndicates although they released no evidence to corroborate their charge.
There are politicians and police who facilitate the trafficking of drugs and provide protection to the cartels, there are those who conceal the identity of the cartels, and there are those who get paid to ensure that vessels carrying drugs are not destroyed. And lastly there are those who benefit from drugs seized from traffickers. ‘The nexus is huge,’ says an anti-narcotics officer based in Mombasa.
‘Drugs barons have bought some of our officers and this is very sad… We have information that police vehicles and ambulances are being used to transport drugs within Mombasa County and the Coast region,’ Mombasa County Commissioner Nelson Marwa told journalists in December 2015.
Drug lords have contacts in the government, politics (governors, senators, MPs), the religion industry (evangelical preachers) and in the country’s top security agencies.
In 1998, Koli Lur Kouame, then local head of the UN control agency, described Kenya as a ‘port of call’ for traffickers. Since then, various reports have portrayed the country as a major transit hub for drugs.
Kenya has extensive air and marine links to Europe, the Americas and Asia, as well as within Africa.
According to sources, bulk heroin comes from Afghanistan through Pakistan or Iran, often concealed in consignments of sugar, rice, used motor vehicles, second-hand clothes, tea, fish and other imports. It is stuffed in bulk cargo to make it difficult for scanners to detect it at the entry points. The $290 million’s worth of heroin destroyed by Australian Navy in Mombasa in April 2014 was concealed in bags of cement.
UN officials say the coastline between Somalia and Mozambique is the major trafficking zone for heroin. Apart from the official entry points, such as Mombasa and Dar es Salaam ports, this coastline has hundreds of unregulated entry points that emerged centuries ago to facilitate the slave trade and now serve as trafficking points for drugs, humans and smuggled goods. The drugs enter directly through Kenya’s coastline or via its porous borders with Somalia and Tanzania.
The porous borders the country has with Somalia, Uganda, Ethiopia and Tanzania ‘provide low risk opportunities … for those engaged in illicit trade,’ Peter Gastrow says in his ground-breaking study, Termites at Work: A Report on Transnational Crime and State Erosionin Kenya, published in 2011.
In Kenya, the heroin is blended and repackaged as tea or coffee and chocolate to avoid detection, then transported through Jomo Kenyatta International Airport (JKIA) or shipped to West Africa, Europe and the United States. Some couriers, especially West Africans and Kenyans, ferry the drug as pellets in their tummies.
Initially, heroin made in Afghanistan entered Europe via Pakistan, Iran, Turkey and the Balkans, what is known as the Opium Trail, and the northern route via Central Asia and the Caucasus to Russia and the West.
For decades, it was the preferred route for drug networks. But in 2010, authorities in Tanga, northern Tanzania, after arresting four Tanzanians and two Iranians with 95 kilos of heroin destined for Kenya, stumbled on another route, the Smack Track or Southern Route.
The absence of a Coast Guard has made drug trafficking easy. The Navy boats on patrol cannot possibly track all the boats that ply Kenya’s 1,420-km coastline. Authorities are convinced that dhows, boats and big vessels pick up drugs on the high seas on a large scale and transport them to the mainland.
It is not certain how many boats and dhows ply the coastline but Lamu County alone, which covers 45.7 per cent of the coastline, has 4,000 registered boats. The actual number is unknown because most vessels are not registered with the Kenya Maritime Authority.
Kenya’s coastline, and Mombasa port in particular, is like a magnet for traffickers. Kilindini Harbour handles 700,000 standard size containers annually. Only 1% of the containers are inspected. Transit containers and big vessels are barely searched.
Joanna Wright in the UNODC report Transnational Organised Crime in Eastern Africa: A Threat Assessment, claims that there is ‘an awful lot (of heroin) coming in from the (Kenya) Coast’. The country is no longer ‘a backwater producer of marijuana,’ as it was regarded two decades ago.
However, reports indicate that Nairobi appears to be taking over from Mombasa as heroin distribution hub. ‘While international heroin traffic might still be heavy around the Kenyan coast, local supply chains are predominantly coordinated from Nairobi,’ says Margaret Dimova in the report, A New Agenda for Policing: Understanding the Heroin Trade in Eastern Africa.
Kenya’s 43 licensed commercial banks, dozens of microfinance institutions and mortgage finance companies, almost 100 forex bureaus, dozens of Somali-style hawallah networks, and many makeshift or unregistered/unlicensed ‘saving and lending’ organisations, are a major attraction to the underworld.
For years now, Kenya’s relatively developed financial infrastructure has been a boon to drug barons. The country’s 43 licensed commercial banks with their extensive branch networks in the region, dozens of microfinance institutions and mortgage finance companies, almost 100 forex bureaus, dozens of Somali-style hawallah networks, and many makeshift or unregistered/unlicensed ‘saving and lending’ organisations, are a major attraction to the underworld.
There are almost 130,000 money agents in Kenya, working mostly with the mobile money provider M-Pesa.
This vast infrastructure is attractive to drug lords out to conceal their earnings. They can transfer their ill-gotten wealth to their home countries, pay for the ‘goods’ or receive payments for the same, and clean up the money within Kenya by investing in the financial markets, real estate and other properties.
In fact, Kenya is among the 67 countries the US Department of State denotes as ‘money laundering countries of 2015.’ In Africa, only Kenya, Nigeria, Somalia and Zimbabwe appear in the classification of ‘jurisdictions of primary concern,’ according to its publication, International Narcotics Control Strategy Report 2016. It states, ‘Kenya remains vulnerable to money laundering and financial fraud. It is the financial hub of East Africa, and its banking and financial sectors are growing in sophistication. Furthermore, Kenya is at the forefront of mobile banking.’
It is for this reason that the Financing Reporting Centre (FRC) was established in 2012 to track such illicit proceeds. However, because of the lack of capacity, the FRC has only managed to process 254 of the 878 suspicious transaction reports (STRs) submitted to it since it was created, and forwarded the results to investigation and prosecution agencies. Nobody has been convicted.
The Narcotics Drug and Psychotropic Substances (Control) Act came into force in 1994. It provided for a Ksh1 million ($10,000) fine and seizure of wealth. At the time, this was regarded as highly punitive and deterrent enough. But as it turned out, the legislation has hardly proved a deterrent.
Indeed, in hindsight, this piece of legislation may be a blessing in disguise for cartels.
Firstly, the drafters lacked foresight; the legislation appears to target marijuana and not necessarily hard drugs such as cocaine, heroin and the designer drugs. If you look at the penalties, in particular the fine, it is clear that authorities didn’t foresee a much higher-value drug. Heroin, cocaine and the so-called designer drugs are pricey. An offender needs just a half kilo of heroin to pay the fine.
In a report published after Kenya’s 2013 general election, the US Department of State said of Kenya, ‘Drug barons use the proceeds to contribute to political campaigns and to buy influence with government officials, law enforcement officers, politicians, and the media.’
Second, this legislation gives judicial officers considerable leeway that they can abuse to let drug barons off the hook – or mete out very lenient sentences. Ideally, the weight of the sentence should depend on the amount of drugs and/or their street value. But as a look at some of the rulings shows, the prices are arbitrary. For instance, in Criminal Case 313 of 2010, some 20 grams of heroin were valued at Ksh200. But in Criminal Case 702 of 2010, in Kibera, 11.054 kilos were valued at Ksh11,054,000 (Ksh1 million per kilo). And in Criminal Case 1302 of 2010, Mombasa, 2 grams were valued at Ksh4,000.
There is also a wide discrepancy in the sentences. In Criminal Case 1176 of 2011, the Mombasa principal magistrate convicted George Awuor Mbwana to 10years and Ksh1 million for trafficking 10 sachets of heroin valued at Ksh3,000 – although this sentence would be reduced to five years in 2014 upon appeal. In Criminal Case 705 of 2009, the Malindi chief magistrate sentenced Carolyne Auma Majabu to life imprisonment plus a Ksh1 million fine for trafficking seven sachets of heroin valued at Ksh700.
According to UNODC’s Country Review Report of Kenya 2010-2015, there appear to be problems in regard to proportionality, consistency and adequacy in sentencing/convictions in cases related to drugs as well as economic crimes, such as money laundering.
A year ago, Nairobi Governor Evans Kidero complained about ‘state capture’ by organised criminals. Without mentioning their identity, he said they were providing Nairobi residents with free-of-charge services that are meant to be sources of revenue to counties. He said the underworld individuals were out to purchase political power by using the proceeds of drug trafficking.
This wasn’t the first time such a complaint had come up. Within and outside Kenya, people are convinced that the underworld is not only entrenched in Kenyan society, but that it is influencing the country’s political development. MPs, Senators and Governors, military and police officers, preachers and businesspeople are linked to trafficking but their identities are only mentioned in hushed tones.
None of them has been prosecuted or charged in court for their involvement in the illicit business.
In a report published after Kenya’s 2013 general election, the US Department of State said of Kenya, ‘Drug barons use the proceeds to contribute to political campaigns and to buy influence with government officials, law enforcement officers, politicians, and the media.’
According to CID sources, authorities have isolated four types of networks that drive the Kenyan drugs underworld: The loose or fluid network often cobbled together for a one-off deal – which collapses thereafter; the highly secretive patriarchal or kinship-based networks that control the illicit trade at the Coast; the upcountry syndicates that bring together mostly business allies and their political friends; and the trans-border cartels that bring together Kenyans and foreigners.
Cartels operate on political expediency. Specific cartels emerge during specific political seasons or regimes. That apart, the divisions – sometime blurred – may also be based on location or base of operation of the cartel, smuggling routes, and nationality and family links
Whatever type of network, close relationships among the players, also called nodes, are critical to their conduct and survival – what Margarita Dimova calls ‘compact, supple’ in the report, A New Agenda for Policing: Understanding the Heroin Trade in Eastern Africa.
Normally, the Kenyan cartels comprise just dozens of players who are mostly family members or business partners or acquaintances. Extra hands may be roped in case of extra load or work.
According to sources within the ANU, the cartels combine drug trafficking and smuggling (of humans and goods) and counterfeiting. Thus, Kenya’s underworld never lacks choices; drug lords can easily switch their business to conceal their tracks.
Interestingly though, the networks transform very fast in response to the changing political landscape. In the past 15 years, a number of cartels have collapsed while new ones have been formed to fill the void. The Mombasa-based Akasha organisation went down during President Kibaki’s regime while others emerged, linked to the new crop of politicians at the Coast and further inland.
It is important to note that churches have become key conduit for drug lords. In February 2014, a New Zealand missionary who often travelled to Nairobi was jailed for 12 years for trafficking 6.15 kilos of meths and 2.87 kilos of heroin, all valued at Ksh200 million, to Australia
Cartels operate on political expediency. Specific cartels emerge during specific political seasons or regimes. That apart, the divisions – sometime blurred – may also be based on location or base of operation of the cartel, smuggling routes, and nationality and family links.
Nairobi-based operatives, Kenyans and foreigners, depend on the airports and land routes to transact their illicit business. On the other hand, the so-called Coast Mafia has seized Mombasa port, airstrips at the coast, and myriad docking points on the Indian Ocean coastline.
BRIBING A GOVERNMENT ALREADY STEEPED IN CORRUPTION
For a long time, while Kanu was in power and Daniel arap Moi was president, the narco-trade was controlled from Kenya’s Coast, especially at the port and in Malindi. The Coast Mafia (including the Akashas and a former nominated MP based in Mombasa) and Europeans (Italians and Germans) were in firm command of the business. Kenyans and Nairobi-based West Africans (Nigerians, Ghanaians and Guineans) played the role of couriers or middlemen.
Drug lords used their ill-acquired proceeds to bribe a government that was already steeped in corruption. In the process, the kingpins were able to easily launder money by investing it in real estate, exports and imports, and in trans-shipment.
The Italians, after elbowing out the Germans, invested their proceeds in real estate – constructing 4,000 villas and homes along the beach and on second row plots. There were complains that the villas were hideouts for fugitives but the government did little to investigate the claims. It now emerges that convicted Italian fugitive Leone Alberto Fulvio used Malindi as a hideaway from Italian authorities for close to 23 years. While in Kenya, Fulvio got citizenship, a gun licence and a certificate of good conduct, and was cleared by the Kenya Revenue Authority. His cover would later be blown by the Interpol. He is now fighting extradition.
According to Frederico Varese, the author of the book Mafias on the Move: How Organised Crime Conquers New Territories, Malindi provides an ideal mafia revenue source, and a locale for money-laundering.
On the other hand, the Coast Mafia formed clearing and forwarding companies and got into export and imports and the transport business. And during Kibaki’s regime, they began setting up Container Freight Stations.
THE AKASHA EXTRADITIONS
Earlier this year, a specially selected team of Police officers assisted by America’s DEA spirited the so-called Akasha brothers – Baktash Akasha Abdalla and Ibrahim Akasha Abdalla – and their Indian cohorts Gulam Hussein and Vijaygiri Goswani to the United States to face charges of narco-trafficking.
US prosecutors who sought the extradition say their organisation is responsible for ‘production and distribution’ of large quantities of narcotics. ‘As alleged, the four defendants who arrived yesterday in New York ran a Kenyan drug trafficking organisation with global ambitions. For their alleged distribution of literally tonnes of narcotics – heroin and methamphetamine – around the globe, including to America, they will now face justice in a New York federal court,’ said Manhattan U.S. Attorney Preet Bharara.
The four were arrested in a sting operation originating with a Moroccan informer in November 2014. It came four months after the Vetted Unit seized 341 kilos of heroin concealed in a ship’s fuel tank.
But it wasn’t until after the murder of their father, Ibrahim Akasha, that Kenya woke up to the fact that it had its prototypical global drug lord. For a long time, Ibrahim, killed in Amsterdam in 2000, was the drug kingpin of the East African region. He controlled Mombasa port and landing sites between Kilifi and Vanga in the south of Mombasa. The Italians reigned unchallenged from Kilifi north to the Somalia border.
Ibrahim’s battles with local businessmen were muted and rarely became public because he never ventured out of the drug business, even as his rivals moved into transport, import and exports, and real estate to launder their profits.
He suffocated the West Africans, especially the Nigerians and Guineans, who were forced to take up the secondary role of couriers or middlemen from their bases in Nairobi. Other Kenyans who have since amassed wealth from drug trafficking also played second fiddle to the Akasha narco-machine.
The Akashas used Mombasa port to bring in heroin and hashish from Pakistan and cocaine from the Americas. It would then be blended with tea or coffee, to confuse sniffer dogs, and then packaged, ready for export to Europe and the United States. He also had associates who did the refining, dilution and repackaging
While the Akashas controlled the maritime routes, foreign networks held sway at the JKIA and the Moi International Airport in Eldoret.
The Akashas’ empire flourished because it was kinship-based. But two things happened that changed the fortunes of this cartel and placed it on a warpath with itself: Patriarch Ibrahim was murdered; and Mwai Kibaki replaced Moi as president of Kenya.
When Akasha senior was killed, his protégés/understudies were left splintered and in confusion. The death stoked a bitter feud within the family that led to several deaths. A number of Kibaki allies used their influence in Nairobi to target the Akashas and get into the business.
It has taken time for the Akashas to rebuild. Now they are part of the supply chain that stretches from the poppy fields of Afghanistan through India into East Africa. US authorities who extradited two of the Akasha sons and their Indian cohorts say their organisation is responsible for ‘production and distribution’ of large quantities of narcotics.
In India, it was reported last year that the Akasha organisation and their Indian collaborators had transported 100 kilos of morphine base, which can be refined into heroin, in January 2016. Some months ago, the Times of India newspaper reported on a plan by the Akasha sons and their Indian collaborators – Vicky Goswami and his former actress girlfriend Mamta Kulkarni – to set up a manufacturing and drug refining operation in Kenya.
ENTER THE EUROPEANS, EXIT THE NIGERIANS
European cartels have also moved into Kenya following the collapse of the Opium Trail. They managed to solidify their base during Kibaki’s regime by creating networks with Nigerians and local politicians.
In the decade from 2003 to 2013, this would morph into what Anti-Narcotics Unit sources called a ‘super cartel’ that roped in several MPs and foreign drug lords. It also recruited security and military personnel and powerful businessmen at the Coast.
The vicious cartel, which coalesced around close allies of president Kibaki, almost wiped out the Akashas and other networks of drug-lords cum politicians developed during president Moi’s time.
The super-cartel is alleged to have been behind the assassination on New Year’s Day 2006 of DCIO Hassan Abdillahi who had been tasked with investigating the theft of containers at the Mombasa Port. Three brothers of Kiambu governor William Kabogo (whom then US ambassador William Bellamy described in the Wikileaks cables as ‘known thug and rich-far-beyond-visible-means’) were arrested over the murder.
The cartel feared that the lead investigating officer was working with the Akashas to target them.
The government’s crackdown on the West Africans has created a void in the heroin trafficking business that has now attracted Kenyan, Tanzanian, Chinese, Indian and Eastern European cartels. Indeed, according to ANU sources, West Africans appear to have lost the heroin market to Asians, Tanzanians and Kenyans following the emergence of the Smack Track route. They had dominated this market so long that they had managed to push the pioneer drug-lords, including the Akashas, out of Nairobi, only to find themselves out of the loop when conflicts in North Africa and parts of Europe made the Turkey route impassable.
It is important to note that churches have become key conduit for drug lords. In February 2014, a New Zealand missionary who often travelled to Nairobi was jailed for 12 years for trafficking 6.15 kilos of meths and 2.87 kilos of heroin, all valued at Ksh200 million, to Australia. Ms Bernadine Terry Prince (aka Pastor Bernie McCully), 42, who was married to a Nigerian, was arrested after she had toured Nairobi, Nigeria, and Cambodia. She claimed she was the Australian chief executive of Oasis of Grace Foundation that has affiliates in Kenya, Ghana, and several other countries. She was a missionary with Oasis of Grace International Church in Nairobi’s Kayole Estate.
Prior to her arrest, she had attended a conference in Nairobi and later spent time in Nigeria and Cambodia. In her defence she claimed that a Kenyan, Mummy Rose, her given her seven backpacks with handicrafts to sell in Australia. The court found drugs and not handicrafts.
President Uhuru Kenyatta has moved to dismantle the cartels that formed during Kibaki era. But his war is unstructured and some of those he is targeting are close allies of his friends. Uhuru first targeted foreigners, clipped the wings of a cartel run by a former assistant minister and later trained his guns on the Coast Mafia, including Joho’s family.
A Senator allied to the ruling party runs a trafficking network that operates from Wilson Airport. According to senior military officials who have served in Somalia, as at last year, authorities in Somalia had confiscated two containers destined for Kenya that belonged to the Senator. ‘One had electronics and the other had a white substance. We couldn’t isolate the substance so it was anybody’s guess,’ a Somali official said. The military officer has since been redeployed elsewhere so it’s still not clear what happened to the containers.
According to the International Drugs Policy Consortium, a policy network that promotes open discussion on drug policy, the Kenya-Somalia border is a playground for drug cartels that operate without fear of being detected
‘Local and international drug smugglers are taking advantage of the limited resources of security forces and borders control like, for example, on the border between Kenya and Somalia where drug smugglers can operate without being detected,’ says the consortium report.
But, in an interview for this report, police spokesperson George Kinoti denied knowledge of the Somalia route. ‘So far, we have not been able to detect drugs trafficking on the Somalia route. The route has not been known for drugs coming to Kenya.’
The Mail&Guardian warns that drugs, crime and dirty money are so entrenched in Kenya that any threat to destabilise this underworld could actually be detrimental to the entire economy
STATE CHALLENGE: NO COHERENT RESPONSE
Kenya’s anti-drugs war is characterised by haphazard half-measures. Authorities appear to dither even as the prevalence of trafficking – illustrated by the number of couriers in jails and large seizure amounts – continues to rise. There hasn’t been a coherent response to the menace. Indeed, responses have oscillated from ‘mute, bizarre or half-hearted reactions, to outright lies to bold admission,’ according to a Western diplomat.
In a recent interview, Kinoti said, ‘Here in Kenya, I can say drug trafficking is a challenge but not a huge problem. Our security agencies are up to the task when it comes to dealing with drug trafficking.’
Hamisi Masa, the ANU boss, told Reuters, ‘Now, it is not just about us here in Kenya …The whole world is involved.’
When he destroyed a vessel seized with 370 kilos of heroin in 2014, President Kenyatta thundered, ‘We will not allow drug barons to destroy the future of our young people. We will track and deal with them decisively.’ Commenting on the destruction, John Mututho, the NACADA boss, promised to reveal the people behind the narco business in Kenya. ‘We are investigating 50 suspected drug barons and we are sure we will recommend action by the end of the year.’
After more than two years, no names have been released.
Few believe the government is serious in its war against the drug barons
The Mail & Guardian, a leading South African newspaper, warned in a recent report that Kenya was hurtling towards becoming Africa’s second ‘narco-state’ after Guinea Bissau. Titled The Making of an African Narco State, the news piece warns that drugs, crime and dirty money are so entrenched in Kenya that any threat to destabilise this underworld could actually be detrimental to the entire economy. ‘Kenya is emerging as a money laundering hub; incredibly, trying to stop the illicit flow of money could hurt the economy more than letting it continue.’
(A narco-state, according to Collins English Dictionary, is ‘a country in which the illegal trade in narcotics drugs forms a substantial part of the economy.’)
‘We are in deep trouble,’ a senior anti-narcotics officer told this writer. ‘The security agencies, the police, the politicians and some mandarins are either in bed with the drug barons or are the kingpins. You cannot isolate the barons.’
According to reports, more than 3,000 Kenyans are rotting in foreign jails, with some serving life sentences while others await execution. Others have died in jails abroad. About 3,000 are in local jails, convicted over hard drugs. The politics of Kenya’s major towns, Nairobi and Mombasa, is now influenced by drugs. While some drug-lords hold top offices in the country – two governors, a Senator, several MPs and other politicians are on the radar of the Vetted Unit, others, including top bureaucrats, police and judicial officers, provide protection to the barons.
‘We are in deep trouble,’ a senior anti-narcotics officer told this writer, but asked that his name not to be published lest he offended his bosses, some whom are allies of known drug barons. ‘Will we get out this? I doubt it. The arresting agency is a prisoner too. In fact, the security agencies, the police, the politicians and some mandarins are either in bed with the drug barons or are the kingpins. You cannot isolate the barons.’
Undeniably, Kenya is a major trafficking hub for drugs. It also has a growing consumption problem. Those interviewed for this report detailed a number of approaches that can help defeat traffickers and trafficking: Detect, deter and interdict. It needs strengthening of the country’s data collection systems, international co-operation, effective border controls, and law enforcement.
THE TROUBLE WITH SOUTH SUDAN: A revolution that ate its own children
The highly hyped youngest country in the world has aged so fast that it now lies on the region’s sick bed in the hope that the High-Level Revitalisation Forum in Addis Ababa, Ethiopia, which convened on February 5th 2018, will salvage something from its nearly five years of civil war. “Did South Sudan start to walk prematurely before teething and crawling like other human toddlers, or receiving sufficient and timely immunisation against the post-independence ailments that afflicted most sub-Saharan African countries?” a passer-by asked in astonishment. The truth is that for historic reasons South Sudan does not fit comfortably where it situates politically, economically and diplomatically as a sovereign nation.
“History does not repeat itself”, was Marx’s repudiation of Hegel’s metaphysics: “It occurs as a tragedy, and then a farce.” The Inter-governmental Authority on Development (IGAD) successfully midwifed the (1994-2005) peace talks that led to the comprehensive peace agreement (CPA) between the Government of Sudan and the Sudan People’s Liberation Movement (SPLM). The CPA provided the people of southern Sudan the inalienable right to self-determination. When the time for a referendum came on 9 January 2011, the people of southern Sudan voted overwhelmingly (98.3%) for independence and the Republic of South Sudan was born on 9 July 2011. That was the tragedy. Who could imagine that a country that was barely three years-old and that was emerging from twenty-one years of a devastating war of national liberation could get embroiled in another war?
The roots of the civil war locate in the internal political contradictions in the SPLM, which is linked to the failure of the SPLM leaders to address the fundamental issues of socio-economic and cultural backwardness of the people that underpinned the war of national liberation. This is reflected in the abject poverty, ignorance, illiteracy and superstition prevalent in the new nation, which submerge their consciousness and prevents them from correctly gauging their reality.
“Did South Sudan start to walk prematurely before teething and crawling like other human toddlers, or receiving sufficient and timely immunisation against the post-independence ailments that afflicted most sub-Saharan African countries?”
The reasons for South Sudan’s failure are simple: The SPLM leaders spearheaded the war of national liberation without an ideology; they never envisaged or envisioned the state and society they desired and hence lack – or could not marry – the theory and practice of liberation. Moreover, their refusal to politically educate and organise their people entrenched an ethnic-based ideology that expunged progressive thinking among the combatants and the masses of the people. The absence of democratic institutions and instruments of power resulted in the personification, rather than the institutionalisation, of the SPLM’s authority. The linkage between state power and ethnic hubris rolled into an explosive alloy driving the ethnicised power politics.
The internal SPLM contradictions were nothing more than a power struggle within its top echelon. This had been the cause of its splits and internecine fighting since the SPLA/M inception in 1983. These contradictions were not ideological but political in character, revolving around personalities rather than issues. Sometimes they permeated into ethnic and provincial domains where they became violent and susceptible to exploitation by the common enemy feeding into its proxy wars of counterinsurgency.
The death of Dr. John Garang de Mabior, the SPLM Chairman, the SPLA Commander-in- Chief, the first Vice President of the Republic of the Sudan and the President of the Government of Southern Sudan, in a tragic helicopter crash on 30 July 2005 deprived the SPLM and the people of southern Sudan of a moderate voice that could prevent the escalation of internal feuds. The new leadership of South Sudan, comprising two incompatible and uncompromising leaders, quickly sent the people of South Sudan into war. This erupted on 15 December 2013 and continues unabated except for a break following the IGAD-mediated peace agreement on resolution of the conflict in South Sudan (ARCISS) in August 2015.
What is the problem?
Many people, especially the so-called international development partners, erroneously believe that the problem is a personal rift between President Salva Kiir Mayardit and his former deputy in the leadership of the SPLM and the Government of South Sudan, Dr. Riek Machar Teny-Dhurgon. This could not be much further from the reality. Although, the two leaders indeed are factors at the secondary and tertiary levels of the contradiction, the fundamental contradiction underpinning the war in South Sudan is the centuries’ old condition of socio-economic and cultural backwardness of its people. Failure to address that fundamental contradiction was the driver of the southern Sudan people’s struggle against the different regimes that came and went in Khartoum since Sudan’s independence in 1956, including the war of national liberation spearheaded by the SPLM/A.
The independence of South Sudan did not change the nature of the contradiction, particularly following the paradigm shift the SPLM leadership undertook from revolution to right-wing neoliberalism in the dying days of the Cold War and the superpower rivalry in the Horn of Africa. The shift transformed the SPLM leaders into an elitist class completely alienated from the masses of the people. This facilitated and accelerated the consummation of the liberal peace agreement with the Islamic fundamentalist regime in Khartoum in 2005, giving the SPLM full control of the subnational entity known as the Government of Southern Sudan (GoSS). The SPLM leaders had no programme or strategy for managing the unfamiliar ground the CPA lobbed them onto i.e. to run the government and the state.
Many people, especially the so-called international development partners, erroneously believe that the problem is a personal rift between President Salva Kiir Mayardit and his former deputy in the leadership of the SPLM and the Government of South Sudan, Dr. Riek Machar Teny-Dhurgon.
GoSS had an annual budget of between five and six billion US dollars from its share of the oil revenues. However, the SPLM, the dominant and leading political party in GoSS, did not have a programme for addressing the social and economic development of South Sudan. The political, military and burgeoning commercial/business elite that evolved in the context of the war economy plaited into a parasitic capitalist class; parasitic in that it did not command any means of production but derived its wealth consequent to its control of the state and its resources through the agency of corruption and outright theft from state coffers. Instead of providing development and social services, the members of this class dolled themselves in self-aggrandisement that they christened ‘payback time’ in a political patronage system suggesting that the war of national liberation was about nothing but rent-seeking.
The SPLM leaders jettisoned the liberation era pledge to construct a society based on freedom, justice, fraternity and prosperity for all. Thus, corruption, tribalism, nepotism, impunity, insecurity and ethnic conflicts were the characteristic features of the interim period between 9 January 2005 and 9 July 2011 and only the general and genuine desire by the people for the successful implementation of the referendum on self-determination constituted the constraint that prevented an all-out eruption of violence. The political environment was tense and gearing towards a totalitarian dictatorship as President Salva Kiir erected oppressive tools in the SPLM system, exploiting people’s patience as they waited to vote for independence.
A provision in the Interim Constitution of Southern Sudan (ICSS, 2005) stated that should the result of the referendum be in favour of independence, the ICSS would become the transitional constitution of the Republic of South Sudan, with amendments relevant to the changed status of South Sudan. Instead of following that provision, President Kiir ordered for the crafting of a completely new constitution that gave him excessive powers, making him an imperial president. Thus, South Sudan became independent on an undemocratic and oppressive transitional constitution in which power was concentrated in the presidency. President Kiir particularly liked the provision that he could fire his deputy, which was done specifically with the incumbent, Machar, in mind. The transitional constitution eroded all the rights and freedoms enshrined in the interim constitution. This marked the beginning of South Sudan’s political troubles.
This development coincided with the upsurge of Dinka (Jieng) ethnic nationalism, with its ideology of hegemony and domination. The Dinka is the single largest nationality in South Sudan. The formation of the Jieng Council of Elders (JCE) – representing the social, economic and political interests of the Dinka people – as a power broker around Kiir’s presidency was part of engineering a totalitarian political dispensation in the young republic. President Kiir used his executive powers in the JCE to paralyse the political functions of the SPLM, shifting power from the SPLM General-Secretariat through the office of the president (OP) to the JCE, which now evolved into a quasi-state institution.
At the economic level, the parasitic capitalist class in control of the state and its resources allied with East Africa’s parasitic and global comprador capitalist class to extract and plunder South Sudan’s natural resources, especially oil, gold and timber. This alliance witnessed massive capital flight from South Sudan to Kenya and Uganda and via these countries to Western financial houses, leaving the country in abject poverty. The South Sudan Pound lost value against foreign currencies from 2.5 to the US dollar in 2011 to 250 in 2018. The negative social and economic indices inspired political protests, demonstrations and opposition to the regime’s oppressive policies in different parts of South Sudan. This raised the political temperatures within the top leadership of the SPLM, fuelling the power struggle between President Kiir and Vice President Machar, which reached a crisis point in July 2013 when the President dismissed his deputy.
In an extraordinary assembly of IGAD Heads of State and Government in Nairobi on 27 December 2013, the region decided to intervene to resolve the conflict in South Sudan. Unfortunately, unlike its experience of mediating the conflict between the Sudan and the SPLM, which ushered in the CPA, the region this time round shot itself in the foot. The four countries involved in the mediation (Uganda, Kenya, Ethiopia and the Sudan) each had their respective national economic, security and political interests in South Sudan. Uganda had the UPDF and Air Forces involved in the war on the side of Kiir’s government. Sudan had its SPLM/A–North and the Justice and Equality Movement (JEM) rebels operating from South Sudan with the support of Uganda. The Sudan also had its commercial interests as oil from South Sudan still transits through the Sudan to international markets.
The respective security, economic and political interests of these countries created an environment of competition among them and therefore interfered in their collective efforts to resolve the conflict. The regional mediation of the South Sudan conflict was flawed in many aspects. The negotiation modality involved many stakeholders on the principle of inclusivity when only two parties, namely the SPLM in government and the SPLM/A in the opposition, were fighting the war. The mediation advanced the formation of the Transitional Government of National Unity (TGoNU) before sealing the agreement. This introduced the issue of power sharing, which was like placing the cart before the horse. After sixteen months of intermittent negotiation, there was an Agreement on the Resolution of Crisis in South Sudan (ARCISS), which the SPLM/A (IO) and other parties signed on 17 August, and which Salva Kiir reluctantly signed on 26 August.
At the economic level, the parasitic capitalist class in control of the state and its resources allied with East Africa’s parasitic and global comprador capitalist class to extract and plunder South Sudan’s natural resources, especially oil, gold and timber. This alliance witnessed massive capital flight from South Sudan to Kenya and Uganda and via these countries to Western financial houses, leaving the country in abject poverty.
The agreement provided for power sharing between the SPLM in government (Kiir, 53%), the SPLM/A in the opposition (Machar, 33%), the SPLM political leaders or individual arrested and detained in the wake of the violence on 15 December 2013 (7%) and the other 18 registered political parties (7%). It took eight months before the parties started implementing the peace agreement. This was partly due to the government’s reluctance and intransigence and partly due to the weakness demonstrated by the mediators, the peace guarantors and the international community to bring pressure to bear on President Kiir to enable the operationalisation of ARCISS instruments. The body formed to oversee and supervise the implementation, the Joint Monitoring and Evaluation Commission (JMEC) chaired by former Botswana President Festus Mogae, proved ineffective in the face of procrastination, bullying and outright defiance by government functionaries. The transitional government of national unity (TGoNU) was formed on 29 April 2016 before the amended constitution incorporating ARCISS was promulgated, rendering it difficult to operationalise.
In addition to the difficulties President Kiir erected to frustrate TGoNU functions, a rebellion was brewing in Dr. Machar’s party. Taban Deng Gai, who was the SPLM/A (IO)’s chief negotiator, was not pleased that Riek Machar had denied him the petroleum portfolio in the TGoNU. He shifted allegiance to President Kiir in a conspiracy that triggered the fighting in the presidential palace on 8 July 2016, rekindling the war and precipitating the collapse of the TGoNU as well as the ARCISS. President Kiir later appointed Taban Deng Gai as the first vice president in lieu of Dr. Machar. This was a flagrant violation of ARCISS.
The US Secretary of State, John Kerry, during a visit to Nairobi later in the month, forced the IGAD Council of Ministers to recognise the de facto new situation in South Sudan. The United States had played a pivotal role in the consummation of the CPA and in the conducting of the referendum on self-determination that eventually led to South Sudan’s independence. The region therefore could not effectively intervene to stop the deteriorating humanitarian situation caused by the escalation of the war, which now engulfed the hitherto peaceful areas in Equatoria and Western Bahr el Ghazal consequent to the emergence and proliferation of armed opposition groups. This situation continued until finally in June 2017, the JMEC Chair, Mr. Festus Mogae, finally admitted that ARCISS was fatally disabled and required revitalisation.
Revitalisation of ARCISS
The intricacy of diplomacy renders difficult the interpretation and operationalisation of certain terminologies. In the current context of South Sudan, “the revitalisation of ARCISS” is meaningless as it is not be feasible without Dr. Machar, who has been holed up in South Africa since November 2016 on the advice of US Secretary of State John Kerry. Since the 30-month ARCISS transition period is almost expiring, the IGAD mediators should have started a new peace process involving the newly formed political and armed opposition groups. However, IGAD proceeded with their plan to consult and draw an agenda for the revitalisation of ARCISS. This agenda included a meeting in December 2017 to recommit the parties to the agreement on the cessation of hostilities. The parties signed the agreement on 21 December, but it never came into force because the government started its dry season military offensive to regain the territories under the armed opposition in Equatoria and Jonglei. This caused further humanitarian crises, with people streaming into Ethiopia and Uganda to seek refuge.
The second phase of the revitalisation process commenced on 4 February 2018 and was expected to continue until 16 February. The objectives of this phase are: a) restore the permanent ceasefire; b) achieve full and inclusive implementation of ARCISS; and c) develop a revised and realistic timeline and implementation schedule towards democratic elections at the end of the transitional period.
These are unrealistic objectives. First, the government has demonstrated a complete lack of interest in sharing power with the opposition. Secondly, the mediators have failed to deploy the 4,000-strong Regional Protection Force from Rwanda and Ethiopia that would have provided security for Juba and other major towns. Thirdly, the armed opposition, the SPLM/A (IO), provides no military threat to the government because of an undeclared arms embargo imposed on it and the incarceration of its leader in South Africa. Fourthly, the transitional period that ARCISS provided ends in May 2018, which is the beginning of the rainy season in South Sudan. Even if it was possible to conduct elections during the rainy season, it would be a futile exercise as there are more than four million South Sudanese living in refugee camps in Uganda, Kenya, Ethiopia, Sudan, the Central African Republic and DR Congo. It would not be possible to bring them back to partake in elections in such a short time. Fifthly, assuming that the high-level revitalisation forum ends in an agreement, a new transitional period must factor in reconciliation and must enable the repatriation and resettlement of refugees.
Even if it was possible to conduct elections during the rainy season, it would be a futile exercise as there are more than four million South Sudanese living in refugee camps in Uganda, Kenya, Ethiopia, Sudan, the Central African Republic and DR Congo.
The revitalisation process is therefore a tall order in terms of the commitment of the IGAD region, the African Union and other interested parties to enforce the implementation of the resultant agreement. It would also require walking the extra diplomatic and political mile to force President Kiir and Ugandan President Yoweri Museveni to accept the agreement and its implementation in the letter and spirit in which the parties negotiated and agreed to it.
The entire process reeks of liberal peacemaking. The usual shortcoming of liberal peacemaking is that it leaves the regime intact. The superficial reforms it provides rarely impact the character and essence of the regime and end up recreating the conditions for renewed conflict. The 1972 Addis Ababa Agreement between the May regime of Gaafar Nimeri and the South Sudan Liberation Movement of Joseph Lagu created the conditions for the formation of the SPLM/A and the war of national liberation (1983-2005). The CPA created the conditions for the ongoing wars in the Sudan and South Sudan. Other examples exist in Mozambique, Angola and Cambodia. Therefore, whatever agreement the interested parties may come up with, the people of South Sudan should receive it with caution.
What then is the solution to the conflict in South Sudan?
A national democratic revolution
The plethora of problems afflicting the people of South Sudan are typical of when a people emerge from a war of national liberation or from colonial bondage. These problems obtained, and even continued to multiply, in South Sudan because the SPLM leaders decided to construct and maintain neocolonial relations with global comprador capitalism in order to perpetuate the system of extraction and plunder of South Sudan’s natural resources. This has left the country bankrupt and in economic meltdown while the people have been pauperised.
The essence of the war of national liberation that the SPLM spearheaded was to develop and free the national productive forces from any kind of foreign interference and domination. In this context, the SPLM hitherto counted as one of the forces of national democratic revolution in the Horn of Africa and the Middle East. However, the socio-economic and political developments in South Sudan since 2005 have demonstrated that the SPLM leaders have jettisoned the liberation pledge they made in 1983 and abandoned the path to national democratic revolution.
Until we successfully carry out a national democratic revolution for the social, economic and political development of our people, these problems will endure. We have to complete the national democratic revolution by implementing its programme in the social, economic and political spheres. We must construct a national democratic state that emancipates our people from the poverty, ignorance, political and ideological illiteracy, and superstition, which if left alone, could pop up in different forms: ethnic chauvinism and bigotry; religious, gender and racial discrimination; nepotism and favouritism; electoral fraud; political exclusion; and economic marginalisation and exploitation. These could quickly become the drivers of future conflict.
However, while the conditions and chances for successfully carrying out a revolutionary armed struggle are getting dimmer because of internal and external factors, the masses have at their disposal the option of non-violent means of struggle to win back their basic rights and fundamental freedoms.
Notwithstanding their political weaknesses and lack or organisation, the forces of the national democratic revolution exist in South Sudan in social groups, civil society and community-based organisations, and in the political parties and armed opposition. Some of these are actively participating in daily social and economic struggles and some may be hibernating, waiting for the opportune time. The tools for national democratic revolution range from what already exists now in the form of waging a revolutionary armed struggle, to demonstrations and processions, sit-ins and civil disobedience in towns and cities. We tried these methods successfully before in the popular uprising against the first military government of Ibrahim Abboud and Jaafar Nimeiri’s totalitarian dictatorship in Sudan.
However, while the conditions and chances for successfully carrying out a revolutionary armed struggle are getting dimmer because of internal and external factors, the masses have at their disposal the option of non-violent means of struggle to win back their basic rights and fundamental freedoms. It is imperative to complete the national democratic revolution and the construction of the national democratic state to address social and economic development, as well as the secondary contradictions inherent in the ethnic, religious, linguistic and cultural multiplicities of South Sudan. This is necessary whether or not the IGAD-led revitalisation of ARCISS succeeds in forcing the parties – through diplomatic arm-twisting by development partners – to agree to a power-sharing timeline and some reforms in the system.
In conclusion, the people of South Sudan are in such a dire social, economic and humanitarian situation that there is no time to waste in sterile debates about power-sharing and reforms of a system that has become, as Dr. Garang used to say of the government in Khartoum, “too deformed to be reformed”. It is about time the patriotic democratic social and political forces pulled together to salvage the country and its people.
BETTING THEIR LIVES AWAY: How online gambling is ruining Kenyan youth
At a cybercafé somewhere in Nairobi’s South B estate, stone-faced male clients are glued to their computers. They are youthful, the type that ought to be attending college, or if they are working, should be at their respective work places. It is mid-morning on a weekday, the cybercafé’s computers are all occupied and the young men are not on the Internet doing research for a term paper, collecting data, compiling a literature review, or cleaning up their CVs; they are busy placing bets on football games that are being played thousands of kilometres away, mostly in European cities.
This cybercafé is a replica of the many cybercafés spread all over the city and in suburban areas that have been turned into betting sites. “Cybercafés are no longer the Internet places you knew where people came to download serious stuff, upload a government document or even watch porn,” said Moha, the cybercafé’s owner and himself a former betting addict. “With the introduction of online betting in Kenya, the cybercafé business was transformed and acquired a new model.”
In Rongai town in Kajiado County, 25 kilometres from Nairobi’s city centre, college students and young professionals have turned to cybercafés to gamble in the football betting craze that has left many residents befuddled. “All of them are male and between the ages of 19 and 35 years,” said a cybercafé owner. “A young man who was working for an IT company left his job to bet full time.” In Kikuyu town, Kiambu County, many young men have been sucked into the betting craze. They spend all day holed up in cybercafés, betting on nondescript teams in faraway countries, such as Bulgaria and Ukraine. They pay KSh1,000 upfront to cybercafés daily to satiate their betting addiction.
“Betting has become a full-time occupation for some people,” said Njoroge, one of the young men I found betting at Moha’s cybercafé.
A recovering gambler, Moha was so compulsively addicted to betting that he would bet his cybercafé’s daily proceeds relentlessly and non-stop. Convinced that the following day would be better than the previous one, he would place his bet again and again. Again and again, he would lose: day after day, week after week, month after month. “Just when the business was now about to collapse, I woke up to my senses. I was lucky, I salvaged myself. It could have been worse,” said Moha. At the end of his betting mania, Moha had lost hundreds of thousands of shillings. “That money was never meant to be mine,” he consoled himself.
A full-time occupation
Moha’s cybercafé is decked with a smart 43-inch TV that beams the latest European leagues’ football matches live. I watched as young men worked their bets with the seriousness of college students sitting for an exam. “Betting has become a full-time occupation for some people,” said Njoroge, one of the young men I found betting at Moha’s cybercafé.
Njoroge is your archetypal Kenyan gambler: intelligent, male, young, urbane and computer savvy. He is a recent graduate of Technical University of Kenya. He finished his BSc in IT studies just last year and told me that he was in the process of looking for a job. But as he looks for a job, he said, he is hooked to betting. “I will not lie to you – I cannot stop betting because I have become an addict.” Njoroge has been betting since 2013, when he first entered university as a freshman. “But I will also congratulate myself, I have been able to tame my betting mania to now just once a week,” said Njoroge. “I bet every Friday and I have cupped my betting to no more than KSh3,000. That is the maximum that I can bet.”
I asked Njoroge what was the highest amount he had ever won during his four years of betting. “Twenty-one thousand,” he replied. “I don’t play huge bets. For me to have won the KSh21,000, I had placed a bet of KSh1,000.” Since then, he has been winning small amounts ranging from KSh3,000 to 6,000. Was it out of choice that he was betting small money? I asked him. “Not really. It is because I have never had a huge lump sum. If I did, trust me, I would play in the big league. The bigger the odds, the greater the risk, the higher the reward,” Njoroge reminded me.
“Although I am not able for now to stay away from betting, I consider myself a safe bet,” said Njoroge. “I have been betting at Moha’s cyber for a while now and I know all my fellow gamblers. I do not consider myself a serial gambler.” Njoroge told me of a banker who worked at Kenya Commercial Bank who bet every single day. “His online account always has a floating minimum of KSh10,000 for placing his bets. Many times he has lost huge amounts, but he seems to have a constant supply of money. He does not seem to worry about his losses.” Every morning at 7am, his banker betting friend passes by at the cybercafé and places his bet before leaving for work. In the evenings, before going home, he passes by again and places more bets. “I think betting is like a sickness,” mused Njoroge. “I look at the banking fellow and I cannot believe that he often bets to win only KSh1,000 on top of his minimum KSh10,000.”
“Gamblers never have enough money. They are always begging and borrowing and are trapped in a vicious cycle of living in a make-believe world of delusion where they will wake up the next day and be declared a jackpot winner.”
Anthropologist Natasha Schull says, “For gamblers, it is not always the sense of chance that is attractive, but the predictability of the game that underpins the escapism. Even winning disrupts this state of dissociation.”
Before releasing Njoroge to go back to his computer machine, I asked him whether he was genuinely worried that his addiction would (finally) get the better of him. “That is why I am seriously looking for a job. I am hoping once I get a job, I will quit betting.” It sounded more of a wish than an expectation.
“But once you get a job, won’t you start earning some good pay and that may induce you into placing bigger bets? I mean you will now have the bigger cash you been craving for?” I asked him. “Remember what you told me about the greater the odds, the higher the reward?” He paused, then said, “Let me go back.”
“Betting is a sickness, a sickness that can only be cured by oneself,” said Simon Kinuthia, a recovered gambler, who once lived in East London and came back home in 2008. It is in East London that he first learned how to bet and eventually got hooked. “Betting and gambling joints are all over the city of London. They are like your local neighbourhood kiosks here in Nairobi.” As a restaurant supervisor in East London, Kinuthia would use his break to dash to the nearest betting kiosk to place a bet.” He been back in Kenya for nearly ten years now, and says he would bet even his house rent and would be perpetually broke and always in debt “because you must always borrow to feed your addiction. Gamblers never have enough money. They are always begging and borrowing and are trapped in a vicious cycle of living in a make-believe world of delusion where they will wake up the next day and be declared a jackpot winner.”
With his colleagues, Kinuthia would bet in the morning, at tea break, during the lunch hour, in the evenings and even at night. “When we got our weekly pay, we would all head to gambling joints and bet the whole night. We would lose all our money, possibly only one of us would win his bets,” said Kinuthia. Yet, that did not deter them. “The more you lose, the more you want to place even more bets, erroneously believing it was not your lucky night. It is a paradox.”
Kinuthia, who is an accountant by profession, told me that betting is a business based on the understanding of probabilities. “What is the probability of a gambler winning the jackpot?” posed Kinuthia. “It is one out of 10 million, assuming every day 10 million Kenyans are placing their bets. In other words, your chances of not winning the big money is 99.9 per cent.” Many of these people, Kinuthia said, have little or no understanding of the probability of losses.
Kinuthia has faithfully kept away from betting in Kenya. “I saw people (in the UK) lose jobs, others got into manic depression. Others who could not live with the shame of losing everything they ever owned – after being auctioned – and of having mounting debts, committed suicide. “Betting is like being a drug addict: People begin using drugs as a leisure activity in the false belief that they can quit anytime, if the leisure becomes boring, or if they find something better to do,” said Kinuthia. “But no sooner do you start dabbling in drugs, then you realise you want more and more of the same. It is no longer a leisure activity, but an addiction that has to be fed to keep it going. That is precisely how betting works, even on the most innocent people, who cheat themselves they are doing it for fun, and if not for fun, at least then to win some money. They soon realise they are hooked onto an alluring activity that is intoxicating, that like a drug gives them a kick, or if you, like ‘a shot in the arm.’”
Social anthropologists have long observed that gamblers use their bets to chase losses and often they seek to be in a world where they can forget their problems. I found this to be true of my newspaper vendor friend, who has spawned a business idea from the betting mania: selling photocopied newspaper pages with “hot games” for betting. At KSh20 per page, the vendor mainly sells the information to security guards, casual labourers, matatu drivers and conductors, street vegetable vendors and hawkers, job seekers, as well as jobless Kenyans. All of these people’s dream is to win the jackpot and merrily transform their “miserable” lives by becoming instant millionaires. It is a dream fed daily by the fantastic news that a peasant women from Kakamega County can actually win KSh25 million from placing her bet correctly.
This paradox – of losing hard-earned cash in a betting game and instead of quitting, you immerse yourself even further in the quagmire is something I found prevalent among university students. To understand how the betting mania has caught on among Kenyan youth, I went to the University of Nairobi’s Chiromo campus, where science and medical students are housed. It is a campus for “serious students” who are not even supposed to have time to socialise. But with the onset of online betting in Kenya, Chiromo campus students have not been spared the craze.
Victor Rago, who is studying chemistry, admitted to me that the betting mania has afflicted his campus and is driving many students crazy. “Today students spend more time betting than they do in their academics. If only they spent half the time they did in analysing football matches so as to place the correct bets, we would have very many first class honours.” Rago told me about his roommate, who in their second year in 2017, placed his bet one Saturday afternoon with Ksh200. As luck would have it, by the evening his roomie was worth KSh250,000 sent to his smart phone. “I knew he had ‘struck gold’, because when he came to the room, he said he wanted us to go into town and eat some real food at some real restaurant. He excitedly told me he had won 250K and it was proper for him to take some time and enjoy life. For a whole semester he did not show up in the lecture theatre.”
Rago said students were now spending all their energies dreaming every single day about betting and winning bigtime money. It has become a full-time occupation for them. Studies have become secondary. “Here at Chiromo, there are betting groups, just like there are tutorial groups, but the betting groups are superseding the tutorial groups by the day,” said Rago. I asked him why many of these betting groups are mostly composed of male students. “Male students are ardent football followers, which they have done for a long period, so they have a knack for better and greater analysis and I also suspect they are not averse to risks.”
But that does mean female students do not bet, said Rago. “They do, but they are not in the forefront. And, because they are not as adept analysts like their male counterparts, they rely on ‘seasoned analysts’ to predict for them.” Many of the so-called seasoned analysts run online advisory chats on Telegram applications. “They are also WhatsApp advisory chats, but many gamblers prefer the Telegram app,” said Rago. He said the Telegram app is preferred because your contact details are not exposed to everyone. Unlike WhatsApp, where, if you have to belong to a chat group, you must share your mobile phone number, the Telegram app is created such that it is controlled by a sole administrator and he or she does not need to know your telephone number to chat with his or her clients.
“One of the biggest of these Telegram app online ‘professional predictors’ is called Binti Foota,” said Rago. Ostensibly targeted at females who do not have the time to analyse or follow football matches religiously, it has an accumulated a following of nearly 19,000 gamblers. “What the betting craze has done is to spawn another industry, which is feeding into the gambler’s addiction,” said Rago. “So, for KSh530 a fortnight, Binti Foota can help you predict the outcome of football games. If you pay her KSh1,030, the site can predict for you for 34 days.” Rago said many of the female students who bet make the bulk of Binti Foota chat followers. “Binti Foota’s identity is not known, neither does she have to know the identity of her clients. So, if you are dissatisfied with her analyses, what you can do is migrate to another prediction site, or bad mouth her on a different site,” said Rago.
Social anthropologists say that the social costs of gambling are huge, and include bankruptcy, homelessness, suicide and domestic violence.
The student told me these online “professional predictors” had been infiltrated by online scammers, who have been conning people of their money in the guise of helping them place winning bets. “Many of the so-called online analysts and professional predictors are just scammers preying on the gambler’s addiction.” Scammers from as far as Nigeria have opened Telegram chat groups that pronounce how they have helped people win hundreds of millions of shillings. And because people are predisposed to greed, they fall prey to such scams,” said Rago.
He added that because of the obsessive compulsive disorder (OCD) behaviour displayed by the student gamblers, most of these students tend to neglect their studies and suffer from pendulum-like mood swings that are unpredictable. Rago told me of the Kenyatta University second-year student who committed suicide last year. “The student bet all his tuition fees – KSh80,000. What he did was to place two bets: KSh40,000 each. The odds were high, but he took the risk, convinced he would at least win one gamble. When he lost both bets, his world came crumbling down.”
Social anthropologists say that the social costs of gambling are huge, and include bankruptcy, homelessness, suicide and domestic violence.
The bigger the odds, the greater the risk, the higher the rewards is a principle many gamblers abide by, hoping to cash in on the odds they have placed. Many times, the risk is not worth it, “but then”, said Rago, “gambling is a compulsive behaviour disorder that overtime grips gamblers, who like alcoholics, to cure their alcoholism, must first accept they are suffering from an alcohol problem. Gamblers must also come to terms with their odd behaviour that drives them to bet compulsively.”
A consultant periodontist described to me how self-destructive compulsive behaviour disorder can be. A part-time lecturer, he narrated to me how one of his best students pulled out of class in his third year. “Aaah daktari, this course is taking too long: my peers are making money out there and here I am slogging through an unending degree course,” the student replied when he asked him why he had decided to pull out of medical school. “To my consternation, I did not know he had been betting on the side,” the consultant said. “I was told that his friends were boasting to him that by the time he is finished with his medical degree, they would be owners of real estate and funky vehicles.” His friends apparently were full-time gamblers and some had shown him their bank slips.
The consultant said he should not have been overly surprised: some of the young doctors known as registrars have become master gamblers. “In between their clinical rounds in the hospitals, the physicians are glued to their smart phones busy betting, so much so that one would be inclined to think that betting is one of their examinable units.” But the most shocking revelation came when he learned that some parents were encouraging their children to bet, oblivious of the dangers they are getting their children into.
I met a senior-level manager at one of the better known sports gaming companies for a chat in their posh offices in Nairobi. If a company’s employees is an indication of who its clientele might be, this sports gaming company told it all: The employees I saw were young – hardly more than 33 years-old with a look that declared: “We are here, we have arrived”. “It is not true sports gaming companies are impacting negatively on the Kenyan society, much less its youth,” he ventured to tell me. “This is a wrong notion that is being perpetrated by the mainstream media. It has become all hype and no substance. What I want are facts and figures, not emotional lurid stories.” He reeled off from his head the statistics from a recent poll conducted last November to find out how Kenyan youth are spending their money. “The survey, GeoPoll, showed that 26 per cent of the youth spend their money on saving and expenditure and only five per cent spent their money on betting. Which youth is this that is being destroyed by betting? The Kenyan media is obsessed with sensational reporting,” said the manager.
Implications of Sports Betting in Kenya – a study conducted by Amani Mwadime and submitted to the Chandaria School of Business at the United States International University in Nairobi in 2017, estimates that 2 million people in Nairobi alone participate in online betting.
The manager, who is not authorised to talk to the media, described betting as an entertainment and said people are entitled to some fun, some leisure, albeit in a controlled environment. “We operate under the rules and obligations of the Betting Control Licensing Board. We are therefore legitimate. What is destroying the youth is not sport gaming companies – on the contrary – it is the so-called amusement machines that are now found all the over the place, including villages in some far-off counties. Those machines are the problem: they are illegal, unregulated and accessed by all and sundry. Of course, most of them are used by pupils and students alike, who are yet to be of the adult age, that is above 18 years. That is what the government and the media should be concerned with and not licensed, legal betting companies,” pointed out the manager. The government should clamp down on these machines, not ask sports gaming companies to part with astronomical taxes – “it just does not make sense. We are a business, not a philanthropic company. The government is being unreasonable when it says sports gaming companies are making so much money, so they have to pay taxes that are pegged to their turnover. It never happens anywhere in the world.”
Implications of Sports Betting in Kenya – a study conducted by Amani Mwadime and submitted to the Chandaria School of Business at the United States International University in Nairobi in 2017, estimates that 2 million people in Nairobi alone participate in online betting.
The manager said his company has a cap on the amount one can bet in a day: KSh20,000. “I should let you know, we are not reckless. We also do not want people to overstretch their enjoyment.” Sports gaming companies and casinos consider gambling a “victimless” recreation, and therefore, a matter of moral indifference.
The sports gaming companies are up in arms because the government has asked them to pay 35 per cent on their monthly turnover in taxes. “And do not forget we still have to pay the annual 30 per cent corporate tax. Some people are misadvising the government,” said the manager. This “misadvising” began last April, 2017, when Henry Rotich, the Treasury Cabinet Secretary, proposed a 50 per cent tax on sports gaming companies when he presented the national budget. He also came up with the Finance Bill, which President Uhuru Kenyatta refused to sign, insisting sports gaming companies ought to pay the 50 per cent tax.
Social scientists agree that gambling blurs the distinction between well-earned and ill-gotten wealth.
When the matter was taken up by Parliament, it was shot down; parliamentarians rejected the 50 per cent tax idea and said that the tax should remain at 7.5 per cent. “Now we don’t know where this 35 per cent is coming from. There is a misconception about sport gaming companies in this country: That we make abnormal and humongous profits. The most profitable company in Kenya is Safaricom. I have not heard the government say, since Safaricom makes billions of shillings, they should pay higher taxes than what they are paying currently, because they happen to be making tonnes of money.”
I told the manager that my preliminary inquiries on the betting mania, especially among the youth, is that it is distracting them from productive activities, be it studies or work. I also told him that betting is unwittingly creating among the most productive cadre of Kenyans a false notion that gambling can be considered an economic activity.
“Kenya is not a theocracy and gambling has existed in independent Kenya for the last 50 years,” shot back the manager. “Where is all this hullabaloo about sports gaming companies coming from suddenly? I sense business envy here from some (powerful) quarters. Could be it that some people are sore because they cannot believe they missed an opportunity to make money?” The manager told me that a tycoon close to the powers that be fought one of the sports gaming companies when it started its operations, arguing that these companies were corrupting the morals of the youth. There are currently 25 sports gaming companies in Kenya, according to latest Kenya Revenue Authority (KRA) statistics, which were compiled last year in June.
“The argument about morals is both laughable and superfluous,” said the manager. “What then should we say of alcohol? Shouldn’t the government then shut down all the bars and drinking dens to curb alcoholism? What about beer and liquor manufacturing companies? Shouldn’t the government tax them an arm and a leg because they encourage our youth to drink? Alcohol is not only harmful to their health, but also leads to anti-social behaviour.” The morality argument falls flat on its face, said the manager. “That is the province of the purveyors of heavenly realm. I have not heard them say betting will take the youth to hell or that they are engaged in a sinful activity. ”
The manager dispelled the notion that betting and gambling are reckless behaviour. “Life is about gambling. Did you know prayer is a gamble? Everyday people are offering prayers to God, which are not fulfilled. Yet, they continue praying and they will not stop. At least we fulfil part of our bargain by paying people for their gambles. I can tell you this without a shadow of a doubt, we are going to create millionaires like no industry has done in modern Kenya.”
Anecdotal evidence shows that online betting is impoverishing poor people and reducing their levels of productivity. Dr. Mukhisa Kituyi, the Director General of the United Nations Conference on Trade and Development (UNCTAD), recently observed: “:….you are seeing sports gambling in Kenya today, but nobody is telling the gambling firms not to accept money from poor gamblers. It is the poor who must be told that they will live with the consequences of dreaming that gambling is an investment.” It is a fact that gamblers are drawn disproportionately from the poor and the low-income classes, who can ill afford to gamble: they are susceptible to the lure of quick imagined riches. This class of people are in financial doldrums and other societal tribulations that make them vulnerable to fantastic dreams of sudden wealth.
A tax expert who did not want his name revealed said, “One of the sports gaming company’s act of sponsorship withdrawal can be interpreted as an act of industry intimidation. The company is taking advantage of the fact that there is no direct evidence attributing societal problems to its activities.” Sportpesa, one of the better known gaming companies, withdrew its sponsorship of 10 sporting entities in Kenya that it was supporting after the government asked all sports gaming companies to pay an upgraded tax of 35 percent.
The tax consultant pointed out that Chapter 12 of the Kenyan Constitution on public finance management requires the creation of a tax system that promotes an equitable society. “Translation: Sports gaming companies such as Sportpesa are obliged to engage in good management practices by not holding the country to ransom, and using scaremongering tactics and threats such as job losses, withdrawing to another country or jurisdiction.”
Social scientists agree that gambling blurs the distinction between well-earned and ill-gotten wealth. I thought of the young man Njoroge – smart and forward-looking – yet, gambling, a debased form of speculation, had reduced him to lusting for sudden wealth that is not linked to the process that produces goods or services. Through gambling he hopes to grow wealth without actually working for it.
BIG FAT AFRICAN WEDDINGS: Commercialisation of traditional culture, and its consequences
During the early 1800s, the Nuer of South Sudan began pushing out of their traditional homeland and increased their territory four-fold at the expense of their Dinka and Anuak neighbours by the late 1880s. The anthropologist Raymond Kelley described it as one of most prominent cases of tribal imperialism in the ethnographic record. According to his analysis, the Nuer expansion, which involved the acquisition of resources far beyond that required to satisfy their normal material needs, was driven by the rising cost of bride price.
Today we are witnessing a variation on bride price inflation of a different order. The institution of marriage has given rise to a new economic growth sector in the form of the wedding industry. For example, the wedding industry is now estimated to be worth US$ 60 billion in the United States and over $300 Billion globally. The global figures probably do not include Africa, where the wedding industry is a newer but even faster growing phenomenon in many African nations.
An ancient institution
Marriage is the most ancient and stable of human institutions. Anthropologists trace the institution to the need to avoid incest and establish the paternity of offspring.
Stone Age humans formalised the contractual bonding of husband and wife through the exchange of gifts, and most hunter-gatherer societies engaged in ritual courtship. We do not yet know whether or not mitochondrial Eve’s marriage was arranged, but we do know that the institution of marriage contributed to the competitive advantage of Homo sapiens over their non-marrying Neanderthal neighbours.
We do not yet know whether or not mitochondrial Eve’s marriage was arranged, but we do know that the institution of marriage contributed to the competitive advantage of Homo sapiens over their non-marrying Neanderthal neighbours.
It is not difficult to see how the institutionalised demands of maintaining a healthy gene pool could make a critical difference in circumstances where humans lived in small and isolated groups. Human bands invested in social networks and developed complex kinship systems, while the cavemen who mated by clubbing a woman and dragging her to his cave became dumb and dumber over time. In any event, marriage became a defining feature of human existence.
One scientific publication described the institution in evolutionary terms as “reciprocal exogamy including the exchange of mates, goods, and services, and involving multiple kin lineages often existing in multiple residential communities”. Anthropologists investigating the roots of the institution note that these parameters have remained relatively unchanged over the millennia.
With the rise of agriculture, marriage came to mark the passage from childhood to adulthood, conferring new rights and responsibilities in the process. The celebrations accompanying marriage played a fundamental role in fostering communal identity and solidarity. Before long, marriage was also key factor in building political relationships—a function that was elevated when the rise of royal dynasties saw marriage become an instrument of foreign policy.
This matrix of factors still obtains for marriage in African society. The institution is about much more than formalising the bio-emotional bond between two individuals, which now characterises Western practice. In most societies, it encompasses normative behaviour patterns and traits, including the wedding ceremonies and exchanges that formalise the contract. The marriage itself comes with expectations of relative permanence: shared residence, gender-based division of labour and management of resources, a sexual relationship oriented towards procreation and cooperation in child bearing and training.
While these factors, like the primacy of the nuclear family, are universal, the model based on the contract’s societal benefits has experienced significant attrition during the modern era. The wedding industry is the latest development to complicate the human dimension of marriage, and it appears to be racing out of control.
During the 1960s, weddings, especially the lavish high-cost version, came to be seen as effete. The contract was increasingly seen as a bond based on the relationship between two individuals. Divorce rates shot up and non-traditional unions between individuals of different backgrounds, including people of different religious, racial or social origins, proliferated. Pairing was about love. The resulting unions did not require an external religious or secular authority to legitimise it; the conventional ceremonial component was passé.
This encouraged the pursuit of innovative weddings, often held in unorthodox settings that appeal to the romantic ideal. The barefoot-on- the-beach wedding was popularised when Becks betrothed Posh in a sarong. The couple showcased several outfits, including bright violet costumes for the wedding party and a matching cowboy hat for baby Brooklyn. David Beckham later admitted that the garb made him look like “one of the guys in Dumb and Dumber” [the movie].
The prince of Abu Dhabi, Mohammed bin Zayed, built a 20,000-seat stadium specially built for his seven-day, $100 million nuptials in 1981. The fashion among wealthy Indians is flying the entire wedding party consisting of several hundred guests to exotic destinations abroad.
The Beckham extravaganza came after Princess Diana’s 1981 “wedding of the century”, which made celebrity weddings fashionable. The wedding of Prince William and Kate Middleton set a new bar for the 21st century—although, as in the case of the Diana event, most of the reported cost of $34 million was spent on security; the cost of the bride’s dress, at $434,000, was modest in comparison.
In many places, weddings have always provided a stage for conspicuous consumption. The prince of Abu Dhabi, Mohammed bin Zayed, built a 20,000-seat stadium specially built for his seven-day, $100 million nuptials in 1981. The fashion among wealthy Indians is flying the entire wedding party consisting of several hundred guests to exotic destinations abroad.
Such extreme examples underscore the meteoric rise of the wedding industry across the planet. Fashionable contemporary weddings across the world now involve a full complement dressmakers, florists, reception halls, event planners, photographers, caterers, limo firms, DJs, bands, and jewellery designers. Few people can match the glass coach, the 25-foot bridal train, and the estimated 750 million television viewers of Princess Diana’s wedding, but many are willing to go into debt to finance a ceremony that is becoming the nuptial version of the arms race.
The wedding industry is flourishing across continents and cultures. In China, the $57-billion industry is registering a 7.8 per cent annual growth, but this will soon be trumped by India where the industry is expanding by 25 per cent a year. In the United Arab Emirates, the average cost of nuptials is estimated to be around $80,000. In the US, the average cost of a wedding is equivalent to a year’s salary for many service-sector employees or a year of university education.
These numbers appear to reflect relative differentials in income. The most expensive place in the US to get married is Manhattan, where the average cost is over $76,000, or five times the cost in Utah where the typical wedding expenditure is $15,257. The fact that this state is booming economically points to the influence of culture as well—which may represent the best hope for mitigating the more ominous implications accompanying the commercialisation of marriage and sexuality.
The Big African Wedding
During a trip to Addis Ababa last year, I went to a studio to get some passport pictures. There were several picture albums in the waiting area. They were actually gigantic, hardcover ledgers showcasing glamorous pictures of wedding couples, bridesmaids, best men, and other sundry wedding participants conspicuously adorned in some of the most expensively elegant finery I have ever seen. During the remainder of my visit I began to notice the proliferation of large and small wedding shops across the city.
I initially thought it was an Ethiopian thing. Wrong. Once alerted to its existence, evidence of Africa’s new wedding industry started to pop up everywhere. In Zambia there are weddings that last two weeks. The wedding industry in Kampala has seen the ten event organising companies operating in 2010 to grow to more than a hundred in 2017. Televised weddings provide revenue for Ugandan television stations that now charge 1 million shillings ($330) to broadcast lavish weddings.
Nigeria, true to form, is at the forefront of Africa’s new wedding sector. The industry that some say is fueled by Nigerians’ natural love of celebration probably owes more to their competitive nature. The CEO of one Nigerian wedding planning company explains: “People want their event to be the best. They want it to better than the next person’s so they won’t spare any expense to do whatever they need to do to get it done.”
This is a country where the wealthy elite once threw parties where they would impress their guests by displaying millions of Naira bank notes in glass cases. Now, “getting it done” at weddings includes stunts like “spraying” the wedding guests with US dollar bills. Although the currency on display under thick glass attracted the attention of Nigeria’s audacious criminal class, it usually ended up back in the bank on Monday morning. Spraying guests with dollars upped the ante in the country’s “go big or go home” stakes.
Kenya’s fast growing wedding industry has spawned hundreds of wedding planners and businesses offering everything from florists to high-end caterers and other related specialists. This service sector actually dates back to the Western infatuation with the wedding as an adventure theme, which has drawn couples from abroad to Kenya to tie the knot. The wedding-in-the-bush is a niche market that is still doing well, based on the number of Kenyan tour companies advertising diverse safari wedding packages. But it is small change compared to the new urban African wedding complex with its complement of service providers, magazines, television shows, and family brokers skilled at maximising the returns on nubile daughters.
This is a country where the wealthy elite once threw parties where they would impress their guests by displaying millions of Naira bank notes in glass cases. Now, “getting it done” at weddings includes stunts like “spraying” the wedding guests with US dollar bills.
On the one hand, the industry is a tech-savvy, Internet friendly economic sub-sector, but on the other, it is just another globalised neoliberal cash cow. At least in West Africa the industry is spawning a new fashion industry showcasing creative variations on traditional clothing. Fashionable African wedding attire has even added a few hundred boards to the 38 million and growing Pinterest wedding posts, and its pretty neat stuff. Kenya’s wedding juggernaut, in contrast, is driven by the couples’ marked preference for the Eurocentric “white” wedding.
“White” Kenyan weddings
Ngugi wa Thiong’o built a literary career by exposing the mentality behind many Kenyans’ inverted relationship with indigenous values and preference for the trifles identified with Western ways. The contemporary white wedding is the latest flagship for this mindset. This line of critique makes Kenya’s first Big Shot wedding a bit incongruous—it was actually celebrated in Maasailand.
Sometime around the mid-1970s, the expansive Maasai Minister in Jomo Kenyatta’s government, Stanley Oloitiptip, threw an exceptionably exorbitant wedding for his oldest son. Stylistically, it contradicted almost everything Maasai culture stood for. It was certainly as outsized by the more modern standards of the day as the girth of the physically immense politician.
The irrepressible Oloitiptip justified the spectacle as a testament to “the fruits of Uhuru”. This explanation focused public attention on the diversion of state resources to fund the affair, a concern further compounded by the fact that the Honourable Minister had sired 46 other children.
As it turned out, there was no happy ending for the Big Man. In 1985, he suddenly found himself in prison for the misuse of public resources. Like the overpriced wedding gowns at the centre of contemporary weddings, the five normal prison uniforms sewn together to clothe him were used for only one day: he was released on bond the following morning and passed away several days later.
Although the Kenyan public has been treated to the occasional high profile wedding since then, the new big wedding phenomenon is defined by its distribution and scale. This is why some commentators applaud it as a vibrant growth industry and others hype it as symbolic of middle class prosperity—even though a large portion of newly weds don’t have the money to pay for their weddings.
The moral of the Oliotiptip story dovetails with other qualities associated with the big wedding trend. Close to a quarter of the couples opting for these bling weddings go into debt to finance them, and the majority of them regret the expenditure soon afterwards. A more disturbing statistic: the bigger the wedding, the shorter the marriage.
Even so, the trend persists. One Ugandan professional stated that he has saved 50 million shillings for a big wedding. He says he only wants to have a wedding that befits his status as an educated man. If he can’t afford that, he’d rather not have a wedding at all. No wedding is now the norm for many, and no marriage at all is increasingly common. One regional study found that 50 per cent of young couples were living in free unions and another 25 per cent of women were raising children as single mothers.
Traditional communitas versus wedding bling
Weddings have long served as a vehicle for conspicuous consumption and the spread of consumer culture. The fact that both the rich and the middle classes now own fancy cars, TVs and designer handbags has raised the status-generating power of one-time social events like weddings. Wedding planners say that the industry is driven by women’s desire to be a Queen, and the center of attention albeit for one day. Men play along for reasons of status and prestige.
Traditional ceremonies were ritualised communal affairs imbued with layers of symbolism and meaning. The primary functions of many ceremonies, such as weddings, were to mark passage to a new stage of the life cycle and to foster unity within the community. The anthropologist Victor Turner’s classic study on African ritual and ceremony focused on the deep properties of these phenomena, and the universal role of liminality and communitas.
Liminality refers to the beginning or transitional stage in a process. The person at the centre of the transition is often regarded to be in a weak and dangerous or inauspicious state. Rituals based on the society’s spiritual, magical and religious traditions generate a state of communitas to insure the safe transition of the person in this liminal state.
The term communitas is associated with sharing a common experience that takes a whole community to the next level. Rites, rituals and ceremonies designed to temporarily negate differentials of rank and status create a social space based on homogeneity, equality and anonymity. This promotes a sense of group wholeness. Individuality is submerged in unity in a manner facilitating transformation. The way the spirit of a harambee fund-raising event induces you to contribute beyond your planned contribution is an example of the same.
The public ceremony is, in this sense, not an event, but part of a social process that facilitates the safe transition of the liminal individual, be it from girl to woman, boy to man, or candidate to group chief and leader. The state of communitas it engenders imbues the group with a lasting sense of unity and solidarity that allows society to function despite its internal conflicts and inequalities of wealth and status.
Turner describes how the process works in the case of the appointment of a new chief among the Ndembu of Zambia. After a period of sexual abstinence, the new candidate and is wife are housed in the specially constructed kafu, or death hut. They are dressed in rags and made to assume a submissive position. While in this state of liminality, elders revile the future leader: “Be silent! You are a mean and selfish fool, one who is bad-tempered! You do not love your fellows, you are only angry with them! Meanness and theft are all you have! Yet here we have called you and we say that you must succeed to the chieftainship.”
The couple are abused and forced to stay awake all night while commoners are invited to berate them for any misdeeds large or small. They are beaten and rubbed with special herbs. After this ordeal, the chief-to-be is instructed in his duties:
We have desired you and you only for our chief. Let your wife prepare food for the people who come here to the capital village. Do not be selfish, do not keep the chieftainship to yourself! You must laugh with the people, you must abstain from witchcraft! You must not be killing people! You must not be ungenerous to people! Today you are born as a new chief. If you were mean, and used to eat your cassava mush or your meat alone, today you are in the chieftainship. You must give up your selfish ways, you must welcome everyone, you are the chief!
The ritual results in the figurative death of the liminal candidate and his rebirth as a leader. Turner goes on to detail how many other ceremonial processes across cultures, including the coronation of Popes, display many of the same structural attributes.
Ngugi wa Thiong’o built a literary career by exposing the mentality behind many Kenyans’ inverted relationship with indigenous values and preference for the trifles identified with Western ways. The contemporary white wedding is the latest flagship for this mindset.
Traditional weddings are a benign version of this ceremonial process where two individuals are reborn and transformed into a legally recognised husband and wife sanctified by the higher powers. The passages on marriage in the Quran, Bible and other religious texts underscore the sanctity and spiritual quality of such unions, and most cultural and religious weddings display similar dynamics to sanctify and bless the marriage contract.
In my own case, prior my own wedding, the idea of getting married was a remote and distant prospect. I was living in Lamu, and the process started as an idea suggested by close friends who told me, “Marrying is easy and since you are here you should give it a try even if just for a week.” The idea evolved into an experimental possibility that in turn led to a proposal to marry, arranged in the usual manner.
The only request from my side was that the marriage ceremony would be a small, private affair. Swahili weddings, in my view, were carnival style affairs that did not fit my style. I wanted a closed personal ceremony to go with the already exotic circumstances.
“Sure, we will do it that way if that’s what you want,” my future in-laws told me. Although I did not know it, at the time, I was totally out of my depth, in a liminal state of ignorance, weakness, naiveté, and vulnerability.
I also did not realise that the coast was home to the region’s most developed indigenous wedding industry. As the time approached, I was informed of a series of unanticipated developments: a bus arrived with furniture and other trappings; the next day another came from Mombasa with a posse of musicians, a boat arrived with guests from the islands, and so on. This build-up countered my expectations of a small intimate wedding.
A week before the actual event, people started addressing me as Bwana Harusi. Lamu’s normally shy ladies began to accost me with propositions, and several times women dragged me into their homes as I passed through the town’s narrow alleys. My “handlers” told me that as Bwana Harusi I was fair game for such mischief until the formal marriage; it was best I stay indoors. They were otherwise helpful but not very informative. Among other things, they did not explain that a proper wedding is mandatory for a girl’s first marriage, and that the arrangements were the exclusive province of the bride’s family.
Three days of robust wedding celebrations ensued. I became caught up in the spirit, and consented to options for the groom’s side, like holding the kirumbizi stick fighting dance and the all-night kesha party. My father surrogate arranged for the kirumbizi, which coincided with the district secondary school sports tournament. The presence of the archipelago’s most athletically inclined youth insured it was the most fiercely contested kirumbizi stick fighting in Lamu’s modern history. Swept away by the spirit of this communitas, I ended up splurging on food, miraa for my Somali friends, and a Bajuni msondo dance followed by what became a public party while the bride’s taarabu music echoed through the other side of time.
After sunrise I was married in the kind of simple ceremony I had originally requested, although there was still one last surprise.
I had paid the conventional dowry for that time of several thousand shillings. But when the actual moment came, I was confused when I heard the town’s most respected sheikh ask me the formulaic question: Do you agree to marry Safiya binti Mohammed Ali for the mahari of 50 Kenya shillings?
This was repeated three times. Though mystified and bewildered, I managed to utter “kabeitu, or “I agree” in Arabic. Only later did I learn that the small sum substituted for the dowry proper, often referred to as mahari ya Kiarabu, is designed to protect the family, which typically ends up spending more than the dowry on the wedding. The provision comes into effect if the marriage fails or the groom has legitimate cause for rejecting the bride and reclaims the mahari proper. The dowry proper, in any case, goes to the wife, and not her father.
In the evening I was escorted to the bride’s house where, according to the Swahili tradition of fungati, we spent the next week in the wedding suite where we were treated as royalty. We were both all so liminal at the time, although for different reasons. By the end of the week’s seclusion I was integrated into the extended family and emerged as a culturally validated member of Lamu society.
Traditional weddings are a benign version of this ceremonial process where two individuals are reborn and transformed into a legally recognised husband and wife sanctified by the higher powers. The passages on marriage in the Quran, Bible and other religious texts underscore the sanctity and spiritual quality of such unions
As individuals, my wife and I were and still are very different people from totally different backgrounds. I am not sure if our union would have survived if it began as the private affair I originally envisioned. It took a while, but I came to understand how the process of public communitas and internal family bonding contributed to the fact that forty-one years later we are still together.
There is a broader moral to this love story.
The impact of commercialised weddings
Victor Turner observes that liminality and communitas are essentially phenomena of transition. His analysis explains why many modern phenomena, from millenarian movements and the counter-cultural quest for alternative lifestyles to the rise of Nazism, borrow much of their mythology and symbolism from traditional rites de passage, either in the cultures in which they originate or in the cultures with which they are in contact. Turner documents many forms of these phenomena from once-a- generation ceremonies to the rituals of everyday life.
The same insights apply to the recruitment of jihadi terrorists, and the communal synergy generated by organisations like ISIS, Al Shabaab, and Boko Haram. The “Islamist problem” may appear far removed from the issues raised by the region’s wedding industry, but the two developments are more closely linked than it may appear. Lela Anwar, an administrator with the coast’s Donge Charity Network, offers the following commentary on Mombasa’s changing wedding complex.
A typical wedding in Mombasa now costs more than an average citizen’s salary, yet they are getting bigger and more dramatic. The Nikkah, the nucleus of any Islamic wedding, is a straightforward and inexpensive affair because it mainly involves a recitation of wedding vows followed by attendees sharing a quick repast of coffee and haluwa in the mosque. It is also a mainly male event, complemented by a smaller gathering of female relatives and close friends in another room. Even though the nikkah is the most essential part of the wedding, the reception consumes the majority of time, financial, and human resources. The reception, known as kupamba in Swahili, is an extravagant women-only event featuring an often evening of loud music, outlandish hairdos and makeup, jewel-studded dresses, and multiple servings of fancy food and drinks. Local women view the kupamba through the lens of social class: the fancier the reception is, the more status conferred on the family. Curiously, the kupamba celebration can exert more leverage on social class than actual wealth. A family that hosts an outlandish wedding is regarded as ‘high class’ even if the wedding was funded by loans and donations from extended family and friends.
Muslims are aware that the Prophet Muhammad recommended simple weddings yet despite the religious incentive for sticking to the sunnah traditions, the scale and costs of Swahili weddings continue to rise. This phenomenon is linked to attributed gender dynamics, and specifically to gender roles that are socially enforced in traditional Swahili societies. There are certain female social activities that are frowned upon even though it is fairly acceptable for men to go clubbing or spend long hours away from the family consuming miraa or pursuing other forms of entertainment. Swahili women who deviate from their prescribed roles are, in contrast, given negative labels and may be castigated as being promiscuous or prostitutes. Unlike men, you rarely see women spending hours with friends partaking in social activities outside the home. With almost no outlet or spaces available to women for entertainment, weddings are now the default venues where they can dress up and enjoy an evening of music and fun within a socially acceptable environment. Weddings are an outlet for self-expression; an opportunity for the traditional Swahili woman to morph into a glamour queen. They are a welcome respite from her daily, culturally prescribed cocoon.
Weddings are so important that now invitation cards are sold for as much as Ksh. 7000 by invitees unable to attend. The downside of this commercialisation is that increasingly large numbers of urban and peri-urban youth are finding it difficult to marry. This has provided an entry point for radicalisation and terrorist recruitment as two recent studies on the coast of Kenya have documented.
The wedding industry, as discussed in the first section of this essay, in many ways contradicts the role of traditional cultural processes. Weddings as events emphasise the conspicuous expenditure of resources for the sake of prestige and competition. Instead of transforming the couples to live in harmony and contribute to the public good, bling weddings condemn many of them to an uphill struggle to survive as a pair.
More traditional wedding ceremonies, as the passage above indicates, offer Swahili women a degree of gender-based communitas. The contemporary coastal wedding, however, also reinforces structural inequalities contributing to the radicalisation of both male and female youth. Sex is a powerful and dangerous force that easily leads one into a state of liminal danger. The wedding industry taps into this for material gain. Jihadi radicals effectively exploit the negative aspect of the same social change to recruit individuals who for various economic and ideological reasons fall outside the boundaries of mainstream Islam.
The role of such factors, including constraints associated with the commercialisation of weddings, have been documented by researchers on Kenya’s coast and elsewhere. In the meantime, it turns out that a range of high profile players in the West have discovered the value of communitas and other spiritual techniques that help merge the individual “I” into the collective “We”. Advocates include the top echelon of Google and other Silicon Valley executives, some of most decorated US Navy Seals team leaders, and other copacetic entrepreneurs like Richard Branson. The 2017 book, Stealing Fire by Steven Kotler and Jamie Wheal, reports how these players are seeking out ways of replicating the ecstatic sense of unity embedded in the African rituals studied by Victor Turner and others. In the words of the authors, “This feeling tightens social bonds and ignites enduring passion—the kind that lets us come together to plan, organize, and tackle great challenges.”
The same insights apply to the recruitment of jihadi terrorists, and the communal synergy generated by organisations like ISIS, Al Shabaab, and Boko Haram. The “Islamist problem” may appear far removed from the issues raised by the region’s wedding industry, but the two developments are more closely linked than it may appear.
For the techies, entrepreneurs and soldiers who have adopted pursuits from yoga and bio-feedback meditation to psychedelics and extreme sports, getting into this zone is about enhancing productivity and their cutting edge. It is hardly surprising that the bad guys have developed their own form of communitas to do the same. In any event, society needs more of the problem-solving passion the world’s top entrepreneurs are seeking to cultivate than the competition driven by the bling of the wedding industry—especially when it comes to some of the human surrogates now being generated by artificial intelligence technology.
The rise of the wedding industry bookends one side of a larger neoliberal trend of inequality and social polarisation; developments on the other side of the spectrum have given rise to the technologically enabled sexbot, first predicted in the original 1975 version of Stepford Wives and updated in more recent films like Blade Runner and Ex Machina. One blogger summed up the implications for marriage and the family as an existential threat to humanity: “This will blow up the world. It will make crack cocaine look like decaffeinated coffee.”
A return to the ritually-reinforced social bonds that made the celebration of marriage a universal rite of passage is needed to sustain the family unit as the most basic human institution. Creative variations on the modern wedding may yet provide a platform for adaptive cultural innovations on this front. For example, last December, Laabied Mohammed Gurcharan of the Donge Network established a new precedent for Mombasa’s wedding scene. Instead of the usual by- invitation-only event, he shared his wedding feast with the children of the Mama Dhahabu Orphanage.
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