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PAN-AFRICANISM: An idea whose time will never come?

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PAN-AFRICANISM: An idea whose time will never come?
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First, an “ancient” African fable.

A chicken foraging somewhere in Africa’s bush came across a pawpaw tree that had grown diagonally instead of straight up. A ripe pawpaw was hanging at the end, which the bird could not quite reach, and so decided to walk up the inclined trunk instead.

As it perched on the end of the tree pecking away, a fox entered the small clearing, looked up, and saw what was going on. “Be generous. Share,” said the fox. “Why are you eating all by yourself? Knock it down so we can eat it together.”

I may be just a bird, but I am no fool,” replied the busy hen. “Clearly the meal you intend is me. Since when did foxes eat fruit?”

“I see. You must not have been at the meeting, then,” the fox observed.

“What meeting?” the hen asked. The fox went on to explain to her how a large meeting of the forest’s animals had taken place recently where they had come to an agreement to no longer eat each other. Instead, they would cooperate to gather and eat fruit.

After securing a sufficient number of haki ya mungus from the fox, the hen knocked the pawpaw to the ground and fluttered down after it.

In the end, of the African Union’s 55 member states, 44 were present and signed up to the removal of trade barriers, 43 signed the launch declaration, and just 27 agreed to lifting barriers to the movement of people.

As the two stood side by side eating, a lion appeared, and began to approach them. The fox screamed, and immediately took to his heels.

“Where are you going?” asked the hen.

“Don’t you see the lion?” yelled the fleeing fox. “Run for your life!”

“But what about the agreement?” asked the puzzled hen as the big cat drew up beside her.

“You don’t understand,” the fox shouted over his shoulder. “That lion was not at the meeting either!”

(Actually, this fable not that old: it was probably made up during the wrangling over delegate credentials at the 1978 Moshi Peace Conference of anti-General Idi Amin forces. The dysfunctional tree was a metaphor for Uganda’s condition.)

The just-concluded African Union Africa Continental Free Trade Area (AfCFTA) summit in Kigali once again brought to the fore political Africa’s favourite topic: Pan-Africanism and it possibilities. To many, this is the Holy Grail of African liberationism, the ultimate destination and logical conclusion of the exertions of previous decades, but building on centuries before that.

The outcomes of the summit are triumphantly declared to have been to finally take a first concrete step on the long journey to the political and economic integration of the continent. Three things required consensus: to agree in principle that such an initiative was required now; to agree to the removal of nearly all customs barriers to intra-African trade; and to agree to the removal of selective immigration barriers to intra-African travel by Africans.

Beneath the excitement, there remained many difficult details that could potentially become obstacles: not every African country was present in Kigali; of those present, not everyone signed up to all three elements of the treaty; among those that did, each element of the protocols must now be subjected to discussion and ratification in the parliaments and cabinets of the participating countries. Among the “faint-hearted” were the continent’s two economic power houses (such as they are): South Africa and Nigeria. South Africa, represented by its new president, Cyril Ramaphosa, said that even initialing the treaty required consultations back home first. As for Nigeria, tales exist of a dramatic literal U-turn as the presidential convoy to the airport had to return to Abuja to hear more concerns from the business community.

Such dictators recognised the strategic value in running their countries like personal fiefdoms with a disorganised, impoverished populace. The last thing they needed was a genuine move towards greater sharing of those resources, and the mutual accountability that this could entail, as could become the case under any Pan-African arrangement.

None of the heads of state of Rwanda’s immediate neighbours were present either. In the end, of the African Union’s 55 member states, 44 were present and signed up to the removal of trade barriers, 43 signed the launch declaration, and just 27 agreed to lifting barriers to the movement of people.

“We [Africans] are the kind of horses that are very thirsty. When brought to the well, some of us drink, others have excuses…We should stop enjoying problems. Especially when we have the answers,” the summit’s host, Rwandan president (and current African Union chairperson) Paul Kagame reportedly said.

So, as a result of the elephant in the room being the issue of the lions not in the room, the renewed path to African unity will be remembered partly for being launched with a snide remark from the host.

But what exactly is Pan-Africanism? And to what extent is any of this actually new, or a departure from previous attempts?

A history of hopes

We need not retrace the path to this moment in detail. The aspiration for one big country, or at least a “United States of Africa” has always been part of Africa’s post-colonial political lexicon. Where leaders of the past differed was on the question of the best route to getting there. Famously, Ghana’s independence icon Kwame Nkrumah called for it to be implemented straight away. Among his contemporaries were those with another school of thought, calling for a phased process. Neither happened, of course, and, for the Pan-Africanists at least, the continent remained a halfway house of former colonies within inconvenient colonial borders. No longer a girl, not yet a woman (to paraphrase American philosopher-singer Britney Spears).

This is not to say there was no de facto unity, at least on certain issues. Far from it. The AU’s forerunner, the Organisation of African Unity – which, with its early decision to uphold the colonial era borders, emerged as the physical expression of the “phased process” approach – became the forum where a number of key initiatives demonstrating a determination for united action among the continent’s leaders could be seen. The better-known among these was the decades-long campaigns against the stubborn colonial stain that held on in Southern and Western Africa, in the Portuguese colonies, as well as in the die-hard white settler “nationalism” isolated in the South. This included everything from diplomatic and political protests to sanctions and material support, including military training for Southern African nationalists.

Regional trade blocs were established in West, East and Southern Africa. Some states went further by actually intervening in regional conflicts. However, many more conflicts simply overran and made farcical any pretence towards mutual African respect. Key cases in point are the 1967-1970 civil war in Nigeria, which still poisons the politics of that country, the still ongoing Saharawi stalemate in Western Sahara against Morocco and Ethiopia’s four-sided wars from the early 1960s until 1990.

A key question then, now and in the proposed future is always going to be: What does the ordinary African get out of these arrangements?

The most striking and frightening characteristic of all African governments is this: that without an exception, all of them are dictatorships, and practice such ruthless discriminations as to make the South African apartheid look tame…..I leave it to political scientists to explore and analyse this strange situation whereby independence means the replacement of foreign rule by native dictatorship,” wrote the legendary Ugandan poet Okot p’BItek in a 1968 article that may well have jeopardised his career, but certainly ruined his standing with the powers-that-were.

By way of an excuse, one could argue that these severely hampered aspirations, and the poet’s mockery of them, were the result of three things:

First, Cold War geopolitics overshadowed Africa’s entire post-independence period. There were intractable wars like the 1977-1978 Somalia versus Ethiopia conflict over the Ogaden region, which saw the Soviet Union first back Somalia against Emperor Haile Selassie’s forces, and then dramatically change sides when the “socialist” dictator Mengistu Haile Mariam deposed the Emperor. In Angola, an even more obvious proxy war was fought for nearly two decades between the superpowers, as Jonas Savimbi’s UNITA dueled with the MPLA government. In all these cases, interventions led to a prolongation of conflict, the entrenchment of authoritarian cultures and a sapping and stagnation of social and cultural energies.

Even Tanzania’s Julius Nyerere was obliged to remark that “there is no national economy at all!” when recounting the practical difficulties of establishing a fair trade regime after independence.

Second, there was global plunder – perhaps the whole point of the Cold War. This gave rise to opulent kleptocracies, such as Marshal Mobutu’s in Congo and Bedel Bokassa’s in the Central African Republic, as well as to pseudo-socialist regimes, such as Macius Nguema’s in Equatorial Guinea, in which impunity reigned as long as the backing superpower obtained the resources it craved. Such dictators recognised the strategic value in running their countries like personal fiefdoms with a disorganised, impoverished populace. The last thing they needed was a genuine move towards greater sharing of those resources, and the mutual accountability that this could entail, as could become the case under any Pan-African arrangement.

Third was the corpus of local interests, both formal and informal, legitimate and not, that naturally have built up in the interstices of whatever passes for “national” economies in each of our countries. For example, much as General Idi Amin took the historic blame (or at least most of it) for the collapse of the original East African Community, credible stories linger about how the road haulage businesses of local oligarchs in the region were certainly not hurt by the hobbling of the East African Railways system, and may even have encouraged it.

“The elites in each of these states really make money off gatekeeping – levying taxes off imports/exports and granting licences or concessions within defined areas. Belief in free and open markets is only skin deep,” tweeted Daudi Mpanga, a distinguished lawyer with extensive experience in corporate and political representation across East and Southern Africa, in a comment on AfCFTA.

But beyond the usual gatekeeping, there are genuine native business interests. For example, corporate interests entering Nigeria have to acknowledge the idiosyncrasies of the situation there and enter into accommodative arrangements with the well-established local business class. One corporation alone was able to post of $750 million in after-tax profits in 2007/8 out of this country-specific process. It is no coincidence that Nigeria was the one country where entrenched queries on AfCFTA have come from her business community.

What then is Pan-Africanism? And to what extent is any of AfCFTA actually new, or a departure from previous attempts at it?

Unity between what and whom, and over what?

If the idea is to unite African states, does this not really mean just amalgamating the interests of the various elites that run these states? If so, given the generally adversarial relationship such elites tend to have with their general populations (Exhibit A: virtually any general election on the continent), would this not result in a continent-wide elite conspiracy against the ordinary African?

As for the idea of bringing African economies together (of which veteran journalist Charles Onyango-Obbo cited the statistics approvingly: “African Continental Free Trade Area signed in Kigali will consolidate a market of 1.2 billion people & GDP of $2.5 trillion. Still 8 times smaller than USA’s GDP of $19.3 trillion [China’s $14.2 trillion), but it’s just what the doctor ordered!”), the question must be asked: Whose economies exactly are these?

A key pillar of the post-Cold War economic arrangements on countries with commend economies (typically, most of sub-Saharan Africa) was the World Bank conditionality that governments should surrender control over their central banks, which would be responsible for directing monetary policy. In practice, this means that on matters of “macro-economic stability” (a treasured goal), issues like currency pricing and supply are not determinable by the native government.

Long before that, there were already huge hurdles in place.

Many of the states created by France in West Africa serve as a particular case in point. Despite five decades of formal independence, they remain – by law, policy and sometimes armed force – wedded to the French economy and banking system through their regional currency zone know as African Financial Community (CFA) that was created in 1945.

A hugely under-reported detail of Uganda’s economic “Africanisation” policy under General Amin (better known as the mass expulsion of non-citizen Asians) was the reaction of the (mainly foreign) banks. Their agents crisscrossed the cities and towns, slapping foreclosure notices on many Asian-owned buildings to the effect that, as default was inevitable, the buildings became the property of the banks.

The idea of substantial “independent” Asian capital itself turned out to be partly a myth. Apart from debt to local banks, much of the loan capital coming from India, for example, was from banks themselves in quiet debt to Western banks.

Even Tanzania’s Julius Nyerere was obliged to remark that “there is no national economy at all!” when recounting the practical difficulties of establishing a fair trade regime after independence.

Then there is the issue of nativity, or origin. What will be defined as an “African” trading company, eligible to take advantage of the new free trade area? These are matters all trading blocs get concerned with. Companies in the United States domestic airline industry must be majority-owned by Americans, for example.

It was the “opening up” rules imposed by the European Union that enabled some European companies and China to domesticate themselves in places like Senegal and proceed to decimate the local fishing industry. If AfCFTA is to be fully implemented, the implication is that such a disaster would no longer be confined to the borders of the country concerned.

But taken as a whole, one can already see the armies of youthful hawkers flooding the traffic jams of the average African city who are part of a vast cheap distribution system for goods sent from China and elsewhere.

With better intra-continental communications (road, rail, air and electronic) no doubt some of our people will be able to use their celebrated “resilience” and “ingenuity” to see opportunities in these changes and make a new living from them. However, there is no guarantee that the larger free trade area will not simply become a bigger playground for the usual predatory economic forces from outside the continent.

Many of the states created by France in West Africa serve as a particular case in point. Despite five decades of formal independence, they remain – by law, policy and sometimes armed force – wedded to the French economy and banking system through their regional currency zone know as African Financial Community (CFA) that was created in 1945. France reportedly sits on the boards of two central banks in the region where it holds veto powers. Who then will the rest of Africa be integrating with: the West African states or the economic interests of France as hosted by those states?

Options

These are not new questions. And they all come down to what one understands Pan-Africanism to be. There are four basic options.

Cultural Pan-Africanism

It is not a widely acknowledged fact that most of Africa’s best and most audacious thinkers have come from the enforced diaspora. Marcus Garvey remained the most effective and far-reaching organiser of people of African descent globally, despite never having set foot in Africa. His thinking and work remain the kernel of all Pan-Africanist thought. There have been and remain many others: John Clarke, Marimba Ani (Dona Richards), Jacob Carruthers and John G. Jackson, to name a few.

In his fifteen years of research, the Afro-Caribbean writer Chancellor Williams concluded that the Africa of the 18th and 19th centuries was a product of a preceding collapse of a unified African civilisation centered on a Greater Egypt taking in Ethiopia, Kenya, Uganda and the Sudans, which left its people scattered, and somewhat disoriented, for nearly two thousand years before the rise of the then emerging European colonial project for which they became easy prey. He argues for the reconstitution of a Pan-Africanism premised on the reconstruction of those scattered cultures and a recognition of their underlying cultural unity. This basically means first doing away with the organisational logic of the current states, whether amalgamated or not.

Statist Pan-Africanism

This could also be termed Nkrumahist after its best-known active advocate. It was the vision of that cadre of nationalists of the late colonial period whose brand of nationalism took control of the colonial units at independence. It is completely premised on the notion of using these states as a primary building block of uniting the Africans into a new, modern identity and then propel them rapidly towards industrialisation and “development”.

To try and unite Africa while being hosted by a regime installed by Western interests will only lead to complicated intellectual gymnastics, such as presenting Uganda’s invasion and occupation of eastern DRC as an act of Pan-African solidarity.

This approach has pitfalls, as was exemplified by the 1990s Uganda-based Pan-African initiative under the management of the late Tajudeen Abdulraheem. To try and unite Africa while being hosted by a regime installed by Western interests will only lead to complicated intellectual gymnastics, such as presenting Uganda’s invasion and occupation of eastern DRC as an act of Pan-African solidarity.

Corporate Pan-Africanism

The 19th century European powers had already brought together vast areas of the continent into spaces ultimately answerable to one political and one economic authority. Between them, France and Britain created most of the countries that now wish to be part of AfCFTA. Many of the countries they founded started life as trading companies, and corporate profit-making has remained the essence of their utility to the West.

Ironically, there is little essential organisational difference between that model and the Nkrumahists: bring the Africans together under a new culture. In fact, the absence of the imperial overlord has worked to make these states more effective in cutting Africans off from one another, as the AfCFTA acknowledges in aspiration.

Even Tanzania’s one-language policy, so beloved of post-colonial state Pan-Africanists, started life with the then German colonisers, who thought that communicating in a multitude of languages was inefficient but did not believe that the African mind could master the supposed complexities of the German language.

The above-mentioned CFA zone, which brings together the economies of fourteen states in West and Central Africa that are answerable to France, is the living example of how “unity” does not necessarily mean being “united” and of why political independence does not necessarily lead to economic independence.

Peoples’ Pan-Africanism

Pan-Africanism from below. This, of course, means rejecting the colonial model and its offspring. It requires the development of linkages between peoples through their own knowledge, institutions and methods – linkages that are not mediated by the former colonial states. It is centred on the idea of bringing native knowledge (which is available free in the community) into the question of enhancing people’s lives through sustainable production, healthcare and teaching. It envisages interaction on a largely horizontal, community-to-community basis. For example, a fishing co-op in Nyanza should be able to carry out trade in dried fish in as far as Botswana without having it mediated through various ministries of health, trade and immigration because it holds the knowledge on how to preserve fish in ways perhaps not recognisable to the modern state.

Unfettered movement may end up meaning that citizens of poor African states simply decamp to those few states and cities where life is simply better.

As did Chancellor Williams, the late Professor Nabudere saw these modern states as a liability. Being heavily indebted, culturally Eurocentric, and having their key areas of policy dictated from abroad, he believed that these states were at best an irrelevance to this vision of Pan-Africanism and at worst a real obstacle, whether they manage to continue existing or not.

The need to do something

Africa’s challenges are stark, and real: water, food, security, conflict. Writing in the East African, Moses Gahigi provides details on the critical issues: youth unemployment and poverty, which are only set to grow: “According to the African Development Bank, about 13 million young people enter the labour market every year — the number is expected to reach 30 million annually by 2030 — yet only three million (about 33 per cent) are in salaried employment. The rest are either underemployed or in vulnerable employment — a situation some analysts have called ‘a ticking time bomb’ that is likely to go off if the situation is not reversed.”

Which brings us to the last point: goals and strategy.

Cue Osibisa

That excellent Ghanaian band of the 1970s once sang: “…Heaven knows where are going, we know we are; but we’ll get there, heaven knows how we’ll get there, we know we will.”

Is the purpose of Pan-Africanism to further integrate Africa into the global system or to make a break from it? There will have to be a lot more explaining about what a physically united Africa will or should do. Will it strive to leverage public debt, cheap labour and natural resources, as China has done, to become a global purveyor of loans and cheap goods? If so, does this not in fact mean merging the various foreign economies that the African states are merely hosting on behalf of (and under orders from) the Western-led global economic system? If that is the case, how does it improve Africa’s situation beyond being a mere appendage or extension of the global system?

Does this not also mean that we simply give the Africans the right to migrate to go and be poor somewhere else? Unfettered movement may end up meaning that citizens of poor African states simply decamp to those few states and cities where life is simply better. This is a reason why countries like Cuba and China have strict controls on the internal movement of their populations. Migrant workers in China are expected to return to their villages of origin once the contract is done. This seems to be a concern among those member states whose economies are doing somewhat better than the rest. They featured heavily among those countries less keen on signing the protocol on the free movement of people.

However, should our economic position indeed consolidate and improve, will it not ramp up our consumption, and add to the physical burden of the planet? For example, China’s prosperity has created a daily demand for fish from thirty million Chinese. This has contributed heavily to the ruin of fishing waters – and fishing communities – off the West African coast.

My own paranoid (my friends would say) suspicion is this simply allows for the creation of megacities into which the poor can be herded so as to free up the countryside for huge mechanised agribusiness transformations.

But, as the chicken’s fate showed, when you are being told there was a big meeting where all your concerns were answered, be sure to get each and every detail.

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Kalundi Serumaga is a social and political commentator based in Kampala.

Politics

Xenophobia in South Africa: A Consequence of the Unfinished Business of Decolonisation in Africa

8 min read. The recent Afrophobic attacks in South Africa are symptoms of a deeper problem that has its roots in the Berlin Conference of 1884-1885.

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Xenophobia in South Africa: A Consequence of the Unfinished Business of Decolonisation in Africa
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South Africa has consistently experienced cyclical xenophobic flaring that has dented its image in Africa and in the world. The country continues to receive a high number of both documented and undocumented migrants as it has become a top destination in South-to- South migration. Beyond its geographical proximity to other African states, the current migration patterns have to be understood as a consequence of history and as such the xenophobic flaring has to be read as an unfinished business of decolonisation in Africa.

History created two processes that shaped Africa’s politics and economies, even up to today, creating a complex conundrum for our policy makers. Firstly, the Berlin conference created artificial borders and nations that remain problematic today. These borders were not fashioned to address the political and economic interests of Africans but the imperial powers of Europe. Institutions and infrastructure were created to service the imperial interests, and this remains the status quo despite more than four decades of independence in Africa. Secondly, Cecil John Rhodes’ dream of “Cape to Cairo” became the basis upon which the modern economy was built in Africa. This created what the late Malawian political economist, Guy Mhone, called an enclave economy of prosperity amidst poverty, and resultantly created what Mahmood Mamdani termed the bifurcated state, with citizens and subjects.

A closer look at the African state’s formation history provides insights on the continuities of colonial institutions and continuous marginalisation of Africans as the state was never fashioned to address their political and economic interests from the beginning.

Drawing on classical African political economists, this article argues that, unknowingly, the South African government and in particular, the African National Congress (ANC) leadership, a former liberation movement, have fallen into the trap of the logic of the underlying colonial epistemologies informing migration debates in Africa. The Afrophobic attacks in South Africa fly in the face of Africa’s founding fathers, such as Nkrumah, Nyerere, Machel, Kaunda and Mandela, and of the African Union’s dream of a borderless African economy and society.

In his essay “In Defence of History”, Professor Hobsbawm challenges us to read history in its totality:

However, the new perspectives on history should also return us to that essential, if never quite realisable, objective of those who study the past: “total history”. Not a “history of everything”, but history as an indivisible web in which all human activities are interconnected.

It is when we read history in its totality that we are able to make connections about the relations between the past, present and future. Looked at closely, the current xeno/Afro-phobia insurrections engulfing South Africa have to be read within the totality of history. Therefore, this piece argues that the xeno/Afro-phobia flarings that have been gripping South Africa ever since 2008, and which have cast South Africa it in bad light within the African continent, are contrary to the ethos of Pan-Africanism and are largely a product of the history of the scramble and partition of Africa at the Berlin Conference of 1884-1885.

Whose borders? Remembering the Ghosts of Berlin

By the beginning of the 1870s, European nations were in search of natural resources to grow their industries and at the same expand markets for their products. This prompted strong conflict amongst European superpowers and in late 1884, Otto von Bismarck, the then German Chancellor, called for a meeting in Berlin of various representatives of European nations. The objective was to agree on “common policy for colonisation and trade in Africa and the drawing of colonial state boundaries in the official partition of Africa”.

The xenophobic/Afrophobic attacks in South Africa fly in the face of Africa’s founding fathers, such as Nkrumah, Nyerere, Machel, Kaunda and Mandela, and of the African Union’s dream of a borderless African economy and society.

At the end of the Berlin Conference, the “European powers had neatly divided Africa up amongst themselves, drawing the boundaries of Africa much as we know them today”. It was at this conference that European superpowers set in motion a process that set boundaries that have continued to shape present-day Africa. Remember that there was no King Shaka, Lobengula, Munhumutapa, Queen Nzinga, Emperor Haile Selassie, Litunga of Barotseland among many other rulers of Africa at this conference. There was Otto von Bismarck, King Leopold II and their fellow European rulers who sat down and determined borders governing Africa today.

This is the epistemological base upon which current “othering” within citizenship and migration policies are hinged. This colonial legacy has its roots in the Berlin Conference of 1884-1885, where major European powers partitioned Africa amongst themselves and formalised it with the current borders that have largely remained intact and the basis of the modern state in post-colonial Africa. Therefore, policies on identity, citizenship and migration in Africa have been largely informed by modern nation-state forms of territoriality drawn from remnants of colonial policies. These have tended to favour the elites and modernised (privileged, intelligentsia, government officials and business) at the expense of the underclass in Africa, who form the majority.

Most of the institutions and policies characterising the post-colonial African state are bequeathed by legacies of colonialism, hence the need for African states to listen to the wisdom of Samir Amin and “delink from the past” or bridge Thabo Mbeki’s “two nations” thesis and create a decolonised Africa where Africans will be no strangers.

Africa’s citizenship and migration policies remain unreformed and informed by colonial epistemology and logics. The partitioning of Africa into various territories for European powers at the Berlin Conference means most of the present-day nation-states and boundaries in Africa are a product of the resultant imperialist agreement. The boundaries were an outside imposition and split many communities with linguistic, cultural and economic ties together. The nation-state in Africa became subjugated by colonial powers (exogenous forces) rather than natural processes of endogenous force contestations and nation-state formation, as was the case with Europe.

Stoking the flames

African communities are burning from Afrophobia/xenophobia, and at times this is sparked by Africa’s elites who make reckless statements based on the logics of the Berlin Conference. Africa’s poor or the underclass are the most affected, as these xeno-insurrections manifest physically and violently amongst poor communities. Among elite communities, it manifests mostly in subtle psychological forms.

South African leaders continue to be oblivious to the crisis at hand and fail to understand that the solution to the economic crisis and depravity facing the South African citizenry can’t easily be addressed by kicking out foreigners. In 2014, prominent Zulu King Goodwill Zwelthini had this to say and the whole country was caught up in flames:

Most government leaders do not want to speak out on this matter because they are scared of losing votes. As the king of the Zulu nation, I cannot tolerate a situation where we are being led by leaders with no views whatsoever…We are requesting those who come from outside to please go back to their countries…The fact that there were countries that played a role in the country’s struggle for liberation should not be used as an excuse to create a situation where foreigners are allowed to inconvenience locals.

After a public outrage he claimed to have been misquoted and the South African Human Rights Council became complicit when it absolved him.

Towards the South African 2019 elections, President Cyril Ramaphosa also jumped onto the blame-the-foreigner bandwagon by stoking xenophobic flames when he said that “everybody just comes into our country…” Not to be outdone, Johannesburg Mayor, Herman Mashaba, has been on the blaze, blaming foreigners for the rise in crime and overcrowded service delivery.

On the other hand, Minister Bheki Cele continues to be in denial as he adamantly characterises the current attack on foreigners as acts of criminality and not xenophobia. Almost across the political divide there is consensus that foreigners are a problem in South Africa. However, the exception has been the Economic Freedom Fighters (EFF) that has been steadfastly condemning the black-on-black attacks and has characterised them as self-hate.

Whither the Pan-African dream?

In his founding speech for Ghana’s independence, Kwame Nkrumah said, “We again rededicate ourselves in the struggle to emancipate other countries in Africa; for our independence is meaningless unless it is linked up with the total liberation of the African continent.”

This speech by President Nkrumah set the basis upon which Ghana and some of the other independent African states sought to ensure the liberation of colonised African states. They never considered themselves free until other Africans were freed from colonialism and apartheid. Tanzanian President Julius Nyerere had this to say:

I reject the glorification of the nation-state [that] we inherited from colonialism, and the artificial nations we are trying to forge from that inheritance. We are all Africans trying very hard to be Ghanaians or Tanzanians. Fortunately for Africa, we have not been completely successful. The outside world hardly recognises our Ghanaian-ness or Tanzanian-ness. What the outside world recognises about us is our African-ness.

It is against this background that countries like Zimbabwe, Namibia and South Africa benefitted from the solidarity of their African brothers as they waged wars of liberation. Umkhonto weSizwe, the African National Congress’ armed wing, fought alongside the Zimbabwe People’s Revolutionary Army to dislodge white supremacist in Southern Rhodesia. And Nigeria set up the Southern Africa Relief Fund that raised $10 million that benefitted South Africans fighting against the apartheid regime. The African National Congress was housed in neighbouring African countries, the so-called frontline states of Zambia, Zimbabwe, Mozambique, Lesotho and Tanzania. In some cases, these countries had to endure bombings and raids by the apartheid regime.

African communities are burning from Afrophobia/xenophobia, and at times this is sparked by Africa’s elites who make reckless statements based on the logics of the Berlin Conference.

The attacks on foreign nationals who are mostly African and black by black South Africans and the denial by South African government officials that the attacks are not xenophobic but criminal are attempts to duck a glaring problem that needs urgent attention. It is this denialism from authorities that casts aspersions on the Pan-African dream of a One Africa.

Glimmers of hope

All hope is not lost, as there are still voices of reason in South Africa that understand that the problem is a complex and economic one. The EFF has also managed to show deep understanding that the problem of depravity and underdevelopment of Black South Africans is not caused by fellow Africans but by the skewed economic system. Its leader, Julius Malema, tweeted amidst the flaring of the September 2019 xenophobia storm:

Our anger is directed at wrong people. Like all of us, our African brothers and sisters are selling their cheap labour for survival. The owners of our wealth is white monopoly capital; they are refusing to share it with us and the ruling party #ANC protects them. #OneAfricaIsPossible.

Yet, if policy authorities and South Africa’s elites would dare to revisit the Pan-African dream as articulated by the EFF Commander-in-Chief Julius Malema, they may be able to exorcise the Ghosts of Berlin.

Signs of integration are appearing, albeit slowly. East African countries have opened their borders to each other and allow free movement of people without the need for a visa. Kenyan President Uhuru Kenyatta has even gone further to allow people from Tanzania and Uganda to work and live in Kenya without the need for a visa. In addition, Rwanda and Tanzania have abolished work permit fees for any national of the East African Community. Slowly, the Ghosts of Berlin are disappearing, but more work still needs to be done to hasten the process. The launch of the African Union passport and African Continental Free Trade Area (AfCFTA) offers further hope of dismantling the borders of the Berlin Conference. South African authorities need to look seriously into East Africa and see how they can re-imagine their economy.

Towards the South African 2019 elections, President Cyril Ramaphosa also jumped onto the blame-the-foreigner bandwagon by stoking xenophobic flames when he said that “everybody just comes into our country…”

The continuous flow of African migrants into South Africa is no accident but a matter of an economic history question. Blaming the foreigner, who is an easy target, becomes a simple solution to a complex problem, and in this case Amilcar Cabral’s advice “Claim no easy victories” is instructive. There is the need re-imagine a new development paradigm in South Africa and Southern Africa in general to address questions of structural inequalities and underdevelopment, if the tide of migration to Egoli (City of Gold) – read South Africa- is to be tamed. The butchering of Africans without addressing the enclavity of the African economy will remain palliative and temporary. The current modes of development at the Southern African level favour the growth of South African corporates and thus perpetuate the discourse of enclavity, consequently reinforcing colonial and apartheid labour migration patterns.

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Politics

Gambling Against the Kenyan State

7 min read. After spending several months with gamblers in Kenya, Mario Schmidt finds that many see their activity as a legitimate and transparent attempt to make ends meet in an economy that does not offer them any other stable employment or income.

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Gambling Against the Kenyan State
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In the period from June to August this year Kenyan gamblers were hit by a wave of shocking news. Only a couple of weeks after Henry Rotich, Kenya’s National Cabinet Secretary, proposed a 10% excise duty on any amount staked in betting in order ‘to curtail the negative effects arising from betting activities’, the Kenyan government decided to shut down several betting companies’ virtual mobile money wallet systems because of alleged tax evasion. As a consequence, gamblers could no longer deposit or withdraw any money. This double attack on the blossoming betting industry has a background both in Kenya as well as elsewhere. Centered around the capitalist conundrum to realign the moral value of hard work and the systemic necessity to make profit, states tend to combine moral attacks on gambling (see the case of Uganda) with attempts to raise revenues. The vice of gambling turns into a virtue as soon that it raises revenue for the state.

It is also gambling’s allegedly nasty character which made the term a prime metaphor for the excesses of finance capitalism as well as for the pitiful status of the economies of neoliberal Africa characterized by rampant inequalities. Social scientists, politicians as well as journalists portray financial capitalism as a place where, in the words of George Paul Meiu, ‘gambling-like speculation and entrepreneurialism replace labour’ and the ‘magical allure of making money from nothing’, as Jean and John Comaroff have written, has seized the imagination of a vast majority of the population. Faced with a dazzling amount of wealth showcased by religious, economic and political leaders alike, young and unemployed men increasingly put their hopes on gambling. Trying to imitate what they perceive as a magical shortcut to unimaginable wealth, so the story goes, they become foolish puppets of a global capitalist system that they often know little about and have to face the dire consequences of their foolish behaviour.

After spending several months with gamblers both in rural as well as urban Kenya, I can only conclude that this story fails to portray reality in its complexity (see Schmidt 2019). While it is undeniable that some gamblers attempt to imitate the acquisition of a form of wealth that they perceive as resulting from a quick-to-riches scheme, a considerable number of Kenyan gamblers do not. In contrast, they portray and enact gambling as a legitimate and transparent attempt to make ends meet in an economy that does not offer them any other stable employment or income.

Narratives about betting leading to poverty, suicide and alcoholism neglect the fact that the majority of young Kenyan gamblers had already been poor, stressed and under extreme economic pressure before they started gambling, or, as a friend of mine phrased it succinctly: ‘If I don’t bet, I go to bed without food every second night, if betting does not go well, I might sleep without food two days in a row. Where’s the difference?’ Gambler’s betting activities therefore cannot be analyzed as a result of a miserable economic situation alone. Such a perspective clearly mutes the actors’ own view of their practices. They see betting as a form of work they can engage in without being connected to the national political or economic middle class or elite, i.e. without trying to enter into opaque relationships characterized by inequality. In other words, I interpret gambling as directed against what gamblers perceive as a nepotistic and kleptocratic state capitalism, i.e. an economy in which wealth is not based upon merit but upon social relations and where profit and losses are distributed in a non-transparent way through corruption, inheritance and theft.

Before I substantiate this assumption, let me briefly offer some background information on the boom of sports betting in Kenya which can only be understood if one takes into account the rise of mobile money. The mobile money transfer service Mpesa was introduced in 2007 and has since changed the lives of millions of Kenyans. Accessible with any mobile phone, customers can use it to store and withdraw money from Mpesa agents all over the country, send money to friends and family members as well as pay for goods and services. A whole industry of lending and saving apps and sports betting companies has evolved around this new financial infrastructure. It allows Kenyans to bet on sports events wherever they are located as long as they possess a mobile phone to transfer money to a betting company’s virtual wallet.

Gamblers can either bet on single games or combine bets on different games to increase the potential winning (a so-called ‘multi-bet’). Many, and especially young, male Kenyans, bet regularly. According to a survey I conducted last November around a rural Western Kenyan market centre 55% of the men and 20% of the women have bet in the past or are currently betting with peaks in the age group between 18 and 35. This resonates with a survey done by Geopoll estimating that over 70% of the Kenyan youth place or have placed bets on sport events.

Both journalistic and academic work that understand these activities as irresponsible and addictive had previously primed my perception. Hence, I was surprised by how gamblers frame their betting activities as based upon knowledge and by how they enacted gambling as a domestic, reproductive activity that demands careful planning. They consider betting as a meticulously executed form of work whose attraction partly results from its detachment from and even opposition to Kenyan politics (for example, almost all gamblers avoid betting on Kenyan football games as they believe they are rigged and implicated in local politics). Put differently, the gamblers I interacted with understand their betting activities as directed against a kleptocratic capitalist state whose true nature has been, according to my interlocutors, once more revealed by the proposal to tax gambling in Kenya.

Two of my ethnographic observations can illustrate and substantiate this claim, the first being a result of paying close attention to the ways gamblers speak and the second one a result of observing how they act.

Spending my days with gamblers, I realised that they use words that are borrowed from the sphere of cooking and general well-being when they talk about betting in their mother tongue Dholuo. Chiemo (‘to eat’), keto mach (‘to light the fire’), mach mangima (‘the fire has breath’, i.e. ‘is alive’) and mach omuoch (‘the fire has fought back’) are translations of ‘winning’ (chiemo), ‘placing a multi-bet’ (keto mach), ‘the multi-bet is still valid’ (mach mangima) or ‘the multi-bet has been lost’ (mach omuoch). This interpenetration of two spheres that are kept apart or considered to be mutually exclusive in many descriptions of gambling practices sparked my interest and I began to wonder what these linguistic overlaps mean for a wider understanding of the relation between gambling and the ways in which young, mostly male Kenyans try to make ends meet in their daily lives.

While accompanying a friend of mine on his daily trips to the betting shops of Nairobi’s Central Business District, I realized that the equation between gambling and reproductive work, however, does not remain merely metaphorical.

Daniel Okech, a 25-year-old Master of Business Administration worked on a tight schedule. When he did not have to attend a university class during the mornings which he considered not very promising anyway, he worked through websites that offered detailed statistical data on the current and past performances of football teams and players. These ranged from the English Premier League to the football league of Finland (e.g. the website FootyStats). He engaged in such meticulous scrutiny because he considered the smallest changes in a squad’s line-up or in the odds as potentially offering money-making opportunities to exploit. Following up on future and current games, performances and odds was part of Daniel’s daily work routine which was organized around the schedules of European football leagues and competitions. The rhythm of the European football schedule organized Daniel’s daily, weekly and monthly rhythms as he needed to make sure to have money on the weekends and during the season in order to place further bets.

Even though betting is based upon knowledge, habitual adaptations and skills, it rarely leads to a stable income. With regard to the effects it has, betting appears to be almost as bad as any other job and Daniel does not miscalculate the statistical probabilities of football bets. He knows that multi-bets of fifteen or more rarely go through and that winning such a bet remains extraordinarily improbable. What allows gamblers like Daniel to link betting with ‘work’ and the ‘reproductive sphere’ is not the results it brings forward. Rather, I argue that the equation between the ‘reproductive sphere’ and betting is anchored in the specific structure between cause and effect the latter entails.

What differentiates gambling from other jobs is the gap between the quality of one’s expertise and performance and the expected result. For young men in Nairobi, one could argue, betting on football games is what planting maize is for older women in arid areas of Western Kenya in the era of global climate change: an activity perfected by years of practice and backed up by knowledge, but still highly dependent on external and uncontrollable factors. Just like women know that it will eventually rain, Daniel told me that ‘Ramos [Sergio Ramos, defender from Real Madrid] will get a red card when Real Madrid plays against a good team.’

For young men who see their future devoid of any regular and stable employment betting is not a ‘shortcut’ to a better life, as often criticized by middle-class Kenyans or politicians. It is rather one of the few ways in which they can control the conditions of their type of work and daily work routine while at the same time accepting and to a certain extent even taming the uncontrollability and volatility of the world surrounding them.

Gamblers do not frame their betting activities in analogy with the quick-to-riches schemes they understand to lie behind the suspicious wealth of economic, political and religious leaders. While religious, economic and political ‘big men’ owe their wealth to opaque and unknown causes, gambling practices are based upon a rigid analysis of transparent data and information. By establishing links between their own life and knowledge on the one hand and football games played outside the influence of Kenyan politicians and businessmen on the other, gamblers gain agency in explicit opposition to the Kenyan state and to nepotistic relations they believe to exist between other Kenyans.

Therefore, it is unsurprising that, in the context of the betting companies’ alleged tax evasion, many gamblers have not yet repeated the usual complaints and grievances against companies or individuals that are accused of tax evasion or corruption. While some agree that the betting companies should pay taxes, others claim that due to the corrupt nature of the Kenyan state it would be preferable if the betting companies increase their sponsoring of Kenyan football teams. No matter what an individual gambler’s stance on the accusation of tax evasion, however, in the summer of 2019 all gamblers were eagerly waiting for their virtual wallets to be unlocked so they could continue to bet against the state.

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This article has been co-published between The Elephant and Review of African Political Economy (ROAPE)

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Politics

Donald Trump: America’s ‘African Dictatorship’ Moment

8 min read. For decades, the grandiosity and excesses of Africa’s strongmen have been the subject of global ridicule and scorn. Now, under Donald Trump, Americans are finally getting a taste of what an African dictatorship looks and feels like.

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For the Love of Money: Kenya’s False Prophets and Their Wicked and Bizarre Deeds
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Am I the only one who felt a growing sense of ugly familiarity while watching the 4th of July proceedings in Washington DC? It took me a few days to fully comprehend the oddity of the spectacle. It was atavistically American: a questionable real estate mogul; fighter jets roaring overhead; fireworks blowing off with abandon as vague tenants of “bravery” were touted. One only needed to add in grandiose Lynard Skynyrd music, a screw-on plastic bottle of Bud Light (for safety) and the tossing of an American flag football to make it the most US-driven spectacle ever put on display.

Apart from an eye-rolling display of questionable Americana, the whole display struck a deeper and more sinister chord. Stop me if you’ve seen this movie before: military equipment being trucked in from all over the country to be displayed as props; invites extended mainly to party loyalists; outlandish claims of nationalistic strength in the face of unknown “threats”; and an ever-ballooning budget taken seemingly from the most needy of social programmes.

Further, the entirety of the charade was put on by a leader of questionable (at best) morals, one who openly blasts the press as anti-democratic and who is known to engage in dubious electoral practices.

Many readers within East Africa may have looked at their TV screens and thought to themselves: “It’s finally America’s turn to see this ridiculousness.” They wouldn’t be wrong. In the United States right now, the term “unprecedented” is bandied about with ferocity amongst the media, with well-established media houses with sterling reputations formed through covering the 20th century’s most brutal occurrences suddenly at a loss that anything so gauche could take shape in the form of an American leader.

When it comes down to it though, doesn’t it all reside at the doorstep of personality type?

From where I sit, it most certainly does. All of these strongmen (and they are all male) – whether they’re in power, in post-political ennui or dead – have done the exact same thing. It is different strokes painted with the same brush. Their canvas, on this occasion, is that of spectacle, of projecting something that is better, stronger (dare I say less impotent?) than themselves. It is a public display of strength, ill-needed by those who don’t secretly know that they’re inwardly weak.

Many readers within East Africa may have looked at their TV screens and thought to themselves: “It’s finally America’s turn to see this ridiculousness.” They wouldn’t be wrong. In the United States right now, the term “unprecedented” is bandied about with ferocity amongst the media…

To start with, those who have systematically oppressed and plundered a country often rub it in to commemorate their “achievements”. For example, there is still a nationally celebrated Moi Day annually in Kenya, despite the former president’s record of extrajudicial measures, devaluing of the Kenyan shilling and rampant institutional corruption. Yoweri Museveni has been “democratically” elected five times, and makes sure to always inspect military guards dressed in full pomp at major Ugandan national days and events. Rwanda’s Paul Kagame had an outright military parade during his latest inauguration in 2017. It is true, such days are often celebrated with a display of token military presence; at the inaugural “Trump Day” this past American Independence Day, an exception to the rule was not found.

A key tenet of such military-driven presidential events, at least within those run by would-be strongmen, is the heavy under-current of politicisation made more stark as the figurehead acts exceptionally stoic and well-behaved for the event. At the rally on the Fourth of July, chants of “lock her up” broke out among the crowd, and reports of minor clashes made the news. Therein, as they say, lies the key difference, the breaking point from a day of democratic celebration of national history into something more sinister. It is when the very essence of patriotism swings to identify with a single individual that the political climate can become potentially even more dangerous than it already is.

Within hours of the spectacle that put him at the centre, Trump made heavy-handed allegations of communism against his political “enemies”; within days he was saying that certain Congresswomen (all of colour) should go back to their countries of origin if they didn’t “love” the US enough. The standard, it seems, is political allegiance.

Within weeks of the Fourth of July event, Donald Trump’s supporters were chanting “send her back” at presidential rallies. These chants, while directed at all four Congresswomen, (Alexandria Ocasio-Cortez of New York, Ilhan Omar of Minnesota, Ayanna Pressley of Massachusetts and Rashida Tlaib of Michigan), were particularly poignant in the context of Ms. Omar, who was born in Somalia before fleeing to the Daadab refugee camp in Kenya, and finally resettling as a refugee in the US, where she eventually found a permanent home in Minneapolis, Minnesota. This, when seen through the lens of escalating nationalism, jingoistic tendencies towards refugees (including the abysmal treatment of migrants on the United States’ southern border with Mexico in a series of “detention facilities”), and thrown as chum to stirring crowds at politically-driven rallies, is a dangerous recipe.

The message being espoused and defended at the present by both the Trump administration and right-wing politicians loyal to it has taken root at the very celebration of American democracy itself. It is, in fact, association by patriotism. It is becoming a deeper-seated sense of national identity and the mere act of seeing such policies associated with the nation’s independence is, to put it mildly, a dangerous precedent. It is a continuation of a trend of both ramping up and normalising such attacks on what is deemed “un-American” by those currently in power. This designation, once considered “beyond the norm” within United States’ politics, has rapidly shifted towards becoming the routine.

While the rally was taking place, Trump harangued the crowd with a 45-minute all-American masturbatory salute to military hardware. He read off assorted names of different combinations of letters and numbers, each signifying a different tool of top-grade, American-made weapon of death and destruction. Fighter jets, tanks, humvees, all were given their due with a salute through the rain-soaked vista of the National Mall of Washington DC. They were each named nearly laboriously, in exquisite reverence for their ability to unleash death on vague “enemies of the state” (typically seen in the guise of unspecified foreigners in Hollywood action blockbusters).

In a more current context, this is still a practice around the region. Military honour guards are inspected in ceremony by the head of state. In fairness, despite the US press’s fervent response, America has an awkward relationship with the fetishisation of the military on every official and unofficial national occasion. Fighter jets zoom over the heads of Americans. Since the 9/11 terror attacks, we have seen the rampant rise of forced acts of patriotism, many of which later turned out to be directly sponsored by the Pentagon to the tune of millions of US dollars (furnished by the US taxpayer).  This continued to deepen the divide among the American public along the lines of military interventionism and military prioritisation. It is an underlying sentiment of “tanks are now alongside White House officials, and who are you to disagree with their patriotism?” The association, as it were, is the issue.

It is a slippery slope when the military is viewed as an extension of the leadership, rather than one that protects the national interest. All too often within strongman-type of leadership structures, the military (and their goals) become an arm of the central governmental figure, with such events as seen on the Fourth of July being a means to “stroke the ego” of the leadership.

An adept dictator always knows where their bread is buttered: the more that one inflates the importance of the military and raises its stature, the more likely the military is going be loyal to you. In a sense, the Fourth of July parade was a natural extension of Trump’s extensive rallies in support of “the troops”, “the cops” and “the brave people guarding our border from the invasion from the South”. Daniel arap Moi is a good example of this behaviour; in the post-1982 coup period, he closed ranks, gave the military more emphasis, and rewarded loyalty.

Within weeks of the Fourth of July event, Donald Trump’s supporters were chanting “send her back” at presidential rallies. These chants…were particularly poignant in the context of Ms. Omar, who was born in Somalia before fleeing to the Daadab refugee camp in Kenya, and finally resettling as a refugee in the US…

In turn, this behaviour can drive the chosen narrative of the state – that the military is way too powerful to be challenged. The story is told, played out on screen, marched in front of the masses, splashed across newspaper front pages. It helps to reinforce an idea, one of division, that of being on an opposing side from the government if you dare disagree.

Make no mistake, however ridiculous the Fourth of July show was, it was most definitely intended to be a show of strength. How could one feasibly dare to challenge the seat of power when the very entirety of military might is on public display, with guns pointed squarely into the crowd from the very basis of the Lincoln Memorial? This is not unlike the grandiose trains of government vehicles that accompany Museveni as he zips around Kampala or Uhuru Kenyatta as he delays traffic whilst travelling out to play golf on the outskirts of Nairobi. (The number of cars isn’t the point; it’s that they would crush you if you were to stand in their path.) Think what you want of Kagame’s policies and the issues surrounding democratic practices in Rwanda; only a fool would doubt his closeness to the top military brass. What Trump is engaging in now is the classic appearance of alliances – the same outer projection that any opposition’ would be met with those same large caliber guns that faced outward to the crowd. Only the obtuse would see that positioning as merely coincidental.

It isn’t a coincidence that those in the Trump administration’s camp were given prime seats at the base of the Lincoln Memorial. Those “in the know” are given strength by a sort of transitive property of influence. The man on the stage is in charge of those with the guns, and he approves of you enough to let you into the inner sanctum.

It is further not a coincidence that the “vicious, mean, hateful, disgusting democrats” weren’t even invited within shouting distance of the “in club”. They haven’t shown enough Trumpian loyalty to be positioned near the military hardware. Instead members of the Democratic Party were told to “sort themselves” and largely stayed away from the proceedings of the event at the National Mall in Washington DC that rainy evening.

The end consequences of these deepening of divisions could be seen during the event and in the immediate hours afterwards. Squabbles broke out, flag-burning protesters were angrily confronted, reports of arrests were made.

From the White House (or possibly from a late night flight down to a golf course) Trump began to launch public attacks against those who would have stood against his event, his party and his party’s party. The tirade began in public, with attacks that were based on race, classism and politics. The “haters” and “losers” were blamed, and the appearance of strength steadily deepened the already existing party line divisions.

It was in the hours after that that the evidence was most apparent that Trump had used the Fourth of July “Salute to America” as a means for further political grandstanding. The traditional 4th of July political “ceasefire” was sounded with the firing off of verbal and political shots. It was in the insults that the intended circling of the wagons became further crystallised. It was classic Trump and classic strongman – to put on the best of appearances only to sink several notches lower as soon as the cameras officially turned off.

Let’s finish with the gold standard of ridiculous self-congratulatory events – Idi Amin. Am I saying that the crimes of Idi Amin are equal to those of Trump? Obviously not, but am I comparing their gauche public tendencies and sub-par intellects? Absolutely. Amin was famous for his parades during times of extreme national duress. He continued on, medals ablaze with the military’s full might on display. Add to this his self-congratulatory nature, his vindictive political favouritism and his toxic displays of might. (Amin, it has been noted, was jealous of the then Central African Republic president, Jean-Bedel Bakassa, who visited him adorned with medals more extravagant than his own.)

As for Trump, he is not one to shy away from self-aggrandisement and self-promotion. His very own Boeing 737 is famously decked with solid gold interiors. His ego can even be described as all-consuming; it eats whatever stands in its path. It is a self-sustaining entity, a black hole from which there can be no escape. The same could be said about Amin – power went to his head, and quickly. Once it did, enemies were dispatched and invented to be dispatched.

Trump’s paranoia could be viewed as becoming extreme. There is an endless need for loyalty and deference to Trump, especially amongst his most loyal followers; the Fourth of July parade was simply the latest manifestation of it. With such parades, limits and moderation don’t typically follow suit.

There will be more events, bigger showmanship and more association with himself as the idyllic vision of America. He is filling out his strongman shows nicely now, and starting to walk around in them. He now needs feats of false strength in order to back himself up.

The key difference between Trump and Amin, of course, is that the US military is a global monolith, one that can destroy the world with the push of a red button by an orange finger.

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