Connect with us

Politics

DOCTORS WITHOUT ORDERS: Why Kenya should give traditional medicine and healers a chance

7 min read.

Traditional medicine has much to offer the Kenya healthcare system if only the Kenyan government would take it seriously. By PATRICK GATHARA

Published

on

DOCTORS WITHOUT ORDERS: Why Kenya should give traditional medicine and healers a chance
Photo: Shutterstock
Download PDFPrint Article

Many, or perhaps most, urban Kenyans have a poor regard for traditional medicine and its practitioners. The country’s first President, Jomo Kenyatta, famously condemned traditional healers in 1969 as “lazy cheats who want to live on the sweat of others”. According to John Harrington, Professor of Global Health Law at Cardiff University, such attitudes are “prevalent in contemporary Kenya, particularly amongst medical professionals and the evangelical churches of urban slums that often condemn the practice as ungodly; a view born from their missionary founders who ardently opposed ‘native practices’”.

But what exactly is traditional medicine? The World Health Organization (WHO) defines it as “the sum total of the knowledge, skill, and practices based on the theories, beliefs, and experiences indigenous to different cultures, whether explicable or not, used in the maintenance of health as well as in the prevention, diagnosis, improvement or treatment of physical and mental illness”. It distinguishes between traditional and alternative medicine, the latter being composed of “health care practices that are not part of that country’s own tradition or conventional medicine and are not fully integrated into the dominant health-care system”.

There have been few studies to establish the actual number of traditional medicine users in Kenya. WHO estimates that up to 80 per cent of the population in some developing countries rely on traditional medicine for their primary healthcare needs. The Kenyan government has adopted this estimate rather than do an independent survey, yet the veteran science journalist, Otula Owuor, says those numbers should be taken with a healthy pinch of salt. One study of the initiation of Kikuyu medicine men carried out in the late 1970s concluded: “Many younger people tend to ignore or even mock such practices, at least in public, especially if they have been exposed to ideas about ‘science’ in their formal education and through exposure to mass media. Committed Christians not infrequently adopt a ‘hard line’ attitude condemning traditional medicine and its ‘pagan’ associations.”

There have been few studies to establish the actual number of traditional medicine users in Kenya. WHO estimates that up to 80 per cent of the population in some developing countries rely on traditional medicine for their primary healthcare needs.

Still, it is probably true that for a large number of Kenyans, especially in rural areas where conventionally-trained health workers are in short supply, traditional healers provide an important service. In addition, many Kenyans believe in the potency of herbal medicine, even when they can access and afford modern medicine. WHO says that native healers can be effective in managing a broad spectrum of healthcare needs, including prevention, management and treatment of non-communicable diseases, as well as mental and gerontological health problems.

© Aga Khan University – Graduate School of Media and Communications

Just like its modern, Western counterpart, traditional medicine is a product of observation, belief and experience. It is an accumulation of knowledge and practices dating back eons before the arrival of Western medicine, passed down through generations. And as Prof. Harrington notes, “traditional medicine practices are not fixed; they are constantly evolving. The knowledge is ‘traditional’ only in the way that it is transmitted.” This evolution implies that practitioners are always learning and adjusting their craft.

Yet the Kenyan government has preferred to view indigenous medicine through the prism of culture rather than science, a century-old colonial carryover. In the paper Governing traditional medicine in Kenya: Problematization and the role of the constitution, Prof. Harrington writes that “under British rule it was subject to the Medical Practitioners and Dentists Ordinance of 1910 and the Witchcraft Ordinance of 1925. The former limited the practice of ‘therapeutics according to Native methods’ to the ethnic group of the particular healer”. In fact, to date, despite the passage of the 2017 Health Act, traditional healers are still registered by the Ministry of Culture rather than the Ministry of Health.

Perhaps by adopting this colonial stance, Kenya has deprived itself of one of its most potent weapons in the fight against disease. The country suffers a chronic shortage of medical personnel, especially in rural areas. For example, one study suggested that to achieve an 80 per cent rate of assisted deliveries, developing countries should have at least 2.23 qualified doctors, nurses, and midwives per 1,000 people. For Kenya, that would mean a figure somewhere in the region of 111,000 as opposed to the current 67,000. Estimated at 40,000 strong, traditional healers would more than make up the difference. They outnumber doctors five to one, are two-thirds as many as the country’s registered nurses and midwives, and a quarter as many as the country’s entire workforce of registered healthcare practitioners.

Traditional healers are a potent reservoir of knowledge and experience that urban Kenya is only now beginning to appreciate. And the evidence is mounting that while quacks and fraudsters doubtlessly exist, the vast majority of practitioners are skilled and experienced and that their herbal prescriptions can be effective.

The Kenya Medical Research Institute’s Centre for Traditional Medicine and Drugs Research (CTMDR) has been studying traditional medicines since 1984. “Our experience as people who do research in this area shows us that traditional medicine works,” says Dr. Felix Tolo, head of Natural Products and Drug Research. Dr. Tolo rejects the notion that traditional medicines are inferior to conventional remedies. In this regard, Dr. Tolo says the CTMDR’s goal is also to have traditional herbal medicines available for prescription alongside conventional medicines in hospitals.

Traditional healers are a potent reservoir of knowledge and experience that urban Kenya is only now beginning to appreciate. And the evidence is mounting that while quacks and fraudsters doubtlessly exist, the vast majority of practitioners are skilled and experienced and that their herbal prescriptions can be effective.

In his inaugural 2012 lecture, Julius Mwangi, a Professor of Pharmacognosy at the University of Nairobi who is both an academic and a healer, asked: Herbal Medicines: Do They Work? Drawing from his own experience and evidence-based studies across the world, he illustrates how such medicines have been effective in combating everything from allergies to cancers. He calls for Kenya to learn from the Chinese “who are doing a lot of clinical and other scientific work on their herbal medicines while concurrently using them in their hospitals and other outlets”.

However, this runs into the problem of regulation and policy. As noted earlier, traditional medicines are regarded rather more like cultural artefacts to be monetised than presenting serious medical possibilities that require to be explored. Practitioners are registered by the Ministry of Culture, not that of Health. Prof Harrington notes that “legal literature on the regulation of traditional medicine in Africa [has] preponderantly focused on questions of intellectual property and…controlling access to genetic resources”. There is relatively little interest, it seems, in regulating their medicinal value. As a result, as Angela Oketch notes, “not many Kenyans, including [those] who rely on herbal medicines for their primary healthcare needs, are aware that there are well-researched and clinically proven traditional medicines that can hold their own when put side by side with conventional medicines.”

The focus on control of traditional health resources is perhaps not surprising given that the global herbal medicine market is expected to reach $117 billion by 2024, driven by rising popularity of herbal therapeutics compared to conventional drugs in the West (Europe accounts for 40 per cent of the traditional medicine market) and Asia. With such rich pickings on offer, it is prudent to protect community resources from predatory multinationals.

In 2016, Parliament passed the Protection of Traditional Knowledge and Cultural Expressions Act that gives every community the exclusive right to authorise the exploitation of their traditional knowledge and to prevent any person from doing so without their prior informed consent. But to stake your own claim on a piece of that market takes much more. For example, the Chinese government is opening up Centres for Traditional Chinese Medicine in the countries along its Belt and Road infrastructure initiative and is already raking in $295 million. By comparison, as reported by Oketch, when the CTMDR requested the Kenyan government for Sh14 million to develop herbal drugs, it got less than a third of the amount.

The focus on control of traditional health resources is perhaps not surprising given that the global herbal medicine market is expected to reach $117 billion by 2024, driven by rising popularity of herbal therapeutics compared to conventional drugs in the West (Europe accounts for 40 per cent of the traditional medicine market) and Asia. With such rich pickings on offer, it is prudent to protect community resources from predatory multinationals.

However, beyond the economics, it is much more important to consider how these medical resources can be used to assist, not faraway communities in wealthy countries, but Kenya’s own citizens for whom medical costs can be debilitating. The Uhuru Kenyatta administration has prioritised universal healthcare (UHC) as part of its Big 4 development agenda. The Health Cabinet Secretary, Sicily Kariuki, says UHC will be based on three pillars: accessibility, affordability and quality. Despite the fact that traditional practitioners offer all of these and more, there is little discussion about integrating them in the country’s healthcare mix.

It is a curious omission given the passage of the 2017 Health Act that opened the door to the integration of traditional medicine into the healthcare system. Although the law directs the Ministry of Health to develop guidelines for cross-referral of patients between conventional and traditional healthcare practitioners and mandates Parliament to set up a regulatory body to manage the practice of traditional and alternative medicine, there has been little progress on that front more than a year later.

The effort to eliminate maternal mortality spearheaded by the First Lady’s Beyond Zero campaign follows the same pattern. The focus of the campaign has been to ensure all deliveries are made at a health facility and has provided a fully-equipped mobile clinic to each of the 47 counties. However, there are few attempts to engage the traditional midwives who deliver two-thirds of the babies born to pastoral communities. Even where health facilities are available, women may prefer to go to a traditional birth attendant due to bad experiences in health facilities or a lack of transport, especially when the onset of labour is during the night.

WHO has recommended that the government work with traditional midwives and offer them training and support to ease the nursing shortage, but so far there has been little willingness to do so. Instead, the Beyond Zero campaign prefers to denigrate them as “unskilled” and as a hinderance to “equity in provision of health services”. This attitude reflects not just the colonial and Western derision of traditional health practices but also a preference for high profile external interventions designed to capture the media spotlight rather than the less prominent and perhaps more effective interventions that take advantage of resources within the community.

WHO has recommended that the government work with traditional midwives and offer them training and support to ease the nursing shortage, but so far there has been little willingness to do so. Instead, the Beyond Zero campaign prefers to denigrate them as “unskilled” and as a hinderance to “equity in provision of health services”.

The irony is that in the West, some women are turning away from giving birth in hospitals, preferring to give birth at home with the assistance of a midwife – a practice that was popularised in the 1970s and 80s by the women’s movement and self-help books like Our Bodies Ourselves by the Boston Women’s Health Book Collective. According to an article in the Huffington Post, midwives in the US state of Alabama refer to their work as “catching babies”, which reflects a belief that “birth doesn’t require medical intervention under normal circumstances”. Yet Kenyan midwives are sanctioned and suffer neglect.

Traditional medicine has much to offer the Kenya healthcare system if only the Kenyan government would take it seriously. It has the potential not just to transform primary healthcare and make it more affordable and accessible, it can also be a valuable resource for communities. Rather than looking outwards – to places like Cuba – for solutions to our healthcare problems, perhaps it is time that the Kenyatta administration turned its gaze inwards to the potential that lies within Kenya’s own communities and people.

Support The Elephant.

The Elephant is helping to build a truly public platform, while producing consistent, quality investigations, opinions and analysis. The Elephant cannot survive and grow without your participation. Now, more than ever, it is vital for The Elephant to reach as many people as possible.

Your support helps protect The Elephant's independence and it means we can continue keeping the democratic space free, open and robust. Every contribution, however big or small, is so valuable for our collective future.

By

Mr. Gathara is a social and political commentator and cartoonist based in Nairobi.

Politics

The Dictatorship of the Church

From the enormously influential megachurches of Walter Magaya and Emmanuel Makandiwa to smaller ‘startups,’ the church in Zimbabwe has frightening, nearly despotic authority.

Published

on

The Dictatorship of the Church
Photo: Aaron Burden on Unsplash.
Download PDFPrint Article

In Zimbabwe, the most powerful dictatorship is not the Zimbabwe African National Union-Patriotic Front (ZANU-PF) party. Despite the party’s 40 year history of ruthlessly cracking down on opposition parties, sowing fear into the minds of the country’s political aspirants, despite the party’s overseeing of catastrophic policies such as the failed land reform, and despite the precarious position of the social landscape of the country today, neither former president Robert Mugabe, nor the current president Emmerson Mnangagwa, nor any of their associates pose as significant an existential threat to Zimbabweans as the most influential dictatorship at play in the country: the church.The church has frightening, near despotic authority which it uses to wield the balance of human rights within its palms. It wields authority from enormously influential megachurches like those of Walter Magaya and Emmanuel Makandiwa, to the smaller startup churches that operate from the depths of the highest-density suburbs of the metropolitan provinces of Bulawayo and Harare. Modern day totalitarian regimes brandish the power of the military over their subjects. In the same way, the church wields the threat of eternal damnation against those who fail to follow its commands. With the advent of the COVID-19 vaccine in 2020, for example, Emmanuel Makandiwa vocally declared that the vaccine was the biblical “mark of the beast.” In line with the promises of the book of Revelations, he declared that receiving it would damn one to eternal punishment.

Additionally, in just the same way that dictators stifle discourse through the control of the media, the church suppresses change by controlling the political landscape and making themselves indispensable stakeholders in electoral periods. The impact of this is enormous: since independence, there has been no meaningful political discourse on human rights questions. These questions include same-sex marriage and the right to access abortions as well as other reproductive health services. The church’s role in this situation has been to lead an onslaught of attacks on any institution, political or not, that dares to bring such questions for public consideration. But importantly, only through such consideration can policy substantively change. When people enter into conversation, they gain the opportunity to find middle grounds for their seemingly irreconcilable positions. Such middle-grounds may be the difference between life and death for many disadvantaged groups in Zimbabwe and across the world at large. The influence of the church impedes any attempt at locating this middle ground.

Additionally, because the church influences so many Zimbabweans, political actors do not dare oppose the church’s declarations. They fear being condemned and losing the support of their electorate. The church rarely faces criticism for its positions. It is not held accountable for the sentiments its leaders express by virtue of the veil of righteousness protecting it.

Furthermore, and uniquely so, the church serves the function of propping up the ZANU-PF party. The ZANU-PF mainly holds conservative ideals. These ideals align with those of the traditionalist Zimbabwean church. In short, the church in Zimbabwe stands as a hurdle to the crucial regime change necessary to bring the country to success. With a crucial election slated for the coming months, this hurdle looms more threatening than at any other time in the country’s history.

The impact of the church’s dictatorship on humans is immeasurable. Queer people, for example, are enormously vulnerable to violence and othering from their communities. They are also particularly vulnerable to sexually transmitted diseases and infections due to the absence of healthcare for them. The church meets the attempts of organizations such as the Gays and Lesbians of Zimbabwe to push for protection with cries that often devolve into scapegoating. These cries from the church reference moral decadence, a supposed decline in family values, and in the worst of cases, mental illness.

Similarly, the church meets civil society’s attempts at codifying and protecting sexual and reproductive rights with vehement disapproval. In 2021, for example, 22 civil society organizations petitioned Parliament to lower the consent age for accessing sexual and reproductive health servicesCritics of the petition described it as “deeply antithetical to the public morality of Zimbabwe” that is grounded in “good old cultural and Christian values.”

Reporting on its consultations with religious leaders, a Parliamentary Portfolio Committee tasked with considering this petition described Christianity as “the solution” to the problem posed by the petition. This Committee viewed the petition as a gateway to issues such as “child exploitation … rights without responsibility … and spiritual bondages.” The petition disappeared into the annals of parliamentary bureaucracy. A year later, the Constitutional Court unanimously voted to increase the age of consent to 18.

A more horrifying instance of this unholy alliance between the church and the state in Zimbabwe is a recently unearthed money laundering scheme that has occurred under the watchful eye of the government. Under the stewardship of self-proclaimed Prophet Uebert Angel, the Ambassador-at-Large for the Government of Zimbabwe, millions of dollars were laundered by the Zimbabwean government. Here, as revealed by Al Jazeera in a four-part docuseries, Ambassador Angel served as a middleman for the government, facilitating the laundering of millions of dollars and the smuggling of scores of refined gold bars to the United Arab Emirates. He did this using his plenipotentiary ambassadorial status to vault through loopholes in the government’s security systems.

Importantly, Prophet Angel was appointed in 2021 as part of a frenetic series of ambassadorial appointments. President Mnangagwa handed out these appointments to specifically high-profile church leaders known for their glamorous lifestyle and their preaching of the prosperity gospel. Through these appointments, Emmerson Mnangagwa’s government earned itself a permanent stamp of approval from the church and access to a multi-million member base of voting Christians in the country. Mnangagwa’s gained access to freedom from accountability arising from the power of the endorsements by “men-of-God,” one of whom’s prophetic realm includes predicting English Premier League (EPL) football scores and guessing the color of congregants’ undergarments.

In exchange, Prophet Angel has earned himself a decently large sum of money. He has also earned the same freedom from critique and accountability as Zimbabwe’s government. To date, there is no evidence of Angel ever having faced any consequences for his action. The most popular response is simple: the majority of the Christian community chooses either to defend him or to turn a blind eye to his sins. The Christian community’s response to Prophet Angel’s actions, and to the role of the church in abortion and LGBTQ discourse is predictable. The community also responds simply to similar instances when the church acts as a dialogical actor and absolves itself of accountability and critique

Amidst all this, it is easy to denounce the church as a failed actor. However, the church’s political presence has not been exclusively negative. The Catholic Commission for Justice and Peace, for example, was the first organization to formally acknowledge Gukurahundi, a genocide that happened between 1982 and 1987 and killed thousands of Ndebele people. The Commission did this through a detailed report documenting what it termed as disturbances in the western regions of the country. Doing so sparked essential conversations about accountability and culpability over this forgotten genocide in Zimbabwe.

Similarly, the Zimbabwe Bishops’ Justice and Peace Commission has been involved in data collection that is sparking discourse about violence and human rights abuses in Zimbabwe. In doing so, the Commission is challenging Zimbabweans to think more critically about what constructive politics can look like in the country. Such work is hugely instrumental in driving social justice work forward in the country. What uniquely identifies the church’s involvement in both of these issues, however, is that neither touches on matters of Christian dogma. Instead, the Commission responds to general questions about the future of both God and Zimbabwe’s people in ways that make it easy for the church to enter into conversation with a critical and informed lens.

The conclusion from this is simple: if Zimbabwe is to shift into more progressive, dialogical politics, the church’s role must change with it. It is unlikely that the church will ever be a wholly apolitical actor in any country. However, the political integration of the church into the politics of Zimbabwe must be a full one. It must be led by the enhanced accountability of Zimbabwean religious leaders. In the same way that other political actors are taken to task over their opinions, the church must be held accountable for its rhetoric in the political space.

A growing population has, thus far, been involved in driving this shift. Social media has taken on a central role in this. For example, social media platforms such as Twitter thoroughly criticized megachurch pastor Emmanuel Makandiwa for his sentiments regarding vaccinations. This and other factors led him to backtrack on his expressed views on inoculation. However, social media is not as available in rural areas. There, the influence of the religion is stronger than elsewhere in the country. Therefore investments must be made in educating people about the roles of the church and the confines of its authority. This will be instrumental in giving people the courage to cut against the very rough grain of religious dogma. Presently, few such educational opportunities exist. To spark this much-needed change, it will be useful to have incentivizing opportunities for dialogue in religious sects.

More than anything else, the people for whom and through whom the church exists must drive any shift in the church’s role. The people of Tunisia stripped President Zine El Abidine Ben Ali of his authority during the Jasmine Revolution of January 2011. The women of Iran continue to tear at the walls that surround the extremist Islamic Republic. In just the same way, the people of Zimbabwe have the power to disrobe the church of the veil of righteousness that protects it from criticism and accountability.

In anticipation of the upcoming election, the critical issues emerging necessitate this excoriation even more. This will open up political spaces for Zimbabweans to consider a wider pool of contentious issues when they take to the polls in a few months. Above all, the people of Zimbabwe must start viewing the church for what it is: an institution, just like any other, with vested interests in the country’s affairs. As with any other institution, we must begin to challenge, question, and criticize the church for its own good and for the good of the people of Zimbabwe.

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

Continue Reading

Politics

Pattern of Life and Death: Camp Simba and the US War on Terror

The US has become addicted to private military contractors mainly because they provide “plausible deniability” in the so-called war on terror.

Published

on

Pattern of Life and Death: Camp Simba and the US War on Terror
Download PDFPrint Article

Though it claimed the lives of three Americans, not 2,403, some liken the January 2020 al-Shabaab attack at Manda Bay, Kenya, to Pearl Harbour. The US would go on to unleash massive airstrikes against al-Shabaab in Somalia.

“We Americans hate being caught out,” a spy-plane pilot and contractor recently told me. “We should have killed them before they even planned it.”

Both the Manda Bay and Pearl Harbour attacks revealed the vulnerability of US personnel and forces. One brought the US into the Second World War. The other has brought Kenya into the global–and seemingly endless–War on Terror.

Months before launching the assault, members of the Al Qaeda-linked faction bivouacked in mangrove swamp and scrubland along this stretch of the northeast Kenyan coast. Unseen, they observed the base and Magagoni airfield. The airfield was poorly secured to begin with. They managed not to trip the sensors and made their way past the guard towers and the “kill zone” without being noticed.

At 5.20 a.m. on 5 January, pilots and contractors for L3Harris Technologies, which conducts airborne intelligence, surveillance and reconnaissance (ISR) for the Pentagon, were about to take off from the airfield in a Beechcraft King Air b350. The twin engine plane was laden with sensors, cameras, and other high tech video equipment. Seeing thermal images of what they thought were hyenas scurrying across the runway, the pilots eased back on the engines. By the time they realized that a force of committed, disciplined and well-armed al-Shabaab fighters had breached Magagoni’s perimeter, past the guard towers, it was too late.

Simultaneously, a mile away, other al-Shabaab fighters attacked Camp Simba, an annex to Manda Bay where US forces and contractors are housed. Al-Shabaab fired into the camp to distract personnel and delay the US response to the targeted attack at the airfield.

Back at the Magagoni airfield, al-Shabaab fighters launched a rocket-propelled grenade at the King Air. “They took it right in the schnauzer,” an aircraft mechanic at Camp Simba who survived the attack recently recalled to me. Hit in the nose, the plane burst into flames. Pilots Bruce Triplett, 64, and Dustin Harrison, 47, both contractors employed by L3Harris, died instantly. The L3Harris contractor working the surveillance and reconnaissance equipment aft managed to crawl out, badly burned.  US Army Specialist Henry J Mayfield, 23, who was in a truck clearing the tarmac, was also killed.

The attack on Camp Simba was not the first al-Shabaab action carried out in Kenya. But it was the first in the country to target US personnel. And it was wildly successful.

AFRICOM initially reported that six contractor-operated civilian aircraft had been damaged. However, drone footage released by al-Shabaab’s media wing showed that within a few minutes, the fighters had destroyed six surveillance aircraft, medical evacuation helicopters on the ground, several vehicles, and a fuel storage area. US and Kenyan forces engaged al-Shabaab for “several hours”.

Included in the destroyed aircraft was a secretive US Special Operations Command (SOCOM) military de Havilland Dash-8 twin-engine turboprop configured for intelligence, surveillance, and reconnaissance missions. A report released by United States Africa Command (AFRICOM) in March 2022 acknowledges that the attackers “achieved a degree of success in their plan.”

Teams working for another air-surveillance company survived the attack because their aircraft were in the air, preparing to land at Magagoni. Seeing what was happening on the ground, the crew diverted to Mombasa and subsequently to Entebbe, Uganda, where they stayed for months while Manda Bay underwent measures for force protection.

I had the chance to meet some of the contractors from that ISR flight. Occasionally, these guys—some call themselves paramilitary contractors—escape Camp Simba to hang out at various watering holes in and around Lamu, the coastal town where I live. On one recent afternoon, they commandeered a bar’s sound system, replacing Kenyan easy listening with boisterous Southern rock from the States.

Sweet home Alabama! 

An ISR operator and I struck up an acquaintance. Black-eyed, thickly built, he’s also a self-confessed borderline sociopath. My own guess would be more an on-the-spectrum disorder. Formerly an operator with Delta Force, he was a “door kicker” and would often—in counter-terror parlance—“fix and finish” terror suspects. Abundant ink on his solid arms immortalizes scenes of battle from Iraq and Afghanistan. In his fifties, with a puffy white beard, he’s now an ISR contractor, an “eye in the sky”. His workday is spent “finding and fixing” targets for the Pentagon.

Occasionally, these guys—some call themselves paramilitary contractors—escape Camp Simba to hang out at various watering holes in and around Lamu.

He tells me about his missions—ten hours in a King Air, most of that time above Somalia, draped over cameras and video equipment. He gathers sensitive data for “pattern of life” analysis. He tells me that on the morning of the attack he was in the King Air about to land at the Magagoni airstrip.

We talked about a lot of things but when I probed him about “pattern of life” intel, the ISR operator told me not a lot except that al-Shabaab had been observing Camp Simba and the airstrip for a pattern of life study.

What I could learn online is that a pattern of life study is the documentation of the habits of an individual subject or of the population of an area. Generally done without the consent of the subject, it is carried out for purposes including security, profit, scientific research, regular censuses, and traffic analysis. So, pattern-of-life analysis is a fancy term for spying on people en masse. Seemingly boring.

Less so as applied to the forever war on terror. The operator pointed out the irony of how the mile or so of scrubland between the base and the Indian Ocean coastline had been crawling with militant spies in the months preceding the attack at Camp Simba. Typically, the ISR specialist says, his job is to find an al-Shabaab suspect and study his daily behaviours—his “pattern of life.”

ISR and Pattern of Life are inextricably linked

King Airs perform specialized missions; the planes are equipped with cameras and communications equipment suitable for military surveillance. Radar systems gaze through foliage, rain, darkness, dust storms or atmospheric haze to provide real time, high quality tactical ground imagery anytime it is needed, day or night. What my operator acquaintance collects goes to the Pentagon where it is analysed to determine whether anything observed is “actionable”. In many instances, action that proceeds includes airstrikes. But as a private military contractor ISR operator cannot “pull the trigger”.

In the six weeks following the attack at Magagoni and Camp Simba, AFRICOM launched 13 airstrikes against al-Shabaab’s network. That was a high share of the total of 42 carried out in 2020.

Airstrikes spiked under the Trump administration, totalling more than 275 reported, compared with 60 over the eight years of the Barack Obama administration. It is no great mystery that the Manda Bay-Magagoni attack occurred during Trump’s time in office.

Typically, the ISR specialist says, his job is to find an al-Shabaab suspect and study his daily behaviours—his “pattern of life.”

Several al-Shabaab leaders behind the attack are believed to have been killed in such airstrikes. The US first launched airstrikes against al-Shabab in Somalia in 2007 and increased them in 2016, according to data collected and analysed by UK-based non-profit Airwars.

Controversy arises from the fact that, as precise as these strikes are thought to be, there are always civilian casualties.

“The US uses pattern of life, in part, to identify ways to reduce the risk of innocent civilian casualties (CIVCAS) (when/where are targets by themselves or with family) whereas obviously Shabaab does not distinguish as such and uses it for different purposes,” a Department of Defense official familiar with the matter of drone operations told me.

The Biden administration resumed airstrikes in Somalia in August 2021. AFRICOM claimed it killed 13 al-Shabaab militants and that no civilians were killed.

According to Secretary of State Anthony Blinken, Mustaf ‘Ato is a senior Amniyat official responsible for coordinating and conducting al-Shabaab attacks in Somalia and Kenya and has helped plan attacks on Kenyan targets and US military compounds in Kenya. It is not clear, however, if this target has been fixed and killed.

A few days after the second anniversary of the Manda Bay attack, the US offered a US$10 million bounty.

The American public know very little about private military contractors. Yet the US has become addicted to contractors mainly because they provide “plausible deniability”.  “Americans don’t care about contractors coming home in body bags,” says Sean McFate, a defense and national security analyst.

These airstrikes, targeted with the help of the operators and pilots in the King Airs flying out of Magagoni, would furnish a strong motive for al-Shabaab’s move on 5 January 2020.

The Pentagon carried out 15 air strikes in 2022 on the al-Qaeda-linked group, according to the Long War Journal tracker. Africom said the strikes killed at least 107 al-Shabaab fighters. There are no armed drones as such based at Camp Simba but armed gray-coloured single-engine Pilatus aircraft called Draco (Latin for “Dragon”) are sometimes used to kill targets in Somalia, a well-placed source told me.

The US has become addicted to contractors mainly because they provide “plausible deniability”.

The contractor I got to know somewhat brushes off the why of the attack. It is all too contextual for public consumption, and probably part of army indoctrination not to encourage meaningful discussion. He had, however, made the dry observation about the al-Shabaab affiliates out in the bush near the airfield, doing “pattern of life” reconnaissance.

The strike on Magagoni was closely timed and fully coordinated. And it appears that the primary aim was to take out ISR planes and their crews. It was private contractors, not US soldiers, in those planes. I pointed out to the operator that those targets would serve al-Shabaab’s aims both of vengeance and deterrence or prevention. His response: “Who cares why they attacked us? Al-Shabaab are booger-eaters.”

With that he cranks up the sound, singing along off-key:

And this bird, you cannot change

Lord help me, I can’t change….

Won’t you fly high, free bird, yeah.

Continue Reading

Politics

Breaking the Chains of Indifference

The significance of ending the ongoing war in Sudan cannot be overstated, and represents more than just an end to violence. It provides a critical moment for the international community to follow the lead of the Sudanese people.

Published

on

Breaking the Chains of Indifference
Photo by Musnany on Unsplash.
Download PDFPrint Article

They say that the only thing necessary for the triumph of evil is for good men to do nothing.

As someone from the diaspora, every time I visited Sudan, I noticed that many of the houses had small problems like broken door knobs, cracked mirrors or crooked toilet seats that never seemed to get fixed over the years. Around Khartoum, you saw bumps and manholes on sand-covered, uneven roads. You saw buildings standing for years like unfinished skeletons. They had tons of building material in front of them: homeless families asleep in their shade, lying there, motionless, like collateral damage. This has always been the norm. Still, it is a microcosm of a much broader reality. Inadequate healthcare, a crumbling educational system, and a lack of essential services also became the norm for the Sudanese people.

This would be different, of course, if the ruling party owned the facility you were in, with the paved roads leading up to their meticulously maintained mansions. This stark contrast fuelled resentment among the people, leading them to label the government and its associates as “them.” These houses were symbols of the vast divide between the ruling elite and the everyday citizens longing for change. As the stark divide between “them” and “us” deepened, people yearned to change everything at once, to rid themselves of the oppressive grip of “them.”

Over the years, I understood why a pervasive sense of indifference had taken hold. The people of Sudan grew indifferent towards a government that remained unchanged. It showed no willingness to address the needs of its citizens unless it directly benefited those in power. For three decades, drastic change eluded the Sudanese people. They woke up each day to a different price for the dollar and a different cost for survival. The weight of this enduring status quo bore down upon them, rendering them mere spectators of their own lives. However, as it always does, a moment of reckoning finally arrived—the revolution.

Returning home after the 2019 revolution in Sudan, what stood out in contrast to the indifference was the hashtag #hanabnihu, which from Arabic translates to “we will build it.” #Hanabnihu echoed throughout Sudanese conversations taking place on and off the internet, symbolizing our determination to build our nation. To build our nation, we needed to commit to change beyond any single group’s fall, or any particular faction’s victory. Our spirits were high as everyone felt we had enough muscle memory to remember what happened in the region. We remembered how many of “them” came back to power. With the military still in power, the revolution was incomplete. Yet it still served as a rallying cry for the Sudanese people. It was a collective expression of their determination to no longer accept the unfinished state of their nation.

Many Sudanese people from the diaspora returned to Sudan. They helped the people of Suean create spaces of hope and resilience, everyone working tirelessly to build a new Sudan. They initiated remarkable projects and breathed life into the half-built houses they now prioritized to turn into homes. We had yearned for a time when broken door knobs and crooked toilet seats would be fixed, and for a time when the government would smooth out the bumps on the road. For four years following the revolution, people marched, protested, and fought for a Sudan they envisioned. They fought in opposition to the military, whose two factions thought that a massacre or even a coup might bring the people back to the state of indifference that they once lived in.

Remarkably, the protests became ingrained in the weekly schedule of the Sudanese people. It became part of their routine, a testament to their unwavering dedication and the persistence of their aspirations. But soon, the people found themselves normalized to these protests. This was partly due to the fact that it was organized by the only body fighting against the return of this indifference: the neighborhood’s resistance committees. These horizontally structured, self-organized member groups regularly convened to organize everything from planning the weekly protests and discussing economic policy to trash pickup, and the way corruption lowered the quality of the bread from the local bakery.

The international media celebrated the resistance committees for their innovation in resistance and commitment to nonviolence. But as we, the Sudanese, watched the news on our resistance fade, it was clear that the normalization of indifference extended beyond Sudan’s borders. The international community turned a blind eye to justice, equality, and progress in the celebrated principles of the peaceful 2019 revolution. In a desperate attempt to establish fake stability in Sudan, the international community continued their conversations with the military. Their international sponsors mentioned no  retribution against the military for their actions.

During my recent visit to Sudan, the sense of anticipation was palpable. It was just two months before the outbreak of war between the army and the paramilitary group. The protests had intensified and the economy was faltering. The nation stood at the precipice as the activism continued and the tensions between “us” and “them” had begun to grow once again.

Now, as war engulfs the nation, many Sudanese find themselves torn. At the same time, they hope for the victory of the Sudanese Army. Despite the army’s flaws, Sudanese people hope the army will win against “them” while recognizing that this war remains primarily between different factions of “them.” We wake up every day with a little less hope. We watch them bomb Khartoum and the little infrastructure that existed turn to dust. We watch as the resistance committees continue to do the army’s job for them. They work fiercely to deliver medicine, evacuate people and collect the nameless bodies on the sides of the streets next to the burnt buildings that were almost starting to be completed.

Another battle takes place online. On Sudanese social media, people challenge the negative mood of the war. Sudanese architects and designers work from their rented flats in Cairo or Addis, posting juxtaposed images that place the grainy, rashly captured photos of the latest burnt-down building in Khartoum next to different rendered perspectives. These perspectives reimagine the same building in a rebuilt Sudan. They thus instantly force a glimpse of hope in what now looks like a far-fetched reality to most people.

Just as these young visionaries attempt to defy the odds, international intervention and support are pivotal to help Sudan escape the clutches of this devastating conflict. Let Sudan serve as a catalyst for the change that was meant to be. Diplomatic engagement, humanitarian aid, and assistance in facilitating peaceful negotiations can all contribute.

The significance of ending the ongoing war in Sudan cannot be overstated. It represents more than just a cessation of violence. It provides a critical moment for the international community to follow the lead of the Sudanese people. The international community should dismantle the prevailing state of indifference worldwide. The fight against indifference extends far beyond the borders of Sudan. It is a fight that demands our attention and commitment on a global scale of solidarity. We must challenge the systems that perpetuate indifference and inequality in our own societies. We must stand up against injustice and apathy wherever we find it.

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

Continue Reading

Trending