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Project Kenya: A Plantation Devoid of Canons

10 min read. The demise of Project Kenya could be attributed to Kenyans’ inability to reimagine their country as a nation-state with a common set of values that protect and promote the public good. This is largely because they have not created the canons that could provide them with the tools with which to critically examine their society.

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Project Kenya: A Plantation Devoid of Canons
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The peril of our national education system is that it shapes students to believe in the regime’s preferred version of the country’s history to the exclusion of other alternative narratives. Students learn to order their lives within the faulty and often false frames of reality provided by the ruling regime with the intent of entrenching loyalty, deference, and sometimes subservience to the state.

A typical Kenyan schooled in the officially sanctioned social studies texts will refer to Kenya as a nation-state when in reality it is a plantation established circa 1885. This Kenyan will speak of independence gained in 1963 while remaining oblivious to the negotiated transfer of the colonial plantation from the white aristocracy—with the colonial logic remaining intact—into the hands of the black aristocracy.

The same citizen is then left wondering why this country does not behave as a country ought to, as it is ill-equipped to decipher the colonial pulse of this plantation whose logic and DNA are still extractive, corrupt, violent and tribal.

A typical Kenyan schooled in the officially sanctioned social studies texts will refer to Kenya as a nation-state when in reality it is a plantation established circa 1885.

From 387 BC when Plato set up the academy—deriving the name from Academus the Attic, a hero in Greek mythology—academia has come to represent the true crucible for sharpening the minds of men throughout civilisations. Academus was famed for his redemptive power, first on Helen, the underage bride of King Theseus, and then on the minds of men for hundreds of years thereafter.

But long before the Platonic academy was built, medieval centres of learning existed in pre-modern societies, sprawling from the sandy Sahelian castles of the University of Timbuktu, to Taxila in ancient India, Shang Xiang in China, the ancient University of Alexandria, which flourished 2,300 years ago, and the school of Sabeans in medieval Persia.

From these bootstrap conceptions of centres of knowledge arose the great academies of the world that were primarily anchored in the progressive growth of disciplines and the respective complex institutions that were exclusively dedicated to their study and to knowledge production.

It is from this strain that the Renaissance academies of 15th century Italy arose, built around neoplatonist education. Then came the 16th century literary-aesthetic academies, mainly patronised by the children of the elite, including such famous academies as Notti Vaticane, Intrepidi and Vignaiuoli.

Out of this progression of disciplines and academies arose the academies of the arts, academies of sciences, literary-philosophical academies, academies of history, linguistic academies and, eventually, academic societies.

Logic, theology, sociology of our education

Interestingly, this rise of knowledge also coincided with the expansion of capital into the global South through the conquistadors and the colonial enterprise.

By the late 1800s, when barely 60 per cent of the world’s states had been formed, capital (corporatocracy) began to supplant nation-states (democracy) as the most dominant form of organisation in society. This mainly began in 1896 when the industrial titans in the West realised that they would have to preserve their capitalistic interests by funding political stooges. That marked the shift of the centre of societal life from the home to the state, and finally to industry and the office.

This shift uniquely entrenched the problem all too familiar with our education system, which is that we now educate for the market instead of educating for society. The problem implicit in educating for the market is that it prioritises skills over non-monetisable knowledge in ways that fundamentally alter the value of education in the eyes of society and inadvertently exposes it to the ravages of market dynamics. Many of you out there are in careers that did not exist when you started school and most of your children will be in careers that have not been invented yet. Some students will find that the industry they are now training for will have been wiped out by the time they graduate. That is just one of the many follies of training for the market.

This shift uniquely entrenched the problem all too familiar with our education system, which is that we now educate for the market instead of educating for society.

The blowback from educating for the market rather than educating for the society is that the market requires signals, such as a degree or diploma certificate. These signals are domiciled in particular institutions—mainly those mandated by the state to provide education. Therefore, the average citizen learns to centralise classroom education, while alternative knowledge systems are ignored and fizzle out, atrophied by disuse and neglect.

On the other hand, educating for humanity means complementing classrooms with museums and local knowledge and libraries and creating reverence for knowledge for its own sake. It means fusing knowledge with skills, not denigrating knowledge especially when it does not fit into any immediate solutioneering need.

The case for canons

In the absence of rigour and vibrancy in the nationalistic classroom-based education, Kenyan educators have to take upon themselves the difficult duty of developing canons as pointers to the critical extra-classroom texts for the society. A canon simply refers to a body of books, tracts, narratives and other texts judged to be the most critical, insightful, and influential of a particular time period, context or place.

Take the scriptures for example, the most famous of the canons, consisting of 66 books written in three different languages—Hebrew, Greek and Aramaic—by 40 authors from more than 23 different professions over a span of 1600 years, and with a 400-year gap between the Old Testament and the New Testament.

These books were written in five regions—Judea, Babylon, Asia Minor, Greece and Italy—with books on law, systematic thinking, history, culture, philosophy, and theology transcribed mainly from four major families of manuscripts.

These manuscripts were recovered from across three continents: the Alexandrian manuscripts were recovered in Egypt, the Byzantine manuscripts in modern-day Turkey, and the Western and Caesarean manuscripts in Libya. Out of these, the church established its core texts.

The canonisation of authors and books into popular usage is based not only on their quality, but also on their relevance to society’s moral, historical, social, and artistic context. The subjective desires of the canonisers, including their moral inclination, gender, geographical location, biases and motives, influence the list incredibly. That is why the question of what goes into a canon and what does not is always a never-ending topic of scrutiny and debate for scholars and readers across all academic disciplines.

Moreover, the creation of canons lends them subject to change and alteration to reflect the changing societal dynamics, as is the case with the increasing diversification of canons away from domination by Western white patriarchs like Homer and Shakespeare.

According to the scholar Paul Lauter, who historicised the American canon, the first American literature classes started in the mid-to-late 1890s, and the term “literary canon” came into use in 1929 at the same time as the first American literature textbooks were rolled out.

In recent decades, canons have diversified to include African canons, African-American canons, Asian canons, Latin American canons and feminist canons, which are complemented by discipline-specific ones such as canons of philosophy, linguistics, economics and a litany of other emerging disciplines.

Reimagining the nation

Curiously, canons are as much a political project as they are intellectual projects, laden with illuminating beliefs as to whose voices make it into the marketplace of ideas and get memorialised into pop culture.

It is in the very nature of certain books and writings to be deemed critical and reflective as well as beneficial to a nation’s soul based on their versatility, prestige, utility, power, and incisiveness and writing quality. Canons, therefore, within their historical-literary sense, equip the citizens with the ability to philosophise their nation-states.

A nation grounded in the culture of constantly evolving canonical creeds is able to articulate its existence, humanise its people and arm them with the tools necessary to see through the skilled lies of the neoliberal project with its insidious desire to quantify every aspect of human existence.

While referring to the state of Nigerian consciousness, the late Nigerian scholar, Prof. Pius Adensami opined:

Few Nigerians [or Kenyans] understand that our chaos, our urban rot and rural decay, our decrepit roads, hospitals, and Universities, our power failures and water shortages, and our fuel scarcity are collective consequences of our wanton embrace of the unthought and unreflected society.

Since we inherited this dilapidated contraption from the British, we have made not a single attempt to philosophise the Nigerian project through sustained critical thought. The price is always very heavy when a people develop a collective hostility to philosophy.

Dubai, London, Paris, and all the other destinations that Nigerians adore and desire are all outward manifestations of something called modernity. Democracy, law and order, urban planning and regulation are all features of modernity. Innovation and science and technology are equally features of modernity.

Adensami made an accurate indictment of the general public’s unwillingness to appreciate the philosophy that undergirds disciplines and the resultant mess often prevalent in societies that lack canonical creeds.

According to scriptural history, long before the church convened the Council of Nicaea in 325AD to decide on the 66 books that make the Bible, Moses, the Hebrew patriarch, went to Mt. Sinai to pick up two tablets that were, hopefully, the redemptive canons that would mitigate the chaotic evil brought about by the apple debacle in the Garden of Eden. As is typical of canons, the ten creeds contained in the two Sinaitic canons would expand to 632 laws contained in the Hebrew Torah and the Talmud before being boiled down to two by the Aramaic philosopher Jesus Christ. Interestingly, in the two precepts with which he summarised the entire Hebrew canon, Christ simply calls for one to love the Lord their God with all their heart, soul and mind and to love their neighbour as themselves. He was in essence asserting that in the sacred-social axis of a society’s existence, the social order of human civilisation has to be undergirded by the sacred order in one’s relation to their deity.

A nation grounded in the culture of constantly evolving canonical creeds is able to articulate its existence, humanise its people and arm them with the tools necessary to see through the skilled lies of the neoliberal project with its insidious desire to quantify every aspect of human existence.

Jesus simply demonstrated that the canon process therefore goes beyond the politics of memorialisation, the intellectualisation of social reality, and the philosophisation of its existence; it is a spiritual duty of helping a nation decide what defines its popular beliefs on critical human decisions, such as the meaning of life, existence, history, sexuality, community, and identity.

Back to the feisty Adensami:

Nigerians [or Kenyans] see the end product but they have absolute contempt for the road which led the advanced world to the glittering modernity that they desire. They do not know that modernity and its gloss exist today because a long line of thinkers in Renaissance and Enlightenment Europe produced philosophies which became the bedrock of what we see and call modernity today.

They do not know that the cars they drive are products of philosophy before being products of science and technology. Because Nigerians are ignorant of these things, they frown on philosophy, intellectual labour, and critical thought. The slightest encounter with philosophy and critical thought in our lives is quickly dismissed as “dogon turenchi”.

Everywhere you look, our national life is a sordid and tragic display of the absence of philosophy in our conceptualisation of Nigerian society. When you declare war on philosophy, knowledge, and critical intellection, the consequence, simply put, is Nigeria as you and I know her today. Nigeria can therefore be defined as the absence of and hostility to philosophy [and canons].

Across the Atlantic Ocean it is said of the United States that it borrowed its philosophical categories from the Greek canons, its political categories from Ancient Roman canons, its theological categories from the law and the prophets of the Hebrew canon, and its social categories from British Victorian values. It is appropriately parenthetical to add that it borrowed its secularising power from the thoroughly desacralised French canons through the 1970s identity politics and Foucault-ian poststructuralist philosophies which, I might add, constitute a large part of the intellectual and moral bankruptcy of American life today.

It is this tapping into the canonical existence of medieval societies through which we get the genius of the impressive Euro-American edifice. The United States, therefore, comes into existence as the apex of the 2000-year-old Greco-Roman-Hebrew canons which that were distilled into the American declaration of independence, stating that:

We hold these truths to be self-evident [logic], that all men are created equal, that they are endowed by their creator with certain unalienable rights [theology] that among these are life, liberty and the pursuit of happiness [philosophy]. That to secure these rights, Governments are instituted among men, deriving their just powers from the consent of the governed [politics] . . .

Theory in everything

It takes the theorising and philosophising of one’s existence for an individual and his resident community to reimagine their society and to reimagine their existence. Let’s face it, food and shelter, water, schooling, and healthcare are all theory and the theory-practical divide is a false dichotomy. There is an entire theory as to why Nairobi has more schools than, say, Wajir or Kakamega; there is a whole theory behind the vibrant rural modernity in Meru; it is the theory that determines whether there is water in your neighbourhood or not. The theory could be racism, humanism, urban anthropology, historical accidents, ethnic profiling, social notions of wealth and development, political marginalisation—it is all theory.

There is a theory behind our obsession with concrete and soil. Yes, metal pipes bringing water to your house carry silent theories within them. The theory could be in the quality of materials used, the government idea of sustainable infrastructure, the social class of the neighbourhood or the work ethic of the engineers and the enforcement of quality controls in the system.

It takes the theorising and philosophising of one’s existence for an individual and his resident community to reimagine their society and to reimagine their existence.

Behind the silent width of the cemented Mbagathi Road or the glaring omission of footpaths on Jogoo Road or even poor markings on Waiyaki Way lie theories. Sometimes the theory is simply entrenched classism and the voicelessness of the poor. Every time you claim that that’s just theory, we want practice, that too is a theory; it is a theory that posits that theory is not important.

Darwinism, democracy, racism, pan-Africanism and all other -isms and -acies silently populate all the “practical” designs and outcomes out there. It’s no use mocking theories without giving people alternative metaphysical constructs and ideas. And when we deny ideology and paint theory as unnecessary, abstract, esoteric, pie-in-the-sky, we display a nation sorely in need of a canon.

Tragically, we don’t like theory so we think TVET and the Competency-based Curriculum will make our kids learn “practical skills”, forgetting that that too counts as theory.

These kids might never invent anything new because invention, innovation and improvement of existing systems and infrastructure requires an understanding of their theories of origin and development, but theory is not important, right? At best, they will adopt solutions from abroad without interrogating the anthropological, historical, demographic and social contexts within which those systems and infrastructure, policy or setups were invented and how those contexts influenced the designs and workability of those systems; yet it’s all in the theories domiciled in some form of a canon.

Everyone for themselves

There are those that think that canons are the elitist conceptions of egomaniac Kenyan scholars and thinkers laden with a well-concealed contempt for the hoi polloi’s capacity to pursue knowledge on their own. The central thesis of their argument rests upon the unnecessarily idealistic and manifestly illusory belief that everyone can and should pursue intellectual labour unencumbered by the patronising canon-building efforts of intellectual elites.

According to this school of thought, the process of building canons is filtered through gatekeeping and a god-like status that scholars purportedly grant themselves to decide what the society should read.

The truth is that, in the face of a nationalistic education that is often the vehicle for the regime’s official narrative, and the inability of many to decipher fact from fake news, the presence of a wide range of alternative canons will improve the scope of books and texts that one needs to help them figure out the society.

The humanities, therefore, owe the Kenyan masses a canon. So do the arts, the social sciences, the hard sciences, linguistics and pretty much every professional field and discipline. If this is not done, we might as well watch Project Kenya collapse and with it the hopes, dreams and aspirations of its people.

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Darius Okolla is a writer and a social commentator based in Nairobi, Kenya.

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Politics

Kibra: The Face of Kenyan Politics to Come?

4 min read. What does the Kibra by-election portend for the future of Kenya’s politics? Renowned photographer CARL ODERA captures the sights.

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“The most painful state of being is remembering the future, particularly the one you’ll never have.”― Søren Kierkegaard

Located about 6.6 kilometres from Nairobi city centre, Kibra is a sprawling informal settlement with an estimated population of about 200,000 people. Majority of Kibra residents live in extreme poverty. Unemployment rates are high, persons living with HIV/AIDS are many, and cases of assault and rape common. Clean water is scarce. Diseases caused by this lack of water are common. The majority living in the informal settlement lack access to basic services including electricity, running water, and medical care.

But this photo essay is not about the peddled quintessential cliché narrative depiction of Kibra as Africa’s biggest slum’ – itself a false assertion. Rather, Kibra has historically been Nairobi’s most vibrant political constituency; its residents often at the forefront of agitation for expansion of political space in Kenya; and, the most enthusiastic demonstrators at political meetings where the opposition is pitched against an apparently recalcitrant ruling elite. The Kibra by-election is also the political backyard of Raila Odinga, leader of the Orange Democratic Movement and the most enduring fixture in opposition leadership since the early 1990s. Currently, in an alliance with the President Uhuru Kenyatta, the Kibra by-election was occasioned by the death on the 26th of July 2019 of Ken Okoth, 41, the area’s dynamic, popular and highly effective MP.

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The demise of Ken Okoth left the seat open for a contest directly between Raila Odinga, whose family has dominated the area for decades and the Deputy President William S. Ruto who is determined to entrench himself as the only viable successor to Kenyatta who is currently serving his last constitutionally mandated term. As such the Kibra by-election of November 7 marked the unofficial commencement of the 2022 campaign season in Kenya with Ruto’s aggressive raid into Odinga’s ‘political bedroom’.

Deputy President William Ruto and Jubilee candidate McDonald Mariga in Kibra's DC Grounds on Sunday.

Deputy President William Ruto and Jubilee candidate McDonald Mariga in Kibra’s DC Grounds on Sunday.

ODM leader Raila Odinga with party flag-bearer Bernard Imran Okoth (left) sings the national anthem at a rally on Kiambere Road.

ODM leader Raila Odinga with party flag-bearer Bernard Imran Okoth (left) sings the national anthem at a rally on Kiambere Road.

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The by-election to fill the position left vacant following the death of the area MP, Okoth, attracted 24 candidates, ODM candidate Imran Okoth, Jubilee’s McDonald Mariga and Eliud Owalo of Amani National Congress, were the dominant players.

Endorsed football star McDonald Mariga

Endorsed football star McDonald Mariga

 Rally to drum up support for Imran Okoth, ODM's candidate for Kibra by-election.

Rally to drum up support for Imran Okoth, ODM’s candidate for Kibra by-election.

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Days to the parliamentary by-election there were reports of fracas between warring factions. Rowdy residents, for instance, kicked former Kakamega senator Boni Khawale out of Kibra upon his arrival in Laini Saba ward, claiming it was ODM’s bedroom.

Destruction of property was also reported.

Milly Achieng, a tailor-resident of Kibra told the Elephant that supporters of an opposing candidate recently went and attacked one of her friends and fellow party member and demolished her house. She was forced to flee Kibra with her children.

A family house demolished in a political violence encounter in Kibra.

A family house demolished in a political violence encounter in Kibra.

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The Kibra by-election received wide support from leaders across the political divide. Governors Charity Ngilu, Alfred Mutua, Kivutha Kibwana and Anne Waiguru joined Raila Odinga and the ODM party in drumming up support for its candidate, Imran Okoth. The leaders announced that this by-election was the beginning of a new political movement that would drum up support for the Building Bridges Initiative (BBI) and ultimately forge an alliance for the 2022 General Election.

Charity Ngilu campaigning in Kibra to get the vote for ODM candidate Imran Okoth within the Kamba community

Charity Ngilu campaigning in Kibra to get the vote for ODM candidate Imran Okoth within the Kamba community

Governor Waiguru at Joseph Kangethe Grounds in Kibra on Sunday the 3rd of November to drum up support for the ODM candidate

Governor Waiguru at Joseph Kangethe Grounds in Kibra on Sunday the 3rd of November to drum up support for the ODM candidate

Raila Odinga and Machakos Governor Alfred Mutua arriving for a rally organised to woo Kamba voters to rally behind ODM candidate for Kibra constituency.

Raila Odinga and Machakos Governor Alfred Mutua arriving for a rally organised to woo Kamba voters to rally behind ODM candidate for Kibra constituency.

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On November 7, 2019, the polling stations across the constituency were opened by 6 am to a smooth start of voting throughout the day amidst a reportedly low voter turnout. The voting stations were closed immediately after the voting exercise was concluded and voter tallying began thereafter. Residents stood in groups waiting for the results.

A man carries his disabled friend to a polling station in Kibra's Laini Saba.

A man carries his disabled friend to a polling station in Kibra’s Laini Saba.

ODM leader Raila Odinga at Old Kibera Primary school polling station to cast his vote.

ODM leader Raila Odinga at Old Kibera Primary school polling station to cast his vote.

An election official marks an indelible ink stain on Amani Congress Party's candidate Eliud Owalo at Old Kibera.

An election official marks an indelible ink stain on Amani Congress Party’s candidate Eliud Owalo at Old Kibera.

Amani Party Congress party leader Musalia Mudavadi (right) accompanies party candidate Eliud Owalo at Old Kibera Primary school to cast his vote.

Amani Party Congress party leader Musalia Mudavadi (right) accompanies party candidate Eliud Owalo at Old Kibera Primary school to cast his vote.

A man shows his finger marked with phosphorous ink after voting

A man shows his finger marked with phosphorous ink after voting

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As counting of votes for Kibra by-election continued on the night of November the 7, Jubilee candidate McDonald Mariga conceded defeat to Orange Democratic Movement (ODM) party aspirant Imran Okoth.

In a Twitter post, Mariga called Okoth and congratulated him for his victory and promised to work together after the elections.

According to the results announced by the Independent Electoral Boundaries Commission (IEBC) on Friday, November 8, Imran Okoth garnered 24,636 votes beating Mariga by over half the total number of counted votes standing at 11,230 votes. ANC’s Eliud Owalo was a distant third, managing to garner a paltry 5,275 votes out of the 41,984 votes cast.

A child in Kibra celebrating Imran Okoth’s victory

A child in Kibra celebrating Imran Okoth’s victory

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Though the Kibra by-election has been deemed a win for Raila Odinga and the handshake and a loss for Ruto and the “tanga tanga” movement, these political battles have yet to translate into tangible benefits for the ordinary mwananchi whom they purport to fight for.

Nancy Akinyi, a resident of Sarang’ombe Ward, Kibra constituency

Nancy Akinyi, a resident of Sarang’ombe Ward, Kibra constituency

Written by Joe Kobuthi

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The Diplomatic Gaffe That Could Sour Relations Between Kenya and Somalia

10 min read. Have Kenya’s close ties with its “Man in Somalia”, Ahmed Madobe, created a rift between Mogadishu and Nairobi? RASNA WARAH explores the precarious relationship between the two neighbouring countries.

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The Diplomatic Gaffe That Could Sour Relations Between Kenya and Somalia
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On Saturday 12 October 2019, a plane carrying a high-level Kenyan delegation arrived in the Somali port city of Kismaayo for the inauguration of Ahmed Madobe as the president of Jubaland, a Somali federal state that borders Kenya. The delegation included Aden Duale, the Majority Leader in Kenya’s National Assembly, and Member of Parliament Yusuf Hassan Abdi, among others.

The arrival of Duale and his entourage of mainly Kenyan Somalis in Kismaayo broke several diplomatic protocols. The delegation did not make a courtesy call to Somali president Mohammed Abdullahi Farmaajo in Mogadishu before embarking on their journey to Kismaayo, and was, therefore, perceived as snubbing a sitting head of state. The visit reignited fears in Somalia that Kenya is trying to assert its authority in Somalia through puppet regional leaders such as Madobe who do Kenya’s bidding.

The visit also contravened a directive by President Farmaajo that all international flights to Kismaayo should first pass through Mogadishu’s Aden Adde international airport for inspection. By ignoring the directive, Duale and his delegation not only spurned an ally and a neighbour, but deepened fissures between Somalia and Kenya, two countries that already have tense relations due to an ongoing Indian Ocean maritime boundary dispute.

Farah Maalim, the former Deputy Speaker in Kenya’s National Assembly, had warned that the visit could damage Kenya’s diplomatic relations with Somalia and with other countries in the region. He advised Kenya to cut its ties with Madobe in order to foster a healthier and more amicable relationship with the Federal Government of Somalia in Mogadishu and with President Farmaajo. (It should be noted that President Farmaajo did not support Madobe’s election in the Jubaland polls and had backed a candidate from his own Marehan clan for the state presidency.)

Kenya’s Man in Somalia

Sheikh Ahmed Mohamed Islam, better known by his nickname Madobe, is often viewed as “Kenya’s Man in Somalia” because of the critical role he and his Ras Kamboni militia played in helping the Kenya Defence Forces (KDF) to push out Al Shabaab from the port city of Kismaayo in September 2012. Yet, despite being viewed as an ally of Kenya in its war against terror, Madobe is a man who has himself been associated with terrorist activities and radical elements that wreaked havoc in Somalia after the fall of the Islamic Courts Union (ICU) in 2006.

It is common knowledge that Madobe was a high-ranking official of the militant Islamic group Hizbul Islam, which was formed in 2009 by Sheikh Hassan Dahir Aweys – who has been designated as an international terrorist by the United States – before he joined the Kenyan forces. Madobe was the governor of Kismaayo in 2006 during the short and ill-fated rule of the ICU, a militant coalition of clan-based entities, businesspeople and Muslim clerics who sought to bring about a semblance of governance in Somalia, but which was ousted by US-backed Ethiopian forces because it was perceived as an Islamic fundamentalist group that would bring about the “Talibanisation” of Somalia.

Sheikh Ahmed Mohamed Islam, better known by his nickname Madobe, is often viewed as “Kenya’s Man in Somalia” because of the critical role he and his Ras Kamboni militia played in helping the Kenya Defence Forces (KDF) to push out Al Shabaab from the port city of Kismaayo in September 2012.

Madobe later joined and then defected from Al Shabaab (formed after the collapse of the ICU), ostensibly after protesting against its brutal methods. He later formed the Ras Kamboni militia to fight his former allies and to regain control over the prized port of Kismaayo, which was under the control of Al Shabaab when his militia and the Kenyan forces entered Somalia. (This could have been his primary motive for collaborating with the Kenyans.)

In his book Dirty Wars: The World is a Battlefield, American journalist Jeremy Scahill says that Madobe’s change of heart vis-à-vis Al Shabaab came about after he spent two years in an Ethiopian prison after he was captured while fleeing Ethiopian and American forces when the ICU fell. He then became “one of the new generation of US-backed warlords drawn from the rubble of the Islamic Courts Union”.

Some observers believe that because he already knew the lay of the land, and had similar objectives as the Kenyan forces – to gain control of Kismaayo, Al Shabaab’s economic base – Madobe was identified (and probably presented himself) as a natural ally of the Kenyans. That he belongs to the Ogaden clan, which has for years sought to control southern Somalia – one of the most heterogenous regions of Somalia that is home to several clans and which is also politically dominant in north-eastern Kenya – could also have worked to his advantage.

In the early part of 2011, prior to joining forces with Madobe’s militia, the Kenyan government had plans to support Mohamed Abdi Mohamed Gandhi, the former Minister of Defence and an Ogaden from the Jubaland region, to administer a potential Jubaland regional authority called “Azania” (also known as the Jubaland Initiative). It is believed that Ethiopia – Kenya’s “big brother” when it comes to regional military matters – opposed the creation of the Azania “buffer zone” between Kenya and Somalia as it was viewed as an Ogaden-dominated Kenyan project. It is likely that, because of its propensity to support warlords in Somalia, the Ethiopian government encouraged Kenya to work with the battle-hardened Madobe, whom they trusted more than the suave and cultured anthropologist Gandhi, who did not command any militia in Jubaland.

In May 2013, less than a year after Kismaayo fell to KDF (then re-hatted as AMISOM) and his militia, Madobe declared himself president of the self-styled state of Jubaland, which was not recognised by the central government in Mogadishu. It is believed that the Federal Government of Somalia had been supporting a rival group headed by Barre Aden Shire, who declared himself president of Jubaland moments after Modobe did.

Despite an Ethiopia-brokered agreement in August of the same year that stipulated that Madobe’s “interim administration” should hand over the port of Kismaayo to the central administration in Mogadishu within six months, there have been no signs of a handover to date. Somalia’s fragile “federalism” project to create semi-autonomous states also seems to be suffering from a lack of clarity or direction. Meanwhile, eleven years after Kenyan boots entered Somalia, there seems to be no stabilisation plan for the region, nor any exit strategy for the Kenyan forces.

Clan politics and fears of secession

Some Somali analysts and conspiracy theorists believe that Kenya does not want to see a strong and stable Somalia because the latter would pose a threat to its own national political and economic interests. They say that Kenya seeks a weak – but friendly – Somalia because Kenya believes that a strong Somali state may revive aspirations for a “Greater Somalia” that would include the ethnic Somali-dominated Ogaden region in Ethiopia and the north-eastern region of Kenya.

The Somali analyst Afyare Abdi Elmi believes that both Kenya and Ethiopia have been manipulating Somalia’s political leadership and could actually be fuelling conflict in Somalia to maintain an upper hand in the country. In his book Understanding the Somalia Conflagration: Identity, Political Islam and Peacebuilding, published in 2010, he writes:

“Ethiopia, and to a lesser extent Kenya, have important stakes in either installing their own proxy government in Somalia or in perpetuating the Somali conflict for as long as they can. The strategies that Somalia’s hostile neighbours adopt differ. At a time when the world would not allow an opportunistic invasion, Ethiopia sent weapons and created warlords from different clans. After 9/11 Ethiopia and Kenya capitalised on the ‘war on terror’ and used it to their advantage. As such, Ethiopia invaded Somalia [in 2006] as part of a ‘war on terror’ campaign, albeit in pursuance of its own geographical interests. Kenya has also facilitated this invasion. This leads me to conclude that these countries are determined to block a viable and strong Somali state for as long as they can as their perception is based on a zero-sum understanding of power.”

However, Kenya’s and Somalia’s fears that ethnic Somalis within their territories pose a threat to national unity are not completely unfounded and have historical roots. In the 1960s, Somalia’s first president Aden Abdullah Osman supported secessionist movements in both Kenya and Ethiopia. Although the Somali government eventually entered into a truce with both countries and restored diplomatic relations, the 1969 coup d’etat revived ambitions of a Greater Somalia in President Siad Barre. In 1977, Barre initiated a war with Ethiopia in a bid to regain the Ogaden region. Memories of Barre’s attempts to take over the Ogaden in 1977 are still fresh in many Ethiopians’ minds

The Kenyan government, on the other hand, has been antagonistic and suspicious of its own ethnic Somali population ever since the people of Kenya’s Northern Frontier District voted for secession prior to independence in 1962. This resulted in the so-called Shifta wars that led to the militarisation and marginalisation of the region by the Jomo Kenyatta and successive regimes.

“Taming” the Somalis in Kenya’s north-eastern region has been one of the Kenyan government’s objectives since the Shifta wars of the 1960s that saw this region become a terror zone. “Collective punishments” of the region’s people by the government were common. Until devolution “mainstreamed” Kenya’s northern territories, the region had remained largely neglected and devoid of any meaningful development.

Some Somali analysts and conspiracy theorists believe that Kenya does not want to see a strong and stable Somalia because the latter would pose a threat to its own national political and economic interests. They say that Kenya seeks a weak – but friendly – Somalia because Kenya believes that a strong Somali state may revive aspirations for a “Greater Somalia”…

In its efforts to control the seemingly uncontrollable population, the Kenyan government relied on ethnic Somalis to carry out atrocities against their own people. For instance, the brutal operation known as the “Wagalla Massacre”, which resulted in the death of between 3,000 and 5,000 men in Wajir, was carried out under the watch of General Mohamud Mohamed, the army chief of staff in Daniel arap Moi’s administration, and his brother Hussein Maalim Mohamed, the minister of state in charge of internal security, both of who belonged to the Somali Ogaden clan that controlled politics in the then Northeastern Province. They were among a small group of Kenyan Somalis who were in positions of power in the Moi government. General Mohamed had played a key role in thwarting the August 1982 coup attempt, and had thus contributed to saving the Moi presidency.

It is believed that Moi appointed ethnic Somalis in important positions as they were considered “neutral” in terms of their ethnic affiliation, and could, therefore, be trusted to be loyal. Incorporating ethnic Somalis in his government was also probably a strategy to defuse any “Greater Somalia” sentiments Kenyan Somalis might harbour – a strategy that the Jubilee government has also adopted by appointing or nominating Kenyan Somalis in important government positions.

Many Kenyan Somalis believe that the Mohamed brothers used their influential positions to punish and evict members of rival clans from the then Northeastern Province. Others say that in his hallmark Machiavellian style, Moi used ethnic Somalis in his government to carry out atrocities against their own people – who could easily be divided along clan lines. While it is unlikely that these powerful brothers sanctioned mass killings, they probably played into the clan politics of the area.

Clan politics is also what probably drove Aden Duale and his delegation to make the visit to Kismaayo; Kenya’s north-eastern region is dominated by the Ogaden – Madobe’s and Duale’s clan. The visit symbolised Ogaden authority in Jubaland and in Kenya’s north-eastern region.

And so, because many federal states in Somalia are run like personal or clan-based fiefdoms, decisions made by Madobe could be construed to be at the behest of Kenya. By aligning himself with Madobe, Duale – and by extension, the Kenyan government – has affirmed that Kenya is not interested in a united, democratic Somalia, and that it is using proxies to achieve its objectives in this fragmented country. The visit to Kismaayo was also a slap in the face of the Federal Government of Somalia in Mogadishu, which is now likely to have an even more antagonistic attitude towards Kenya.

Clan politics is also what probably drove Aden Duale and his delegation to make the visit to Kismaayo. Kenya’s north-eastern region is dominated by the Ogaden – Madobe’s and Duale’s clan. The visit symbolised Ogaden authority in Jubaland and in Kenya’s north-eastern region.

Although many question the legitimacy of the government in Mogadishu – which is propped up mostly by the international community, mainly Western and Arab donors – the deliberate disregard for its authority by the Kenyan delegation is bound to deepen fissures between Kenya and Somalia, which could have an impact on how the Somali government views the presence of Kenyan soldiers on its soil. The Somali government, although relying heavily on AMISOM for security, has recently been making calls to strengthen Somalia’s national army to replace AMISOM.

The Al Shabaab factor

It must be noted, however, that Somalia and Kenya enjoyed “live and let live” relations until the latter’s incursion into Somalia in October 2011, which muddied the waters and painted Kenya as an aggressor nation in the eyes of many Somalis, not least Al Shabaab, which then made Kenya a target for its terrorist activities. Up until then – hosting the largest Somali refugee population – Kenya was viewed as a generous neighbour that came to the aid of people fleeing conflict. The decision to undertake a military intervention in Somalia was probably one of the biggest blunders of the Mwai Kibaki administration.

But even if Kenya’s intention is to create a safe buffer zone between Kenya and Somalia, the fact remains that apart from controlling the city of Kismaayo and its immediate environs, Madobe has little control over the rest of Jubaland state where Al Shabaab is still very much in control. There have been reports of his administration and KDF making deals with Al Shabaab to gain access to the territories that the terrorist organisation controls. Some of these deals are said to involve the smuggling of contraband into Kenya, as has been reported severally by the United Nations Monitoring Group on Somalia and Eritrea.

It must be noted, however, that Somalia and Kenya enjoyed “live and let live” relations until the latter’s incursion into Somalia in October 2011, which muddied the waters and painted Kenya as an aggressor nation in the eyes of many Somalis, not least Al Shabaab, which then made Kenya a target for its terrorist activities.

The reality in Jubaland and in much of the rest of Somalia is that the majority of the people have not experienced the benefits of a strong central or state government for more than 20 years. The concept of a government has remained a mirage for most residents living outside Mogadishu, especially in remote areas where the only system of governance is customary law or the Sharia. In fact, it has been argued that, with its strict codes and its hold over populations through systems of “tax collection” or “protection fees” combined with service delivery, Al Shabaab offers a semblance of governance in the regions that it controls.

Where AMISOM forces have liberated regions from the clutches of Al Shabaab, they have essentially left behind a power vacuum which neither the Federal Government of Somalia nor the emerging regional administrations can fill. This has rendered these regions more prone to clan-based conflicts, already apparent in Jubaland, where some members of the marginalised Bantu/Wagosha minority group have taken up arms in response to what they perceive to be a form of “ethnic cleansing” by both Al Shabaab and the new Ogaden-dominated administration of Ahmed Madobe.

All these developments do not augur well for peace-building efforts in the Horn, which have been made more precarious by Kenya’s relations with Madobe, who is not likely to cooperate with Mogadishu or cede control of a state characterised by clan-based feuds over resources.

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#FeesMustFall: Is the Makerere University Strike a Response to State Capture?

9 min read. Student protests in Uganda have highlighted a crisis in higher education and exposed the dark underbelly of a state struggling for legitimacy.

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#FeesMustFall: Is the Makerere University Strike a Response to State Capture?
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During the current lull in strike activity at Makerere University, it is possible to examine the root causes of sporadic strike action on the campus, both by staff and students. The strike was a student protest under the banner #FeesMustFall and was triggered by the proposed 15 per cent annual increase in fees for privately sponsored students (more than half of the student body).

It has been a tense two weeks, with the strike leader, one Siperia Saasirabo, reportedly abducted and held for a number of days, and the Guild President Julius Kateregga disappearing en route from an appearance on a morning television chat show and an extraordinary general meeting of the Guild. Both were reportedly dumped in public places, Kateregga with alleged soft tissue injuries.

An opposition MP told Parliament he was being held in a “safe house” run by the Special Forces Command (SFC) while the minister for higher education stated that he had information that Kateregga was merely taking time out from the pressure he had been undergoing. Kateregga says he made that statement at gunpoint.

The Budget Monitoring and Accountability Unit (BMAU) at the Ministry of Finance summarised the problem at Makerere and other government universities: there simply isn’t enough money to run them. Apart from Makerere and Kyambogo universities, the Government of Uganda has established six other public universities and two degree-awarding institutions. Three came into existence as recently as 2016/17. The major source of funding is tuition fees followed by government/public funding – which includes tuition fees, external grants and internally generated funding. The cost of funding public universities leapt from Shs.167.94 billion ($45,215,553.00) in FY 2012/13 to Shs.606.09 billion ($163,220,340.00) in FY 2017/18. The Ministry of Finance is unequivocal in stating that the government is unable to provide for all the financial needs of public universities and that funds are insufficient to produce “good outputs”. In fact for the last five years, cash releases from the Treasury have been below budget (BMAU Policy Briefing Paper (24/18, 2018).

It is, therefore, safe to conclude that private students subsidise government-sponsored students. This may not have been a problem in principle or in practice if the economy was such that they could afford it. The fact is that most courses charge close to half of Uganda’s income per capita of about $800 or Shs.2,971,608. Assuming parents have more than one child, payment for university education is out of reach for the majority.

The Budget Monitoring and Accountability Unit (BMAU) at the Ministry of Finance summarised the problem at Makerere and other government universities: there simply isn’t enough money to run them.

The major casualties of this are the quality of outcomes, staff development, and research. Because 59 per cent of Makerere’s budget goes towards payroll, and 11 per cent each on student costs and material supplies, less than 2 per cent is available for staff development. Research, a core function of the institution, is allocated under 1 per cent of the government budget (as distinct from external funding). Student welfare allowances can hardly compete and have been stagnant for over two decades. Research received Shs.30 billion ($8,079,015.00) against the expected Shs.50 billion ($13,465,025.00) in 2018/19. As a solution, the BMAU recommends diversification of income streams to reduce over-reliance on tuition fees. In the interim, financial brinksmanship has been the order of the day.

There are 20,091 government-sponsored students at Makerere of whom just over 4,000 are accommodated off-campus. An allowance of Shs.432,750 ($117) a semester was budgeted for each student to cater for their subsistence. The 2019/2020 allowances budget was reduced in order to rehabilitate the dental school whose dilapidated state and consequent interruption of admission of dentistry students made the news in 2017. According to The Observer of 17 July 2019, “285 million was diverted from the allowances vote and allocated to the Dental School. Another Shs.1.8 billion was allocated towards equipping the university library, while Shs.1.5 billion was allocated to the renovation of toilets in the halls of residence.” This was done in compliance with Parliament’s education and social services committee recommendations communicated on 18 June 2019.

During the current strike, there have been calls for Makerere to be managed by people with business skills as opposed to vice-chancellors elected from amongst academics. There is some merit in this argument; Makerere’s history of financial management does not inspire confidence. In 2016 the Auditor General qualified the university’s audit report, citing a number of significant anomalies that suggested sleight of hand in hiding income, debt, and payroll fraud. The report cited the following irregularities:

  • The budget itself was undermined by the fact that Shs.317,227,405 ($85,429.00) was charged against incorrect expenditure codes thereby misstating the balances in the financial statements.
  • Staff advances for various activities amounting to Shs.882,316,616 ($237,608.00) were not accounted for. “There is uncertainty as to whether the amount in question was properly utilised for the intended purposes.”
  • Revenues received from grants and investments were under-reported. Only revenue from 79 out of a total of 182 active grants was disclosed in the financial statements. The university administration also claimed it did not obtain any revenue from investments during the year under review. However its annual report for 2015 puts the cost of running projects from grants at US$50,000,000 in the year 2015. It also says that the university initiated an endowment fund in 2014 called the Makerere University Endowment Fund, whose investment activities and revenues to date have not been disclosed in the financial statements.
  • Fourteen retired members of staff were kept on the payroll, costing Shs.386,790 while overpayments to other staff cost a further Shs.172,560,
  • 2,494,991,040 ($671,902.00) in revenue was collected from short courses although this amount was not declared in the financial statements.
  • Revenue from tuition and functional fees was similarly misstated; the cash book showed 86,816,793,066 ($23,435,802) while the financial statements reported a figure of Shs.87,946,425,729 ($23,740,741.00). The Auditor-General stated: “I was not provided with a satisfactory explanation regarding this discrepancy. Under the circumstances, I am unable to establish the accuracy of the revenue reflected in the financial statements.”
  • Emphasis was placed on the under-statement of outstanding obligations. Out of 119,664,797,892 ($32,225,789.00) owed by Makerere by close of the financial year, “only Shs.47,167,283,674 ($12,702,173.00) was recognised in its Statement of Financial position and Statement of Outstanding Commitments, while the remaining Shs. 72,497,514,218 ($19,523,616.00) is only mentioned/disclosed in additional notes.”

The patronage economy

What is missing from the solutions proposed for Makerere by BMAU, such as the diversification of income and rationalisation of courses offered, is the elimination of waste. In addition to reducing waste and financial loss caused by sheer lack of capacity to run the business end of the university, the government needs urgently to address other areas of waste.

Shs.69 billion was lost to systemic waste across all spending entities in 2017/18. Some of the means by which this was achieved are examined here. Structurally, the ballooning number of administrative units – 134 districts and rising from the initial 29 in 1997 – is a huge drain on resources that doesn’t necessarily increase effectiveness (this writer has dealt elsewhere with the phenomenon of districts being unable to utilise funds for lack of skilled manpower). Each new district is entitled to three members of parliament, one a woman and one a youth. District leaders are elected but the president appoints a Resident District Commissioner (RDC) to each. The RDC wage bill is Shs. 15.8 billion ($4,259,292.00), 30 per cent more than Makerere’s annual development budget.

Similarly, ministries, departments and agencies (MDA) increase in number as service delivery becomes ever more inadequate. In 2016, 34 per cent of local governments were found to lack critical staff such as doctors. 116 were understaffed by up to 40 per cent. That year the most affected by understaffing were said to be public universities.

During the current strike, there have been calls for Makerere to be managed by people with business skills as opposed to vice-chancellors elected from amongst academics. There is some merit in this argument; Makerere’s history of financial management does not inspire confidence.

In order to lower the cost of public administration, a major restructuring was agreed by Cabinet in September 2018. Only four agencies (Kampala Capital City Authority, the Uganda Bureau of Statistics, Uganda National Bureau of Standards, and Uganda Communications Commission) and the National Medical Stores were either to be retained and the functions of the rest returned to their parent ministries or to be merged or disbanded. Over one-third of the government payroll is absorbed by the 10,000 employees of agencies, which have tended to duplicate work and serve mainly as sinecures for party apparatchiks. This would have freed up funds currently used for the higher salaries paid to agency executives as well as their pensions and gratuities. Since the announcement a year ago, there has not been a single closure; implementation modalities were reportedly still under review by August 2019. Furthermore, there are more agencies in the pipeline (i.e. the Skills Development Authority and Sector Skills Councils slated for 2021).

The lack of political will to conserve scarce resources is evident in other areas, as a recent review of the cost of political appointees by the Daily Monitor shows. There are now 170 presidential advisors – up from four in the 1990s – whose annual wage bill is Shs.29 billion ($7,817,689.00), with an additional Shs.24 billion ($6,469,812.00) for their ministerial vehicles (without fuel, drivers and guards). Again, the total exceeds Makerere’s research budget. The most recent appointees are musicians appointed to advise on Ghetto and Kampala Affairs. They join the relatively new Ministry for Kampala and the new position of Executive Director of Kampala Capital City Authority, both seen locally as political appointments.


Further savings could have been made by eliminating the Shs.30 billion spent every year on flying dignitaries abroad for medical treatment but they have been cancelled out by the inept procurement of a domestic specialised hospital that has left the country in debt.

The State House scholarships scheme could yield further savings. Under this scheme, students whose primary and/or secondary education has been paid for by the State are often sent overseas for post-graduate studies. Elections expense for the incumbent are another diversion of funds from productive expenditure. As with elections before them, the 2021 polls are being preceded by huge billboards, vinyl banners, cash and other handouts, such as Shs.80 billion ($21,544,040.00) worth of hoes for distribution – all paid for from the public purse. (Ugandan farmers clamour for much – seeds, fertilisers, herbicides, irrigation, information, advice, post-harvest technologies, feeder roads and access to markets – but there has been no shortage of hoes since the post-war period.)

The lack of political will to conserve scarce resources is evident in other areas, as a recent review of the cost of political appointees by the Daily Monitor shows. There are now 170 presidential advisors – up from four in the 1990s – whose annual wage bill is Shs.29 billion ($7,817,689.00)…

The unrest at Makerere is the fruit of the wider patronage economy and its untenable strictures. Public financial mismanagement and fraud lead to unforeseen and unnecessary austerity being visited on various sections of the community, including hospital patients, primary school children, farmers, road users etc. University students are in the best position to highlight this systemic injustice because unlike the general population at the receiving end of governance deficits, they are a homogenous group able to agree on a way forward, and the best equipped to analyse the issues. Striking Makerereans speak for all Ugandans.

State brutality

As is the norm, what began as a peaceful demonstration with perhaps a dozen women carrying placards immediately attracted the full retribution of the Uganda People’s Defence Forces, which had been camping on campus since late 2018 when the People Power movement gained national prominence. True to form, the method of work is to instill terror by attacking not only striking students but also firing tear gas canisters into the closed windows of halls of residence and hostels. There were night raids in which students were dragged out of their rooms, brutalised and their property vandalised. The partially sighted and deaf were not spared and their press conference was stopped by the Uganda Police, a de facto division of the army.

Initial reports on the night of 22nd October were from citizen journalists. The professional media was largely absent (which is understandable given recent threats of shut-downs to those covering “opposition” activities). Of those journalists that did attend, at least three have been hospitalised with injuries and a similar number have been arrested.

The most valiant efforts of government sympathisers to demoralise the students on chat shows and social media by branding them drug abusers were unable to stigmatise the students as “entitled” young people making a nuisance of themselves. Also new, a journalist accused of biased reporting (not for the first time) was heckled off campus by irate students.

The Uganda Journalist’s Association is boycotting all police pressers and other events, this time asking media house heads to join them, a major development in protest. Still, the repeated night raids amply demonstrated the extremes to which Uganda’s kleptocracy is willing to go to preserve itself. Student leaders continue to be suspended as they are identified. The police is visible everywhere on campus and Lumumba Hall was completely sealed off at the time of writing. The army is to be replaced on campus by 2,000 police officers.

If the military was predictable so was the president, his ministers and the diplomatic corps to whom Ugandans appeal during spates of state brutality. After the usual interval of a few days, the United States ambassador played her customary role, publicly expressing concern for the affront to freedoms of assembly, speech and expression guaranteed by Uganda’s constitution. After a further few days during which the public was fully appraised of his impunity, President Yoweri Museveni, the Commander-in-Chief, withdrew the army from the university, stating that he was unaware they were camped there (for a year) in the first place. He faulted the military approach to addressing the issue, saying the young people only needed guidance.

Initial reports on the night of 22nd October were from citizen journalists. The professional media was largely absent (which is understandable given recent threats of shut-downs to those covering “opposition” activities). Of those journalists that did attend, at least three have been hospitalised with injuries and a similar number have been arrested.

France’s ambassador remained focused on cementing relations with Gen. Kainerugaba, the president’s son who is responsible for the SFC, safe houses, #Arua33 and other atrocities. He hosted him at his residence at the height of the troubles. A French company is in negotiations for an oil concession. The European Union and other European members of the diplomatic corps then weighed in, saying much the same as the Americans, only to be contradicted hours later by the Minister for Security, General Tumwine, who advised students that strikers would be beaten and to ignore statements to the contrary.

The latest developments are that Gulu University’s peaceful march in solidarity with Makerere was intercepted by police and four students were arrested for the public order offences of illegal assembly and incitement to violence.

The Minister of Education and First Lady has not appeared before Parliament to make a statement on the unrest. Instead she wrote a long letter to “the children who call me Mama by choice” in which she compared Makerere’s fees with the higher fees charged by a private university. She then claimed that the strikers were mainly non-students hired to riot: “Next time you are tempted to point a finger at corrupt people, if you are guilty of any of the above, know that you too are corrupt; begin with yourself.” The minister finished with an elaborate exegesis of the Scriptures on the origin of authority and why we must submit to it.

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