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Violent Theologies, Women’s Bodies, and Church ‘Business’ in Kenya

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The explosion of deliverance ministries that conduct bizarre exorcisms on hapless followers is the result of governments having failed to provide services to struggling populations who turn to charlatans to ease their anxieties. This points to a society that has broken down at various levels.

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Violent Theologies, Women’s Bodies, and Church ‘Business’ in Kenya
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“Get out, let her loose in Jesus name,” Pastor James Maina Ng’ang’a of Neno Evangelism yelled repeatedly in one of his many violent “deliverance orgies” that have sadly become a common feature of the many Pentecostal and Charismatic churches’ services in Kenya and beyond. In fact, deliverance ministries have not only proliferated in Africa in the last four decades, they have now also been commercialised and turned into big business in some of the evangelical churches.

As deliverance theologies become increasingly popular, they are also increasingly becoming violent. People are raising concerns about the disastrous and violent consequences of such theologies. Deliverance beliefs, teachings and practices are based on the assumptions that both mental and physical illnesses are the result of demon possession and, as such, ought to be treated through a violent expulsion of the demon.

In the recent past, for example, scores of disturbing YouTube videos have been widely shared on social media platforms where the notorious Pastor Ng’ang’a, acting as the leading “exorcist” in the country, frequently carries out bizarre deliverance services in his church. In nearly all of his church services, Ng’ang’a conducts deliverance services that are often streamed on national TV and social media. In these streams, he violently slaps and pins people, mostly women, to the ground. In a few instances, he has been seen behaving obscenely towards the women, like fondling their breasts or objectifying their bodies. In the act of casting out the demons, Ng’ang’a slaps and assaults his “victims” to rid them of the demonic attacks in a performance that is stage-managed and well-choreographed. In one episode, he violently slaps and knocks down an old diabetic man with kidney failure to the ground ostensibly to slap out the demon of diabetes.

In one particularly disturbing video that went viral, Ng’ang’a literary beats up and slaps a young man violently and several times, knocking him off the ground. In normal circumstances, this type of assault would have called for police action. This video attracted both local and international outrage, prompting the US celebrity rapper Snoop Doggy Dog to tweet, “When you are late on the offering money, the Rev needs his money.”

That YouTube video attracted hundreds of thousands of viewers before it was deleted. Odiously, it led to a debate on the pros and cons of deliverance theology. Meanwhile, Ng’ang’a response to the rap musician was to suggest that Snoop Dog “sniffs a lot of stuff”.

As the video caught the attention of both local and international audiences, and generated opprobrium, neither Ng’ang’a nor his congregations thought it was a big deal at all. Instead, his followers continue to cheer and watch in amazement as the supposedly “demon-possessed people” roll on the ground until the “demons” are forced to flee and the possessed calm down. The deliverance practice is characterised by the violent throwing of people to the ground, ostensibly to immobilise the possessed so that the exorcism can ably take place as the “exorcist” Ng’ang’a coaxes out dark forces. This act points to the immense (spiritual) powers of the exorcist and the bestowed power he commands over his hapless and helpless victims.

Violent deliverance practices are commonplace in Ng’ang’a’s ministry. That has been so, and has been a defining feature of Neno Evangelical Centre since its inception in the early 1990s. This, no doubt, is a ploy to attract huge crowds to his church.

The focus of deliverance ministries is to shift the agency from the “victims” in a way that keeps them constantly dependant on the pastors to make important decisions on their behalf. This manufactured power is the stuff of legends and in the case of many Pentecostal pastors, such as Ng’ang’a, is always well-crafted for manipulation purposes. Ng’ang’a has presumably convinced his followers that he engages the supposed demons in conversation, commanding them to depart forthwith from the person.

According to the “exorcist-in-chief” himself, many of the demons that enter his followers are meant for him and supposedly have been sent to destroy Pastor Ng’ang’a, the man of God himself. Why? Ostensibly because demonic forces don’t like him because he is the arch-enemy of the kingdom of darkness and a “general” of God’s Kingdom. Neither the pastor, nor the congregation or even the so-called demon-possessed persons, see anything wrong in these violent deliverance orgies.

A core part of Ng’ang’a’s sermons include weekly deliverance sessions that are often aired on national TV on Sundays. Their main focus is demon exorcism of believers, who are paraded in front of the church and who often appear to be “possessed”. According to Ng’ang’a, his deliverance sermons are rooted in the book of Mark 6:13 that says: They drove demons out and anointed many sick people with oil and healed them. Never mind that there is no anointing of the sick with oil. Jesus Christ simply commanded the demons.

From the nebulous Ng’ang’a, what we see is an intense, loud, malodorous, violent melodrama, in which, as if he himself is demon-possessed, yelling into the microphone “fire, fire, fire” as he “assaults” the demon-possessed flock.

Health, wealth and the prosperity gospel

The deliverance theologies must be understood within the larger context of the health and wealth prosperity gospel prevalent in all of Africa, as well as the collapse of healthcare systems. There was an explosion of hundreds of deliverance churches and ministries in Africa in the 1980s and 1990s that were first popularised by the proponents of the health and wealth gospel from North America but which were later localised. Both the health and wealth gospel represent a rather controversial strand of global Christianity that is now popular in many parts of Africa, especially in Nigeria, Ghana, South Africa, Zimbabwe, Zambia and Malawi, among many others.

While both Christian men and women seek deliverance, many of the possessed are often women, which in itself is unsurprising, given the fact that the majority of Pentecostal and charismatic church followers are women. It is also a fact that women of varied educational, demographic and socio-economic backgrounds seek deliverance services. In November 2018, in a video widely circulated, Apostle Ng’ang’a is purportedly shown casting out demons from the famous Tanzanian gospel singer Rose Muhando at his Nairobi church. In that video, demons in Muhando’s body and mind are allegedly “heard” bragging that they were the cause of her misfortunes and that they had placed an ominous object on her that intended to completely kill her musical career.

The deliverance theologies must be understood within the larger context of the health and wealth prosperity gospel prevalent in all of Africa, as well as the collapse of the healthcare systems.

After the violent deliverance orgy, in which she is seen spinning out of control and reeling on the floor screaming before she is pinned down by Ng’ang’a, Muhando “thanked God” for coming to her rescue and delivering her from the powerful demons that have tormented her for a long time. She claimed that all her wealth, fame and talents had gone, leaving her extremely poor and vulnerable, thanks to the destructive demons. Before this deliverance orgy, friends and colleagues in the gospel music industry had raised the alarm that all was not well for the popular gospel songbird, pointing out that she had been broke, depressed, sickly and in need of medical and spiritual help.

In yet another video, Rose Muhando is seen being “delivered from the clutches of the demon” by Nairobi’s flashiest self-proclaimed prophetess, Lucy Natasha of the Prophetic Latter Glory Ministries International, an indication that one deliverance session is probably not enough, or that one pastor is not as powerful as another, or, as a patient would do in the medical world, followers are simply seeking a second opinion.

This “Muhando experience” lends credence to the fact that deliverance ministries are always in competition to attract followers to their healing services, hence creating stiff competition between various churches. This competition has necessitated the creation of niche ministries where a particular pastor or pastoress will emphasise certain special powers to woo members. So, some will teach deliverance, others will teach money and prosperity, while others focus on sexual purity and end-time theologies.

In the case of Ng’ang’a, he teaches an extreme form of deliverance, as well as the health and wealth gospel. To keep his followers glued to his ministry, he has to practise deliverance as a way of displaying his “spiritual prowess”. Ng’ang’a has always distinguished himself as an exorcist par excellence since he established his Neno ministry and may have been influenced by the 1980s proponents of the deliverance theologies, such as the Nigerian Emanuel Eni and others.

Many people were baffled to see Rose Muhando spinning out of control and rolling on the floor in the most undignified manner as Apostle Ng’ang’a purportedly, stubbornly, drove out the demons in her. Christians and non-Christians posed many questions, not just about the meaning of deliverance, but also about the easy resort of African Christians to “prayers for deliverance”, even for non-spiritual everyday mundane things that do not require spiritual interventions.

“Spirit husbands” and sexual anxieties

Why do people subject themselves to the indignity of such violent acts that include falling, reeling, spinning uncontrollably, foaming in the mouth and sprawling wildly on the ground to receive deliverance? Why do Christians see the devil and demons in everyday, mundane day-to-day matters that could easily be resolved through non-spiritual means? Why is demonic exorcism conducted in a violent manner? Why are more women than men prone to demonic attacks? Why are women’s bodies portrayed as the locales for demons and evil spirits and witches? How come women seem not to have no value for their dignity and bodily integrity? Are not women and their bodies also children of God, made in the image and likeness of God? Does not the idea that women’s bodies are locales for demonic spirit and temples of the devil and satanic practices negate God’s love for women and deny them God’s grace and love? Why are women’s bodies the homes of bad spirits, sins, impurity, death and everything that is bad? Do Kenyan women have no regard for their bodies as beautiful and clean and pure and instruments that bring life to the world? Why do women view themselves as temples of demons and not the Holy Spirit? Are there not other available means that Christians could use to seek deliverance? What kind of desperation drives people to open themselves to this kind of indignity, violence and abuse by charlatans like Ng’ang’a? How should Christians offer solutions to people in need of answers to their existential problems? Why do women allow the self-declared “men and women of God” pastors to have power over their lives, bodies and minds?

These questions always run through my mind every time I see these violent practices. While Pentecostal churches generally stress that the world is a place of spiritual warfare between God and evil forces, for many women frequenting such churches, this strange but now accepted and normalised spiritual practice is increasingly becoming violent and borders on the absurd.

Many women have also sadly come to uncritically accept that everything that is wrong in their lives – whether it is absentee husbands and fading spouses, marital anxieties or infertility, business failure or stagnation, financial insecurity, stress, sickness, job insecurity and poverty, wayward children, fear of witchcraft, among many other social and moral panics – is as a result of demonic possession.

Several interviews with born-again Christian women revealed that many have internalised the belief that their bodies and spirits are spaces where demons reside and are the cause of the many spiritual issues they grapple with. A number of women I spoke to suggested that many women believe they are possessed by demonic spirits, including “spirit husbands”. Two women told me that they believed that demons and evil spirits would visit them at night and have sex with them. These women talked of the torment, the shame and the helplessness they feel when these “spirit husbands” or “night husbands” come to claim their conjugal rights. The told me that they frequently have sex with demons whose physical presence cannot be seen, and do not have human form. When I asked them to describe these experiences, they painted pictures of handsome but mean men, who appear like in the movies to just rape them and then vanish.

I corroborated these claims in an episode in which Ng’ang’awas apparently conducting deliverance sessions for women who allegedly have sex with demons at night. This scary and unimaginable phenomenon has also been documented by social scientists in other parts of Africa.

Some theologians have suggested that some of these disturbing experiences could potentially personify women’s “sexual anxieties and fantasies”, as well as exemplifying their sexual ambiguities. They could also be hallucinations. But they could also be suggestive of extreme emotional, psychological and mental health struggles that these women are grappling with. Yet narratives of these women leave no doubt that they seriously and honestly believe that they actually have sex with demons at night and are helpless about their situation. Some women seem to truly believe that they are possessed by the spirit also known as “night husbands” and “spirit husbands” forces.

To that extent, women who have accepted this fact turn to spiritual exorcism and deliverance orgies perpetuated by the likes of Ng’ang’a and his ilk. While deliverance theology is an indication of people and specifically women’s anxieties around sex, relationships, marriage, children, security, money, fear of witchcraft and other social tensions, such as bodily integrity, rejection by spouses, marital infidelity, depression and mental health issues, spirit spouses are an indication of the entanglement of reproductive issues, such as sexuality, marriage, procreation, in-laws and spousal violence.

Rose Muhando, for instance, it has been suggested, had long been grappling with bad business, financial challenges, drugs, relationship issues, fears of witchcraft and mental health issues before she sought deliverance from Ng’ang’a. When women speak about their lack of sexual pleasure, sexual violence, complex relationships, irresponsible fathers, infertility, tensions with in-laws, spirit husbands and others, they are essentially and indirectly speaking about social anxieties and their personal security. This is not difficult to see given that Kenyan society is faced with huge challenges, including violence against women, which has become a defining feature of life. This explains why even seemingly upward mobile women such as Rose Muhando are also experiencing tensions around their lives.

SAPs and African cosmologies

Scholars and researchers have theorised that desperation stress, family break-ups, financial constraints, poverty, and unemployment, are some of the drivers of the deliverance industry. This is important given that the emergence of Pentecostal churches is directly linked to the impact of the 1980s Structural Adjustment Programmes (SAPs) in Africa. Other factors that have contributed to the spread and popularity of deliverance ministries and beliefs include trauma, despair, and health-related anxieties brought about by the collapsed healthcare facilities in African countries. But deliverance theologies also find explanation in African cosmologies where sickness or disease is often thought to have been caused by witchcraft or the “evil eye” or other unseen forces.

Nevertheless, the whole phenomenon of deliverance theologies can be understood as an attempt to make meaning to the social and health challenges that people grapple with, a sort of theology of survival. However, charlatans like Ng’ang’a have seized this to make a name and money and to plant himself as a leading exorcist.

When women speak about their lack of sexual pleasure, sexual violence, complex relationships, irresponsible fathers, infertility, tensions with in-laws, spirit husbands and others, they are essentially and indirectly speaking about social anxieties and their personal security.

In his recent article, Prof Makau Mutua argues that African people are fatalistic because they have endured so much trauma brought about by three important historical epochs: slavery, colonialism, and the Cold War. He says that these three evils deeply traumatised Africans and spurred despair and deep spirituality. As such Africans often resort to religion and spirituality to explain away their trauma and despair. In this sense, he posits that religion could be used as a clutch to lean on or a comforting intervention to minimise pain and to “live one day at a time”, a common phrase used by Christians when they think about an insecure future. The promise of a better tomorrow in the hereafter can allow one to endure a brutish existence on earth in anticipation of a better tomorrow. Therefore, religion can be an opiate that eases and dulls the pain of everyday existence characterised by poverty, sickness, and many vagaries brought about by a predatory state.

The easy resort to prayer and the spiritualisation of everything stifles pragmatic interventions, such as, seeking medical attention, including socio-psychological support and care. But it also raises questions about churches that are increasingly becoming spaces of violence instead of spiritual and earthly liberation.

Should churches not develop and expand educational programmes that assist the identification of natural causes for different phenomena so as to deter people from believing in witchcraft and demons? Deliverance beliefs and practices are based on the assumption that both mental and physical illnesses result from possession of the sufferer by demons and that the sufferer should, therefore, be treated through expulsion of these demons. Deliverance theologies enslave people to the delusional belief that it is only through the casting out of demons that they can be healed. Hence, deliverance ministries shift blame for sin, addiction and other human struggles to the demonic world and not to the government that fails to provide sufficient healthcare to its citizens. Similarly, deliverance theologies prevent people from demanding better from their governments; the charlatans of the deliverance industry take the government’s place. The not only take agency from the individual to the pastor, but create and foster paranoia.

Yet deliverance theologies also raise critical questions about abuse, bondage, peoples’ vulnerabilities, exploitation, freedom, liberation, moral and ethical issues, personal responsibility and violence. They also raise questions about power dynamics and deliverance as a business tool for the Pentecostal clergy.

Scholars and researchers have theorised that desperation stress, family break-ups, financial constraints, poverty and, unemployment, are some of the drivers of the deliverance industry. This is important given that the emergence of Pentecostal churches is directly linked to the impact of the 1980s Structural Adjustment Programmes (SAPs) in Africa.

More importantly, they raise questions about regulation of churches, as well as church taxation. Churches in Kenya are exempt from taxation because there is the assumption that they do social and public good. My research on Pentecostal and charismatic churches tells me that fewer Pentecostal churches venture outside of strictly spiritual issues to preach a social gospel grounded in social justice and human dignity. What we have are religious outfits led by the proponents of the deliverance and wealth ministries that are focused on creating opulent lives for the men and women of God and their immediate families, and propping up a cadre of an opulent clergy, who then become a law unto themselves.

Yet, the blame also rests squarely on the Government of Kenya that has left its citizens to the mercies of spiritual charlatans who impoverish and manipulate vulnerable Christians in the guise of proving spiritual blessings and healing to the oftentimes dazed folk. The government has failed its people, the majority of whom are Christians, because it cannot offer them sustained public healthcare, a core mandate of a responsible state. It has failed because it has shirked from its responsibilities of regulating these spiritual charlatans.

But even as we think of church regulation, there should be, at the very least, minimal requirements set for the operation of such churches, both new and established, including having pastors properly trained in a recognised theological institution.

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The author is a lecturer and researcher in Religion and Gender Studies.

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It’s Our Turn to Eat: Cousin of Kenya’s President Has Stake in Sportpesa Betting Firm

The Kenyatta family business, managed by one the president’s brothers, has sprawling interests across the Kenyan economy, and as Faull and Wafula reveal, the presidency has increased their stake in the economy.

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It’s Our Turn to Eat: Cousin of Kenya’s President Has Stake in Sportpesa Betting Firm
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A cousin of President Uhuru Kenyatta has quietly accumulated a financial stake in SportPesa’s controversial gambling empire, Finance Uncovered can reveal.

The finding — discovered in details buried in corporate filings in Kenya, the UK and the Isle of Man — came as the president signed a law to axe a 20% excise duty on bets staked, a levy that contributed to SportPesa’s withdrawal from its lucrative Kenyan market last year.

The proposal to drop the duty was included as an amendment to the Finance Bill, which had been passed by the National Assembly last week. The final hurdle to it becoming law was the president’s assent on Tuesday night.

A cousin of President Uhuru Kenyatta has quietly accumulated a financial stake in SportPesa’s controversial gambling empire, Finance Uncovered can reveal.

The president’s crucial decision is being analysed closely now it has been established that Peter Kihanya Muiruri, his second cousin, has over the past 14 months acquired stakes in three companies which are part of  SportPesa’s international gambling empire.

SportPesa is the shirt sponsor of English Premier League side, Everton FC. After the government introduced taxes on bets placed by punters, and aggressively pursued gambling firms for its payment, it prompted a number of leading gambling firms to close their businesses in Kenya.

The president’s crucial decision is being analysed closely now it has been established that Peter Kihanya Muiruri, his second cousin, has over the past 14 months acquired stakes in three companies which are part of SportPesa’s international gambling empire.

The taxes were brought in to both stem rampant gambling addiction in Kenya and also raise revenue from what has rapidly become a highly lucrative business.

Now it has been axed, it could see SportPesa, whose biggest shareholder and founder is Bulgarian national Guerassim Nikolov, re-enter the Kenya sport betting market and revive the wider gambling industry.

A SportPesa revival in Kenya would also benefit a member of Kenyatta’s own family.

A presidential spokesperson did not return calls or respond to a detailed text message asking whether Kenyatta knew about his cousin’s shareholding before he signed the bill into law.

A SportPesa revival in Kenya would also benefit a member of Kenyatta’s own family

The Kenyatta family business, managed by one the president’s brothers, has sprawling interests across the Kenyan economy, and individual family members also invest widely.

Shareholdings

Finance Uncovered, working with the Daily Nation in Kenya, accessed documents filed by SportPesa companies in Kenya, the UK and the Isle of Man.

The documents show Peter Kihanya Muiruri is a shareholder in three companies linked to SportPesa:

  • The first is a 1% stake in Pevans East Africa, the company which owns SportPesa in Kenya. Muiruri appeared on the shareholder register for the first time in May 2019, shortly before a government clampdown on the betting industry began. Muiruri is now also a director of Pevans. Pevans has previously disclosed that it amassed Sh20 billion in revenues and generated gross profits of Sh9 billion (£70m) in Kenya in 2018.
  • The second stake is a 0.5% shareholding in SportPesa Global Holdings Limited (UK) – a  company that owns SportPesa’s non-Kenyan betting companies in Tanzania, South Africa, Italy and Russia. It also owns a highly profitable UK business SPS Sportsoft Ltd, which provides IT services to SportPesa sister companies, including Pevans in Kenya. Muiruri acquired the stake last November. SportPesa Global Holdings made a profit after tax of almost £12m in 2018, according to its financial statements.
  • The third is a 3% stake in SportPesa Holdings Limited (Isle of Man). This is an offshore company which receives SportPesa’s revenues from bets staked in the UK. Companies based in the Isle of Man, a small British Crown dependency and tax haven in the Irish Sea, do not have to publicly disclose their accounts so no financial information is available. Muiruri acquired the stake last December.

The value of Muiruri’s shares in the three companies is unclear, because up-to-date financial information for these companies is not available. It is also unknown at this stage how much, if anything, Muiruri paid for the shares.

SportPesa did not respond to the Daily Nation’s emailed questions.

The company was asked whether it had  lobbied the President either directly or indirectly for the reinstatement of its betting licence or any tax reductions.

The firm was also asked to disclose how much the president’s cousin paid for his shares in each of the three companies, and when he became a director in Pevans.

There is no suggestion of wrongdoing either by Muiruri or SportPesa.

Family connection

Muiruri himself is a low-key businessman. Little is publicly known about him. Muiruri’s mother is Uhuru Kenyatta’s first cousin, while his grandfather was the younger half brother of Jomo Kenyatta, Kenya’s first president.

In November 2016, President Kenyatta attended the funeral service of Muiruri’s father, the late Mzee Josphat Muiruri Kihanya, at the Holy Family Basilica in Nairobi and gave a short address. The presidency also issued a formal press statement paying tribute to the former civil servant, although it made no mention of the family connection.

SportPesa lost its betting license last July. The company announced it was withdrawing from  Kenya last September in response to what it called “the hostile taxation and operating environment in the country”. Their withdrawal led to 400 job losses and the sudden cancellation of its local sports sponsorships.

In February this year SportPesa also withdrew from its international sponsorship commitments, including a reported £9.6 million a year shirt sponsorship with Everton.

The 20% duty was only introduced last November, according to the Kenya Revenue Authority.

Tax about-turn

Reversing any betting tax was not on the cards two months ago, when the Departmental Committee on Finance and National Planning chaired by Joseph Limo published the Finance Bill for public comment on 8 May. At that stage, the bill contained no plans to tinker with any betting taxes.

Committee meeting minutes show that an obscure stakeholder group — identified only by a non-existent URL as shade.co.ke — wrote to the committee on 15 May proposing the scrapping of the 20% excise duty on bets placed. “It has made many betting firms cash strapped hence cutting down on their sponsorships to local sports clubs,” they said.

The committee agreed, noting that “the high level of taxation had led to punters placing bets on foreign platforms that are not subject to tax and thereby denying the Government revenue”.

In its justification for approving the amendment, the committee explained to the National Assembly that it would “reverse the negative effects of this tax on the industry which has led to closure of betting companies in Kenya, yet international players continue to operate”.

The committee turned down other proposals by the unidentified stakeholder group to amend other tax laws affecting betting, which included a reduction in withholding tax on players’ winnings from 20% to 10% and exempting the betting industry from digital services tax.

A gambling nation

As the committee was still considering the excise tax proposals in May, Finance Uncovered working with the Daily Nation published leaked betting revenue declaration figures from the industry for May 2019.

The data showed that punters had wagered more than Shs30bn (£234m) in just one month. SportPesa alone accounted for two-thirds of these betting revenues, according to the data which all betting firms submitted to the Betting Control and Licencing Board (BCLB).

Such huge revenues for a single month showed what is at stake for the gambling companies in Kenya.

The controversial 20% excise duty would have been levied directly on these revenues, and could — on the basis of the leaked revenue data — have been worth up to Shs72bn (£562m) in annual taxes for the Kenya Revenue Authority (KRA).

SportPesa alone accounted for two-thirds of these betting revenues, according to the data which all betting firms submitted to the Betting Control and Licencing Board

However, this was when the industry was at its peak, and before the government began its tax and regulatory clampdown last July, including suspending  the betting licences of gambling firms including SportPesa and its next biggest rival Betin.

Two other associates of the president already hold a significant chunk of equity in SportPesa both locally and internationally.

They are Paul Wanderi Ndung’u, a key fundraiser for Kenyatta’s Jubilee political party during the 2017 election (17%); and Asenath Wachera Maina (21%), whose late husband Dick Wathika is a former Nairobi mayor whom Kenyatta has described as a long-time friend.

In addition to these links, SportPesa’s Nairobi headquarters share the same office complex that also houses the Kenyatta family-owned investment holding company.

This article was first published by Finance uncovered. An investigative journalism training and reporting project.

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The Battle Within: Uhuru’s War Against His Deputy

After joining forces with William Ruto to win the 2013 and 2017 elections, President Uhuru Kenyatta now seems determined to ensure that his deputy does not ascend to the presidency in 2022. The breakdown of their alliance has all the hallmarks of betrayal, brinkmanship, deception, fraud and subterfuge.

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The Battle Within: Uhuru’s War Against His Deputy
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“Lord, protect me from my friends; I can take care of my enemies.”

The above quote by Voltaire is one that Deputy President William Ruto could well be spending lots of time brooding over, especially in these times of coronavirus. Since official recognition of the pandemic’s arrival in Kenya over just three months ago, Ruto’s political battles – not with his enemies, but with people he had counted as friends – have intensified. The battles that are being fought in the Jubilee Party, the party of President Uhuru Muigai Kenyatta, are internal and among erstwhile friends.

Coming barely 30 months after the forceful UhuRuto duo won a controversial fresh presidential election on October 26, 2017, the two political brothers looked set to finish their second term the way they started the first: as a formidable team of like-minded captains, with the lead captain passing the baton to his comrade once his term expires. But that today is a dream: the waters have been poisoned and the former buddies are no longer swimming in the same direction, leave alone swimming in the same waters. The breakdown of the alliance has all the hallmarks of betrayal, brinkmanship, deception, fraud and subterfuge.

Jubilee Party mandarins did not see the break-up coming; if they did, they all pretended they were not aware of the imploding scenario. The ruling party is now a house of two diametrically opposed camps led by their respective protagonists: President Uhuru Kenyatta, who coalesces around the Kieleweke (it shall soon be evident) camp and William Ruto, who is spearheading the Tanga Tanga (roaming) team.

“We can no longer pretend that the current war being waged against William Ruto is not from within and therefore not from friends, or people he had presumed were his political friends,” said a Ruto confidante I spoke to. “To think otherwise now would, like the proverbial ostrich, be burying our heads in the sand. It is better to be fought by your enemies, who you have fought several times before and therefore you already know to deal with them, rather than be fought by friends, who have turned the tables against you, all the while posing as your compatriots.”

“Uhuru is employing political terrorism against his number two and to be honest, it is something we had not anticipated,” said Ruto’s friend of many years. “Yes, it has taken us by surprise, the intensity and all, but we must stay and fight back, even as we devise a strategy to stem the political bloodbath. It is all about the politics of succession in 2022 and there is no hiding the fact that Ruto obviously wants the seat. If you have been a deputy president for seven years, what else would you want as a politician in that position? It is also true that once Uhuru and Ruto were sworn in for the second and final term, we started popularising our candidate immediately – it was the natural thing to do – hitting the ground running. This was misconstrued to be a campaign, but even if it were, we weren’t doing anything outside of the constitution.”

Ruto’s loyal friend said that the popularisation strategy had a context: “Prior to the presidential election in December 2002, we all were in Kanu – Uhuru, Ruto and me. We would go to [President] Moi and tell him, ‘Mzee tell us who will be our candidate so that we can start preparing the grounds early.’ And he countered by saying: ‘Nyinyi vijana wacheni mbio, siku ikifika nitawambia. Mimi nimekuwa kwa siasa miaka mingi…nataka mwendelee kuwa wafuasi kamili wa Kanu.’ (You young men, why are you in a hurry? When the day comes, I’ll let you know. I’ve been in politics for many years, I know what I’m doing. For now I want you to be steadfast in your support for Kanu.) By the time he was proposing Uhuru as the party’s candidate, it was already too late and there wasn’t enough time to campaign for our candidate.”

The Ruto ally, who also counts President Uhuru as a first-name-basis friend, believes Uhuru lost the election in 2002 to Mwai Kibaki and the opposition, because Moi took too long to name the party’s flagbearer. “We could have won that election but for Moi’s delaying tactics, which backfired and we lived to regret that bad decision. Eighteen years later, with lessons learned, we’re not about to repeat the same mistake. You cannot win a presidential election if you start campaigning six months to the election date. That is what Uhuru is doing with our candidate and in Jubilee, and we won’t let him do that.”

The coronavirus appeared just in time to help President Uhuru fight his political battles, reasoned the DP’s bosom buddy. “He is now using the pandemic to wage war against his deputy. The semi-lockdown and the curfew are strictly not about COVID-19, but about clamping down on Ruto’s forces in the party and in government.” The pandemic, he observed, has acted like godsend: It has given Uhuru space to mount a sustained onslaught on Ruto, but it has also helped the DP to ward off (at least for the time being), the “nobody-can-stop-the-reggae” force, which was also threatening to overwhelm him.

“Uhuru is maximising on the COVID-19 pandemic as much as possible because he knows his antagonist, the DP, cannot organise and mobilise for his counter-attack, which he is good at. The people have been locked down, they are restricted, they cannot move, they are scared and are caught up with survival. President Uhuru can therefore wreak havoc in Ruto’s camp with as little distraction as possible,” he added.

The coronavirus appeared just in time to help President Uhuru fight his political battles, reasoned the DP’s bosom buddy. “He is now using the pandemic to wage war against his deputy. The semi-lockdown and the curfew are strictly not about COVID-19, but about clamping down on Ruto’s forces in the party and in government.”

Uhuru is not alone; since the onset of COVID-19, some world leaders have been using the pandemic as an excuse to amass more presidential powers, extend their presidential terms indefinitely, resort to dictatorial tendencies, and quash opponents.

But unlike the last election, the president does not have the unflinching support of his own people. “Uhuru’s biggest problem is that the Kikuyus have turned their back on him,” said a friend of Uhuru who also counts Ruto as his friend. “He thought he owned them and he could do whatever he wanted with them. He also thought they would always go back to him and do his bidding. Now, they seem dead set in ignoring him completely and the fact of the matter is, as a political leader, you can do little if you cannot galvanise the support of your people. You cannot claim legitimacy, you can only impose yourself on them and that is always counter-productive.”

Because of this, said the Jubilee Party mandarin, President Uhuru’s current headache is how to de-Rutoise central Kenya and the larger Mt Kenya region. “He’s been trying to tell the Kikuyus that Ruto has been disloyal to him, that he wants to grab their power, that he’s not fit to ascend to the presidential seat because he’s corrupt and power hungry. But they have refused to listen to him. With each passing day, he’s getting furious with the Kikuyus’ recalcitrant stand against him. Now, he has turned to appointing Kikuyus in prominent positions, including the recent reshuffles in Parliament to appease his Kikuyu base.”

The duo’s friend told me that President Uhuru’s allegations about his deputy’s insubordination was a red herring. “What disloyalty is Uhuru is talking about? When he was busy drinking, we held fort by taking care of government business, even as we covered his social vices. Now he has the temerity to talk about disloyalty. We’re not afraid of him. The Jubilee Party/Kanu coalition agreement is illegal as per our Jubilee Party constitution and it was cobbled up to stop Ruto from vying for the presidency”.

All the president’s men

To fight Ruto, President Uhuru Kenyatta formed an advisory team that meets at State House. Part of the team comprises David Murathe, Kinuthia Mbugua, Mutahi Ngunyi and Nancy Gitau.

Murathe has for the longest time been President Uhuru’s sidekick. His father, William Gatuhi Murathe, was one of the wealthiest Kikuyus, courtesy of Uhuru’s father and the country’s first president, Jomo Kenyatta, During Jomo’s time, the senior Murathe was the sole distributor of wines and spirits countrywide.

When David Murathe was routed out as the MP for Gatanga constituency by Peter Kenneth in 2002, his fortunes dwindled and he was even declared bankrupt at one stage. From that time, he has not left Uhuru’s side. The Tanga Tanga team describes Murathe as “Uhuru’s attack dog”. They believe that when Uhuru wants to communicate an important message, he uses Murathe. And they’ve learned to decipher his messages. Murathe is the man who has been put in charge of the advisory team’s budget.

On 6 January 2019, Murathe suddenly resigned from his post as the Jubilee Party’s vice chairman, citing conflict of interest. He said he wanted to fight Ruto and stop him from being the Jubilee Party’s sole candidate for the 2022 presidential election. On 2 March 2020, Murathe recollected his thoughts on his supposed resignation and claimed he had not really resigned because his resignation had not been accepted by President Uhuru Kenyatta, who is the chairman of the party.

Kinuthia Mbugua is the State House Comptroller; he keeps President Uhuru’s diary. He served as Nakuru County governor for one term. Eagerly looking to serve for a second term, he nonetheless lost the Jubilee Party nomination to Lee Kinyanjui. He was furious, and even looked to run as an independent, but was persuaded by Uhuru to join the presidential campaign team, with a promise of a bountiful reward once the campaign was over.

The Tanga Tanga team describes Murathe as “Uhuru’s attack dog”. They believe that when Uhuru wants to communicate an important message, he uses Murathe. And they’ve learned to decipher his messages.

Mbugua, a career civil servant, hails from Nyandarua. When he was the commandant of the Administration Police (AP), he employed many youth from Nyandarua and the adjoining areas. He equipped the force with personnel and machinery and soon there were murmurs from the regular police service, which felt that the AP was being favoured and was becoming extra powerful. After the 2007/2008 post-election violence, President Mwai Kibaki and his cohorts did not trust the regular police. Mbugua’s not-so-loudly spoken brief was to reorganise a force that had always played second fiddle to the boys in blue.

Mbugua to date believes William Ruto rigged him out of a nomination when he was left to man the Jubilee Party headquarters at Pangani during the chaotic and hectic nominations. He carries the grudge like an ace up his sleeve.

Mutahi Ngunyi is a private citizen who has immersed himself in state (house) politics and has distinguished himself as a maverick, a person who can swing like a pendulum and still remain standing, without falling. In the lead-up to the 2017 election, he made Raila Odinga, the opposition coalition leader of the National Super Alliance (NASA), his punching bag, terming him a “punctured politician”, an epithet that his detractors used to describe Raila’s father Jaramogi Oginga Odinga in the 1970s.

After Uhuru and Ruto romped back to State House, Mutahi quickly (perhaps too quickly) identified with Ruto’s camp and decreed that Ruto will be the next president come 2022. A crafty mythmaker, he even came up with the Hustler vs Dynasty narrative to define the rivalry between Ruto and the sons of prominent Kenyan leaders, including Uhuru Kenyatta, Raila Odinga and Gideon Moi. He wildly claimed in a May 2019 tweet that the only person who could liberate Kikuyus was Ruto. (Mutahi has since deleted all his tweets that were singing Ruto’s praises.) Then, beginning this year, Mutahi flipped, disavowed his hustler narrative and claimed that Uhuru Kenyatta was ordained to rule Kenya.

“Mutahi Ngunyi is a gun for hire,” said a Ruto aide. “For nearly two years he worked for us. He’s a mercenary, he’s a fugitive of justice.” When I contacted Mutahi and asked him if what was being said about him was true, he responded: “Tell them it is true, whatever that means. Tell them they can also hire me!”

The aide claimed that Mutahi was presented with the National Youth Service (NYS) file by the National Intelligence Service and was asked to cooperate…or else.

The NYS file he was referring to contains details of a huge scam that was perpetrated between 2014 and 2016 when Anne Waiguru Kamotho, the current governor of Kirinyaga County, was the powerful Devolution and Planning Cabinet Secretary. Mutahi was one of her advisers on the youth programme that was being implemented by NYS. The scam involved the misappropriation of billions of shillings of taxpayers’ money in which Mutahi was heavily implicated. At one time, he even purported to clear his name by claiming to have returned Sh12 million to the government coffers. Appearing before the Parliamentary Accounts Committee on September 20, 2016, Mutahi said he had rewired the money back to the Central Bank of Kenya. He said that the money had been “wrongly” credited to his company, The Consulting House. He further stated that he believed the money had come from an organisation that he had consulted for, not the Devolution Ministry.

Mutahi is now operating from State House and The Chancery building on Valley Road in Nairobi. The Chancery is owned by the Kenyatta family. Part of his brief is to spin favourable Kieleweke group narratives while conjuring up propaganda and disinformation on his former employer, William Ruto.

Nancy Gitau has been the resident State House adviser from the time of Mwai Kibaki. Before becoming a state aficionado, she worked for the United States Agency for International Development (USAID). While at USAID in the 1990s, she was involved in the democracy and governance sector, which was being heavily funded by the United States and other donors. The last big project that she oversaw was a partnership between Kenya’s Parliament and the State University of New York (SUNY, Albany)’s Centre for International Development (CID), which Sam Mwale and Fred Matiangí managed. Both Mwale and Matiangí would later become civil servant bureaucrats, serving as Permanent Secretary and Cabinet Secretary, respectively.

Mutahi is now operating from State House and The Chancery building on Valley Road. The Chancery is owned by the Kenyatta family. Part of his brief is to spin favourable Kieleweke group narratives while conjuring up propaganda and disinformation on his former employer, William Ruto.

Gitau was very well-known within the civil society and the NGO sector and interacted with many of them. “Gitau was one of the architects of a report implicating Ruto in the post-election violence and so there is no love lost between her and Ruto,” said Ruto’s aide. The deputy president is still upset about Gitau singling him out. During the days when Ruto and Uhuru were facing charges related to the post-election violence of 2007/2008 at the International Criminal Court (ICC) in The Hague, one of Ruto’s team members said to me: “Ruto never forgives and never forgets a wrong done to him.”

Expunging Ruto’s men

The Gitau-led advisory team ostensibly meets every Sunday morning at State House and during weekdays at La Mada Hotel located in the New Muthaiga residential area in Nairobi. La Mada is the hotel that Ruto claimed in 2019 where a plot to assassinate him was being hatched by people known to President Uhuru.

One of the team’s main jobs is the expunging of Ruto’s men in the Senate, with Kithure Kindiki, the Senator of Tharaka Nithi County, being the latest casualty. Until 22 May 2020, Kindiki was the Senate’s Deputy Speaker. The first two casualties were Kipchumba Murkomen and Susan Kihika, the former Majority Leader and Chief Whip, respectively. Murkomen’s job was given to Samuel Poghisio, a politician from West Pokot, while Kihika’s went to Irungu Kangáta, the Senator of Murangá County.

“The two were removed because the president and his men didn’t have the majority in the Jubilee Party’s National Executive Committee (NEC),” said a “renegade” senator, who accused President Uhuru of “using strong-arm tactics to coerce senators to vote according to his whims”.

During the days when Ruto and Uhuru were facing charges related to the post-election violence of 2007/2008 at the International Criminal Court (ICC) in The Hague, one of Ruto’s team members said to me: “Ruto never forgives and never forgets a wrong done to him.”

The senator said that the Speaker of the Senate, Ken Lusaka, was allegedly approached and reminded of the “small matter” of the wheelbarrows when he was the Governor of Bungoma County.

When Lusaka was the governor of Bungoma County between 2013 and 2017, the county bought 10 wheelbarrows worth Sh1.09 million (approximately $10,000 or $1,000 per wheelbarrow) – the most expensive wheelbarrows ever sold in Kenya, where an ordinary wheelbarrow goes for around Sh5,000 ($50). When he was asked by the Parliamentary Accounts Committee what was so special about the wheelbarrows, he claimed that they were made from “stainless, non-carcinogenic material”. Some of the county officials were jailed for the scam.

Everybody knows it was illegal for the speaker to acquiesce to President Uhuru’s demand that the Senate Parliament Group meet at State House, said the senator. “The reason why nominated senators are being intimidated and threatened is simply because Uhuru doesn’t have enough senators on his side to fight his deputy.”

Senators were allegedly paid Sh2 million to vote to remove Murkomen and Kihika. “On the day the senators were summoned to State House, President Uhuru didn’t have enough senators to push his motion,” said the senator. “The Jubilee Party had only 11 senators, Kanu, three and one independently-elected senator, Charles Kibiru. If you count Raphael Tuju and President Uhuru they made 17 votes. Tuju is the secretary general of Jubilee Party. So, they were way short of the required majority of 20 votes.” The senator claimed that the president had to send helicopters to pick senators from their far-flung regions.

“Uhuru can send choppers to senators who are supposed to be in lockdown and in quarantine, but he will not send planes to rescue and send food to flood victims. That’s how much he cares for the unity of this nation,” complained the senator.

It is just a matter of time before these elite squabbles are replicated on the ground. On 20 May 2020, two charged groups in Kikuyu town faced each other: one group supported President Uhuru Kenyatta and the other supported Deputy President Ruto along with the area MP Kimani Ichung’wa. So far Kimani has been an unswerving supporter of Ruto. They yelled and shouted at each other and exchanged invectives. It was a prelude to Ruto’s visit to the constituency on that day.

“Uhuru can send choppers to senators who are supposed to be in lockdown and in quarantine, but he will not send planes to rescue and send food to flood victims. That’s how much he cares for the unity of this nation,” complained the senator.

It is hard to tell whether the two groups had been paid by their masters to grandstand. But that is neither here nor there. The Jubilee Party honchos have indicated that Ruto’s presence in the Mt Kenya region cannot just be wished away – hence the Kieleweke group’s project to defang Ruto.

I asked a Ruto confidante why his boss had gone quiet. Was the heat becoming unbearable? “This is not the time to speak. We actually advised him not to open his mouth. There’s a time that he will speak, but not now.”

The confidante also reminded me of another saying: The man who speaks little makes mistakes, but what about the man who talks a lot? He makes big mistakes.

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A Monumental Disgrace: Is the Sun Finally Setting on British Imperial and Slaver Statues?

When BLM demonstrators tore the bronze statue of the seventeenth century slave ship owner Edward Colston from its plinth in Bristol, they triggered a discussion on whether statues and monuments of those who helped Britain extend her colonial tentacles around the world should also be removed. Hopefully, this discussion will also lead Kenyans to review their monument landscape.

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A Monumental Disgrace: Is the Sun Finally Setting on British Imperial and Slaver Statues?
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Britain is in a froth, and sharply divided, over the desecration or removal of statues of historical figures linked to slavery and empire.

What began as Black Lives Matter (BLM) protests, following the appalling murder of George Floyd by a white policeman in Minneapolis, swiftly morphed into attacks on statues and monuments in London, Bristol, Edinburgh and other towns and cities in the UK that implicitly venerate slavers and imperialists. Some were removed from their plinths, one was thrown into a river, others were vandalised, and a Union Jack flag on the Cenotaph, the national war memorial in central London, was set on fire. In Oxford, where there have long been calls to remove a statue of Cecil Rhodes from the wall of a college, the student-led Rhodes Must Fall movement (which originated in South Africa) was given new impetus, and large street protests were held. Some statues have been removed by local authorities “for their own protection”, such as that of eighteenth century slave-owner Robert Milligan, which stood in London’s Docklands.

Images of these events blazed across the media day after day have both incensed and delighted in equal measure. The British public learned more about its dark past in 48 hours (and rising) than in decades of being taught empire-light history in school classrooms. I was one of them. All we learned of empire was the victors’ story, and Britain’s “proud” role in the abolitionist movement. No wonder all this statue-smashing has come as a shock to the system – in every sense of the word. (Similar outrage over monuments linked to racial oppression and slavery has swept the US and other nations in the wake of BLM, but it is beyond the scope of this article to discuss the wider phenomenon.)

The right-wing media, the Tory government and other far-right commentators have predictably dubbed the attackers “mobs”, “thugs” and “vandals”, with Home Secretary Priti Patel (the daughter of Ugandan-Asian immigrants to Britain who could well have been denied entry under her hard-line regime) vowing to find and swiftly punish those responsible. (That may prove tricky since many were wearing protective masks against COVID-19.) In Tory hands, playing to the Brexit gallery, it fast became a “law and order” story. The courts were granted powers to fast-track prosecutions of demonstrators within 24 hours of an incident, “amid mounting concerns that Britain is facing a summer of disorder” (The Times, 12 June).

We are good at summers of disorder. Every dull English summer seems to require a new moral panic. In the middle of COVID lockdown, this uproar has almost come as light relief, not least to the mainstream print media, which is struggling to survive. The right-wing tabloid Daily Mail devoted its front-page lead and 7 inside pages to the story on 10 June, and the issue was still taking up the entire two-page spread of readers’ letters two days later (including an edited letter from me, calling in part for changes to the school history curriculum). At a time of COVID crisis, this was extraordinary. Every national newspaper has covered it too, with the downmarket Daily Star poking fun by giving away cut-out paper “statues” of famous people for readers to shout at if they so wished. (It’s a “free” country.)

The broadcast media has also covered the story extensively. A question about statues and apologies for imperial wrongdoing was the first to be asked on the BBC’s weekly televised Question Time on 11 June. Booker Prize-winning novelist Bernadine Evaristo, a woman of colour, gave a robust argument for the defence, calling in part for dark history to be recontextualised, challenged and interrogated. “I absolutely relished the toppling of the [Colston] statue in Bristol. He was a really toxic symbol,” she said. (More on Colston below.)

For the prosecution, we have Nigel Farage, leader of the Brexit campaign, leading the charge. “Where are the police?” cried this arch Brexiter on Twitter. “Where are you Boris? Do we have a leader?” And, next to a photograph of a graffiti-daubed statue of war-time premier Winston Churchill: “Boris Johnson is supposed to be a Churchill fan, but he says and does nothing. He is not half the man.”

A question about statues and apologies for imperial wrongdoing was the first to be asked on the BBC’s weekly televised Question Time on 11 June. Booker Prize-winning novelist Bernadine Evaristo, a woman of colour, gave a robust argument for the defence, calling in part for dark history to be recontextualised, challenged and interrogated.

In the Telegraph (9 June), Farage accused “our craven leaders” of “failing to stand up to a Marxist mob which wants to tear down our history”. Prime Minister Boris Johnson responded a few days later, fuming that his hero had been dubbed a “racist”. (Boris wrote a much-derided 2014 biography of Winston Churchill, on whom he clearly models himself.) This was pretty rich coming from a man who, in his former career as a journalist, described Africans as “piccaninnies” with “watermelon smiles”, compared niqab-wearing Muslim women to “letterboxes”, and said of colonialism in Africa: “The problem is not that we were in charge, but that we’re not in charge any more.”

I will say more about far-right white youth rage in a moment, but it takes its cue from Boris, Fa-RAGE (as I prefer to call him), and links to Brexit-related frustrations. Brexit is meant to have happened on 31 January this year, but curiously, those who voted for it seem angrier than ever.

How it all began: Slaver Edward Colston

When BLM demonstrators tore the bronze statue of the seventeenth century slave ship owner Edward Colston from its plinth in Bristol on 7 June, dragged it to the harbour and threw it in, police wisely decided not to intervene. This, and police refusal to intervene in similar incidents elsewhere, is what Farage (plus fellow Brexiters and Tories) are so incensed about.

Colston, a rich merchant and MP, was venerated as a benefactor and philanthropist, with schools, a concert hall and streets named after him. (Some have been renamed.) Bristol residents had been calling for the statue’s removal for years, and had presented an 11,000-signature petition to the council. But nothing had come of asking nicely, hence some decided it was high time to sling Colston’s hook themselves. His reburial in a watery “grave” was itself laden with symbolism, since it was from this harbour that Colston’s slave ships sailed. They carried more than 100,000 West Africans to the New World between 1672 and 1689. More than 20,000 slaves died en route and were thrown overboard – something the slavers welcomed because they could claim insurance.

The Chief Constable of Avon and Somerset police, Andy Bennett, defended his force’s actions that day, telling the BBC he understood that Colston was “a historical figure that’s caused the black community quite a lot of angst over the last couple of years”. He said he understood their anger, and the symbolism of the statue. He went on: “You might wonder why we didn’t intervene and why we just allowed people to put it in the docks – we made a very tactical decision, to stop people from doing the act may have caused further disorder and we decided the safest thing to do, in terms of our policing tactics, was to allow it to take place.” (A furious Priti Patel reportedly gave him a dressing-down.)

Marvin Rees, Bristol’s Labour mayor and the first directly-elected black mayor in Europe, was widely praised (and condemned by the usual suspects) for his considered comments in the media. He termed the toppling of the statue “a piece of historical poetry”, and has called for a “city-wide conversation” on the future of the statue (which has now been hauled out of the harbour). It may be placed in a museum, along with demonstrators’ placards taken from the scene of the “crime”. He added: “I’d like to make sure that conversation is informed by good history.” Hence he is putting together a team, including local historians, to make a study of statues, memorials, street names and the like, so that future decisions are based on “good history, good understanding”.

Marvin Rees, Bristol’s Labour mayor and the first directly-elected black mayor in Europe, was widely praised (and condemned by the usual suspects) for his considered comments in the media. He termed the toppling of the statue “a piece of historical poetry”

Other targeted statues of imperial, fascist or slaver figures are listed on a new website called Topple the Racists (www.toppletheracists.org). They include Lord Nelson (as in Nelson’s Column, Trafalgar Square), Robert Clive (of British India infamy), Scotland’s Robert Dundas (son of a man who deliberately delayed the abolition of slavery), Jan Smuts, the architect of apartheid, and Lord Baden-Powell, the founder of the scouts movement. The latter also has links to Kenya: he is buried in a Nyeri churchyard, near a cottage in the grounds of the Outspan Hotel where he spent his final years. Baden-Powell is accused of atrocities against Zulus during his military career in South Africa, and for his flirtation with fascism. In his 1939 diary, he wrote: “Lay up all day. Read Mein Kampf. A wonderful book.” Former scouts travelled to Poole in Dorset to protect a statue of their idol, which has been placed under 24-hour protection. They cut ridiculous figures: middle-aged men in shorts, brown shirts and woggles (a device used to fasten scouts’ neckerchiefs), vowing to follow the scouting motto: “Be prepared!” Kenyan scouts have also pledged allegiance to their founder.

Far-right youth

Those ripping statues from their plinths, or “vandalising” them if removal is physically impossible, are white, black, and all shades in-between. But the racism in critics’ hysterical responses is palpable. Far-right white supremacist youths have waded in, joined by older beer-bellied men, with supporters of Tommy Robinson (a notorious far-right Islamophobic activist) and groups like Britain First vowing to “defend” and “protect” monuments from “commies” and the “unwashed”. Self-styled “Tommy Teams” rushed to scrub the graffiti off monuments, including Churchill and the Cenotaph, and stayed to “protect” them since the police were not doing so at that stage.

In some provincial towns, they also collaborated with angry older men, many with military backgrounds, to “protect” monuments, including war memorials. Posting videos of their exploits on Twitter, they spoke of protecting British heritage, and defending historical icons. Bragging of their manhood, they asked (as Farage had done) where the “real men” were.

As I write this, far-right groups from across the country had travelled to London to “protect” the monuments from BLM, which had planned more demonstrations in the city. Police boarded up major monuments to keep both BLM protesters and their opponents away; these included statues of Mahatma Gandhi and Nelson Mandela. Boris Johnson called the boarding up of Churchill “absurd” and “stupid”, conveniently forgetting that he had done the same with certain monuments when he was mayor of London.

Priti Patel publicly denounced the current London mayor, Labour’s Sadiq Khan (a hate figure to far-right Islamophobes, Tories and Brexiters), who had ordered the protective measures. The government also hates the fact that Khan has set up a commission to review all monuments in the capital, while more than a hundred Labour councils across England have pledged to review monuments on public land. In a bizarre twist, the far-right protestors gave Heil Hitler salutes before Churchill, a man revered for fighting fascism. Having denounced supposed BLM violence, it was they who ended up getting drunk and fighting the police. The word “Eng-er-land” (their chant) is trending now. Angerland?

Why has this issue fired up far-right, mainly white, youth groups? Rootlessness, a lack of identity, unemployment or low-paid insecure work, lack of educational attainment, poor prospects, the crisis in masculinity and other factors combine to create youth disaffection not unlike that which produced the Mods and Rockers, two rival youth groups that rioted in seaside towns in southern England in 1964, though in some ways, today’s youth alienation is worse. (One could write a whole thesis on this alone, and no doubt scholars already are.)

Throw into the mix the economic crisis which will hit the poorest, including Brexit-voting, communities, hardest. The UK is said to be heading for its worst economic depression in 300 years following COVID, and is likely to fall off a cliff once Brexit is fully implemented. The anti-immigrant, anti-Muslim, anti-“woke” rhetoric of right-wing politicians and media commentators who call on “true patriots” to show their allegiance to Britain and British “values”, the failure of Brexit to deliver yet (if indeed it ever does), and the frustration of weeks of COVID lockdown: all this and more stokes the anger of particular groups. In their insecurity, Tommy’s boys – and some girls – have long clung to perceived icons of national identity. (Their Twitter profiles feature images of Churchill in particular, bulldogs and St George flags, though in fact St George wasn’t English and never set foot here).

Why has this issue fired up far-right, mainly white, youth groups? Rootlessness, a lack of identity, unemployment or low-paid insecure work, lack of educational attainment, poor prospects, the crisis in masculinity and other factors combine to create youth disaffection…

But let’s not get too carried away with the perceived threat to society, which is how the Tories want to frame all this. Sociologist Stanley Cohen, in his classic 1972 book Folk Devils and Moral Panics: The Creation of the Mods and Rockers, identified how certain figures, groups or events periodically spark moral outrage, and are scapegoated as “evil” threats to civilised society. Cohen noted the Mods’ and Rockers’ overwhelming sense of boredom. Street clashes or the prospect of them were as thrilling then as they are now – “just simply being present in a crowd was an event…” Having studied white street gangs in the 1970s, I know that putting the boot in (and crime in general) is very exciting when you are working class, young and bored. If you can film the bovver on your phone as it happens, take selfies and tweet to the world, that’s all the more satisfying.

Turning briefly to Kenya

The imprint of empire’s boot is still visible on the monument landscape of Kenya, though there have been some notable changes down the years. The Nairobi city centre statue of Lord Delamere was removed at independence to the Delameres’ Soysambu estate, but the Vasco da Gama pillar is still a major tourist attraction at Malindi. Street names have changed: for example, Victoria Street became Tom Mboya Street. Many South Asian street names have been Africanised.

The statue of Queen Victoria that previously stood in Jeevanjee Gardens, a public park Nairobi, was beheaded by unknown vandals in 2015. I am told by A.M. Jeevanjee’s great-granddaughter, the historian, activist and writer Zarina Patel, that the county government later removed the rest of the monument, which now lies in a storeroom. “Who did it, and why remains a mystery,” she says. “Was it politically motivated? That would be understandable because Queen Victoria represented an unjust colonial power.”

However, she has concerns that one of the conditions her forefather made when handing over the gardens to the then colonial government was that the statue should never be moved. In so doing, he hoped to protect the gardens from future land grabs. In 1991, Zarina campaigned successfully against an attempted grab of the park by “the highest powers-that-be in the land”, adding, “of course they have never been identified”.

Zarina Patel welcomes the arrival of statues commemorating Dedan Kimathi and Tom Mboya, and the Mau Mau Memorial in Uhuru Park, which she hopes will set a trend. She also believes that the Nyayo monuments in Uhuru Gardens, erected by former president Daniel arap Moi, will be moved at some point.

What is her take on colonial-era monuments, and those glorifying post-independence leaders? “The statues celebrating colonists and dictators are part of Kenyan history – rather than destroying them I think they should be kept in some suburban parks or museums with explanatory texts to give them proper historical context; so that our future generations can be reminded of the battles we have fought for freedom, justice and democracy.”

A review is surely long overdue of place-names with colonial connections. Lake Victoria is the obvious one. Smaller fry include Uplands and Thomson’s Falls, though Scottish geologist/explorer Joseph Thomson did not (as far as I know) enslave anyone. Lugard’s Falls in Tsavo West is more clear-cut, since Lord Lugard was a colonial administrator.

And what do we do about tourism centred on colonial nostalgia, starting with Karen Blixen? Why is Karen the suburb still on the map of Nairobi? Why is the Norfolk Hotel (among others) still proudly branding itself as a white settler hang-out, and every safari lodge and camp in the Mara selling a Blixenesque sundowner fantasy? This type of tourism generates huge sums, but at what cost? It reinforces the notion that Kenya is one big Happy Valley playground, a safari-suited hyper-real theme park (see Baudrillard’s Simulacra and Simulation) where racy white mischief can still be had, at a price. I’ve even seen Japanese tourists in pith helmets at Elsamere, Lake Naivasha, who had no idea how uncool they looked. If I find all this embarrassing, how do Kenyans feel?

A review is surely long overdue of place-names with colonial connections. Lake Victoria is the obvious one. Smaller fry include Uplands and Thomson’s Falls, though Scottish geologist/explorer Joseph Thomson did not (as far as I know) enslave anyone. Lugard’s Falls in Tsavo West is more clear-cut, since Lord Lugard was a colonial administrator.

Maybe it’s time for a national conversation – led by citizens, not government – on what Kenyans would like to see changed or removed. If the conversation is anything like the one convulsing Britain right now, be prepared for a huge row. A very healthy one.

I concur with those who see this as an unmissable opportunity to re-educate global citizens about the past. The destruction or removal of monuments from sight is not the answer; they should be moved to a dedicated museum, with educational materials (textual and audio-visual) providing deeper context. Use them for debate, alongside alternative narratives. Fill the monument landscape (if you must) with new figures who more accurately reflect your diverse societies and the best of your ideals. Then bin the current school history curriculum, and replace it with something fit for purpose in the post-post-colonial twenty-first century.

Postscript

Latest news from Bristol: a statue of the Jamaican poet, playwright and actor, Alfred Fagon, was doused with a “bleach-like substance” on the night of 12 June. It was erected in 1987, in the largely black and mixed-race area of St Pauls, on the first anniversary of his death. Fagon was the first black person to have had a statue erected in his honour in the city. One of his first plays, No Soldiers in St Pauls, explored the social tensions between the police and the black community in 1970s Bristol.

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