I have always had a tortured relationship with Daniel arap Moi, the second president of Kenya. I was in primary school when I first became conscious of him – because of the milk that we drank in school, which was provided for free by his government. As I became a teenager, I was aware of the world my parents lived in, trying to forge a better Kenya, and Moi using the leadership of the Presbyterian Church of East Africa (PCEA) to persecute them.
But there was still a sense in which I was distanced from the cause of my parents’ struggles. When I was in Form 2 or Form 3 (I can’t remember), Moi visited our school and I asked him for an autograph. He was gracious and wrote that he wished me a bright future. The next Monday, our headmistress blasted the entire school about our lack of respect for an elderly statesman.
With all the abuse and violence typical of schools, there was one thing I appreciated about school: meeting Kenyans from different ethnic groups, whom I might have never met (and anyone who knows PCEA knows what I’m talking about). I loved finding out about Kenya from different people, and singing folk songs from other communities. And I knew that was Moi’s work because I heard people complain that Moi had degraded education with the “quota system”. I used to repeat that argument, until one of our family friends who worked in the Ministry of Education explained to me the importance of addressing educational inequality. Now I’m the one who shouts myself hoarse about inequality in education.
Granted, I have since understood that Moi’s intentions for diversifying the education system were no based on egalitarianism. Rather, he wanted to create a Kalenjin elite built in the same model which the British used in the 1950s to mould Kikuyu loyalists into an elite. But I was a teenager; I wouldn’t have known that history then.
Moi was president for literally my entire educational life. My experience, especially of music education, for which I have fought for the last ten years, was influenced by his commissioning of music in praise of himself. It was his era that made me musically conscious, even though my fight now is for a more diverse Kenyan soundtrack.
Moi left office when I was a PhD student. I remember the euphoria as clearly as yesterday. It was beautiful. The day Mwai Kibaki was sworn in as the third president, a load was lifted off our shoulders. We smiled again. Kenya was a land of possibilities. We could do things differently. We could listen to Kalamashaka’s “Tafsiri hii,” laugh at Redikyulass imitating Moi, and read our own stories in Kwani? It felt like Kenya was going to soon be able to conquer her demons.
But now we’re back to Moi days. Kenya is toxic and stifling, just like it was in Moi’s time. What the police did to many intellectuals in the 80s and 90s, the bureaucrats now do to my generation with regulations.
Everything in Kenya is extremely regulated. In education, my professional field, the government has become so intrusive with its new vocational system, popularly known as CBC, in which it now dictates class activities teachers must use, including asking kids to jump and to carry out an analysis of their jumping. The Commission of University Education is now proposing that academics go through an extensive licensing process before they are allowed to collaborate with academics abroad. Acquiring licences for film making in Kenya has been turned into an obstacle race, with film makers being asked to translate scripts and being required to re-apply for licences if they so much as alter a sentence in the script. The clergy have been coopted in supporting this clampdown on artistic freedom by being promised that it will help the church entrench morality.
But now we’re back to Moi days. Kenya is toxic and stifling, just like it was in Moi’s time. What the police did to many intellectuals in the 80s and 90s, the bureaucrats now do to my generation with regulations.
It is clear that the one thing the current government will not allow us to do is to be intellectually and artistically creative. And to seal the deal, the politicians are now proposing in the Bridging Bridges Initiative (BBI) to write a “definitive history of Kenya”, to appoint an Official Historian under the Office of the President, and to rearrange the management of our national archives. It can only mean one thing: Kenyatta’s son Uhuru wants us to return our minds to era where they were kept on the straight and narrow.
The moulding of the Kenyan intellect
A brilliant work by Michael Kithinji demonstrates that the fundamental contradiction of the Moi era was the widening of educational opportunities to previously excluded communities (which was almost everybody except the GEMA communities), while at the same time crushing creative thought.
By the time Moi became president, Kenya had only one university because Jomo Kenyatta wanted it that way. In Kenyatta’s view, universities were for training bureaucrats for government. Since most bureaucrats were Kikuyu, then one university was enough because it catered for Kikuyu bureaucrats. And so through bureaucratic measures, Kenyatta stifled the growth of the University of Nairobi, and at his death, Kenya still had only one university.
But the precedent of starving education in order to create an ethnic elite had already been set by the colonial government. When the Mau Mau struggle broke out, the British government accompanied its military counter-offensive with an economic one. It rewarded loyalists with land confiscated from the Mau Mau, and with government jobs, especially in the notorious provincial administration that controlled Kenyan rural life. The thinking was that a Kikuyu bourgeoisie would split the political loyalties of the peasantry and starve the Mau Mau of sympathy and supplies.
Education was therefore tied to ethnic-class division as a strategy for divide-and-rule. Children from families and communities thought to be sympathetic to the Mau Mau were denied access to education. The missionary educators, like Carey Francis at Alliance High School, actively discouraged his African students from developing nationalist ideas, and even from joining professional careers.
But before this policy was activated by Mau Mau revolt, the white settlers had been the driving force for preventing access to higher education for Africans. As Kithinji informs us, the settlers were successful in lobbying against education for Africans, so that when the conversation about a university for East Africa began, the colonial Kenya government sent the least financial support and the least number of students to the technical college that would later become Makerere.
That policy only changed with the Mau Mau war because the British metropole government switched its sympathies. It decided to throw the settlers under the bus and prop up a Kikuyu elite. And to do so, they needed to provide some Africans with higher education.
This entire approach to education as a system to sustain the state is illustrated in Mbiyu Koinange, one of Kenya’s first university graduates who would become a major pillar of the first Kenyatta government. Mbiyu was the son of a chief whose name is still carried by a girls’ high school. He went through the elite pipeline of Alliance High School in Kenya, Columbia University in the US and Cambridge University in the UK. His siblings also had access to an elite education that was rare among African Kenyans at the time.
But it was not only education which the colonial government sought to control; the colonialists engaged in active pursuit of any space in which nationalist ideas thrived. For example, it banned political parties in rural areas (or what they called reserves) and later denied registration to political parties unless they were explicitly tribal. During the emergency, and as the metropole government accepted that independence for Kenya was more profitable for the UK, the colonial administration also used arrests and detentions to weed nationalists out of the unions and political parties.
By the time politicians were going to negotiate independence in Lancaster House just before independence, the British had essentially created an echo chamber. And Moi was part of that chamber.
By the time Moi became president, he knew how the system worked. If he was to maintain control of the state, he had to create a Kalenjin elite, the way the British created the Kikuyu elite that maintained Jomo Kenyatta in power. So he had to open the corridors of the universities and schools to more Kenyans of more ethnic backgrounds.
But like the colonialists, and Kenyatta before him, Moi was to soon discover that education is a double-edged sword. As you provide it, you cannot control what people think. So with expanded education came expanded cruelty, in order to ensure that people with degrees thought only in the way he wanted them to think.
That is why Moi remains, and will remain, historically notorious for his fight against Kenyan intellectual and artistic life. When Moi became president, the humanities, especially philosophy, literature and political science, were shunned as irrelevant to development. Literature only mattered if it was studied under education. And later, several scholars in those fields – Micere Mugo, ES Atieno Odhiambo, Korwa Adar, Micere Mugo, Apollo Njonjo and Ngugi wa Thiong’o, just to name a few – were arrested, tortured, detained and exiled. University students were raped, shot dead, sent to prison (where some, like Tito Adungosi died) and exiled. Torture in the evil Nyayo House basement sounded like a page out of apartheid South Africa and Britain’s gulags during the Emergency: living for days in flooded cells, and cruel violence directed at the genitals of both men and women.
The attack on the academy was part of a larger one on intellectual spaces with the potential for mass mobilisation and imagination of alternative visions of Kenya. It included censorship of theatre arts, detention and imprisonment of journalists such as Wahome Mutahi, David Makali, Bedan Mbugua and Gitobu Imanyara, and the banning of newspapers and magazines. Music praising Moi enjoyed special privileges in terms of radio airplay. Any other Kenyan music had to compete with Congolese, South African and American pop music.
By the time Moi became president, he knew how the system worked. If he was to maintain control of the state, he had to create a Kalenjin elite, the way the British created the Kikuyu elite that maintained Jomo Kenyatta in power.
Kenyans were not allowed to meet without a permit from the police, which they would never get. Moi was so vicious in crushing ideas that his forces invaded churches where they beat clergy and entered mosques with their boots on.
Despite this cruelty, which words will never adequately capture, it would be misleading to divorce it from the larger logic of the colonial enterprise from 1895. The exploitative Kenyan state cannot exist without crushing the Kenyan imagination. Without a tribal elite handed over to him like the one handed over to Kenyatta, Moi crushed alternative spaces of imagination in the same way his predecessors had done, but with more cruelty. As the saying goes, every time history repeats itself, the price goes up.
The ideology of order
The word “order” should send shivers down everybody’s spine. Order was the motto of the colonial government, and it made the administrators violent. As Bruce Berman tells us in his extensive study of the colonial civil service, the colonial administrators were mainly Oxbridge elites fed on a steady dose of imperial ideology, but with very limited exposure to the cultures of the African people they were going to rule over. Humanistic knowledge, the British government said, was “theory” and was irrelevant. The best learning was from experience on the ground. The point was not to serve, but to “protect” the natives and to ensure that they remained orderly enough to facilitate the exploitation of their own land and labour.
This was an intensely bureaucratic arrangement, managed by the infiltration of the colonial administration in the daily lives of Africans in the reserves. The network would then evolve into the provincial administration during the first two presidents and remain the County Commissioners after the 2010 constitution. The tribal police who helped crush the Mau Mau remain in place as the Administration Police.
But reliance on bureaucracy necessarily means ignoring problems until they can no longer be ignored by bluffing one’s way through crises, and by employing extreme violence against people who make the administrators nervous. The colonial government employed the Punjabi principle which, Berman says, held that “a shot in time saves nine”, indicating that any idea with the potential to grow into a political space must be crushed while it is still budding.
That was the ideology that was passed on to African civil servants during the highly engineered transition between British and African rule in Kenya. The government had contempt for knowledge. Education was only for training civil servants.
Kenya had to be kept orderly at any cost, even if it meant assassinations, massacres, torture, exile and a cowed down people who had to look around when they so much as coughed. Moi used violence to affirm what Atieno-Odhiambo famously called the “ideology of order” where the state manages the tension between people’s freedom and the ruling elites’ need for the state to maintain power and amass wealth.
In the first years of independence, politicians such as Martin Shikuku, Jean-Marie Seroney and J K Mulwa repeatedly observed that the civil servants of Kenyatta I’s government exercised immense power using the provincial administration, a colonial arm of government which KADU had unsuccessfully tried to dismantle. Was the Government of Kenya not a political organ subject to the will of the people, or was it run by bureaucrats? they persistently asked. In 1966, it was Moi who defended the Kenyatta I regime by stating that “even if it’s a political Government, it is an orderly Government, it is not a Government of disorder.”
The economy of order
This is why the most chilling aspect of the revisionism of Moi’s history is the playing down of the atrocities Kenyans suffered during the 24 years during which Moi ruled. However, what is more dangerous than diminishing the human suffering is the argument that Moi had to maintain order. In the past few days, many of the on-the-fence observers or the outright supporters of Moi have said that Kenya is a special country with too many competing ideas or opinions, and the only way to run the Kenyan state is by enforcing order.
And the reason Kenyans are not pushing back on this narrative is because we believe it. And we believe it because the Moi regime did not allow intellectuals enough time to sufficiently tease out the fundamental problems of the Kenyan state. At the height of my public engagement in the new education system, most people who wanted to shut me up basically expressed fatigue with the noise. “Why can’t we just accept and correct later?” they would ask. They are asking the same question about BBI.
This is why the most chilling aspect of the revisionism of Moi’s history is the playing down of the atrocities Kenyans suffered during the 24 years during which Moi ruled. However, what is more dangerous than diminishing the human suffering is the argument that Moi had to maintain order.
Freedom in Kenya is work, and work is what Kenyans do not want to do. We have been well trained by a century of brutality. Getting out of line means violence. So when children die in school, when women are killed, even in broad daylight, when young men are shot dead by police, when elections are rigged, the narrative that follows the line of order is: “Let’s keep peace. Let’s protect lives and property. When are we going to continue with business? Let’s forgive and forget. If someone asked for forgiveness, it means we should forget.”
Kenya has become so toxic that we cannot even give innocent compliments. Instead of saying “you look nice,” we ask “kwani where are you going today?” If we want people to carry out a certain function, we manipulate them into doing it. We who want the action don’t have to think it through because, after all, thinking is theory and theory is not practical. So we don’t rationalise policy or plans, or explain them to people. Instead, we pretend that the decision is not cast in stone, and then present people with a fait accompli that they are forced to manage by working backwards.
A Kenyan humorously explained this phenomenon on twitter:
-They ask why you haven’t done what they were “suggesting” previously. Everyone’s doing it, so why not you?
-You explain yourself. “Si it was voluntary? I’m not interested.”
-They attack, using the compliant ones as their examples, and as their enforcers.
— Kiko Enjani (@KikoEnjani) January 25, 2020
However, Kenyans believe the ideology of order because the intellectuals were crushed before they could refine their ideas, and explain or teach them to the next generation in order to further refine them. Atieno-Odhiambo, whose insight into Kenyan history was simply brilliant, also had to go into exile after persecution from Moi.
As Godwin Murunga and Shadrack Nasongo said in a preface that is a blues for the Kenyan academy and Kenyan intellectual thought, the upcoming generations of Kenyans were left orphaned with no one to mentor them. This heritage made us unable to really dissect and understand the ideas for which the intellectuals were persecuted. The proponents were not in Kenyan classrooms or academic forums where we students could ask them questions that would help the proponents refine the ideas. The intellectuals were cut off from the geographical and cultural setting that birthed the ideas. And with such suffering, it was difficult for us upcoming students to point out the blind spots of their ideas because we did not want to appear disrespectful of their suffering.
And that is why some of the ideas for which Kenyan intellectuals were persecuted have failed to withstand the test of time. It is also why we see some of the intellectuals who were persecuted during Moi’s reign throw their weight behind Kibaki and even Kenyatta II. Some who enter government sometimes support policy which Kenyans did not expect those politicians to support.
But if our heroes of yesterday do not seem to see the continuity of the struggle in today’s Kenya, we cannot blame them. The problem is structural, and it predates Moi to 1895 when Kenya was created as a market whose natural resources and labour of diverse peoples who did not know they had been included in Kenya could be exploited.
The simplistic Kenyan mind
The Kenyan mind is spectacularly unable to deal with contradiction or complexity. Pointing out that Moi’s violence was systemic, or that the ideas that attracted the wrath of the state have still not nailed the core problem we are faced with, or that some of those who ended up as victims of assassinations and detentions were part of the privileged and wealthy elite, elicits violent and moralistic questions.
We are asked: “Who are you to question those who suffered?” “Are you saying the people who suffered were wrong?” “Are you blaming them for their own suffering? Are you sanitising the government’s atrocities?”
The Kenyan mind is spectacularly unable to deal with contradiction or complexity. Pointing out that Moi’s violence was systemic, or that the ideas that attracted the wrath of the state have still not nailed the core problem we are faced with…elicits violent and moralistic questions.
The questions go both ways. From the pro-government side, we are asked “Are you saying Moi was all bad and did nothing good? Who are you to judge? Have you never done anything wrong?”
But this moralising goes beyond discussions of Moi. We are told that discussing history is blaming colonialists and refusing to take responsibility for our own actions. That discussing ethnic privilege and patronage is attacking every single member of that ethnic group. That discussing patriarchy is blaming men. That explaining systemic causes of problems is explaining away or excusing those problems. Every public conversation in Kenya is a war against complex thinking.
We have reached the point where Kenyan public conversations are pervaded by this system of intellectual simplification.
|Area||Symptoms of intellectual simplification|
|Language||Inability to read symbolic language and constant rebuttals on literary interpretations of words. The most infamous is the reading the mention of groups as a comment on every single individual member of that group (hence a constant complaint about the “not all brigade”).|
|Morality||The belief that everything in the world is about right and wrong, rather than about justice. Inability to deal with contradictions in people’s personal choices.|
|World||The inability to see people as existing in a universe with complex individual, social and cosmic dimensions, hence every human action is judged on the basis of fault rather than on the process of making decisions or environmental and systemic factors influencing that decision.|
|Responsibility and Freedom||Obsession with anonymity and group think, evading making decisions or exercising discretion, refusal to ascribe responsibility for fear of “judging” others.|
|Logic||Linearity, every event that precedes another is necessarily a cause; there’s no room for contextualisation or competing forces,Conversation is characterized by obsession with avoiding or assigning responsibility|
|Materiality||Ideas are useless if they are not directly linked to implementable tangibles. There is therefore always pressure to act, even when the proposed action is flawed and is predictably harmful.|
Apart from our inability to think in complex ways, the ideology of order has also made us averse to reading, especially if there is no material benefit to it. So for those who have persevered reading to this point, this is the point I am making: Kenya’s dictatorships are part of a continuum of the ideology of order. Violence and autocracy are essential pillars of the Kenyan state in the current arrangement.
And that ideology is what makes BBI dangerous. Unlike Moi, who used physical violence to enforce “order,” BBI is using public spectacle such as rallies and documents to entrench the same intellectual control. We must mourn and cry out about the atrocities of the state and insist on public memorialisation of the victims through the implementation of the Truth, Justice and Reconciliation Commission (TJRC)’s report.
We must also break the ideology of order in the same way Samson put his hands on the pillars of the temple and brought the temple down. Because if we don’t, history will repeat itself, and will do so at a higher price than we have already paid with the Kenyatta-Ruto government.
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Africa’s Land, the Final Frontier of Global Capital
If the designs of global big money are not stopped in their tracks, Africa is threatened with environmental degradation and nutritional poverty.
Three great factors are coming together to constitute what may be a whole new, and final chapter in the book of horrors that have been visited on the African people since the birth of Western European capitalism.
If Native Africans do not begin to think very deeply about what this is going to mean for what is left of them, in terms of their livelihoods and ways of living, then the recent past will seem like a small piece of paradise.
Unlike our ancestors, who are often blamed — opportunistically — for the original conquest of Africa and the trade in enslaved Africans that came before it, this time round, there will be no excuses or debate. Africa now knows what colonial conquest is and what it does, in a way that our unfortunate ancestors could not.
The first factor is that capitalism is fast running out of things to destroy in order to make profits. The climate crisis is the best evidence of this. This has been a long-term trend, certainly since the 1960s. However, the most recent financial collapse of 2008 certainly intensified it. Of the grand things and sectors left for capitalism to ravage, there is the production of food for the masses of people crowded into the towns and cities of the West, with no space, time or fundamental skills to produce it for themselves from scratch.
The global corporate food industry is based on one key assumption: that the human race, as it continues to grow in number, will become less and less able to independently produce food for itself. These is because of embedded assumptions about the inevitability of intensive urbanization, as well as time and lifestyle choices, themselves often culturally encouraged, if not imposed, by the same industry.
Food, that indispensable need, is now recreated as a guaranteed industrial commodity.
And so, a lot of corporate interest and money has migrated into the corporate agriculture sector, globally. Global big money is now trying to colonise food production itself, on a global scale, in order to find new ways of keeping its money valuable. Writing in mod-2011, the late Dani Nabudere perceives a deeper conflict:
During the first three months of 2008-the year the global economic crisis intensified, international nominal prices of all major food commodities reached their highest levels for fifty years. The United Nations Food and Agricultural Organisation-FAO reported that food price indices had risen, on the average, by 8% in 2006 compared with the previous year. In 2007, the food index rose by 24% compared with 2006 and in the first three months of 2008, it rose by 53% compared with 2007. This sudden surge in prices was led by increases in vegetable oils, which on the average increased by 97%, followed by grains with an increase of 87%, dairy products with 58% and rice with 46%.
This means that investing in food, or the assumption of the future existence of food as a commodity to be traded. In short, what is known as the Futures market. But the problem with futures is that at some point, the commodity will have to come into existence.
The second thing native Africans need to be aware of, and arising from the first, is that African land is going to be in demand in a way not seen even at the height of the period of European colonial domination.
Most of the world’s arable land is now found somewhere in Africa. It is unclear if by this is meant arable land under use, or also land that can be put to agricultural use (but may be located under a forest, or something, at present).
The March 2012 issue of Finance & Development Magazine sheds some light on that equation:
Throughout the world, it is estimated that 445 million hectares of land are uncultivated and available for farming, compared with about 1.5 billion hectares already under cultivation. About 201 million hectares are in sub-Saharan Africa, 123 million in Latin America, and 52 million in eastern Europe. . .
The third factor is that arable land is only arable if it has fresh water near it. And it is only viable for corporate exploitation if it also has no people on it. Africa is therefore the prime target: plenty of fresh water, and very few real land rights.
In my estimation, the area of Africa between the Western and Eastern Rift Valleys running along the length of the Nile valley below the Sahel has been identified as on the last open, near-virgin territories, ripe for intensive mechanized agricultural exploitation.
That area’s human settlements have historically originated around the pattern of freshwater bodies. A lot of Uganda was once a wetland. As a result, the country will find itself located at the very epicentre of any such an enterprise.
Dr Mike Burry, a now legendary American stock market operator is reported in the Farmfolio website to have said, “I believe that agricultural land – productive agricultural land with water on site – will be very valuable in the future . . . . I’ve put a good amount of money into that.”
The website goes on to report quite sarcastically,
Over the next three decades, the UN forecasts the global population to increase to about 10 billion. How do you imagine farmland investments will benefit from an over 30% increase in mouths to feed? Good luck feeding two billion people with Bitcoin or gold nuggets.
In this sense, colonialism was just the attempted start, with the former white settler farm economies of Kenya and southern Africa as the increasingly decrepit leftovers. The goal now is African land in general, wherever land can be turned over to large-scale (and therefore mechanised, “scientised” and corporatized) production of the commodities needed to make factory food.
The implications are clear: the goal of the huge capitalist formations that dominate public and foreign policy in the industrial countries, and whose agribusiness interests have a global reach, is to turn Africa into a huge farm, both as an opportunity, and as a response to an internal crisis.
In a May 2017 opinion piece published in the UK Guardian newspaper, then United Nations Environment Programme Head Erich Solheim made a similar point:
Several scenarios for cropland expansion – many focusing on Africa’s so-called “spare land” – have already effectively written off its elephants from having a future in the wild. These projections have earmarked a huge swathe of land spanning from Nigeria to South Sudan for farming, or parts of West Africa for conversion to palm oil plantations.
All this speaks directly to the immediate future of the African people. Put bluntly, in order to put industrial agriculture in place here, there will have to be genocide, massive environmental damage, widespread human displacement, and therefore repression and conflict as the tools of implementation.
African land is going to be in demand in a way not seen even at the height of the period of European colonial domination.
The Alliance for Food Sovereignty in Africa (AFSA), calls the bringing of the US agribusiness model to Africa “a grave mistake”. They describe the model as “the single largest cause of biodiversity loss worldwide,” that “also fails to solve hunger, negatively impacts small-scale farmers, and causes environmental harm.”
It is in this context that the debates in Uganda and Kenya, for example, about land use and policy, can then be appreciated.
In Uganda, President Yoweri Museveni has launched a political offensive (once again) against the Kingdom of Buganda, describing its neo-traditional land tenure system as “evil” and in desperate need of reform.
This should not come as a surprise to anyone. First of all, Mr Museveni has firmly established himself as the pre-eminent fixer for imperialist ambitions in the Great Lakes Region. Whatever the owners of Western capital want here is what he will always try to deliver, no matter the collateral damage. Secondly, whenever the Ugandan president hatches a plan targeting the wealth and resources of native Ugandans, he begins with an attack on Buganda. Not because there is anything more valuable there, but because it enables the ideological seduction of a useful section of Ugandan political society: Ugandan “patriotism” was built on the notion that native identities are a bad thing, and that the Ganda identity is the worst of all.
It worked in the process of marginalising native voices in the independence movement and replacing them with smooth-talking “pan-Africanists”.
It then worked again with the creation of the culture of dictatorship between 1966 and 1979. Voices raised in opposition were easily dismissed as “divisive”, or retrograde. The mission now, was to build the new non-ethnic nation.
More recently, it has been deployed again to justify global neo-liberal designs on African land, through dismissing native resistance to it as “backward” and “parochial”.
Once it has been politically established that the overriding of native objections to anything is an essential and desirable part of development, then the “principle” can be applied in practice, to all other parts of the country.
Through its loyal and devoted client, the National Resistance Movement regime, Western capitalism is targeting all Ugandan land, regardless of which natives own it and under what system.
The same principle works differently in Kenya, but towards the same end. Initial white settler-based agriculture was never successful. Part of the story of Kenyan independence is actually the story of the Empire at headquarters becoming increasingly unwilling to deploy the economic, political and military resources needed to maintain a colony largely for the benefit of a small group of unproductive, self-regarding “middle-class sluts”, as one of the British commanding officers is alleged to have described the settlers.
However, a legacy of that time is that unlike in Uganda, vast areas of Kenya’s potentially productive land are still in white and foreign ownership. And a lot of this is in areas historically within a pastoralist ecosystem.
A succession of Kenyan governments neglected to address this historical injustice. In fact, through corruption, key individuals in a number of those regimes actively took advantage of the situation and joined the white families in becoming big landholders themselves.
Put bluntly, in order to put industrial agriculture in place here, there will have to be genocide.
Today, the three-way contestation between native (often pastoralist) communities, dogged white and other land oligarchs, and a wavering, uncaring state, rumbles on.
Co-author of The Big Conservation Lie: The Untold Story of Wildlife Conservation in Kenya, longstanding Kenyan conservation biologist, and land rights activist, Mordecai Ogada, has long argued that the whole wildlife tourism-based “conservation” industry run off the vast settler-leased native landholdings is basically a landgrab. The question will be Is this just for tourism, or will it be open to other ventures, like industrial agriculture?
It could lead to something deeper. Arguments for “development” and “rangeland/wildlife conservation” will be mobilised as a cover to carry out large-scale land grabbing and the eviction of peasants and pastoralists from lands they have historically occupied. Not just for the parochial descendants of the original white settlers now turned “conservationists”, but the kind of mega-scale mechanised planting that has been so central (and destructive) to the American mid-west, the Amazon basin, and native Canada.
This was also partly how the war that eventually split Sudan played out in the now separated south, and still plays out in Darfur and the Nuba Mountains. A significant section of Arab-descended northern economic elites was centered on the production of wheat. According to the Sudanese intellectual Dr Fatimer Babiker Mahmoud, in the late 1980s, this sector was making millions of dollars annually from the large-scale planting, harvesting and export of the grain to Europe, Asia and the Arab world.
Sometimes this meant the clearing of the more fertile lands of the south, the Nuba mountain lowlands and the Darfur region – all largely inhabited by Black Africans – for the mechanised growing of wheat. This is what gave the conflict its racial character, as Arab chauvinist arguments were used to justify this genocide.
But, as with the white settler projects, these should be seen as trial runs in the greater measurement of our economic history. There is a need to understand the sheer scale and scope of these operations.
What may be coming will be much grander in scale, out of both Western necessity and greed.
Of the top ten foods listed as traded the most within global trade by the Just-Food Magazine website in 2014, (fish, soybean, wheat, palm oil, beef, soybean meal, corn, chicken meat, rice and coffee) there are five key items that drive the processed food industry: palm oil, wheat, soya and corn. It seems sugar cannot be accurately measured because it features in just about anything processed.
In addition, meat production (chicken, beef and pork) is dependent on the others on the list. Cattle are fed on corn, and soya (and the soybean meal) comprises part of what is fed to chickens.
The scale of the operations means that huge sums of money are invested. In today’s world, this means money from banks and institutional investors (hedge funds, etc.) as shareholders in agribusiness corporations. Poultry factories can contain up to forty thousand chickens permanently locked in cages for laying, or just warehouses of several thousand square feet. In early 2020, some 20 million chickens were being slaughtered each week in the United Kingdom. Corn and other grain are usually planted on lots measuring thousands of hectares apiece.
When investing on this scale, certain guarantees must be put in place. These are not matters that are left to chance, or fortune. And the primary purpose of all capitalist economic activity, especially in the West, is to obtain the biggest private return possible on any investment. And also usually in the shortest possible turnaround time.
This is why “insurance” measures are locked in from the start. In particular, chemical-based fertilisers, pesticides and fungicides and also increasingly, the use of genetically modified seeds and livestock, as well as steroids and antibiotics to promote rapid growth and prevent sicknesses.
In fact, through corruption, key individuals in a number of those regimes actively took advantage of the situation and joined the white families in becoming big landholders themselves.
The goal is huge, regular volumes of uniform products to be processed and marketed to huge urbanized populations.
The whole commercialisation process begins in the West, where this industry is the most developed. The European conquest of the continents of north and South America, also mark the period when food production migrated from being a community-based activity, to an industry.
This led to the clearance of human settlement from large areas of land, as well as the destruction of forests and wetlands, all to make way for the animal ranches and very big plantations.
This way of life is now being increasingly imposed on all societies, as “the normal”.
The recent riots in the Republic of South Africa for example, are an illustration of the dangers of becoming prisoners of a privately owned, mechanised food supply system, and also an attempted repudiation of it.
The rest of Africa is quickly “catching up” to this advanced backwardness, with the increasing rate of unplanned migration to urban centers due to loss of opportunities in community-based agriculture.
In Uganda for example, this process was driven by the intentional Museveni-led neo-liberal disruptions to the adapted system of community-based agriculture that has been built up in the country over a period of nearly eight decades.
Agricultural production remains at the heart of this struggle. The Africans sought to ensure that they continued to produce their indigenous food crops so as to retain food sovereignty, while at the same time engaging in the new cash crop economy that was encroaching on their land and labour power.
Official African policy within each African state, as well as in the regional economic blocs and the various policy and finance bodies (such as the African Development Bank), remain uncritically in support (or at least not opposed) to this general strategic direction.
What may be coming will be much grander in scale, out of both Western necessity and greed.
“Africa must start by treating agriculture as a business,” wrote African Development Bank (AfDB) President Dr Akinwumi Adesina, in African Business magazine in 2017. “It must learn fast from experiences elsewhere, for example in south east Asia, where agriculture has been the foundation for fast-paced economic growth, built on a strong food processing and agro-industrial manufacturing base.”
Our official planners suffer from a tragic tendency of conflating any activity involving money and machines, with “development”. The intention is to duplicate life as it is almost universally led in the Western-style countries. They think is will bring “industrialisation”, and through that, jobs.
There are four significant conflicts or budding conflicts on the continent right now, in which arable land for mechanisation will increasingly become a factor. These are in southern Ethiopia, Congo and the whole Sahel zone, anchored on Nigeria (and Sudan), and Kenya.
If these developments are not challenged and stopped, Africa can look forward to environmental degradation, and nutritional poverty.
We will all become Africans in South Africa, and poor people in the West.
Assuming the Western industrial system lasts much longer. And that the planet also does.
How Capitalism Uses and Abuses the Arts
The arts business is a very flawed, archaic and extremely exploitative model but artists continue to rely on corporate sponsorship, without questioning the shrinking spaces and opportunities for the arts to thrive.
In my last piece, I talked about how our education system destroys the arts by corrupting the meaning of education, work and the arts. And I said that these lies that are perpetuated in the name of education come from the unholy and abusive marriage between education and business. (I have said elsewhere that this marriage should be annulled immediately.)
In this piece, I’m going to talk about how capitalist business is the prime beneficiary of the terrible state of the arts in Kenya.
Businesses swing artists between two extremes. On one hand, which I already explained in my previous letter, the business (parasite) sector encourages the education system to degrade the arts, so that art does not look like real work that takes skill and resources. By doing that, the business sector justifies artists not being paid for their work. If you have noticed that you are not getting paid, or your payment is delayed, it is because of that madharau for the arts. The accountants cooking books look at you and think to themselves “Why should I pay someone for shaking around or singing for people? Even I could have done that work if I wasn’t here balancing books.”
On the other hand, capitalism does pay artists huge amounts of money, like we see in Hollywood where people like Oprah and Jay Z have become billionaires through entertainment.
In the end, artists are treated like battered spouses. One minute, a spouse is being abused and beaten, and the next minute, when the battered person has had enough, the abuser apologizes, swears how much they love the battered person and promises not to beat the spouse again. And the cycle starts again.
Art and wealth
The first thing to understand about the arts business is that it is a very flawed, archaic and extremely exploitative model. I will talk mainly about music, but book publishing and other types of art business work using the same principle.
Basically, the art business uses the rentier model, like a landlord. A landlord builds a house once but earns money on that house as long as he owns the right to that house. The “work” of living there, or the business carried out there, is done by other people, but the landlord earns a cut of that work despite doing no work. Simply because he owns the property in which the work was done.
And that is the same thing record labels and studios do. They provide initial capital and make the artist sign a 360-degree contract that allows the label to earn from everything the artist is involved in for the rest of the artist’s life: performance, recording, brand merchandise and even artistic license. An artist who is signed to a record label is an enslaved person. In the US, artists who are lucky earn 10 to 15 per cent of the revenues they generate for the music industry. The rest are unlucky and earn much less, if anything.
Imagine that. For every artist billionaire we know, their record label earns nine times more.
As an artist, you’re probably thinking, “Well, it may be exploitative but at least it works. Why can’t those exploiters come and work in Kenya?”
Actually, they are working here, and we know it. They have names like MCSK and Liberty Afrika. And the way these companies exploit artists is the same way other companies exploit everybody else in employment. The wages we earn are nothing compared to the profits that entitled, lazy and ignorant fat cats make from our work, and yet — as we see with the doctors — companies are constantly coming up with new schemes to avoid paying us for the work we do.
An artist who is signed to a record label is an enslaved person.
I tell my arts students that they should spend time in the university studying and imagining a different model for earning income from the arts. For instance, 360-degree contracts should be considered slavery and outlawed. Saying that every future income of an artist is tied to the initial capital invested in their recording is just as ridiculous as a food supplier to a restaurant saying that they should earn 90 per cent of every plate or meal served by the restaurant. Once the food is delivered and paid for, the contract should end there. Artists should pay studios, publishers and marketers separately as bills, not on promise of royalties.
But because my students have been told that education is only for jobs, none has ever taken up my challenge to think about this.
There is another form of abuse and exploitation of artists that is less talked about because it is less easy to quantify. That is idea theft.
Through platforms like hubs, and through demanding proposals for shows and other performances, institutions exploits the artist’s energy and innovation, then pull the rug from under the artist and run off with the idea. That is why artists will start small concert gigs and before long, corporates, instead of sponsoring those gigs, create their own versions because they can pour in the money to make it big.
And these initially sustainable and indigenous ideas soon turn into monsters. These corporates invade natural parks like Hells Gate to sell even bigger than they should. Not only do they subvert eco-systems, they also crush their conservation opponents with media blitz and economic blackmail. What started as a Kenyan artistic initiative is not only hijacked but also turned into a short term, exploitative and destructive tsunami that dies almost as soon as it is born.
I tell my arts students that they should spend time in the university studying and imagining a different model for earning income from the arts.
Other artists report having given studios or media houses an idea for a show, leaving with a promise that they will hear from the producers. Within a few weeks, they see a bad version of the show they proposed. Is it a wonder that television entertainment is so unimaginative and poorly executed?
But this is the nature of capitalism: like a paedophile, it lets nothing mature and thrive. It instead derives a perverted sense of pleasure from exploiting the vulnerable and destroying budding ideas before the ideas develop to maturity.
Impunity and abuse
This paedophilia is replicated across all institutions. As someone recently said on Twitter, we are often employed on the promise of our ideas, upon which we are promptly frustrated and prevented from developing them.
No institution has escaped change and democratic supervision like the workplace. Workers around the world are succumbing to the abuse of the workplace, whether they are employed or not. Stress levels are high, and sexual bullying, mental illness, addiction and suicide are on the rise. The workplace has become a crime scene, where people get away with abuse and psychological torture.
But what is slightly unique about the arts is that when artists suffer from the same vices, the business world convinces us that this inhumanity is part of the artists’ creativity. That is why the high rate of depression and suicide among artists is not treated as a pandemic. When artists suffer violence such as being shot in clubs and being drugged and raped, we the abused and terrorized Kenyan public thinks that their abuse comes with the artistic territory.
In fact, we even accept that the business community does not treat artists as workers like other employees. Artists are not paid a salary, pension and benefits. They don’t go on leave. They are on the road all the time, or constantly searching for new gigs and new contracts, and never taking a break. The constant toil takes a toll on their minds and bodies and they start to use substances to stabilize their lives instead of getting some rest. Then there is the parasite industry of the paparazzi who make sales from intruding on artists’ lives and selling the details to the world.
The workplace has become a crime scene, where people get away with abuse and psychological torture.
But instead of us criminalizing these vices committed against artists, we let the business world convince us that this inhumanity is part of the artists’ creativity. That is utter nonsense.
Worse, the impunity also makes every new generation join the arts thinking that creativity requires criminality, substance abuse and insanity.
And the business sector has an evil, devilish interest in making literal murder and depravity acceptable for artists. Because of the power of the arts to free people, capitalism cannot let the arts thrive on their own, for the arts will inspire the people to challenge the tyranny of business by looking for alternative business models.
But at the same time, capitalism needs the power of the arts to manipulate people to behave in the interests of business. It puts the arts on a leash, so that the arts go only where capital wants the arts to go — to sedating the masses into accepting exploitation or into buying things.
And the artists, unfortunately, are joined to corporations at the hip and naively celebrate their reliance on corporate sponsorship, without questioning the shrinking spaces and opportunities for the arts to thrive.
And we artists need to understand that this abusive relationship is made possible by the hostility of the church. Instead of the church being our refuge in times of trouble, the clergy side with the state when the state crushes us through bans and censorship that are implemented in the name of morality.
Laikipia Land Crisis: A Ticking Time Bomb
Historic land injustices, changing land ownership and use, and heightened competition for natural resources — exacerbated by the effects of climate change — make for a perfect storm.
“Here we have a territory (now that the Uganda Railway is built) admirably suited for a white man’s country, and I can say this with no thought of injustice to any native race, for the country in question is either utterly uninhabited for miles and miles or at most its inhabitants are wandering hunters who have no settled home . . . .” Sir Harry Johnstone
There have been significant changes in the pattern of land ownership in Laikipia in the last two decades. These changes are set against a background of profound inequalities in land ownership in a county where, according to data in the Ministry of Lands, 40.3 per cent of the land is controlled by 48 individuals or entities. The changes have not brought about an improvement in the lives of the pastoralists and other indigenous communities who occupied Laikipia before colonisation. These groups — and the Maasai in particular, following their 1904 and 1911 treaties with the British — were forced out and relegated to reserves in southern Kenya to make way for the establishment of large commercial ranches owned by White settlers. Those indigenous inhabitants who remained were pushed by subsequent colonial legislation to Mukogodo in the north of the county, the driest part of Laikipia.
The pastoralists did not recover their land with the end of colonial rule. On the contrary, Jomo Kenyatta, the first president of Kenya, encouraged White settlers to remain after independence and today, some of the descendants of those settlers who decided to make Kenya their permanent home still occupy vast swathes of land in Laikipia County. Those who were unwilling to remain in Kenya under majority rule sold their land to the Kenyatta administration. As Catherine Boone, Fibian Lukalo and Sandra Joireman observe in Promised Land: Settlement Schemes in Kenya, 1962 to 2016,
With the approach of independence, the settler state and the British government stepped in to protect the interests of Kenya’s white land-owners by creating a land market for white settlers who wanted to sell their agricultural holdings, and supporting land values for those who wanted to stay. The buyer of most of these properties was the Government of Kenya, using loans provided by the British Government and the World Bank. Through this process, the Kenyan state acquired about half of the land in the (ex-) Scheduled Areas.
In 1968, under the World Bank-funded Kenya Livestock Development Programme — whose stated objective was “to increase beef production for home consumption and export mainly by subsistence pastoral groups” — the government enacted the Land (Group Representative) Act (Cap. 287) that saw the creation of 13 group ranches in the northern part of Laikipia, which is the driest part of the county. However, well-connected local elites helped themselves to part of the land, excised as individual ranches. There are 36 such individual ranches that should have been part of the group ranches.
Those ranches that were sold to the Kenyan government by the departing British settlers are within the expansive Laikipia plateau. The government later sold them to land buying companies formed by Kikuyus that in turn subdivided them into individual holdings. Examples of such lands include Kamnarok, Kimugandura, Kirimukuyu, Mathenge, Ireri and Endana, among others. The remaining land was gazetted as government land such ADC Mutara and Kirimon, or outspans such as Ngarendare and Mukogodo, which were used for finishing livestock for sale to the Kenya Meat Commission.
Land tenure and use
In the Kenyan context, and compared to other counties, the history of land in Laikipia County is unique, with a diversity of tenure systems each representing a unique system of production. The map below shows the different land use and tenure systems in Laikipia County that include large-scale ranches, large-scale farms, group ranches and smallholder farms.
There are 48 large-scale ranches sitting on 40.3 per cent of the total land area in Laikipia County, 9,532.2km², some of which are still owned by the descendants of the colonial settlers. The ranches occupy huge tracts of land, the three largest being Laikipia Nature Conservancy with 107,000 acres, Ol Pejeta with 88,923.79 acres, and Loisaba with 62,092.97 acres.
Source: Ministry of Lands
Most of these large-scale ranches — many of which have an integrated economic system that includes livestock, horticulture, wildlife conservation and tourism — were acquired during the colonial period and legislation governing their ownership was taken from the colonial law and integrated into the constitution of independent Kenya under the land transfer agreement between the colonial government and the Kenyatta regime. It should be noted that the Maasai land campaign of 2004 pushing the government to address historical injustices following the forced ouster of Maasai from their ancestral lands in Laikipia, brought to light the fact that some of these ranches had no legal documents of ownership. In an article titled In the Grip of the Vampire State: Maasai Land Struggles in Kenyan Politics published in the Journal of Eastern African Studies, Parselelo Kantai observes,
Ranchers interviewed could not remember how long their own land-leases were supposed to last, were unaware of the Anglo-Maasai Agreement, and, in at least one case, were unable to produce title deeds to their ranches. And when opinion was expressed, it bordered on the absurd: the ‘invaders’, observed Ms Odile de Weck, who had inherited her father’s 3,600-acre Loldoto Farm, were not genuine — not Maasai at all. They were, she noted emphatically, Kikuyus. The Maasai, she said, had willingly ceded rights to Laikipia, had been compensated long ago and now resided happily in some other part of Kenya, far away.
Immediately following the campaign, the Ministry of Lands started putting out advertisements in the print media inviting those landowners whose leases were expiring to contact it.
Twenty-three large-scale farms occupy 1.48 per cent of the land in Laikipia County. These farms are mostly owned by individuals from the former Central Province who bought the land following sub-division by the Kenyatta administration, or through land buying companies, which opted not to sub-divide the land but to use it as collateral to access bank loans.
Source: Ministry of Lands
Smallholdings sit on 27.21 per cent of the total land area in Laikipia County. These farms were initially large-scale farms bought by groups of individuals who later sub-divided them into smallholdings of between two and five acres. There are three categories of farmers in this group: those who bought land and settled to escape land pressure in their ancestral homes, those who bought the land for speculative purposes, and those who bought land and used it as collateral for bank loans. A majority of the first group still live on their farms, practising subsistence, rain-fed agriculture. Most members of the other two groups are absentee landowners whose idle land has over time been occupied by pastoralists in search of water and pasture for their animals, or by squatters seeking to escape the population pressure in the group ranches. In some cases, pastoralists have bought the idle land and have title.
The 13 group ranches cover 7.45 per cent of the total Laikipia land area and are occupied by pastoralists who use them for communal grazing. However, some of the group ranches such as Il Ngwesi, Kijabe, Lekurruki and Koija have also established wildlife conservancies and built tourist lodges.
Changing land ownership, changing landscapes
Since the late 1990s, when agitation for political reforms and a new constitution began in earnest, and in the intervening period, new patterns of land ownership and land use have been emerging in Laikipia County.
Data from the Laikipia County Government indicates that 16 of the 48 large-scale ranches have been internally sub-divided into units of between 3,000 and 4,000 acres, with the land rates due for each sub-division paid according to the size of the sub-division. The sub-divisions are made through private arrangements and do not appear in the records at the Ministry of Lands. There are claims that the sub-divided parcels have been ceded to European retirees looking to acquire land for holiday homes in Laikipia, and to White Zimbabweans. There are also claims that the large, palatial, private residences that have sprung up within the sub-divided parcels are in fact tourist destinations for a high-end clientele in a business that operates outside Kenya’s tourism regulatory framework and violates Kenya tax laws.
In the Kenyan context, and compared to other counties, the history of land in Laikipia County is unique, with a diversity of tenure systems each representing a unique system of production.
Whatever the case, the County Government of Laikipia confirms, “Most of the white settlers buying property are soldiers or tourists who loved the [county’s] climate, its people and natural beauty and want to experience it all over again. Big time investors [sic] in real estate flock the area, either to buy or construct multi-million shilling holiday homes, targeting wealthy European settlers and tourists.”
The Laikipia County Government also confirms that the large-scale ranches have also been leasing training grounds to the British Army Training Unit Kenya (BATUK), adding, “In 2009 BATUK expanded these grounds to 11 privately owned ranches, including Sosian, Ol Maisor and the Laikipia Nature Conservancy.”
Multinationals have also moved in, buying up the large-scale farms, particularly those situated near permanent sources of water, where they have set up horticultural businesses growing crops for export to the European market. The arrival of export horticulture in Laikipia has increased competition for resources as “agro-industrial horticulture, pastoralism and small holder agriculture compete for land, capital, and water, with access to water being particularly hotly contested.”
Absentee owners of smallholdings that have over time been occupied by squatters are also selling their land. With the help of brokers and officials from the Ministry of Lands, the smallholdings are consolidated and sold to individuals and companies who may not be aware that the land is occupied and that the sale could be a potential source of conflict.
Only the group ranches — which are occupied by pastoralists who use traditional grazing management techniques — have not changed hands and remain intact. They are, however, facing pressure from a growing population, intensive grazing and increasingly frequent droughts that are putting a strain on the natural resources.
On the other hand, most of the land gazetted as government land has been grabbed by senior government officials, politicians and military personnel. Of the 36 government outspans, only four remain. Outspans neighbouring large-scale ranches have been grabbed by the ranch managers and such grabbed land has since changed hands and been acquired by individuals.
Where farmers were settled in forests during the era of former President Daniel arap Moi, forest cover was plundered for timber and the forest floor given over to cultivation. When President Mwai Kibaki succeeded Moi, these farmers were constantly under threat of eviction but they continue to occupy the forests to date. There are, however, intact forest reserves where on-going human activity has not had a negative impact. They are used and managed by pastoralists as grazing lands, or managed by conservation groups, or by the government.
Impact of change of ownership on other livelihood groups
Land deals are coming to compound an already existing multiplicity of problems related to the access, use and management of scarce resources in Laikipia County. Compared to neighbouring counties, in the past Laikipia received moderate rainfall and severe droughts like those experienced in 2009, in 2017 and now in 2021 were the exception. This attracted pastoralists from Baringo, Samburu and Isiolo counties to settle in the county in search of water and pasture for their livestock.
Over time, land pressure in central Kenya also forced subsistence farmers to move and settle in Laikipia, practicing rain-fed agriculture and keeping small herds of sheep, goats and cattle. This has led to competition for space and resources that has been compounded by frequent and increasingly severe droughts in recent years.
“The Maasai, she said, had willingly ceded rights to Laikipia, had been compensated long ago and now resided happily in some other part of Kenya, far away.”
The consolidation of smallholdings belonging to absentee owners — where land that had previously been sub-divided into units of between two and five acres is now being merged to form bigger units of 500 acres and above, sold off and fenced — is further reducing the land available to pastoralists and to squatters who have been using such idle land to graze livestock and grow crops, leaving them with limited options and leading to an increase in levels of vulnerability as they have to rely on relief food in order to survive.
The smallholder land consolidation process, which is being undertaken by former ranch managers who are brokering for individual buyers, is also blamed for the over-exploitation of natural resources in some areas and their conservation in others. In those areas occupied by farming communities, forest cover has been exploited either for charcoal burning, firewood or timber production as people look for alternative sources of livelihood. In the smallholdings where pastoralists have title, overgrazing of the rangelands due to constrained mobility does not allow the range to regenerate. This in turn has led to the degradation of the land and the emergence of unpalatable invasive species of plants like prosopis that render grazing areas unusable, further compounding the problem of access to pasture in the few areas left for pastoralists to graze.
In the group ranches, the most degraded rangelands are overrun with opuntia stricta, an invasive species of cactus whose fruit is harmful to livestock and has caused “economic losses in excess of US$500 in 48% of households in Laikipia”.
On the other hand, in the large-scale ranches, large farms, consolidated smallholder farms and group ranches where conservation and resource use fall under the intensive management of a few individuals, the availability of resources is assured even during times of stress. However, the availability of resources for one group of users and the lack of resources for another often leads to conflict as those without poach from those who have them. One example is when pastoralists graze illegally in the large-scale ranches whenever there is scarcity in their own areas, leading to arrests and sometimes confiscation of livestock from the pastoralists by government agencies in an attempt to protect the large-scale ranches.
Historical injustices and government failures
Article 60 of the Constitution of Kenya 2010 guarantees equitable access to land and security of land rights. Further, Article 68(c)(1) states, “Parliament shall enact legislation to prescribe minimum and maximum land holding acreages in respect of private land.” Parliament has failed to pass such legislation and, indeed, the government has shied away from addressing historical land injustices in Kenya in general and in Laikipia – where they are most visible – in particular. Policy makers rarely discuss justice in the context of land reform and what has taken place are land law reforms in lieu of the essential land reforms that would confront the material consequences of unequal access to land. As Ambreena Manji observes in her paper Whose Land is it Anyway?,
The consequences of a legalistic approach to land reform are starkly evident in Kenya’s new land laws. First and foremost, it foreclosed debates about redistribution, prioritising land law reform as the most effective way to address land problems and so evading more difficult questions about who controls access to land how a more just distribution might be achieved.
The recent violence that visited death and destruction on parts of Laikipia is a continuation and an escalation of a crisis that first came to a head in May 2000 when pastoralists drove their livestock into Loldaiga farm. Then the Moi government intervened and allowed the pastoralists into the Mt Kenya and Aberdare forests while big ranchers supported the government by allowing some animals onto their ranches.
In 2004, pastoralists again occupied commercial ranches while agitating for the non-renewal of land leases which they believed had expired. This time the Kibaki government used force to dislodge them. However, the question of land leases remains unresolved to date. Outbreaks of violence have become more frequent since 2009, caused by a combination of factors including the effects of climate change and increasingly frequent droughts that force pastoralists from neighbouring Baringo, Isiolo and Samburu into Laikipia in search of water and pasture. This inevitably leads to conflicts with ranchers onto whose land they drive their animals.
Population pressure, from both humans and livestock, is another cause of conflict in Laikipia. The carrying capacity of group ranches is stretched to the limit while it is plenty on neighbouring commercial ranches. Moreover, population migration to Laikipia from neighbouring counties is placing additional pressure on resources.
The sub-divisions are made through private arrangements and do not appear in the records at the Ministry of Lands.
The proliferation of small arms in the county has added to the insecurity; pastoralists from neighbouring counties invade and occupy commercial ranches, conservancies, smallholdings and forests armed with sophisticated weapons. Laikipia pastoralists have also acquired weapons both to defend themselves and their animals and to invade other land.
Politicians have since 2009 also been encouraging pastoralists from neighbouring counties to move to Laikipia on promises of protection in exchange for votes. There are also claims that politicians have been helping the pastoralists to acquire arms and that most of the livestock being grazed in private ranches and farms belongs to senior government officials and politicians who have exerted pressure on the government not to act on the pastoralists.
In the twilight of another Kenyatta government, relations between the commercial farmers and ranchers, the pastoralists and the smallholders remain poor and there is a lot of suspicion among them, with each group acting as an isolated entity. But for how long can the big commercial ranches and large-scale farms continue to thrive in the midst of poor farmers and dispossessed pastoralists?
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