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South Africa: The Culture Wars Are a Distraction

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When our political parties only have recourse to the realm of identity and culture, it is a smokescreen for their lack of political legitimacy and programmatic content. It is cynically unpolitical, and it’s all bullshit.

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South Africa: The Culture Wars Are a Distraction
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Almost nine months ago, South Africa entered into a lockdown to curb the spread of COVID-19. The lockdown is still in place, but back then the restrictions imposed were incredibly severe: no one could leave their home unless to purchase food or medicine, and the now familiar category of “essential workers” were the only ones permitted to travel for work. Now that these rules have been lifted, some people are desperate to soak in the warm weather and taste a slice of normality. It’s easy to forget that the implementation of lockdown spelled confusion and disaster for most;  easier still, to ignore the fact that despite the gradual reduction of reported cases, the economic impacts are only really appearing now, and things are looking grim.

And so, the debacle unfolding last week over retail company Clicks’ use of a racist advert on its website, is the clearest illustration of the erratic consciousness which characterizes South African public life. The advert, selling the American hair care brand TRESemmé, depicted a white woman’s hair as “fine & flat” and “normal” while a black woman’s hair was described as “dry & damaged” plus “frizzy & dull.” It goes without saying that the ad is reprehensible, offensive, and deserves the outrage its sparked. Yet, this is not the first thing Clicks has done in the last six months which is objectionable—in April, its workers accused them of forcing them to work without pay. It was also at one stage accused of price gouging, and, it wasn’t the only company implicated—across the board and throughout the lockdown, corporations partook in unfair labor and pricing practices in order to shift the economic burdens of the crisis to workers and consumers. Why did these practices produce little outrage?

The Economic Freedom Fighters (EFF), South Africa’s third largest party and one officially styling itself as “Marxist-Leninist-Fanonian” (they copy the late Hugo Chavez’s Bolivarian movement in their red uniforms), has been leading the moral crusade against Clicks. In doing so they have been incredibly effective, beginning last week with country-wide protests at a range of Clicks stores, and ending it by reaching an agreement with Clicks’ holding company to remove all TRESemmé products from its stores to be replaced by locally produced ones, as well as to donate 50,000 sanitary pads, sanitizers and masks to rural settlements chosen by the EFF.

These actions marked the return of the EFF to South Africa’s political scene after a long hibernation during most of the lockdown. In its initial stages, the EFF’s most notable call was for people to be quarantined on Robben Island. As it then became apparent that the state’s socio-economic response was lacking, prompting a mass civil-society mobilization to organize food parcels, extend social grants provision and ensure that there was basic support for the poor and vulnerable, the EFF was glaringly absent. But, this is supposed to be South Africa’s working-class party, and much as some on the left have long been disabused of the notion that the working-class is whom they represent, for the most part it’s still believed that the EFF is radical in some meaningful sense.

When the EFF first emerged as a political party in 2013, it was widely cheered as being a viable option to fill the void left in working-class politics in the wake of the Marikana massacre as the ruling African National Congress’ hegemony began to crumble. While the composition of its admirers included a diverse range—disgruntled local businesspeople, university students and the urban unemployed—its militant populist style was touted as left in orientation given its advocacy for policies such as nationalizing South Africa’s mines (which it is no longer that committed to), and land expropriation without compensation. (Two years later, as South Africa’s campuses erupted with #RhodesMustFall and #FeesMustFall, the EFF won SRC elections on many campuses.)

Nowadays, the party has become too loaded with contradictions for it to be considered left-wing in any credible sense, both in its ideology and practice. Besides its lack of internal democracy and the cult of personality surrounding its leader Julius Malema, some of the EFF’s lead figures have been embroiled in various financial scandals including municipal tender fraud and the ransacking of a mutual bank primarily serving informal rural, friendly societies. Throughout its history, the EFF has never had any moorings in the organized working class; it lacks any trade union affiliation (it enjoyed some informal links to the Marikana workers union, AMCU, but it was never formalized), nor does it have any concrete ties to other social movements like those for the unemployed or in mining affected communities.

Despite this, it clings vehemently to the rhetoric of class, and proclaims its opposition to capitalism although playing almost no part in trying to build a working class movement in South Africa. How then, are they still venerated by most as progressive, and taken at their word by even their naysayers who believe them to be sincerely anti-capitalist?

What explains this is that the terms of radical politics in the public discourse, have shifted from a materialist, class-rooted mode, to an identity-based, culturalist one, and the EFF have contributed to this shift and are its biggest beneficiary. In South Africa, where race is deeply embedded in everyday thinking and experience, the EFF has capitalized and revived the idea that black people possess a distinctive, social identity, therefore constituting a “people” whose political and material interests are uniform.

By positing some homogenous “black interest,” the EFF is able to flatten the contradictions of its political project, which at this point looks simply like a kind of economic nationalism, less opposed to capitalism per se, and more opposed to the fact that South Africa’s capitalist class continues to be dominated by “white monopoly capital.” The EFF’s biggest problem isn’t that capitalism concentrates wealth in the hands of the few, but that this few are predominantly foreign, white or Indian.

In this crucial way, the EFF’s class project is actually just continuous with that of the ruling African National Congress, which since 1999 has been facilitating the rise of a supposedly patriotic, black bourgeoisie whose economic upliftment is meant to be synonymous with the progress of black people as a whole. South Africa’s political class in the main has never parted with this thesis. All that’s really contested, is how swiftly or not this is happening. According to the EFF—along with the Radical Economic Transformation (RET) faction of the ANC, led from the shadows by Malema’s former mentor and former president Jacob Zuma—it is not happening quickly enough.

In South Africa, where race is deeply embedded in everyday thinking and experience, the EFF has capitalized and revived the idea that black people possess a distinctive, social identity, therefore constituting a “people” whose political and material interests are uniform.

Instead of being a serious challenge to the ANC’s apparently declining hegemony, the EFF is more accurately an expression of its resilience. The EFF’s sustained inability to articulate a coherent political identity on its own stems from the simple fact that rather than being fascist (as some proclaim), it simply is just a wandering faction of the ANC, its prodigal son.

Yet, it is Frantz Fanon himself who warns against thinking that this project of establishing a state-led, indigenized capitalism is in any meaningful sense progressive. As he writes in the Wretched of the Earth:

Yet the national bourgeoise never stops calling for the nationalization of the economy and the commercial sector. In its thinking, to nationalize does not mean placing the entire economy at the service of the nation or satisfying all its requirements. To nationalize does not mean organizing the state on the basis of a new program of social relations. For the bourgeoisie, nationalization signifies very precisely the transfer into indigenous hands of privileges inherited from the colonial period.

Even if we could successfully transform the capitalist class so that it was demonstrably black, the underclass to which it is causally connected to, whose deprivation makes possible the other’s wealth, would still be black! Framing inequality primarily as racial disparity misses that it is now actually intra-racial inequality that is contributing more to total inequality. But more importantly, it expresses a fundamentally misplaced concern about the problem. As Adolph Reed Jnr. and Walter Benn Michaels recently wrote, “What we’re actually saying every time we insist that the basic inequality is between blacks and whites is that only the inequalities we care about are those produced by some form of discrimination—that inequality itself isn’t the problem.”

The racism that was on display in the advert approved and displayed by Clicks is very much present in our society. But, it is not the definitive issue of our time, nor does it have to be for us to give it appropriate concern and attention. In corporate workplaces, university settings, Model-C or private schools and hospitality venues like hotels or restaurants, racial discrimination and prejudice very much persist and must be opposed. But ultimately, these are also (elite) spheres where the majority of the country are excluded from altogether, and the consequences of the struggles for recognition operative in them have little bearing for the lives of most poor, black people.

Racism does have a significant bearing on their lives, but to paraphrase and modify Stuart Hall’s turn of phrase, it is an experience of race lived through the modality of class. Consider how throughout most of the lockdown for example, dangerous stereotypes were peddled about the working class. When an increase of the child support grant was being considered, poor and working black people were often cast as financially irresponsible and bound to use the funds on drugs. When the lockdown began easing and returning workers refused to work in unsafe conditions, they were lazy and selfish. When the alcohol prohibition was lifted, and there were spikes in trauma incidents at hospitals, it was poor and working class people who were blamed. It was the middle class and ruling elite of all races and across the political spectrum that happily took part in this demonization.

By positing some homogenous “black interest,” the EFF is able to flatten the contradictions of its political project, which at this point looks simply like a kind of economic nationalism, less opposed to capitalism per se, and more opposed to the fact that South Africa’s capitalist class continues to be dominated by “white monopoly capital.”

As my friend and comrade Awande Buthelezi once eloquently put it to me (channeling Walter Rodney), in post-apartheid South Africa, it’s not so much that people are poor because they’re black, but they are black because they’re poor. What this means is that that the most egregious racialization, that is, literally treating particular groups as possessing characteristics inherent to their nature, happens concomitantly with their particular economic subjugation. What people now often refer to as “classism” is actually just racism by another word. The word classism was only popularized to accommodate the false notion that black people couldn’t be racist, not least against their own race—which misses the important point that while race isn’t real, racism definitely is. And to express contempt for working class people, treating them as if they were a cultural identity (an apparently primitive and conservative one at that), and not an objective social relation rooted in political economy, is precisely to engage in racializing them. The basic insight of all this is that racial ideology provides the justification for continued economic exploitation. As the American sociologist Oliver Cromwell Crox explains, “to justify humanly degrading labor, the exploiters must argue that the workers are innately degraded.”

Why then, are people poor? It’s always been because of capitalism, and at the moment every single opposition force in South Africa treats it as its perennial premise. To borrow a phrase from Karen and Barbara Fields, people treat apartheid as if its chief business was producing white supremacy rather than mining gold, diamonds and platinum. Our society is essentially classist, therefore it is essentially racist. But, what is liquidated in the turn of understanding social cleavages exclusively through identity is the class antagonism which actually grounds the material interests which shape political life—the antagonism between wage labor, capital, and the professional managerial strata in between.

In forever using race as a proxy for class, we ignore that race is no longer a reliable predictor for class position, and that this was always bound to become the case in a country where black people are a substantial numerical majority. The interests of black people are not, could not be the same, and to posit them as such is to make possible a public sphere in which actual working class interests are sidelined and ignored. With the public sphere now more or less being entirely the vapid abyss that is social media, a significant portion of the country is excluded from public life; for example, only 53% of South Africans have access to the internet.

The gravity of the issues facing the majority of South Africans such as skyrocketing unemployment, a deepening hunger crisiswater shortages and drought, as well as the crisis of social reproduction which manifests in escalating gender based violence made last week’s debacle feel painfully myopic. South Africans have always known the magnitude of the challenges before us, but what we are still unwilling to admit is that we are in the grips of a global, systemic, and worsening capitalist crisis, not simply seeing through a passing pandemic or set back by temporary issues of governance and state incapacity.  In the face of all this, the EFF’s actions are nothing more than asking that corporations be woke in their profiteering, leaving production for profit unchallenged as the basic principle of social organization.

It is Frantz Fanon himself who warns against thinking that this project of establishing a state-led, indigenized capitalism is in any meaningful sense progressive.

No political party in South Africa today presents a credible alternative, not even the Democratic Alliance, the official opposition who recently announced that it was officially adopting a policy of “non-racialism”—which is as laughable as the EFF claiming to be Marxist-Leninist-Fanonian. The DA sits on a pretend moral high ground and professes to be against racial identity politics while being committed to it in practice.

This year, the DA has campaigned to have farm murders (of white farmers) be declared a national emergency and categorized as hate crimes, treading not far from the right-wing conspiracies that claim there is a white genocide ongoing in South Africa.  Rather than accepting, as the evidence shows, that this falls part of the general pattern of violent crime and social disorder and that poor black people are crime’s main victims (a symptom of worsening poverty and inequality), the DA tries to construct some special victimhood for white South Africans, despite remaining firmly wedded to the current economic system.

The culture wars in South Africa are simply a battle for the soul (read race) of the ruling class, the political elite scrambling to be captains of the Titanic while the ship sinks and the world around it burns. It’s all a distraction, and what’s left of the progressive left must ignore it. It is only the working class and its constituent social movements presenting a credible vision for social transformation in the short and long term, emphasizing that the emancipation of the working class is the emancipation of all. That there is a way out—and not merely drifting aimlessly and precariously on a lifeboat trying to survive, but towards a society free of domination and exploitation, one that is truly non-racial and non-sexist.

It is exactly this universalist impulse driving the solutions being put forward by a collection of burgeoning movement coalitions, such as the COVID-19 People’s Coalition, the South African Food Sovereignty Campaign and the Cry of the Xcluded, and include things like introducing a basic income grant for all, to adopting a people’s climate justice charter and green new deal that ends our original sin of mineral extractivism while shielding us from ecological catastrophe. As the old order crumbles, rather than present solutions underpinned by a substantive vision of what constitutes the good society, South Africa’s political class resorts mostly to empty and inane posturing. When our political parties have recourse to the realm of identity and culture, it is a smokescreen for their lack of political legitimacy and programmatic content. It is cynically unpolitical. It’s all bullshit.

And sincerely, there is no time for bullshit. The stakes are too high. The left re-emerging in South Africa must declare unapologetically: no war but class war.

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

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William Shoki is Staff Writer of Africa Is A Country. He is based in Johannesburg.

Politics

Kenya Chooses Its Next Chief Justice

The search for Kenya’s next Chief Justice that commenced Monday will seek to replace Justice David Maraga, who retired early this year, has captured the attention of the nation.

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Kenya Chooses Its Next Chief Justice
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Since Monday, the 12th of April 2021, interviews to replace retired Chief Justice David Maraga for the post of the most important jurist in Kenya and the president of the Supreme Court have been underway.

The Judiciary is one of the three State organs established under Chapter 10, Article 159 of the Constitution of Kenya. It establishes the Judiciary as an independent custodian of justice in Kenya. Its primary role is to exercise judicial authority given to it, by the people of Kenya.

The institution is mandated to deliver justice in line with the Constitution and other laws. It is expected to resolve disputes in a just manner with a view to protecting the rights and liberties of all, thereby facilitating the attainment of the ideal rule of law.

The man or woman who will take up this mantle will lead the Judiciary at a time when its independence and leadership will be paramount for the nation. He/she will be selected by the Judicial Service Commission in a competitive process.

KWAMCHETSI MAKOKHA profiles the ten candidates shortlisted by the JSC.

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Politics

IMF and SAPs 2.0: The Four Horsemen of the Apocalypse are Riding into Town

Stabilisation, liberalisation, deregulation, and privatisation: what do these four pillars of structural adjustment augur for Kenya’s beleaguered public health sector?

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IMF and SAPs 2.0: The Four Horsemen of the Apocalypse are Riding into Town
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The International Monetary Fund’s announcement on the 2nd of April 2020 that it had approved a US$ 2.3 billion loan for Kenya prompted David Ndii to spell it out to young #KOT (Kenyans on Twitter) that “the loan Kenya has taken is called a structural adjustment loan (SAPs). It comes with austerity (tax raises, spending cuts, downsizing) to keep Kenya creditworthy so that we can continue borrowing and servicing debt”, adding that the “IMF is not here for fun. Ask older people.” With this last quip, Ndii was referring to the economic hardship visited on Kenyans under the structural adjustment programmes of the 80s and 90s.

Well, I’m old enough to remember; except that I was not in the country. I had left home, left the country, leaving behind parents who were still working, still putting my siblings through school. Parents with permanent and pensionable jobs, who were still paying the mortgage on their modest “maisonette” in a middle class Nairobi neighbourhood.

In those pre-Internet, pre-WhatsApp days, much use was made of the post office and I have kept the piles of aerogramme letters that used to bring me news of home. In those letters my parents said nothing of the deteriorating economic situation, unwilling to burden me with worries about which I could do nothing, keeping body and soul together being just about all I could manage in that foreign land where I had gone to further my education.

My brother Tony’s letters should have warned me that all was not well back home but he wrote so hilariously about the status conferred on those men who could afford second-hand underwear from America, complete with stars and stripes, that the sub-text went right over my head. I came back home for the first time after five years — having left college and found a first job — to find parents that had visibly aged beyond their years and a home that was palpably less well-off financially than when I had left. I’m a Kicomi girl and something in me rebelled against second-hand clothes, second-hand things. It seemed that in my absence Kenya had regressed to the time before independence, the years of hope and optimism wiped away by the neoliberal designs of the Bretton Woods twins. I remember wanting to flee; I wanted to go back to not knowing, to finding my family exactly as I had left it — seemingly thriving, happy, hopeful.

Now, after eight years of irresponsible government borrowing, it appears that I am to experience the effects of a Structural Adjustment Programme first-hand, and I wonder how things could possibly be worse than they already are.

When speaking to Nancy* a couple of weeks back about the COVID-19 situation at the Nyahururu County Referral Hospital in Laikipia County, she brought up the issue of pregnant women having to share beds in the maternity ward yet — quite apart from the fact that this arrangement is unacceptable whichever way you look at it — patients admitted to the ward are not routinely tested for COVID-19.

Nancy told me that candidates for emergency caesarean sections or surgery for ectopic and intra-abdominal pregnancies must wait their turn at the door to the operating theatre. Construction of a new maternity wing, complete with its own operating theatre, has ground to a halt because, rumour has it, the contractor has not been paid. The 120-bed facility should have been completed in mid-2020 to ease congestion at the Nyahururu hospital whose catchment area for referrals includes large swathes of both Nyandarua and Laikipia counties because of its geographical location.

According to Nancy, vital medicine used to prevent excessive bleeding in newly delivered mothers has not been available at her hospital since January; patients have to buy the medication themselves. This issue was also raised on Twitter by Dr Mercy Korir who, referring to the Nanyuki Teaching and Referral Hospital — the only other major hospital in Laikipia County — said that lack of emergency medication in the maternity ward was putting the lives of mothers at risk. Judging by the responses to that tweet, this dire situation is not peculiar to the Nanyuki hospital; how much worse is it going to get under the imminent SAP?

Kenya was among the first countries to sign on for a SAP in 1980 when commodity prices went through the floor and the 1973 oil crisis hit, bringing to a painful halt a post-independence decade of sustained growth and prosperity. The country was to remain under one form of structural adjustment or another from then on until 1996.

Damaris Parsitau, who has written about the impact of Structural Adjustment Programmes on women’s health in Kenya, already reported in her 2008 study that, “at Nakuru District Hospital in Kenya, for example, expectant mothers are required to buy gloves, surgical blades, disinfectants and syringes in preparation for childbirth”. It would appear that not much has changed since then.

The constitution of the World Health Organisation states that “the enjoyment of the highest attainable standard of health is one of the fundamental rights of every human being without distinction of race, religion, political belief, economic or social condition” and that “governments have a responsibility for the health of their peoples which can be fulfilled only by the provision of adequate health and social measures.”

The WHO should have added gender as a discrimination criteria. Parsitau notes that “compared to men, women in Kenya have less access to medical care, are more likely to be malnourished, poor, and illiterate, and even work longer and harder. The situation exacerbates women’s reproductive role, which increases their vulnerability to morbidity and mortality.”

With economic decline in the 80s, and the implementation of structural adjustment measures that resulted in cutbacks in funding and the introduction of cost sharing in a sector where from independence the government had borne the cost of providing free healthcare, the effects were inevitably felt most by the poor, the majority of who — in Kenya as in the rest of the world — are women.

A more recent review of studies carried out on the effect of SAPs on child and maternal health published in 2017 finds that “in their current form, structural adjustment programmes are incongruous with achieving SDGs [Sustainable Development Goals] 3.1 and 3.2, which stipulate reductions in neonatal, under-5, and maternal mortality rates. It is telling that even the IMF’s Independent Evaluation Office, in assessing the performance of structural adjustment loans, noted that ‘outcomes such as maternal and infant mortality rates have generally not improved.’”

The review also says that “adjustment programmes commonly promote decentralisation of health systems [which] may produce a more fractious and unequal implementation of services — including those for child and maternal health — nationally. Furthermore, lack of co-ordination in decentralised systems can hinder efforts to combat major disease outbreaks”. Well, we are in the throes of a devastating global pandemic which has brought this observation into sharp relief. According to the Ministry of Health, as of the 6th of April, 325,592 people had been vaccinated against COVID-19. Of those, 33 per cent were in Nairobi County, which accounts for just 9.2 per cent of the country’s total population of 47,564,296 people.

The Constitution of Kenya 2010 provides the legal framework for a rights-based approach to health and is the basis for the rollout of Universal Health Coverage (UHC) that was announced by President Uhuru Kenyatta on 12 December 2018 — with the customary fanfare — as part of the “Big Four Agenda” to be fulfilled before his departure in 2022.

However, a KEMRI-Wellcome Trust policy brief states that UHC is still some distance to achieving 100 per cent population coverage and recommends that “the Kenyan government should increase public financing of the health sector. Specifically, the level of public funding for healthcare in Kenya should double, if the threshold (5% of GDP) … is to be reached” and that “Kenya should reorient its health financing strategy away from a focus on contributory, voluntary health insurance, and instead recognize that increased tax funding is critical.”

These recommendations, it would seem to me, run counter to the conditionalities habitually imposed by the IMF and it is therefore not clear how the government will deliver UHC nation-wide by next year if this latest SAP is accompanied by budgetary cutbacks in the healthcare sector.

With the coronavirus graft scandal and the disappearance of medical supplies donated by Jack Ma still fresh on their minds, Kenyans are not inclined to believe that the IMF billions will indeed go to “support[ing] the next phase of the authorities’ COVID-19 response and their plan to reduce debt vulnerabilities while safeguarding resources to protect vulnerable groups”, as the IMF has claimed.

#KOT have — with outrage, with humour, vociferously — rejected this latest loan, tweeting the IMF in their hundreds and inundating the organisation’s Facebook page with demands that the IMF rescind its decision. An online petition had garnered more than 200,000 signatures within days of the IMF’s announcement. Whether the IMF will review its decision is moot. The prevailing economic climate is such that we are damned if we do take the loan, and damned if we don’t.

Structural adjustment supposedly “encourages countries to become economically self-sufficient by creating an environment that is friendly to innovation, investment and growth”, but the recidivist nature of the programmes suggests that either the Kenyan government is a recalcitrant pupil or SAPs simply don’t work. I would say it is both.

But the Kenyan government has not just been a recalcitrant pupil; it has also been a consistently profligate one. While SAPs do indeed provide for “safeguarding resources to protect vulnerable groups”, political choices are made that sacrifice the welfare of the ordinary Kenyan at the altar of grandiose infrastructure projects, based on the fiction peddled by international financial institutions that infrastructure-led growth can generate enough income to service debt. And when resources are not being wasted on “legacy” projects, they are embezzled on a scale that literally boggles the mind. We can no longer speak of runaway corruption; a new lexicon is required to describe this phenomenon which pervades every facet of our lives and which has rendered the years of sacrifice our parents endured meaningless and put us in debt bondage for many more generations to come. David Ndii long warned us that this moment was coming. It is here.

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Politics

East Africa: A ‘Hotbed of Terror’

African states are involved in the War on Terror more than we think. They’re surrounded by an eco-system of the war industry.

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In late January, reports circulated on social media about a suspected US drone strike in southern Somalia, in the Al-Shabaab controlled Ma’moodow town in Bakool province. Debate quickly ensued on Twitter about whether the newly installed Biden administration was responsible for this strike, which was reported to have occurred at 10 p.m. local time on January 29th, 2021.

Southern Somalia has been the target of an unprecedented escalation of US drone strikes in the last several years, with approximately 900 to 1,000 people killed between 2016 and 2019. According to the nonprofit group Airwars, which monitors and assesses civilian harm from airpower-dominated international military actions, “it was under the Obama administration that a significant US drone and airstrike campaign began,” coupled with the deployment of Special Operations forces inside the country.

Soon after Donald Trump took office in 2017, he signed a directive designating parts of Somalia “areas of active hostilities.” While the US never formally declared war in Somalia, Trump effectively instituted war-zone targeting rules by expanding the discretionary authority of the military to conduct airstrikes and raids. Thus the debate over the January 29 strike largely hinged on the question of whether President Joe Biden was upholding Trump’s “flexible” approach to drone warfare―one that sanctioned more airstrikes in Somalia in the first seven months of 2020 than were carried out during the administrations of George W. Bush and Barack Obama, combined.

In the days following the January 29 strike, the US Military’s Africa Command (AFRICOM) denied responsibility, claiming that the last US military action in Somalia occurred on January 19, the last full day of the Trump presidency. Responding to an inquiry from Airwars, AFRICOM’s public affairs team announced:

We are aware of the reporting. US Africa Command was not involved in the Jan. 29 action referenced below. US Africa Command last strike was conducted on Jan. 19. Our policy of acknowledging all airstrikes by either press release or response to query has not changed.

In early March, The New York Times reported that the Biden administration had in fact imposed temporary limits on the Trump-era directives, thereby constraining drone strikes outside of “conventional battlefield zones.” In practice, this means that the US military and the CIA now require White House permission to pursue terror suspects in places like Somalia and Yemen where the US is not “officially” at war. This does not necessarily reflect a permanent change in policy, but rather a stopgap measure while the Biden administration develops “its own policy and procedures for counterterrorism kill-or-capture operations outside war zones.”

If we take AFRICOM at its word about January 29th, this provokes the question of who was behind that particular strike. Following AFRICOM’s denial of responsibility, analysts at Airwars concluded that the strike was likely carried out by forces from the African Union peacekeeping mission in Somali (AMISOM) or by Ethiopian troops, as it occurred soon after Al-Shabaab fighters had ambushed a contingent of Ethiopian troops in the area. If indeed the military of an African state is responsible for the bombing, what does this mean for our analysis of the security assemblages that sustain the US’s war-making apparatus in Africa?

Thanks to the work of scholars, activists, and investigative journalists, we have a growing understanding of what AFRICOM operations look like in practice. Maps of logistics hubs, forward operating sites, cooperative security locations, and contingency locations―from Mali and Niger to Kenya and Djibouti―capture the infrastructures that facilitate militarism and war on a global scale. Yet what the events of January 29th suggest is that AFRICOM is situated within, and often reliant upon, less scrutinized war-making infrastructures that, like those of the United States, claim to operate in the name of security.

A careful examination of the geographies of the US’s so-called war on terror in East Africa points not to one unified structure in the form of AFRICOM, but to multiple, interconnected geopolitical projects. Inspired by the abolitionist thought of Ruth Wilson Gilmore, who cautions activists against focusing exclusively on any one site of violent exception like the prison, I am interested in the relational geographies that sustain the imperial war-making infrastructure in Africa today. Just as the modern prison is “a central but by no means singularly defining institution of carceral geography,” AFRICOM is a fundamental but by no means singularly defining instrument of war-making in Africa today.

Since the US military’s embarrassing exit from Somalia in 1993, the US has shifted from a boots-on-the ground approach to imperial warfare, instead relying on African militaries, private contractors, clandestine ground operations, and drone strikes. To singularly focus on AFRICOM’s drone warfare is therefore to miss the wider matrix of militarized violence that is at work. As Madiha Tahir reminds us, attack drones are only the most visible element of what she refers to as “distributed empire”—differentially distributed opaque networks of technologies and actors that augment the reach of the war on terror to govern more bodies and spaces. This dispersal of power requires careful consideration of the racialized labor that sustains war-making in Somalia, and of the geographical implications of this labor. The vast array of actors involved in the war against Al-Shabaab has generated political and economic entanglements that extend well beyond the territory of Somalia itself.

Ethiopia was the first African military to intervene in Somalia in December 2006, sending thousands of troops across the border, but it did not do so alone. Ethiopia’s effort was backed by US aerial reconnaissance and satellite surveillance, signaling the entanglement of at least two geopolitical projects. While the US was focused on threats from actors with alleged ties to Al-Qaeda, Ethiopia had its own concerns about irredentism and the potential for its then-rival Eritrea to fund Somali militants that would infiltrate and destabilize Ethiopia. As Ethiopian troops drove Somali militant leaders into exile, more violent factions emerged in their place. In short, the 2006 invasion planted the seeds for the growth of what is now known as Al-Shabaab.

The United Nations soon authorized an African Union peacekeeping operation (AMISOM) to “stabilize” Somalia. What began as a small deployment of 1,650 peacekeepers in 2007 gradually transformed into a number that exceeded 22,000 by 2014. The African Union has emerged as a key subcontractor of migrant military labor in Somalia: troops from Burundi, Djibouti, Ethiopia, Kenya, and Uganda deployed to fight Al-Shabaab are paid significantly higher salaries than they receive back home, and their governments obtain generous military aid packages from the US, UK, and increasingly the European Union in the name of “security.”

But because these are African troops rather than American ones, we hear little of lives lost, or of salaries not paid. The rhetoric of “peacekeeping” makes AMISOM seem something other than what it is in practice—a state-sanctioned, transnational apparatus of violent labor that exploits group-differentiated vulnerability to premature death. (This is also how Gilmore defines racism.)

Meanwhile, Somali analyst Abukar Arman uses the term “predatory capitalism” to describe the hidden economic deals that accompany the so-called stabilization effort, such as “capacity-building” programs for the Somali security apparatus that serve as a cover for oil and gas companies to obtain exploration and drilling rights. Kenya is an important example of a “partner” state that has now become imbricated in this economy of war. Following the Kenya Defense Forces (KDF) invasion of Somalia in October 2011, the African Union’s readiness to incorporate Kenyan troops into AMISOM was a strategic victory for Kenya, as it provided a veneer of legitimacy for maintaining what has amounted to a decade-long military occupation of southern Somalia.

Through carefully constructed discourses of threat that build on colonial-era mappings of alterity in relation to Somalis, the Kenyan political elite have worked to divert attention away from internal troubles and from the economic interests that have shaped its involvement in Somalia. From collusion with Al-Shabaab in the illicit cross-border trade in sugar and charcoal, to pursuing a strategic foothold in offshore oil fields, Kenya is sufficiently ensnared in the business of war that, as Horace Campbell observes, “it is not in the interest of those involved in this business to have peace.”

What began as purportedly targeted interventions spawned increasingly broader projects that expanded across multiple geographies. In the early stages of AMISOM troop deployment, for example, one-third of Mogadishu’s population abandoned the city due to the violence caused by confrontations between the mission and Al-Shabaab forces, with many seeking refuge in Kenya. While the mission’s initial rules of engagement permitted the use of force only when necessary, it gradually assumed an offensive role, engaging in counterinsurgency and counterterror operations.

Rather than weaken Al-Shabaab, the UN Monitoring Group on Somalia observed that offensive military operations exacerbated insecurity. According to the UN, the dislodgment of Al-Shabaab from major urban centers “has prompted its further spread into the broader Horn of Africa region” and resulted in repeated displacements of people from their homes. Meanwhile, targeted operations against individuals with suspected ties to Al-Shabaab are unfolding not only in Somalia itself, but equally in neighboring countries like Kenya, where US-trained Kenyan police employ military tactics of tracking and targeting potential suspects, contributing to what one Kenyan rights group referred to as an “epidemic” of extrajudicial killings and disappearances.

Finally, the fact that some of AMISOM’s troop-contributing states have conducted their own aerial assaults against Al-Shabaab in Somalia demands further attention. A December 2017 United Nations report, for example, alleged that unauthorized Kenyan airstrikes had contributed to at least 40 civilian deaths in a 22-month period between 2015 and 2017. In May 2020, senior military officials in the Somali National Army accused the Kenyan military of indiscriminately bombing pastoralists in the Gedo region, where the KDF reportedly conducted over 50 airstrikes in a two week period. And in January 2021, one week prior to the January 29 strike that Airwars ascribed to Ethiopia, Uganda employed its own fleet of helicopter gunships to launch a simultaneous ground and air assault in southern Somalia, contributing to the deaths—according to the Ugandan military—of 189 people, allegedly all Al-Shabaab fighters.

While each of the governments in question are formally allies of the US, their actions are not reducible to US directives. War making in Somalia relies on contingent and fluid alliances that evolve over time, as each set of actors evaluates and reevaluates their interests. The ability of Ethiopia, Kenya, and Uganda to maintain their own war-making projects requires the active or tacit collaboration of various actors at the national level, including politicians who sanction the purchase of military hardware, political and business elite who glorify militarized masculinities and femininities, media houses that censor the brutalities of war, logistics companies that facilitate the movement of supplies, and the troops themselves, whose morale and faith in their mission must be sustained.

As the Biden administration seeks to restore the image of the United States abroad, it is possible that AFRICOM will gradually assume a backseat role in counterterror operations in Somalia. Officially, at least, US troops have been withdrawn and repositioned in Kenya and Djibouti, while African troops remain on the ground in Somalia. Relying more heavily on its partners in the region would enable the US to offset the public scrutiny and liability that comes with its own direct involvement.

But if our focus is exclusively on the US, then we succumb to its tactics of invisibility and invincibility, and we fail to reckon with the reality that the East African warscape is a terrain shaped by interconnected modes of power. The necessary struggle to abolish AFRICOM requires that we recognize its entanglement in and reliance upon other war-making assemblages, and that we distribute our activism accordingly. Recounting that resistance itself has long been framed as “terrorism,” we would do well to learn from those across the continent who, in various ways over the years, have pushed back, often at a heavy price.

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