“I’m conflicted. Sometimes I want them to just tear it down. But it’s also part of our history. If we don’t deal with the legacy of that past then we are likely to repeat the same mistakes”.
Wachira Waheire spends several of the first minutes of our interview sizing me up. As he shares this observation with me, he is guarded and measured, uncertain that he will collaborate with me until he establishes who I am and why I need to speak to him. It is Saturday morning in the Kenyan capital Nairobi and the museum coffee shop where we are meeting is buzzing. Only when I show him samples of my previous writing on my phone does he begin to relax and speak a little more freely. “You know this story is very traumatising,” he tells me. “Every time a journalist asks me to talk about it, I give a piece of myself away. I relive the experience again. It’s very hard.”
Waheire was bundled back into the vehicle and driven around for hours before he was dropped off in the bowels of a building he didn’t recognise. “I was promised a short questioning – I ended up in prison for four years. But had I not been so young and healthy I’m not sure I would even be here today,” he says, laughing mirthlessly.
This story is the 17 days Waheire spent in the tower looming over us during our interview, days in which he was beaten, tortured and interrogated before he was finally transferred to a maximum security prison, where he was held in solitary confinement for four years. In 1986, Waheire was 25 and two years out from university when Kenyan Special Branch officers showed up at his office and asked him to follow them. The officers calmly escorted him to the back of a four-wheel-drive vehicle and took him to his home. There, they found a political poster featuring an ear of corn and an AK-47 that stated that food insecurity was the root of revolution. The officers argued that that was enough to charge him with sedition. Suddenly the mood shifted.
Waheire was bundled back into the vehicle and driven around for hours before he was dropped off in the bowels of a building he didn’t recognise. “I was promised a short questioning – I ended up in prison for four years. But had I not been so young and healthy I’m not sure I would even be here today,” he says, laughing mirthlessly.
The building where Waheire was held is Nyayo House, once the Nairobi provincial headquarters and administrative heart of the city. Commissioned in 1973 by the Ministry of Works, it was initially planned as the 14-storey “Nairobi House”. In 1979, a year after he assumed office following the death of his predecessor Jomo Kenyatta, President Daniel arap Moi, also known by the sobriquet Nyayo, renamed the project Nyayo House. In a 2003 interview, the then chief government architect, the late A. A. Ngotho, said that by the time they broke ground, the decision to use the building for Special Branch offices as well as other government ministries had been taken.
Nyayo House is loaded with symbols of the relationship between the two presidents. It was for several years the second tallest building after the Kenyatta International Conference Centre, a nod to the way Moi, who served as vice president under Kenyatta, always positioned himself as secondary to his predecessor. Indeed, the word “Nyayo” is Kiswahili for footsteps – a nickname that Moi gave himself and his political philosophy to indicate that he would follow in the footsteps of his predecessor. Thus the building initially conceived as Nairobi House became Nyayo House on completion, and for almost 22 years, Nairobi’s big men symbolically presided over the capital city until Times Tower was completed in 1995.
Both Nyayo House and Nyati House were at the heart of the Moi regime’s torture network, and Kenyans who remember the 1986 to 1992 period still associate the two buildings with arbitrary arrests, detentions and disappearances. Growing up in Nairobi, we avoided walking past Nyati House, especially because of rumours that you could be arrested and held incommunicado for simply looking at the building in the wrong way.
The Moi regime was on shaky grounds from the beginning, but its most severe challenge was an attempted coup by the air force in 1982 that triggered a wave of punitive repression that arguably didn’t end until the Moi regime itself ended and reached its apogee in sites like Nyayo House. Between 1982 and 1985, after the building had been finished, the government architects who oversaw the project were asked by the Special Branch to make several alterations to the original planning that would turn an office block in the heart of a major city into one of the most secretive and notorious prisons in the country. Twelve strong rooms in the basement were turned into pitch black holding cells and concrete slabs blocked elevator access to all but five floors. Access to the top three floors was blocked almost entirely, except through a single door.
In a 2003 interview with a local paper, the then police commissioner Bernard Njiinu argued that even he didn’t have a sense of the full scope of what was happening in the building. “I knew what I read in the newspapers like anybody elsewhere,” he told journalists, even though he was building a picture of his own from titbits of information he gathered independently.
Waheire gives credence to this argument. “It used to be a very busy government office,” he recalls, “but we were always brought in at night, and they made it so that the office workers never knew what was happening in the basement.” Thus, while by day bureaucrats pushed paper and traded water cooler banter, by night hundreds of political prisoners were held incommunicado in the basement, shuffled to the rooftop for painful beating and interrogation sessions, and then shuffled back downstairs for more torture in the form of sensory deprivation and environmental manipulation. Those in the offices may not have known the particulars, but certainly most of Nairobi suspected that all was not well within the building. There were too many “suicides” off the top floor. There were too many armed police officers milling about in the corridors and at the entrances, shouting at civilians to stay away from the staircases.
The scale of the operation was eventually so large that it couldn’t be contained completely and locals would swear that even the air around the building was sodden with the stench of death. The fear and paranoia it triggered is still reflected in the way Nairobians who remember that time navigate the city, leaving a wide berth around Nyayo House even if it is the shortest route to their destination. It is seared in the collective memory of the city.
Do buildings have memory? The phrase “institutional memory” generally refers to the way ideas get preserved and transmitted across a network over time. But there isn’t really a word to describe the ways in which negative energies become indelibly associated with buildings or constructed artefacts that have been used to violent ends. Yet violence like torture marks buildings not least with the physical debris of damaged human bodies: blood stains the walls and floors and soaks into the concrete; human waste in substantial quantities festers in poorly ventilated spaces.
Walking through such spaces, especially when these spaces have been built or altered to accommodate such uses, one often gets a sense of claustrophobia. Spiritualists may argue that this is the weight of tormented spirits that succumbed to unnatural deaths in these spaces, but non-spiritualists would probably observe that our perception of physical spaces is altered by the uses we associate with them.
Moreover, there’s the more ethereal sense of oppression that lingers even after the torture. Walking through such spaces, especially when these spaces have been built or altered to accommodate such uses, one often gets a sense of claustrophobia. Spiritualists may argue that this is the weight of tormented spirits that succumbed to unnatural deaths in these spaces, but non-spiritualists would probably observe that our perception of physical spaces is altered by the uses we associate with them. The philosopher Saul Fisher argues in the Stanford Encyclopedia of philosophy that beyond aesthetics or beauty, our experience of the built environment contributes to our state of mind – “the ways we experience architectural objects may contribute to how we comprehend, and interact with, those objects.” So an ugly building used as a space to save lives will evoke an entirely different emotion from a beautiful building used for torture.
The experience – even if second hand – of associating a building with torture, or even with deep uncertainty that is amplified by watching others’ anxieties around such buildings, shapes the way we experience these buildings. You feel it when walking through the basement of Elmina Castle in Ghana, a major stopover for the transatlantic slave trade, where hundreds of thousands of slaves were held in near complete darkness before being shipped off to slavery between 1637 and the abolition of slavery in 1814. It is present in the small rooms of Tuol Sleng prison in Phnom Penh, Cambodia, where almost 20,000 Cambodians were tortured and killed during Pol Pot’s regime. Long after the blood stains have dried and the smell of decaying flesh has wafted, the weight of history hangs in the air in these places, altering our experience of even the most banal bureaucratic artefacts.
But does it persist forever?
Certainly, a collective memory of oppression changes the way people interact with buildings and constructed artefacts: a step is just a step until a parent tells you that it is the “naughty step” where you’re expected to wait out a time out. But buildings like Nyayo House in Nairobi or John Vorseter Square (Johannesburg Central Police Station) in Johannesburg, which both remain in quotidian use, raise the question of whether the legacy of torture is imprinted indelibly into the structures’ DNA. Like Nyayo House, John Vorseter Square was at the heart of a violently oppressive state in which political prisoners were arbitrarily detained, tortured and killed. The similarities don’t end there; John Vorseter Square is also an architecturally uninspiring building that would be left out of any city tour of Johannesburg were it not the site of so much of the apartheid state’s machinery of murder. As with Nyayo House, none of this is a secret, but governments continue to use these buildings.
It’s been 25 years since the last confirmed incident of torture at Nyayo House, and in the lead-up to the International Day in Support of Victims of Torture, the city has still not resolved what to do with the building. The Truth Justice and Reconciliation Commission (TJRC) convened in 2008 and suggested that it should be turned into a museum, a move that Waheire – who worked with the commission – supports. “It’s a symbol of unfinished business because it remains there and it remains in use,” Waheire reflects. Yet, Waheire isn’t convinced that demolishing the building would give victims the closure that they need. “It should remain,” he tells me, “and they should retain the name to retain the essence. If they change the name they can change everything. It should remain Nyayo House so that the history is encapsulated.”
Memory is an idea that Waheire obsesses over, especially as he watches the state erase the truth about Nyayo House torture from the minds of younger generations by leaving it out of the current school curriculum. In other countries, such buildings are decommissioned and turned into museums – spaces where a community can reckon with an ugly chapter of its history. But Nyayo House is a staggeringly tall tower in the heart of a city struggling for space. There simply aren’t enough artefacts from the 12-room cell below and the three stories at the top to fill every space of the building as a museum.
Waheire sees a compromise, arguing that the basement alone should be turned into a museum, instead of its current use as a storage space and dumpsite for office waste from above. “The government hasn’t accepted the idea [of Nyayo House as a historical site] so they are attempting to delete that history. It’s filthy. It is a dumpsite. It was cleaned in 2013 during the [TJRC] hearings but since then …” he trails off. Preserving the memory of these dark years is Waheire’s main work that he does as a volunteer, pushing for the public to rally and protect this memory so that it may never happen again.
Nyayo House is one of a pair of buildings in downtown Nairobi indelibly marked by a legacy of torture, the other being Nyati House, a squat and architecturally uninspiring stack of gray concrete that once served as the headquarters of the dreaded Special Branch, a clandestine arm of the police force that was instrumental in arresting, detaining and torturing real or imagined dissidents during the Moi era. In a 2012 interview with a local newspaper Wanyiri Kihoro, a former detainee, observed of Nyati House that “people would get shivers just from passing by the building’s entrance. It was shrouded in so much mystery that it would seem your own personal demons came alive with each step towards it.”
Over time, stories began to leak, especially when it became impossible to ignore the sheer number of “suicides” reported at Nyayo House. It seemed strange that while no one was allowed access to the top three floors of the building, and at a time when suicide was technically illegal in Kenya, a dead body having allegedly jumped off the top floor would show up every few days. Growing up in Nairobi in the 1990s, I remember being advised to walk past the building quickly in case a body was falling.
Nyayo House, on the other hand, has at least some architectural merit. The dull orange exterior dominates the intersection of two of Nairobi’s main thoroughfares – the Uhuru Highway and Kenyatta Avenue – and its phallic symbolism is all the more prominent as it towers past the trees of the three parks that comprise the southern boundary of the central business district.
Although fundamentally an archetype of the sterile brutalism of Nairobi in the 1980s, it is not an entirely uninspiring example. Rather than a solid rectangular shape, it has a doubled-H shape, and is essentially three towers connected by a corridor. The orange of the two outer towers contrasts slightly with the dull brown of the core tower, and its corners are rounded where other towers have sharp edges. Combined with the flamboyant two-tone colour, the structure of the building adds a touch of quirkiness to the austere design.
In 1985, when it was opened, Nyayo House reflected a style that was perceptively different from the city’s Kenyatta International Convention Centre (KICC). The latter conformed to the flamboyance of the African modernist frenzy of the 1960s and 70s – the euphoria of the independence era leading to fanciful, extravagant designs that birthed a rotating restaurant flaring from the ceiling of a tower like an elaborate head dress, while a squat plenary hall echoing the lines of a traditional hut sits nearby. Nyayo House, on the other hand, was a concession to the pragmatism of the economic austerity of the 1980s – clean, tame lines with only the smallest concessions to artistic flare.
Both Nyayo House and Nyati House were at the heart of the Moi regime’s torture network, and Kenyans who remember the 1986 to 1992 period still associate the two buildings with arbitrary arrests, detentions and disappearances. Growing up in Nairobi, we avoided walking past Nyati House, especially because of rumours that you could be arrested and held incommunicado for simply looking at the building in the wrong way. In a 2014 interview with the local press, John Ng’aari, a pro-democracy activist in the 1980s, said that he still felt an urge to urinate in fear whenever he walked past Nyati House and that “seeing it evokes memories of the old terror days when speaking out was a crime. Amongst our prayer items in those days was ‘may God save us from Nyati House’”.
Waheire’s ambiguous position on Nyayo House is indicative of the less categorical perspective that Nairobians have towards Nyayo House compared to Nyati House. Unlike Nyati House, which is still used as a police building, and is therefore, closed to the public and shrouded in secrecy, Nyayo House has always been a mixed-purpose building. Since 1983 when the building was completed, it has been home to the Department of Immigration, the provincial administration where Nairobi residents applied for various permits and official documents, as well as the head office for the first privately owned television station in the country’s history, the Kenya Television Network (KTN). Given this expansive use, it has always been and remains one of the busiest buildings in the country, with queues for new passports and permits often snaking around the parking lot and into the street. All of this went on even while people like Waheire were moaning in misery – beaten, deprived of food, sleep and water – in the basement below.
Buildings like Nyayo House are integral to the process of administrative massacres because they allow authorities to bureaucratise the process of torture and killing and to normalise the process as a function of the state.
Ngotho, in the Saturday Nation of 5 May 2012, insisted that Nyayo House was not deliberately built for torture, but testimony given at the Kenya Truth, Justice and Reconciliation Commission argued otherwise. In their summary findings, the commission argued that “the infamous Nyayo House torture chambers were designed and built […] specifically for the purpose of terrorising those who were critical of, or perceived to be critical of, the established regime.” Waheire concurs. “After the 2002 change of government,” he tells me, “they tried very hard to destroy evidence of all the torture that had happened but when they tried to demolish the torture chambers, the architects told them that if they did that it would undermine the structural integrity of the whole building. That suggests that the torture chambers were part of the structure from the beginning.”
Ngotho argued otherwise. He told a newspaper in 2003 that the sound- and waterproof rooms that would become the main torture chambers were designed as strong rooms for the storage of important documents produced by the government officers upstairs. They were poorly ventilated because people were not expected to spend extended periods of time there, he insisted. Similarly, the elevators to the basement only served certain floors because only the occupants of those floors required access to the money and the secret documents kept in the basement at any time.
Another architect working on the project concurred with Ngotho. Gideon Mutemi Mulyungi told the TJRC that the rooms were initially designed to store cash and sensitive and valuable government documents, and that they were built with reinforced concrete so that they would be fire resistant, and that because of the lack of natural ventilation, air was piped in through special air vents in the roof and walls to assist in climate control.
Still, Ngotho conceded that the Special Branch did, in fact, have a hand in the final design of the building. He recalled that two senior Special Branch officers and a British national, a “Mr. Parkins”, regularly briefed his team on changes that needed to be incorporated into the structure. And to make the situation really work, the building’s administrators put in place several restrictions on the structure’s use. For instance, the original elevators to the basement only served five of the 27 floors: “those government offices that really needed them”, recalled Ngotho. When public elevators were made available, civilians were prohibited from using the staircases even to the first floor, meaning that the lifts at Nyayo House were always crowded. Eventually, the flow of everything from people to recycled air was structured around restricting access to the extremities of the building.
Eventually, the building could no longer contain its secrets. Over time, stories began to leak, especially when it became impossible to ignore the sheer number of “suicides” reported at Nyayo House. It seemed strange that while no one was allowed access to the top three floors of the building, and at a time when suicide was technically illegal in Kenya, a dead body having allegedly jumped off the top floor would show up every few days. Growing up in Nairobi in the 1990s, I remember being advised to walk past the building quickly in case a body was falling. The suicide theory held up only as long as the autocratic regime remained in power. Soon after the democratic vote in 2002, survivors and security officers who had worked in Nyayo House confirmed that those who died during the torture would be thrown off the top of the building to mask the extent of their injuries.
In a 1995 article for the University of Pennsylvania Law Review, law professor Mark Osiel defined an administrative massacre as “large scale violations of basic human rights to life and liberty by the central state in a systematic and organised fashion, often against its own citizens.” An administrative massacre is particularly horrifying because it involves building a bureaucracy around human rights violations in order to sanitise them and create an illusion of legality. The political theorist Hannah Arendt first used the term to describe the horrors of British colonialism, especially in India, when colonial administrators would justify widespread murders and deportations of locals in the most sterile bureaucratic terms, a practice that extended to Nazi Germany, where SS officials kept meticulous records of the machine they built to exterminate Jews, Romas, homosexuals and other groups deemed “undesirable and irredeemable”.
Architecture is an integral part of an administrative massacre, particularly where the state in question wants a visible monument to both contain the horror and make an example of those who endure it. Buildings like Nyayo House that are geared primarily to this purpose are not designed to horrify – a remarkable building that stood out from the rest of the architecture would quickly become a focal point for protest and possibly revolt. Rather, the more banal and routine the exterior, the more citizens are likely to accept that what goes on within is a normal part of state function – even if this banality is a function of how quickly the buildings are put together by an autocratic state.
Examples of this type of building can be found on every continent. Many have been turned into museums, like Tuol Sleng in Phnom Penh and the Stasi prison in Berlin. Some are still in continuous use, like John Vorseter Square. The US government’s Guantanamo Bay detention camp in Cuba is the most notable addition to the list, although similar smaller sites, like Richmond Hill prison in Grenada, also exist. Oftentimes buildings that facilitate administrative massacres are modified from other functions, but rarely are they as architecturally striking as the Escuela de Mecanica de la Armada in Buenos Aires – the largest detention centre used during Argentina’s Dirty War from 1976 to 1983. Even though it was an educational facility like Tuol Sleng, this classical revivalist building, with its four imposing pillars, looks more like a museum than any of the other buildings on this list, and so the transition into a museum of the period was perhaps smoother.
Nyayo House was part of the administrative massacre of Kenyans in the 1980s. Unlike generalised violence in neighbouring countries like Uganda and Somalia, it percolated slowly and relied on the acquiescence of the public rather than on widespread demonstrations of force. It focused on fear as a method of control rather than outright destruction, and caused significant physical harm to a few in order to impose psychological control over the majority. It also altered the character of the city significantly – until the mid-2000s, pedestrian traffic around Loita Street was uncharacteristically light for a bustling African city, as civilians avoided walking past both Nyayo House and Nyati House in order to avoid getting caught in the dragnet of a paranoid state.
Although the Truth, Justice and Reconciliation Commission (TJRC) recommended that the Nyayo House torture chambers be converted into a museum, the government has so far resisted this recommendation for many reasons. Quite simply, the state refuses to acknowledge the magnitude of the suffering it inflicted on its citizens.
Buildings like Nyayo House are integral to the process of administrative massacres because they allow authorities to bureaucratise the process of torture and killing and to normalise the process as a function of the state. It is, therefore, almost predictable that the most banal exterior should house a bloody history of violence because the form of a building that truly manifested the function of such buildings might prove too grotesque to contemplate. Similarly, the decision to use buildings close to the proximity of the city centre serves not only to speed up the process of arbitrary arrest and detention, but also serves as a visual reminder of what the state is doing. An administrative massacre relieves the perpetrator of the need to entirely mask what they’re doing: they need the public to suspect just enough so as to incite paranoia and paralysing fear.
Although the Truth, Justice and Reconciliation Commission recommended that the Nyayo House torture chambers be converted into a museum, the government has so far resisted this recommendation for many reasons. Quite simply, the state refuses to acknowledge the magnitude of the suffering it inflicted on its citizens. Many of those who ended up in office after the end of the authoritarian Moi regime had served under that regime. Mwai Kibaki, the president who set up the TJRC, was once vice president under Moi and also served as chair of the National Security Committee that oversaw internal security at the time that the Nyayo House machine was being deployed. Beyond having knowledge, it is possible to infer that he was complicit, and thus had no incentive to adopt the recommendations of the commission. Kibaki’s successor Uhuru Kenyatta, who received the final report of the TJRC in 2013, has also failed to adopt the commission’s recommendations.
This leaves survivors like Waheire in limbo. On the one hand, they have been financially compensated following prosecutions against the state in the days after Moi left office, but, on the other hand, they sense that without a physical monument to their suffering their place in history is being systematically erased. Kenya is a young country with an average age of 18.1 years, meaning that an entire generation has already emerged since the last prisoner left Nyayo House: an entire generation that doesn’t know why people walk quickly and look up when passing Nyayo House.
Waheire believes that such collective amnesia is disrespectful and undermines the stability of the country in general. As a founding member of the Nyayo House Torture Survivors Association, he battles the state on preserving the memory of the era. (The organisation remains unregistered because the state said its mission was prejudicial to national security.) Waheire volunteers to keep information archived and organised, sharing the Kenyan story at regional and international meetings of torture survivors but is pushing back against apathy from other survivors who, once compensated, argue that the past is better buried.
The sole “good” dimension of the administrative massacre is the meticulous record-keeping that makes such memory projects possible. “We have all the information we need,” Waheire tells me. “We know 98 per cent of the names of the people who were held there and my long-term goal is at least to be able to memorialise them in a plaque or statue of some kind.”
Until then, the tower remembers for everyone. The torture cells below can be buried underneath reams of waste paper but they cannot be detached from the building, which also means that they cannot be physically erased from our collective memories.
This article was initially published in Disegno Magazine, #15, June – August 2017.
Support The Elephant.
The Elephant is helping to build a truly public platform, while producing consistent, quality investigations, opinions and analysis. The Elephant cannot survive and grow without your participation. Now, more than ever, it is vital for The Elephant to reach as many people as possible.
Your support helps protect The Elephant's independence and it means we can continue keeping the democratic space free, open and robust. Every contribution, however big or small, is so valuable for our collective future.
The False Narratives That Stand in the Way of Our Future
Science vs the arts is a false dichotomy. We must intertwine our artistic skills with our scientific insights to invent our future.
Over the last few years, I have come to understand at least three narratives that some Kenyans use to wish away the contradictions of the Kenyan state. No matter how much such Kenyans are presented with evidence of changing times or with history that gives a different perspective, they will repeat these narratives louder to drown out the other voices.
Behind all these narratives lies an effort to wish away the fragmentation of the people by the Kenyan state. But, more than that, these narratives are protected by the curriculum of the public schools which does not allow the teaching of the arts, and particularly the teaching of history. Kenyans are thus denied the opportunity to develop their intellectual capacity to understand not just the limitations of the Kenya state, but to understand the reality of the world in the 21st century.
These narratives are: Social issues such as crime, truancy and drug abuse afflict young men due to the neglect of the “boy child” (by whom, it is never clear), which in turn is due to advocacy for girls by Western feminists; Tanzania is communist and Kenya is capitalist; more Kenyan students need to study the sciences because that’s what the job market needs.
The boy child
Kenyans use the narrative of the neglect of the boy child to deflect questions that affect mostly poor young men, such as police brutality against men, the flawed masculinity promoted by the Kenyan male elite, and the culture of rape that is not only sexual but also financial, intellectual and environmental. By avoiding such analysis, we evade acknowledging that although Kenyan men dominate property ownership and positions of power, those men belong to a socio-economic minority.
Not dealing with the interaction between gender and class allows us to cling to the hope that manhood can be a ticket for all Kenyan men to gain same access to the wealth and power enjoyed by the ruling class. The reality is, though, that this model of the state cannot accommodate more than a minority with that much wealth and power. But rather than dismantle this exploitation, Kenyans would rather blame girls. Imagine that. We adults are blaming children for our failure to establish an equitable society.
This distraction of Kenyans from the inequality of the state is further integrated with race through Kenyans’ focus on Western feminism. Ironically though, the goal of Western feminism is exactly that: to silence questions about the Eurocentric global system and instead simply negotiate white women’s place in it. And this argument has been made for decades by scholars like Micere Mugo, Oyeronke Oyewumi, Ifi Amadiume and Amina Mama, while men such as Ousmane Sembene and Thomas Sankara have tied women’s freedom to African freedom as a whole. However, Kenyan education is grossly Eurocentric. Many graduate students have never heard of these names, and what many Kenyans know of feminism is what they read from white American evangelicals, whose thoughts are shared every Sunday on many Kenyan pulpits.
The narrative of communist Tanzania vs. capitalist Kenya is equally twisted, especially when one remembers that the Berlin Wall fell twenty-seven years ago and the Soviet Union collapsed twenty-five years ago. However, holding onto this myth serves a purpose: it helps us avoid asking questions about our country’s internal exploitation and poor foreign policy choices. The narrative also comforts a certain superiority complex that is rooted in eurocentrism. We think we’re better than Tanzanians because we’re richer. However, we forget that the “we” who are richer are a minority of Kenyans, all thanks to tribalism, which enables us to “share” in the wealth of the privileged few in our respective ethnic groups. In tribalist thinking, kumeza mate ndiko kula nyama, to swallow saliva is to eat meat.
We can also avoid the reality that Tanzania may have a point in questioning the Economic Partnership Agreement (EPA) that Kenya has enthusiastically signed with the European Union. Already, there are credible voices, like former president Benjamin Mkapa and scholar Horace Campbell, indicating that the EPA will benefit only the flower industry (whose members include colonial settlers), and will take the rest of Kenya to the cleaners. But instead of us asking whether our own government signed the EPA agreement in the interests of the Kenyan people, it is easier to dismiss Tanzania as “communist” and “cold” towards Kenya.
We have also not come to terms with the history of Kenya’s anti-African foreign policy choices since independence. In word, Kenya publicly declared opposition to apartheid, but in deed, Kenya did not support the ANC and was, in fact, trading with apartheid South Africa. Tanzania, on the other hand, was a base for the ANC. A similar thing happened with the genocide against the Tutsi in Rwanda. As Tanzania welcomed Rwandan refugees, Kenya was home to the rich génocidaires (President Juvenal Habyarimana’s wife was one of those who fled to Europe through Kenya). At the height of the killings, Kenya sent a planeload of Tutsi refugees back to Rwanda. What happened to those refugees is anyone’s guess.
Education: Science vs. arts
In the war against the arts, the narrative of science vs. the arts deflects responsibility for a crawling economy from the leaders to the people. If graduates are jobless, the narrative implies, it is because the graduates are studying the wrong subjects in school, not because the greed and stupidity of the Kenyan ruling class has been an obstacle to the economy expanding to accommodate all talents and professions. That is why the truth that medical and engineering graduates are not getting employed, and the few who do find work are not getting paid, has not yet entrenched itself in public conversations about careers in the sciences.
The problem is that this narrative against arts education is stuck in the industrial era (yes, the 19th century in the West, not Africa), where the governments and industries expected mass education to produce workers for factories. The world has since moved on to the information age, where the automation of knowledge by computers means that “progress” is determined by access to information. And experts are now talking of a conceptual age where what counts is not only information, but also the ability to use it creatively, otherwise called innovation.
In the war against the arts, the narrative of science vs. the arts deflects responsibility for a crawling economy from the leaders to the people.
The division between arts and sciences is traumatizing, even to the individual learner. I remember our frustration as form five students being forced to choose between sciences and arts. A number of us actually loved mathematics and scored distinctions in O levels, but we were told that if we did mathematics we had to do biology, chemistry or physics, in which we were not interested. Can you imagine what innovations would have come out of my generation had we been allowed to do both arts and science, even at university?
What this means is that the whole science vs. arts narrative is literally useless. And yet, the Jubilee government has entrenched this schism, with the Education Cabinet Secretary and his boss, the Deputy President, attacking arts programmes as irrelevant to the country’s needs. As if that is not bad enough, the proposed new curriculum talks of separating schools into “talent” and “technical” schools.
This country does not need to widen this schism in knowledge but to narrow it, so that our youth learn to combine data and information with creativity, and in so doing, craft solutions at both the macro and micro level. Kenyan students should be able to do mathematics and linguistics, or music and physics, agriculture and fine art, or history of the sciences, if they so wish. But instead of bridging this gap, the government is stuck in the 60s, when it saw science and arts as opposite poles.
Worse, the government is basing this division on the equally archaic idea of the job market that belongs to the days of independence. In those days, the government was so desperate for Africans to fill the posts left behind by colonialists that people were guaranteed jobs even after primary school, and they would rise up the ranks in those careers and then retire. But that era no longer exists. These days, a growing proportion of people are in careers different from the ones for which they were trained, and are likely to have changed jobs at least four times before they retire. The job market is no longer the same. What we need is a critical and creative reflection on what these changing times mean for education.
Dealing with our contradictions
We Kenyans need to stop hiding behind dated narratives of colonial tribalism and the Cold War and develop the guts to confront the good, the bad and the ugly of our history and our national consciousness. We must not shy away from asking ourselves difficult questions about what colonialism actually did to us, how that colonialism is deeply embedded in the current political culture, and how that exploitation is masculinized and transmitted through the education system. We can get the facts about our oppression from science and the social sciences. But we can only face the accompanying dread and implications for social change through the arts.
Experts are now talking of a conceptual age where what counts is not only information, but also the ability to use it creatively, otherwise called innovation.
We also must realize that the reason successive Kenya governments have deliberately discouraged us from learning the arts, and particularly the history of Kenya and of the African continent, is not because they are concerned with development needs. The political class does not want us to understand the reality that we the people are slaving away to enrich a minority.
The schisms that divide Kenyans from each other along ethnicity and gender, or separate Kenyans from their neighbours, or delude us that our professions have no link to our talents, all serve to prevent us from making connections across time, space and cultures. We understand our realities only with a healthy dose of the arts, and we can only craft solutions by weaving our creativity with the tools of science and all the knowledge available to humankind.
We must therefore reject these narratives that fragment the Kenyan psyche along gender, ethnicity, religious and professional lines. Let us choose to uproot patriarchy, misogyny and religious bigotry, to understand our continental history, and to intertwine our artistic skills with our scientific insights. Only then can we, as Thomas Sankara said, dare to invent the future.
I Write What I Like: Steve Biko’s Legacy of Black Consciousness and Anti-Capitalism Revisited
Continuing our look at the life of Steve Biko, Heike Becker writes about two extraordinary events.
In 2015 students at South African universities rose up in a mass revolt. Young women and men born after the end of apartheid in 1994 demanded free education; they forcefully insisted that tuition fees be scrapped, and also that the contents, methodologies and academic teachers reflect the post-apartheid ‘free’ South Africa.
In the new student movements the legacy of Steve Biko, who was murdered by the apartheid regime on 12 September 1977 became important again. Young students regarded Biko’s call to autonomous Black action as still relevant for contemporary South Africa. Black Consciousness philosophy gained significance again when students insisted upon the reform of curricula, which they said conveyed racist and colonialist forms of knowledge and ignored, even scorned African intellectual experience. Calls on black people to first free their own minds, become conscious of their own, and each other’s conditions and work together to change the material conditions of black students have been the guiding principles of the new South African student movements as they were for the generation of the 1970s.
A brush with the police: Biko’s early politicisation
Stephen Bantu (Steve) Biko was born in what is today the Eastern Cape province of South Africa on 18 December 1946. His father worked as a policeman, and later as a clerk in the King William’s Town Native Affairs office. He was also enrolled for legal studies at the University of South Africa (UNISA), the distance-learning university. Steve’s father died suddenly in 1950, when Steve was four years old. His mother subsequently raised the children on her own, working as a cook at a local hospital.
In 1962 Steve started his senior secondary schooling at the famous mission educational insitutiton in the Eastern Cape, Lovedale college, where his elder brother Khaya was already a student. Khaya, who was politically active with the Pan Africanist Congress (PAC), became a major influence on Steve’s introduction to resistance and liberation politics. A few months into Steve’s studies at Lovedale the Biko brothers were taken into custody by the police. Khaya, who was suspected of being involved with Poqo, the armed wing of the PAC, was charged and sentenced to two years imprisonment, with 15 months suspended. Steve was interrogated by the police and though released he was subsequently expelled from the school after only attending it for three months.
Though he was forced to return home he continued going to classes at Lovedale, where he became friends with Barney Pityana, at the time a student at the school. This friendship became significant in the formation of the Black Consciousness movement, and especially the South African Student Organisation (SASO).
Black Consciousness ideology and the formation of SASO
SASO arose out of profound revolts against apartheid and institutional racism, which spread across South African universities from the mid-1960s. In 1968 at Fort Hare, a fairly independent black institution for higher education, students boycotted the installation of the new rector Johannes Marthinus de Wet, a member of the Afrikaner broederbond (a secret society of male white nationalists). Later in the year the university was closed and 23 students, among them Barney Pityana were not allowed to come back. Significantly, a new organisation of student protest arose in the very last days of 1968 when SASO was founded during a meeting, exclusively attended by black students. This event took place at Mariannhill, a Catholic mission west of Durban, and the site of St. Francis College, a coeducational independent secondary school, which was the alma mater of Biko, from which he had matriculated with very good grades in 1965 and subsequently taken up studies at the ‘non-European’ medical school of the University of Natal. Biko became the new organisation’s first President when SASO was officially inaugurated at the Turfloop campus of the University of the North (UNIN) in July of the following year.
The developments that led to the formation of SASO need to be understood in the politics of South Africa’s 1968 moment, a reinvention of the politics of protest. The late 1960s and early 1970s saw the emergence of new repertoires of resistance in student protests. Yet SASO’s formation was also due to the complex relations of black students with the country’s long-existing national student organisation NUSAS (National Union of South African Students). NUSAS, which had been founded in 1924, was open to students of all races.
At the ‘black’ universities which had been established as apartheid institutions in the early 1960s small numbers of students joined NUSAS, and at some institutions battles took place for permission to form autonomous Student Representative Councils (SRC) and to affiliate to NUSAS. Yet there also was frustration about racist tendencies within the student association. At issue was that NUSAS despite its multiracial membership was essentially dominated and controlled by white students.
In 1968 Biko and others thus formed SASO, which for political reasons offered membership to students of all ‘black’ sections of the population, which included those assigned to the apartheid categories of ‘African’, ‘Coloured’ and ‘Indian’. In 1971 the SASO Policy Manifesto set out the Black Consciousness doctrine.
On the organisational level, the SASO activists held that to avoid domination by white ‘liberals’ black people had to organise independently. In 1970 Biko wrote in the SASO Newsletter, suggestively signing as ‘Frank Talk’:
The role of the white liberal in the black man’s history in South Africa is a curious one. Very few black organisations were not under white direction. True to their image, the white liberals always knew what was good for the blacks and told them so…
Nowhere is the arrogance of the liberal ideology demonstrated so well as in their insistence that the problems of the country can only be solved by a bilateral approach involving both black and white. This has, by and large, come to be taken in all seriousness as the modus operandi in South Africa by all those who claim they would like a change in the status quo. Hence the multiracial political organisations and parties and the ‘nonracial’ student organisations, all of which insist on integration not only as an end goal but also as a means.
Black Consciousness as SASO’s official ideology was profoundly influenced by the SASO leadership’s reading of Frantz Fanon, particularly the militant philosopher’s Black Skin, White Masks and the African-American Black Power movement. In the early years the focus was on the psychological empowerment of black people; they believed that black people needed to rid themselves of any sense of racial inferiority, an idea they expressed by popularizing the slogan ‘black is beautiful’. As early as 1971, the SASO leadership discussed proposals to cast off the students-only attitude, including the formation of a Black Workers’ Council (later renamed the Black Workers Project) and launched the Black People’s Convention (BPC), a new political movement that would soon run alongside SASO. Practically the activists organised Black Community Programmes (BCPs).
In the early years of its existence, the all-black SASO was allowed space to grow at the black universities, in part because the government regarded the separate black student association and its emphasis on largely psychological-oriented black consciousness as quite compatible with the apartheid ideology. They were to learn soon that SASO, and more generally the ‘black conscious movement’ that Biko promoted, posed a major threat to the regime. But by the time that SASO began to be more active in political campaigns, from about 1972 onwards, the organisation had established already firm structural roots, which made it difficult for the government to entirely suppress it.
An early example of the dialectics of repression and radicalised politicization included the 1972 student protests at ‘Turfloop’ after the Student Representative Council (SRC) President, Onkgopotse Tiro, was expelled after speaking out against Bantu education during a graduation ceremony at the university. 1974 became a crucial year. In January SASO officially condemned the presence of the Apartheid forces in Namibia; the organisation also reaffirmed the non-collaboration stance of the Black Consciousness Movement and condemned the Bantustan leaders. In September of the same year a rally celebrated the ascension of FRELIMO (the Mozambican liberation movement under the leadership of Samora Machel) into power in Mozambique was held despite the refusal to grant permission for the action.
Repression followed suit. Eighty SASO and BPC leaders were detained without trial for their support of the pro-FRELIMO rally and during the following year tried at the Supreme Court in Pretoria, eventually in 1976 they were sentenced and incarcerated on Robben Island. In 1974 SASO was listed as one of the affected organisation under the Affected Organisation Act of 1974. This prohibited it from receiving foreign funding to pursue its objectives. In July 1975 SASO held its annual conference under very difficult conditions. Only one member of the executive committee could attend the meeting. The rest of the executive members were either banned or had been arrested. Finally in October 1977, SASO and other Black Consciousness organisations were banned under the Internal Security Act. The most brutal example of repression of course was the murder of Steve Biko while in detention in September 1977.
The ‘Durban Moment’
As South African student politics radicalised, the protests initially confined to university politics grew beyond campus concerns; they became instrumental in laying the grounds for the new black trade unions that emerged in the 1970s. In some instances, black and white students, and a few younger, radical academics, worked together in these new-left politics. Radical academics were involved particularly in the efforts around strikes and black labour unions. The connection between students, radical academics, workers and other marginalised social groups becomes brilliantly apparent in the ‘Durban moment’, probably the most significant political development ensuing from South Africa’s 1968. The ‘Durban moment’ is often regarded as the beginning of the new wave of resistance that led to the Soweto uprising, the massive uprisings of the 1980s and eventually the demise of the regime.
Early 1973 saw a massive strike wave in the port town of Durban. By the end of March 1973, almost 100,000, mainly African workers, approximately half of the entire African workers employed in Durban, had come out on strike. Through songs and marches, workers made their demands heard – the first public mass action since the political activism of the 1950s. This was political action, and also more immediately a labour revolt; workers exercised the power of factory-based mass action.
What looked like spontaneous strikes, originated in a complex mix: low wages, the humiliation of pass laws and racism, the hardship of migrant labour, forced removals, and significantly the denial of black workers’ right to organize. The strikes signalled the growth of militant non-racial trade unionism, and in a wider sense a revived spirit of rebellion in the country.
There were links between the eruption of workers’ action and the underground liberation movements; the resurgence of Marxist thinking among a new generation came into play. There was however also, though this has sometimes been denied, decisive influence of the recently emerged Black Consciousness movements’ ideas. Of special importance was the links between activist intellectuals, who in different ways embodied South Africa’s 1968 moment, thinking in new ideological perspectives, and having tried out new methods of activism. Most significant here was the special political alliance, intellectual and personal friendship between Steve Biko and Richard (‘Rick’) Turner, a lecturer in political philosophy at the University of Natal, who held a doctorate on the political works of Jean-Paul Sartre, which he had completed at the Sorbonne in Paris. In the early 1970s Turner was a researcher into labour issues, and a community and labour organiser in Durban, deeply influenced by the French Left, including Althusserian readings of Marxism.
Turner’s and Biko’s philosophical and political ideas significantly shaped the massive strikes in Durban in the early 1970s and continued to impact on the resistance movement against apartheid in different ways throughout the 1980s. Biko’s radical emancipatory Black Consciousness ideology in conversation with Turner’s anti-capitalist notion of ‘participatory democracy’ provided a brief glimpse into the possibilities of another South Africa.
The murder of Biko while in police detention in September 1977, and the assassination of Turner a few months later, in January 1978 at his home in Durban were devastating for their families, friends and comrades. They were shattering too for the country’s politics of resistance, closing off new non-authoritarian radical forms of resistance. Biko’s (and Turner’s) imaginative power and creativity, and their reflection on alternatives to apartheid beyond the management of the state by the liberation movement in power remains a tremendous inspiration.
This article was first published in the Review of African political Economy (ROAPE).
Decolonising Accidental Kenya or How to Transition to a GameB Society
Decolonisation will involve adopting a forward-looking orientation transcending the accidental circumstances of our individual and collective upbringing.
The Berlin Conference of 1886 set the forces responsible for creating the map of modern Africa in motion. This demarcation of the continent by colonial interests resulting in the consolidation of spaces on a map into countries was for the most part an arbitrary exercise. It resulted in the formation of a wide-ranging set of artificial nation states. Kenya and most other African nations are, by this definition, historical accidents.
The colonial cookie cutter changed everything, rerouting resources and labour into new avenues with new beneficiaries, rewiring the system of production and exchange in fundamental ways. All of this had massive consequences for populations falling within their borders, and beyond. Ironically, imposing a Eurocentric version of the central state turned out to be even more disruptive for what were arguably the Greater Horn of Africa’s more organically constituted units like Somalia, the intra-lacustrine region, and the former Kingdoms in Rwanda and Burundi.
Africa’s colonial reorganisation, by the standards of historical conquest and exploitation, was short-lived. In some pockets, it acted as an accelerator where its benefits have outlived its negative impacts, for the most part. In others, the disruption and confusion engendered still appear to be a permanent condition. In all cases, colonialism provided the context for the problems that came afterwards, diverting blame for the continent’s issues to external forces and actors when convenient.
This is one way of looking at Africa’s state at this point in time. But what if we look closer, and dig deeper? We are now in the territory of complex systems science, which has demonstrated the influence of initial conditions on any given system’s pathway over time. Colonialism articulated within other parameters such as the natural contours of geography, spatial factors, demographic conditions, and other variables that account for the region’s long-term historical trajectories.
Maybe the accident is not so accidental. A certain regression back to the African mean has been observable over the past several decades, giving rise to the counter-factual hypothesis that a different historical trajectory sans colonial intervention would have likely produced a similar configuration of political units, marked by the same initial conditions in the form of demographic, environmental, and technological parameters.
The localised nature of political organisation and the isolation of many areas of the continent would still have ended up acting as an entry point for outside interference and domination by invaders speaking different languages and representing other civilisations. Computer simulations modelled on the same system parameters would no doubt inscribe developmental pathways not so different from the one now prevailing. The end result would still be the rise of an economic and political elite, albeit perhaps not the product of formal education based on the Western mindset, because the emergence of state organisation is in any case an eventuality that has been occurring in Africa according to its own historical patterning since pharaonic times.
This is one point. The other is that countries sharing a given region or sector tend to converge once during periods of transition. The influence of initial conditions becomes more pronounced during these episodes, which by definition appear chaotic because they involve the break-up and reconfiguration of the system’s units and linkages. This has been occurring in clear sight during the current shift from an agrarian to a diversified, multi-sectoral economy in Kenya.
The process of change is accelerating apace at this juncture, telescoping internal changes that occurred over several centuries in other parts of the world and within several generations in Africa. The significance of Kenya’s transition transcends its borders because, due to whatever accidents of the past hundred years, its transformation will influence developments elevating the synergies of the larger region.
According to this thought experiment, the conventional analyses and the assumptions they are based on are no longer as compelling as they were during the heyday of radical political economy praxis. Despite the revival of the colonialism argument by millennial commentators who are trying to make sense of the economic cul-de-sac they find themselves in, the decolonisation narrative is not an issue for most of the region’s economically active population.
Decolonisation and reorganisation
We can nevertheless carry Franz Fanon’s diagnosis forward with a view towards anticipating the emergence of a new Africa more aligned with the region’s initial conditions, and hosting a distinctively African capitalism. We are actually witnessing these processes occur before our eyes. The turbulence erupting across the Horn will hopefully prove to be a necessary part of the larger transformational dynamic at work.
The process is sufficiently advanced to make some of us believe that countries like Kenya and others on the global periphery are positioned to make a vital contribution to the planet’s salvation. But sorting out the nation’s internal order is a prerequisite for achieving this station, and progress towards this point is in danger of stalling.
During the past two decades, Accidental Kenya has entered the territory of the release phase, as detailed in analyses about the Moi transition and the reorganisation taking form in its wake. The analyses were based on a developmental cycle comprising four phases: exploitation, consolidation, release, and reorganisation leading to a new cycle. There is no guarantee societies undergoing such phase transitions will complete the process. They can retreat to the previous state and stagnate, break-up, or even collapse—as was the fate of previous African civilisations.
After decades of hard-fought effort to decentralise decision-making and redistribute institutional governance, the executive branches of government in this part of the world are doing everything they can to reconcentrate decision-making power in the centre. Rwanda has already become an exemplar of the elite-controlled surveillance state.
The benefits of political decolonisation are typically usurped by other actors, and its role replaced by new forces. The decision to build a railway to the source of the Nile to protect the shipping route to India set in motion a chain of reactions that continues up to the present. A deeper form of decolonisation than self-rule will be needed to initiate a new cycle.
The big fix deception
“If it’s broken, just get under the hood and fix it.” So went the rallying cry for billionaire Ross Perot’s 1992 presidential candidacy (“hood” refers to the bonnet of an automobile). It helped make his on-and-off campaign the most successful third party run in the United States since 1912. More significantly, the notion of “just fixing” the “broken” political system became a meme that has resonated ever since, providing a gaping entry point for the politics of restoration championed by the likes of Jair Bolsonaro, Narendra Modi, and Donald Trump.
Systems of governance can be repaired, but can politicians fix them? It seems the more we depend upon them, the bigger the problem. In Kenya, for example, a submission to the recent court of appeal deliberations on the latest scheme to fix Accidental Kenya described our politicians as “job seekers who stand for nothing”. The description, strictly speaking, is not accurate: those often capricious Kenyan “job seekers” actually represent the entrenched tradition of pursuing personal accumulation by any means available.
Rwanda has already become an exemplar of the elite-controlled surveillance state.
This goes to the beating heart of Kenya’s colonial legacy, which endorsed the exploitation of Accidental Kenya by a numerically small elite committed to the creation of a capitalist political order. Small cliques of individuals have been in the business of applying fixes ever since the country’s creation. During the formative period, the administration established this by passing a comprehensive set of statutes limiting preferential access to land and markets for agricultural production.
After independence, Jomo Kenyatta endorsed the primacy of opportunistic accumulation when he castigated former Mau Mau fighter Bildad Kaggia for not grabbing the fruits of political independence like Paul Ngei and many of his other colleagues in the fight for independence. The unbalanced relationship between accumulation and the public good has persisted because the great majority of Kenyans endorsed the unbounded quest for private wealth in both principle and practice.
Independence in 1963 allowed Kenyans to participate in the economy established by colonial exploitation, the accumulation and resulting growth resulting in the consolidation of its accidental formation. The release phase highlighted the breakdown of the colonial-designed, state-centric economic order, and was accompanied by an unprecedented feeding frenzy triggered by World Bank and IMF-mandated privatisation of public land and other resources.
The trauma eventually led to the comprehensive reforms demanded by a mobilised and increasingly militant cross-section of the nation’s citizens. This opened the way for the long and tortuous process of public participation and political deal-making culminating in the 2010 Constitution. Anointed with the blood of citizens, the new charter signalled the onset of a fundamental reorganisation of Kenyan society and an economy attuned to the challenges facing future generations. It opened the door for the nation to seek its real post-colonial destiny.
A bridge too far
Kenyan political power relations being what they are, it only took one electoral cycle for the job seekers to decide they needed to “get under the hood and fix it” once again. Renewal got sidetracked into the Building Bridges Initiative, launched with the full resources of the government behind it. BBI in turn gave rise to the noise unleashed by the Uthamaki-Hustler narrative, which obscured the fact that the fix was actually a top-heavy Chinese political model clothed in the language of magical developmental thinking.
The circus accompanying these developments attempted to conjure up the illusion that BBI and its quasi-legitimisation by county legislatures were post-reform steps forward needed to resolve, once and for all, the nation’s most fundamental divisions that fall beyond the scope of the new Constitution.
The gambit to fix what is regarded as one of the most well-thought-out constitutions of the contemporary era became the source of one of those dangerous month-of-August Kenyan moments. Once again, a few gallant individuals came to the rescue. The judgements delivered by Kenya’s High Court and Court of Appeal, and Judge Kiage’s critique of executive bad faith rescued another generation from being trapped inside Accidental Kenya.
Small cliques of individuals have been in the business of applying fixes ever since the country’s creation.
Judge Kiage’s deconstruction of the BBI juggernaut bundled together the wisdom of Western jurisprudence with key historical interpretations of society and governance. His robust application of these sources to expose the bad faith characterising Kenya’s top-down fixology was perhaps the most powerful defence of democracy the world has witnessed since the rise of Trumpism.
The Court of Appeal secured the integrity of the 2010 Constitution for the time being, but there is no reason to expect the leadership at the top here and in neighbouring countries to change course in regard to their usual transactional goals and their quest to remain in power.
The nation-state in its current form has proven poorly adapted to the distinctive features of sub-Sahara Africa, and the political class will continue to enjoy the relative autonomy conferred by the state due to its position in the international system of nation states, its relationship to the Western military intelligence networks, and the temporary largesse of Xi Jinping’s Chinese chequebook—for the time being.
The quest for autonomy
The international order based on nation-states is not going away, even though its civilisational operating system has clearly reached its limits with respect to ensuring the planet’s survival over the longue durée. The majority of people on Planet Earth will nevertheless continue to follow their social media, the news fed to them by the usual suspects, and their appetites for material consumption while the signs and omens of the changing climate and its ramifications manifest around them.
The African state may look the same at the top, but it is part of a larger, complex system that has been evolving in the presence of systemic stressors. The sequence of developments over the post-independence period that appears indicative of dysfunction and incapacity and incoherence from without camouflages massive shifts occurring within.
This is the backdrop to Judge Kiage’s reminder that a constitution is “not a mechanical statute but the mirror of a nation’s soul.”
Kenya has progressed through a series of calamities including economic shocks, an attempted military coup, droughts and famines, unprecedented population growth, the politics of secession, ethnic insurgencies, terrorist attacks, grand corruption, devastating El Nino rains, desert locust invasions, privatisation from above and other inappropriate policies, and the HIV and coronavirus pandemics.
The gambit to fix what is regarded as one of the most well-thought-out constitutions of the contemporary era became the source of one of those dangerous month-of-August Kenyan moments.
We all come of age doped up on something. Then we pick up all kinds of baggage as we move on. Decolonisation in this context, involves adopting a forward-looking orientation transcending the accidental circumstances of our individual and collective upbringing.
This form of decolonisation synchs with the growing movement across the world striving to combine our scientific, technological, anthropological, ecological and other knowledge traditions with our direct experience of the sacred in order to transcend the accidents that create a new civilisational operating system. The advocates of this movement in my homeland refer to it as GameB. The content of GameB deserves its own discussion, but for the time being we can note that Kenyan society is already a player in this movement.
The Muslim poet and mystic Rumi said, “In the beginning I wanted to change the world, but then I realised the only thing I can do is change is myself.”
This is where we are right now. Nation-building in Kenya begins with creating a community of diverse communities. Wandia Njoya set the ball rolling in her insightful essay on Kenya’s twisted educational system by telling us we can start “by learning to love our children.”
Op-Eds2 weeks ago
Education for Dummies: CBC and Homeschooling
Op-Eds2 weeks ago
Northern Kenya Pastoralists Should Be Licenced to Carry Arms
Ideas1 week ago
The False Narratives That Stand in the Way of Our Future
Culture2 weeks ago
The Power of Connection Through Literature in the Era of COVID-19
Op-Eds2 weeks ago
Ethiopia: Local CSOs Call for Peace as Country Marks New Year
Op-Eds1 week ago
Securing Kenya’s Electoral Integrity in the Digital Age
Op-Eds4 days ago
We Are So Much Better Than the Elites Make Us Out to Be
Podcasts2 weeks ago
How Storytelling Shapes Our National Image