In a wide-ranging presentation at a conference held in Nairobi on May 6, 2019, and convened by the World Bank and Kenya’s Ministry of Education, Dr. Jamil Salmi reminded his audience that there are five major funding sources for universities: government subventions, tuition fees, institutional income generation activities, donations, and loans. He noted that effective resource mobilisation requires promoting efficiency, responsiveness and innovation. This entails adhering to several key principles, such as alignment to national priorities, performance orientation, equity, objectivity and transparency, multiplicity of instruments, institutional autonomy and accountability.
Building on Salmi’s observations, a World Bank report, Improving Higher Education Performance in Kenya: A Policy Report, published in August 2019, argues these principles can be realised by the Kenyan government through the introduction of “a combination of performance-based budget allocation mechanisms that would provide financial incentives for improved institutional results and better alignment with national policy goals. Policy makers may consider the following three types of innovative allocation mechanisms, separately or combined, to achieve this purpose: (a) funding formula, (b) performance contracts, and (c) competitive grants.”
The report proposes that the performance contracts and competitive funds should be open to both public and private universities. “Rather than continuing to allocate annual budgets to the public universities on the basis of history…[p]ositive experience in countries as diverse as Chile, China, Egypt, Indonesia, and Tunisia has shown the ability of competitive funds to help improve quality and relevance, promote pedagogical innovations, and foster better management, objectives that are difficult to achieve through funding formulas.”
Africa Economic Outlook 2020, an African Development Bank report, makes similar recommendations. Improving learning outcomes and skills development entails increasing spending per student across Africa, which remains the lowest in the world. Governments are encouraged to adopt performance-based financing and to improve aid targeting. Also, they should facilitate philanthropic financing of private education, develop the student loan market, and effective cost-sharing mechanisms. Further, they ought to promote education-linked conditional cash transfers to girls and poor families, and explore innovative finance options to channel more international private capital into education.
The report notes that the private sector underinvests in skills and urges it to complement government funding in promoting high quality education and reduce the skills gaps they bemoan so much about. It urges the development of public-private partnerships that “enable the government and the private sector to join in providing education infrastructure, products, and services and in sharing costs and resources.”
The report also challenges African schools and universities to “mobilise funds through alumni associations. Dues and donations can be used to improve the school’s facilities and curriculum and provide financial support to members of disadvantaged groups. Alumni associations could also be deployed to lobby governments for more effective education policies.”
Public support for higher education has been declining in many countries around the world. In my book, The Transformation of Global Higher Education, 1945-2015, I note in a chapter on university financing around the world that “out of the 122 countries that had data on government expenditure on education in general as a share of GDP between 2000 and 2013, it rose in 83 countries and fell in 39 others…In terms of expenditure on tertiary education as a percentage of total government expenditure, between 2000 and 2013, it rose in 58 countries and fell in 34.”
Digging deeper into the global data on expenditure on higher education, I show that “out of the 95 countries for which data was available covering the 2000–2013 period, government expenditure on tertiary education as a percentage of its expenditure on education rose in 62 and fell in 33…Europe claimed the largest number of countries that experienced a rise (19), and Africa those that fell (12)…The patterns in Asia and Latin America and the Caribbean fell in between those in the African and European regions.”
Public support for higher education has been declining in many countries around the world. In my book…I note…that “out of the 122 countries that had data on government expenditure on education in general as a share of GDP between 2000 and 2013, it rose in 83 countries and fell in 39 others…
Declines in public funding led to the development of cost-sharing. In my book, I identify five forms of cost-sharing: i) he introduction or imposition of sharp increases in tuition fees; ii) the establishment of dual-track tuition fees for different groups of students; iii) the imposition of user charges for services that were previously free or heavily subsidised; iv) the reduction in the value of student loans, grants, and other stipends; and v) the diminution in the size of the public sector and official encouragement of the expansion of tuition-dependent private institutions, both non-profit and for-profit.”
Dual-track tuition fees were widely adopted in East Africa, and pioneered by Makerere University. This is what came to be called parallel programmes in Kenya, in which government-sponsored students were charged lower tuition fees and self-sponsored students paid much higher rates. In effect, the latter subsidised the former. This model collapsed from 2016 as the number of qualifying students in the KCSE examinations fell drastically and the market for self-sponsored students evaporated overnight. This is at the heart of the financial crisis that has engulfed Kenyan public universities since then.
Kenyan private universities have always been dependent on tuition, but in 2016 most of them opted to offset the declining numbers of students by accepting government-sponsored students when this option was made available to them for the first time. But it inadvertently ended up reinforcing their financial challenges, as the government student subventions barely covered a third of instructional costs per student, and sometimes even less. Thus, they, too fell into a spiral of severe financial instability. In fact, for some of them the situation became even worse than for public universities: none of their costs for employee salaries and capital expenditures were covered by the public exchequer.
Compounding the challenges of many students and universities is the absence of well-targeted and well-managed financial aid programs at the national and institutional levels. The World Bank report mentioned earlier notes that student support from public funds needs to be better targeted to those who most need it. It shows that the disparity ratio in Kenya between households in the highest and lowest consumption quintiles is 49, “meaning that a young Kenyan from the richest income group is 49 times more likely to access higher education than one from the lowest income group.” In this context, “It is safe to assume, based on the experience of other countries with similar characteristics as Kenya, that a larger share of government subsidies goes to students from the richer family groups than from the lowest socio-economic groups and that financing may still be a significant barrier for many needy students. The Kenyan situation is consistent with the extensive international literature showing that the cost of higher education is a deterrent for young people from low-income groups.”
The report advises Kenya to consolidate existing bursary schemes under one single agency, to reform the tuition fee policy, and to strengthen the design and operation of the Higher Education Loans Board (HELB). A more effective tuition fee policy would entail “eliminating the present parallel fee system and move instead to a TFT [Targeted Free Tuition] scheme, following the example of South Africa. This would require shifting from a system of fee exemptions that benefit the most qualified students from an academic viewpoint to a system where the neediest students who qualify for higher education studies would not pay tuition fees.”
For its part, HELB could be strengthened on “three fronts: (a) better targeting, (b) resource mobilisation, and (c) improved loan recovery…HELB could revisit the weights assigned to each indicator to refine the instrument and give priority to low-income students. It would also be important to discriminate more in terms of giving larger sums to the neediest students compared to middle-class students. With regard to resource mobilisation…HELB should focus on seeking alternate sources of funding by delegating fund management to local governments and private companies.”
As for loan collection, “no matter what type of student loan system operates in a country, it is doomed unless its collection mechanism is designed and operates in an effective manner…In the past few years, the Board has invested a lot to boost loan recovery, notably by tracing loan beneficiaries through employers and statutory bodies such as the KRA, the National Hospital Insurance Fund (NHIF), and the National Social Security Fund (NSSF). To further strengthen loan recovery, HELB could work on improving awareness among loan beneficiaries and their families, introduce a system of moral guarantors, and invest in reliable ICT mechanisms to track graduates.”
The report advises Kenya to consolidate existing bursary schemes under one single agency, to reform the tuition fee policy, and to strengthen the design and operation of the Higher Education Loans Board (HELB).
The report also advises that it is critical to build an income-contingent provision in loan repayment schemes. It states, “International experience shows that income-contingent loans, designed after the Australian and New Zealand model, tend to have higher repayment rates. Not only are they more efficient in terms of loan recovery through the national tax system, but they are also more equitable since graduates pay a fixed proportion of their income and are exempted from repaying whenever they are unemployed, or their income is below a predetermined ceiling.” Besides government subventions through student aid, it is also important for institutions to build student aid capacities from their own resources.
At American universities, this often takes the form of differential pricing, in which well-resourced students pay the full listed price, and more needy students pay a
discounted price. The discount rate can be as much as 50%, although a discount rate of more than 35% can result in financial difficulties if not backed by extensive additional institutional resources. For example, the College Scorecard produced by the U.S. Department of Education that lists some key data on individual American colleges and universities shows that the average tuition for such leading ivies such as Harvard, Yale, and Princeton is $14,000, $19,000, and $10,000, respectively. In reality, in 2018-2019, the cost of attending Harvard for tuition, fees, room, and board was $67,340. Students from families earning below $65,000 pay no tuition, those from families with incomes up to $150,000 pay 0-10%, and there are proportional expectations from families with incomes above $150,000.
Similar schemes are available at Yale, Princeton, and many rich American universities. These universities are, of course, able to do that because of their huge endowments, which in 2018 stood at $39.2 billion for Harvard ($1.7 million per student), $29.4 billion for Yale ($2.3 million per student), and $25.9 billion for Princeton ($3.2 million per student). These endowments are simply unimaginable in Africa. The University of Cape Town, Africa’s leading university, has an endowment of 11.8 billion rands, equivalent to $786.5 million, which would not even put it in the top 100 universities in the United States in terms of the size of endowments.
Many African universities do not have their own institutional student aid programmes or fundraising capacities. Oftentimes student scholarships are from external donors and philanthropic organisations.
At my university, which is a notable exception in some ways, we have a fairly sizable student aid programme covered by the university operational budget that caters for hundreds of students every year. A feature of our student aid is a work-study programme. A few years ago, a group of students set up a scholarship fund called Educate Your Own that currently supports several dozen students. Our internal efforts are supplemented by scholarships from external partners as well as loan schemes with various lending organizations.
Many African universities do not have their own institutional student aid programmes or fundraising capacities. Oftentimes student scholarships are from external donors and philanthropic organisations.
But these initiatives are not enough to meet the financial needs of all students from low- income backgrounds. This is evident by the fact that some students who undertake
deferred payment plans are unable to fulfill their obligations and it takes the university years trying to recover the funds. Many others end up dropping out, which is a huge loss to them, their families, communities and society at large, as well as to the university itself.
As noted above, the third source of funding for universities comprises income-generating activities. To quote the World Bank report again, “While the potential for resource mobilisation is much more limited in developing countries than in OECD nations, Kenyan universities could actively seek additional resources through donations, contract research, consultancies, continuing education, and other fundraising activities, as some of them have already done since the government started reducing university budgets in the mid-1990s.”
But the report warns, “Not all sources of income have the same potential. Contrary to what is commonly assumed, technology transfer is not, on average, a highly beneficial activity from an income generation viewpoint. Even in the United States, which has a favorable policy framework for innovation and technology transfer, very few institutions hit the jackpot with path-breaking innovations that can be successfully commercialized and bring in millions as revenue.
At Harvard University, income from technology transfer licences is equivalent to only 1 per cent of annual fundraising receipts. “More important is undertaking productive activities. But all too often some of these activities may have little bearing on the university’s core focus and expertise. Renting out facilities is popular; some universities have even established petrol stations and mortuaries! More lucrative are grants and contracts from consultancies that bring faculty expertise to bear. Above all, in the United States and other parts of the world with robust institutional fundraising cultures, alumni and corporations provide the most important income generation sources.
Needless to say, fundraising is grossly underdeveloped in most Kenyan and other African universities. As I noted in a keynote address on advancement in African universities at a forum of Vice-Chancellors in Gaborone, Botswana in May 2019, effective fundraising requires developing institutional capacities, cultures, and commitments. Fundraising is a collective institutional enterprise that requires full commitment and participation of management, governing bodies, and faculty. African universities that are serious about advancement or fundraising must make the necessary investments in building their capacities in terms of databases, human capital, marketing and communications, mobilising and managing donors, and ability to run different types of activities, including annual giving, major gifts, and capital campaigns, etc. They also need to establish reward systems to incentivise those who attract philanthropic donations.
Typically, sophisticated fundraising operations require dozens and even hundreds of highly paid and specialised professionals, depending on the size of the institution. Institutional investment can range up to a quarter of funds generated through fundraising. Fundraising professionals are sorely lacking in African universities. Advancement is a long-term project and process that takes many years and even decades to begin bearing fruit. This is often not well understood among leaders and governing boards at many African universities. It is quite common at universities with successful fundraising operations for the governing boards to take leadership in working with the university management in the mobilisation of donors, and in their own personal philanthropy through give or get. In capital campaigns, up to a third can be generated by the governing board. Philanthropy in African universities is also affected by weak national cultures of institutional philanthropy.
Cultures for institutional advancement are also weak even among alumni, the source of up to 70% of external funds to universities in the United States and other countries with rich fundraising traditions. It is not unusual to hear alumni ask, why give when they already paid tuition when they were students? While the culture of giving is strong in many African societies, it tends to be limited to families and kinship networks. Public giving is largely confined to religious organisations.
When it comes to education. the tradition of giving has traditionally been stronger for lower levels—primary and secondary schools (encompassing the construction and maintenance of schools in colonial and postcolonial Africa)—than higher education because the latter was for so long dominated by the state. For higher education, giving is often confined to scholarships for family and relatives.
Some writers identify three types of philanthropy. One is horizontal philanthropy, which is largely peer-to-peer, focused on day-to-day subsistence and based on notions and expectations of solidarity, mutuality and reciprocity. It doesn’t necessarily increase assets, although it can mutate into community foundations. The other is vertical philanthropy in which the rich give to the poor and needy. This encompasses organisations that depend on resources from members or raised from other sources and which disburse funds to others. Finally, there are modern foundations, which first emerged in the USA in the early 20th century. These are often established by wealthy individuals, families, and corporations.
Philanthropy in Africa has been dominated by American and other Western foundations. According to the report by the Council of Foundations, The State of Global Giving by U.S. Foundations 2011-2015, international giving by American foundations rose from $7.2 billion in 2011 to $9.3 billion in 2015, and the average grant rose from $200,900 to $604,500. Health claimed the bulk (52.5%), and education received only 7.9% of the funds. US foundations giving to Africa between 2002 and 2012 almost doubled from 135 to 248. In dollar terms, the funding rose from $289 million in 2002 to $1.46 billion in 2012, given to 36 of the 54
African countries. Between 2011-2015 sub-Saharan Africa led with $9 billion (25.4% of the total disbursed globally), followed by Asia and Pacific $6.6 billion (18.7%), Latin America and Mexico $2.7 billion (7.7%), Western Europe $2 billion (5.6%), Middle East and North Africa $1.7 billion (4.7%), and Eastern Europe, Central Asia and Russia $570.2 million (1.6%).
An encouraging development in Africa in recent years has been the growth of African foundations. Often patterned on Western foundations, they have been established by some of the continent’s wealthiest individuals and largest companies. Thus, the exponential growth of high net worth individuals (HNWIs), those with net assets of more than $1 million, has provide propitious grounds for the expansion of African institutional philanthropy.
According to the World Wealth Report 2018, in 2017 the size of HNWIs in Africa reached 169,970 with a combined wealth of US$1.7 trillion (0.9% out of the 18.1 million HNWIs globally and 2.4% out of $70.2 trillion global HNWI wealth). The leading HNWI regions were Asia-Pacific (34.1% and 30.1%, North America 31.3% and 28.2%, and Europe 7.3% and 7.8%, respectively). Predictably, African foundations are heavily concentrated in South Africa, Nigeria, and Egypt, Africa’s three largest economies. Their current aggregate giving is $2 billion, typically in the $20,000-$25,000 range. They mostly focus on service delivery, poverty reduction, and infrastructure support. Education is low on their list of priorities, and higher education hardly features.
The World Bank report referred to above notes, “With a few exceptions, fund raising has not been a major priority in all Kenyan public universities until now, on the assumption that resources are limited throughout the economy and that philanthropy is not part of the national culture. However, international experience shows that, even in resource-constrained countries, universities can find a few rich companies and individuals— locally and among members of the diaspora—that can be convinced to make financial contributions to universities if they are approached and presented with good reasons to support the universities.”
Until recently, fundraising among European universities was also underdeveloped. The World Bank report continues, “Even though the economic conditions may be substantially different from those prevailing in Kenya, the fact that European universities are new to fund raising makes their experience relevant. The most important lesson is that success in fund raising is influenced by (a) the prestige and reputation of universities as proxies of their quality, (b) the existence of continuous relationships with different types of donors in the context of a solid fundraising strategy, and (c) the geopolitical context of the institution.”
“With a few exceptions, fundraising has not been a major priority in all Kenyan public universities until now, on the assumption that resources are limited throughout the economy and that philanthropy is not part of the national culture…”
Clearly, there is need for creating enabling conditions at the national level in terms of policy and legislation. As African governments increasingly recognise the important role philanthropy can play in fostering development, they are passing non-profit laws that affect the philanthropic sector. In Kenya, this includes legislation applicable to public benefit organisations (PBOs), non-governmental organisations (NGOs), companies limited by guarantee, including non-profit organisations (NPOs), societies, and trusts. Tax laws make provisions for tax exemptions for PBOs and NPOs, deductibility of charitable donations and value-added taxes.
But according to a Kenyan expert on the subject, “The legal status of philanthropic institutions is imprecise and there are very few incentives for either corporate or individual giving…Of particular concern is the fact that there is no legislative mechanism to distinguish between philanthropic institutions and other civil society organisations, or to distinguish among different kinds of philanthropic institutions…For instance, corporate foundations and community foundations are in the same legal category despite their significant differences in goals, operations, and governance. The process of claiming tax exemption deductions in Kenya is rigorous, burdensome, and time-consuming for the donor.”
The financial and other challenges facing contemporary higher education around the world require universities to become more nimble, adaptable, and entrepreneurial by carefully balancing the enduring mission of higher education and the emerging demands and disruptions. They have to constantly review their value proposition, and the organisation and delivery of their core functions of teaching and learning, research and scholarship, and public service and engagement, as well as in the provision of ancillary and essential operations and services.
Disruption and change
In the 2019 Almanac of Higher Education published by the Chronicle of Higher Education, there is a sponsored essay that notes, “The pace of change in the world and workplace is accelerating, and every industry, including higher education, is being disrupted. Disruption and change create new opportunities for entrepreneurship. Colleges and universities that cultivate a multidimensional entrepreneurial ecosystem can position themselves to thrive in a challenging and changing marketplace….Entrepreneurial leaders are nimble, opportunity-driven, innovative, problem-solvers, and growth-oriented.”
Five ways are suggested to develop an entrepreneurial university ecosystem. First, embracing experimentation and not being afraid to fail and learning from failure in a continuously iterative and action-oriented process. Second, creating a culture of inquisitiveness, innovative and critical thinking at all levels, and normalising transformational thinking by rewarding entrepreneurial managers, employees, and administrators. Third, encouraging collaboration internally by breaking silos and through strategic partnerships externally. Fourth, creating powerful lifelong connections and a strong entrepreneurial ecosystem that will sustain institutions, stakeholders and society. Finally, developing the propensity to recognise opportunities by paying keen attention to market changes and demands for new forms of learning and skills in the economy and society.
Financing higher education is of grave concern to well-meaning governments and political leaders, and university administrators and managers: how to provide high quality teaching and learning and student support services in an era of tight and even declining resources, in addition to promoting the two other traditional missions of higher education, namely, research and scholarship, and public service and engagement.
“The pace of change in the world and workplace is accelerating, and every industry, including higher education, is being disrupted. Disruption and change create new opportunities for entrepreneurship…”
And now there is a fourth mission that is increasingly emphasised—universities as hubs of innovation and entrepreneurship. Higher education institutions also have to increasingly navigate the digital disruptions of the 4th Industrial Revolution, changing student demographics, escalating national, regional and global competition, growing demands for accountability, and questions about the value proposition of university education from accreditation agencies, the general public, the students themselves and their parents. There are also governance challenges with the expansion and pluralisation of internal and external stakeholders in university affairs.
All these pressures are an integral part of the financial and structural crises facing universities. They demand clear and collective understanding, smart and strategic interventions, as well as creativity and imagination to turn the constellation of challenges to the flip side of opportunities. Universities are notoriously conservative institutions. Woodrow Wilson, who served as President of Princeton before becoming President of the United States, reportedly said, “It is easier to change the location of a cemetery, than to change the school curriculum.”
In other words, resistance to change in academia is deeply rooted. It is often bolstered by alumni for whom their college years are often imbued with wistfulness for their long receded youth. Nostalgia is a powerful human emotion, especially in times of rapid and frightful changes, but it’s no substitute for clarity of vision if universities are to survive let alone succeed in the 21st century with its massive and unforgiving technological, economic, political, social, cultural, and environmental disruptions and demands.
In short, the university of 2020 cannot be the university of 2010 or 2000, let alone earlier decades. It must be a university prepared for 2030, 2040 and beyond, duly mindful and prepared for the unpredictability of the future. We must create institutional cultures and mindsets of nimbleness, creativity, continuous learning and improvement, and data driven decision making.
Thus, lifelong learning is not simply an imperative for the successful students and graduates of the 21st century, but for the institutions of higher education themselves. Otherwise some universities, especially the weaker ones and those in poorer countries, will join the long trail of historical dinosaurs and relics. Remember Blockbuster, the video giant that didn’t see streaming services coming and was cast to the historical dustbin by Netflix? And Kodak, whose glorious supremacy in the photographic film market was upended by digital photography? Bookstores and other stores in city centers and malls were mauled by Amazon, and taxi and hotel businesses are being destabilised by online platforms. Higher education cannot be an exception. Indeed, as I noted in a plenary address entitled “The Challenges and Opportunities of the Fourth Industrial Revolution for African Universities,” delivered at the First National Higher Education Conference by Universities South Africa, in October 2019, the disruptions for higher education are already underway. This is evident in the emergence of new modes of delivery for teaching, learning and assessment. Also, universities are losing their monopoly over credentialing.
In a digitised economy, where continuous reskilling will become a constant, the college degree will cease to be a one-off certification of competence, and a convenient screening mechanism for employers. The unbundling of the degree is already underway with the rise of micro degrees, stackable credentials, joint undergraduate and graduate degrees, and the imperatives of interdisciplinary and inter-professional teaching and learning and qualifications.
Employers will increasingly come to use predictive analytics to identify and hire talent. They will demand life-wide and lifelong portfolios combining the 4Cs of contemporary education: the curriculum (class learning), campus (co-curricular activities), community (experiential learning and engagement), and commerce (skills and mindset for employability).
Financial resources and effective financial management are essential to navigate these challenges, seize the opportunities, and ensure institutional sustainability in a highly complex, competitive, and unpredictable world. The question is: How prepared are African and Kenyan universities and their numerous stakeholders for the brave new world of 21st century higher education?
This paper was originally prepared for presentation at Regional Knowledge Forum, Nairobi, February 17-18, 2019.
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Doing Democracy Without Party Politics
Our various peoples had clear democratic practices in their pre-colonial political formations without the inconvenience of political parties. It is high time we learned from our indigenous heritages.
The formation of factions is part of group dynamics, and is therefore to be found in every society. However, it was 18th century Western Europe and its North American corollary that invented the idea of institutionalising factions into political parties — groups formally constituted by people who share some aspirations and who aim to capture state power in order to use it to put those aspirations into practice. Britain’s Conservative Party and the Democratic Party in the US were the earliest such formations. Thus party politics are an integral part of representative democracy as understood by the Western liberal democratic tradition. Nevertheless, Marxist regimes such as those in China, Cuba, the former Soviet Union and the former East Germany also adopted the idea of political parties, but in those countries single party rule was the norm.
The idea of political parties gained traction in the various colonial territories in Africa beginning with the formation of the African National Congress (ANC) in South Africa in 1912. The founders of the ANC were influenced by African American political thinkers with whom they associated in their visits to the US.
Political organisations during the colonial period in Kenya
Kenya’s first indigenous political organisation, the East African Association (EAA), formed in 1919, had a leadership comprising different ethnic groups – Kikuyu, Luo, Kamba, the various communities later subsumed under “Luhya”, and some Ugandans, then the dominant ethnic groups in Nairobi. Its political programme entailed protests against the hut-tax, forced labour, and the kipande (passbook). However, following the EAA-led Nairobi mass action of 1922 and the subsequent arrest and deportation of three of EAA’s leaders, Harry Thuku, Waiganjo Ndotono and George Mugekenyi, the colonial government seemed to have resolved not to encourage countrywide African political activity, but rather ethnic associations. The subsequent period thus saw the proliferation of such ethnic bodies as the Kikuyu Central Association, Kikuyu Provincial Association, Kavirondo Tax-payers Association, North Kavirondo Tax-payers Association, Taita Hills Association, and the Ukamba Members Association.
In 1944, the colonial government appointed Eliud Mathu as the African representative to the Legislative Council (LegCo). On the advice of the governor, the Kenya African Study Union (KASU) was formed as a colonywide African body with which the lone African member could consult. However, the Africans changed its name to the Kenya African Union (KAU), insisting that their grievances did not need study but rather organisation.
In 1947, James Gichuru stepped down as chairman of KAU in favour of Jomo Kenyatta whose mandate was to establish it as a countrywide political forum. However, there were serious disparities in political awareness, and the colonial government continued to encourage the masses to think of the welfare of their own ethnic groups rather than that of the country as a whole. Besides, KAU’s links with other communities were often strained because of what was perceived as Kikuyu domination of the organisation. By 1950, KAU was largely moribund because, through the Mau Mau Uprising, Africans challenged the entire basis of colonial rule instead of seeking piecemeal reforms. In June 1953, the colonial government banned KAU after it concluded that radicalisation was inevitable in any countrywide African political organisation.
From 1953 to 1956, the colonial government imposed a total ban on African political organisation. However, with the Lyttelton Constitution — which provided for increased African representation — in the offing, the colonial government decided to permit the formation of district political associations (except in the Central Province which was still under the state of Emergency and where the government would permit nothing more than an advisory council of loyalists). Argwings-Kodhek had formed the Kenya African National Congress to cut across district and ethnic lines, but the government would not register it, so its name was changed to the Nairobi District African Congress.
Consequently, the period leading up to independence in 1963 saw a proliferation of regional, ethnic and even clan-based political organisations: Mombasa African Democratic Union (MADU), Taita African Democratic Union (TADU), Abagussi Association of South Nyanza District (AASND), Maasai United Front Alliance (MA), Kalenjin Peoples Alliance (KPA), Baluhya Political Union (BPU), Rift Valley Peoples Congress (RVPC), Tom Mboya’s Nairobi People Convention (NPC), Argwings-Kodhek’s Nairobi African District Council (NADC), Masinde Muliro’s Kenya Peoples Party (KPP), Paul Ngei’s Akamba Peoples Party (APP) later named African Peoples Party (APP) and others.
However, between 1955 and 1963, there developed a countrywide movement led by non-Mau Mau African politicians who appealed to a vision of Kenya as a single people striving to free themselves from the shackles of colonialism. Nevertheless, it was a fragmented movement, partly because the different peoples of Kenya had an uneven political development, becoming politically active at different times. The difficulties of communication and discouragement from the colonial government also contributed to the weakness of the movement.
Nevertheless, on the eve of Kenya’s independence in 1963, the numerous ethnically-based political parties coalesced into two blocks that became the Kenya African National Union (KANU), whose membership mainly came from the Kikuyu and the Luo, and the Kenya African Democratic Union (KADU) which mainly had support from the pastoralist communities such as the Kalenjin, Maasai, Samburu, and Turkana, as well as the Giriama of the Coast and sections of the Luhya of Western Kenya. During the 1963 elections, on the eve of independence, KADU only secured control over two out of the eight regions, namely, the Rift Valley and the Coast.
KANU under Jomo Kenyatta
Although at his release from detention in 1961 Jomo Kenyatta was not keen to join KANU, he ended up as its leader through the machinations of its operatives. He ascended to state power on its ticket at Kenya’s independence, first as Prime Minister, then as President. As Prime Minister, Kenyatta was directly answerable to Parliament, and it is this accountability that he systematically undermined.
First, the KANU government initiated a series of constitutional amendments and subsidiary legislation that concentrated power in the hands of the central government at the expense of the regional governments entrenched in the Independence Constitution. This KANU easily achieved because KADU was greatly disadvantaged numerically in Parliament. Thus within the first year of independence, KANU undermined the regional governments by withholding funds due to them, passing legislation to circumvent their powers, and forcing major changes to the constitution by threatening and preparing to hold a referendum if the Senate – in which KADU could block the proposals – did not accede to the changes.
It was clear to KADU that it was outnumbered and outmanoeuvred, and that the prospects for enforcing the compromise federalist Independence Constitution were grim. It was also clear to KADU that it was highly unlikely that it would win power through subsequent elections. Consequently, KADU dissolved and joined KANU, resulting in Kenya becoming a de facto single-party state at the beginning of 1964. These amendments produced a strong provincial administration which became an instrument of central control.
Second, with the restraining power of the opposition party KADU out of the way, KANU initiated amendments that produced a hybrid constitution, replacing the parliamentary system of governance in the Independence Constitution with a strong executive presidency without the checks and balances entailed in the separation of powers. Thus KANU quickly created a highly centralised, authoritarian system in the fashion of the colonial state.
In 1966, Oginga Odinga, the Luo leader at the time, who had hitherto been the Vice President of both the country and KANU, lost both posts due to a series of political manoeuvres aimed at his political marginalisation. Odinga responded by forming a political party — the Kenya Peoples Union (KPU) — in April of the same year. KPU was a loose coalition of KANU-B “radicals” and trade-union leaders. Although a fifth of the sitting MPs initially supported it, KPU was widely perceived as a Luo party. This was mainly due to the fact that Kenyatta and his cohorts, using the hegemonic state-owned mass media, waged a highly effective propaganda war against it.
Kenyatta took every opportunity to promote the belief that all his political opponents came from Oginga Odinga’s Luo community. Through a series of state-sponsored machinations, KPU performed dismally in the so-called little elections of 1966 occasioned by the new rule, expediently put in place by KANU, that all MPs who joined KPU had to seek a fresh mandate from the electorate.
During the 1969 General Election, KANU was for the first time unopposed. Those who were nominated by the party in the party primaries — where they were held — were declared automatically elected as MPs, and in the case of Kenyatta, President. Thus during the 1969 general election, Kenyatta also established the practice where only he would be the presidential candidate, and where members of his inner circle would also be unopposed in their bids to recapture parliamentary seats.
During Kenyatta’s visit to Kisumu in October 1969, just three months after the assassination of Thomas Joseph Mboya (Tom Mboya), a large Luo crowd reportedly threatened Kenyatta’s security, and was fired on by the presidential security guards in what later came to be known as the “Kisumu massacre”, resulting in the death of forty-three people. In an explanatory statement, the government accused KPU of being subversive, intentionally stirring up inter-ethnic strife, and of accepting foreign money to promote “anti-national” activities. Soon after this incident, the Attorney-General, Charles Njonjo, banned KPU under Legal Notice No.239 of 30th October 1969, and Kenya again became a de facto one-party state. Several KPU leaders and MPs were immediately apprehended and detained.
In 1973, the Gikuyu, Embu and Meru Association (GEMA) was formed with Kenyatta’s consent. In a chapter in Ethnicity and Democracy in Africa, the immediate former Attorney-General Prof. Githu Muigai, explains that GEMA had a two-pronged mission: to strengthen the immediate ethnic base of the Kenyatta state by incorporating the Embu and Meru into a union with the Kikuyu, and to circumvent KANU’s party apparatus in the mobilisation of political support among these groups. While posing as a cultural organisation, GEMA virtually replaced KANU as the vehicle for political activity for most of the Kikuyu power elite. Consequently, many other ethnic groups formed “cultural groups” of their own such as the Luo Union and the New Akamba Union. As Prof. Muigai further observes, with the formation of GEMA, the façade of “nationalism” within KANU had broken down irretrievably.
In October 1975, Martin Shikuku, then MP for Butere, declared on the floor of Parliament that “anyone trying to lower the dignity of Parliament is trying to kill it the way KANU has been killed”. When Clement Lubembe, then Assistant Minister for Tourism and Wildlife, demanded that Shikuku substantiate his claim that KANU had been killed, the then Deputy Speaker, Jean-Marie Seroney, stated: “According to Parliamentary procedures, there is no need to substantiate what is obvious.” Consequently, Shikuku and Seroney were detained without trial, and were only released after Kenyatta’s death in 1978.
KANU under Daniel arap Moi
Two years before Kenyatta’s death, more than twenty MPs sought to amend the section of Kenya’s constitution which stipulated that the vice president would become the interim president should the incumbent become incapacitated or die. Although the “Change the Constitution Movement” involved MPs from across the country, members of GEMA were among the most vociferous in seeking to block Daniel arap Moi’s succession in this way. Thus, upon assuming the Presidency, Moi set about reducing the influence of GEMA, especially its leaders who had been closest to his predecessor. Whereas Kenyatta had by-passed KANU, Moi revitalised and mainstreamed it, using it as the institution through which his networks would be built. By so doing, he undercut the power of established ethno-regional political leaders, and made the party an instrument of personal control.
Besides, Moi persecuted advocates of reform among university lecturers, university students, lawyers and religious leaders, many of whom were arrested, tortured, detained without trial, or arraigned in court to answer to tramped up charges and subsequently face long prison sentences, and all this forced some of them into exile.
Furthermore, Moi co-opted into KANU the Central Organisation of Trade Unions (COTU), Maendeleo ya Wanawake (the countrywide women’s organisation), and any other organisation that he viewed as a potential alternative locus of political power. At one point during Moi’s reign, the provincial administration even harassed people who did not have KANU membership cards in their possessions in markets, bus stops and other public places. I remember my father purchasing these cards to give to all his grown-up children in a bid to help them avoid such harassment. MPs lived under the fear of being expelled from KANU — which would mean automatic loss of their parliamentary seats — and so outdid one another in singing Moi’s and KANU’s dubious praises inside and outside Parliament. On the Voice of Kenya (VOK), the state-run radio station which enjoyed a monopoly, songs in praise of Moi and KANU and others castigating dissenters were played after every news broadcast.
Moi only conceded to restore multi-party politics at the end of 1991 due to the effects of his mismanagement of the economy coupled with the end of the Cold War, both of which increased internal and external pressure for reform. Nevertheless, he declared that people would understand that he was a “professor of politics”, and went on to emphasise that he would encourage the formation of as many parties as possible — a clear indication that he was determined to fragment the opposition in order to hang on to power for as long as possible. Indeed, the opposition unity that had influenced the change was not to last, as ethnically-based parties sprang up all over the country, enabling Moi to win both the 1992 and 1997 elections. Furthermore, the Moi regime was reluctant to put in place the legal infrastructure for a truly multiparty democracy, and the same was later to prove true of the Kibaki regime that took over power on 30th December 2002.
Parties as obstacles to democratisation
In a chapter in A Companion to African Philosophy, Makerere University philosophy professor Edward Wamala outlines three shortcomings of the multi-party system of government in Ganda society in particular, and in Africa in general.
First, the party system destroys consensus by de-emphasising the role of the individual in political action. Put simply, the party replaces “the people”. Consequently, a politician holding public office does not really have loyalty to the people whom he or she purportedly represents, but rather to the sponsoring party. The same being true of politicians in opposing parties, no room is left for consensus building. We have often witnessed parties disagreeing for no other reason than that they must appear to hold opposing views, thereby promoting confrontation rather than consensus.
Second, in order to acquire power or retain it, political parties act on the notorious Machiavellian principle that the end justifies the means, thereby draining political practice of ethical considerations that had been a key feature of traditional political practice. We are thus left with materialistic considerations that foster the welfare not of the society at large, but rather of certain suitably aligned individuals and groups.
Third, as only a few members at the top of a party wield power, even the parties that command the majority and therefore form the government are in reality ruled by a handful of persons. As such, personal rule, after seeming to have been eliminated by putting aside monarchs and chiefs, makes a return to the political arena of the Western-type state. Thus the KANU-NDP “co-operation” and ultimate “merger” was the result of the rapprochement between Daniel arap Moi and Raila Odinga; the Grand Coalition Government was formed as a result of the decision of Mwai Kibaki and Raila Odinga; The Handshake and the Building Bridges Initiative was the result of private consultations between Raila Odinga and Uhuru Kenyatta. In all these cases, party organs were only convened to ratify what the party leaders had already decided, and dissenters threatened with disciplinary action. We have very recently seen the same approach in the debate on the allocation of revenue, where what was supposed to be the opposition party acquiesced to the ruling party’s view simply because of the Handshake and the Building Bridges Initiative.
In my youth, I was convinced that if only multi-party rule would be restored in Kenya, autocracy would be a thing of the past. With hindsight, however, it is now clear to me that just as middlemen enjoy the bulk of the fruit of the sweat of our small-scale farmers, so party leaders enjoy the massive political capital generated by the people. In short, party politics, whether with one, two or many parties in place, hinder true democratisation by perpetuating political elitism and autocracy.
Towards a no-party system of governance
In Cultural Universals and Particulars, the Ghanaian philosopher Kwasi Wiredu advances the view that the no-party system has evident advantages over the multi-party system:
When representatives are not constrained by considerations regarding the fortunes of power-driven parties they will be more inclined in council to reason more objectively and listen more open-mindedly. And in any deliberative body in which sensitivity to the merits of ideas is a driving force, circumstances are unlikely to select any one group for consistent marginalisation in the process of decision-making. Apart from anything else, such marginalisation would be an affront to the fundamental human rights of decisional representation.
However, Yoweri Museveni’s “no-party system” which he instituted when he took power in Uganda in 1986 was simply a one-party system in disguise. Indeed, in his Sowing the Mustard Seed, Museveni unintentionally reveals a party orientation in his analysis of his electoral victory in 1996: “Although I was campaigning as an individual, I had been leading the movement for 26 years. Therefore, the success of the NRM and my success were intertwined.”
Our various peoples had clear democratic practices in their pre-colonial political formations without the inconvenience of political parties. For example, Prof. Wamala, in the chapter already cited, informs us that the Kabaka of the Baganda could not go against the decision of the Elders. It is high time we learned from our indigenous heritages.
Life at the End of the American Empire
The poverty of ideas in America’s political arena reflects the barbarism of our historical moment. While Trump’s minions promote authoritarianism and jingoism, their ideological opponents within the Democratic Party offer equally bankrupt solutions, from a return to “civility” to the rebuilding of national “unity” all the while forgetting the critical lesson: White supremacy does not love White folks.
Americans have a knack for demonstrating, in spectacular fashion, that they possess neither the political language nor the maturity to address the crises of our time.
As the climate catastrophe hurtles past the point of return, US pundits are content to debate “cancel culture.” As levels of economic inequality soar from the obscene to the unfathomable, half the political class obsesses over Russian meddling while the other half nurtures conspiracy theories about the “deep state.”
Critics have long characterised American politics as a form of mass paranoia. Witnessing recent events, one is reminded that American identity itself is an act of self-deception. As a society we remain trapped in petulant adolescence, incapable of and uninterested in developing any real awareness of ourselves.
For decades this willful ignorance made the US an especially dangerous superpower. Now, as the decline of US empire accelerates, our practiced innocence is fueling a sense of collective disorientation and despair.
Critics have long characterised American politics as a form of mass paranoia. Witnessing recent events, one is reminded that American identity itself is an act of self-deception
To grasp our predicament we must recognise modern American politics as a clash between competing delusions. The populist insurgents of the right pursue one set of ideological fantasies while elite apologists for the status quo pursue another. Even as political polarisation increases, both camps embrace the myths of American virtue that perpetuate our national blindness.
The mob that recently stormed the Capitol is a toxic outgrowth of the cult of lies on the right. Among those lies is the assertion that “Blue Lives Matter.” Americans who watched footage of the Capitol invaders pummeling cops with flags and other objects (one officer was bludgeoned to death with a fire extinguisher) might wonder whether “Blue Lives Matter” is actually a principled declaration of support for police, rather than a cynical effort to subvert Black Lives Matter and justify racist state terror.
Many antiracists have long known the truth. Many of us recognise, as well, something that few Americans will ever discover; namely, that White supremacy does not love White folks. Whiteness is simply a method of conquest. It is a necessarily antihuman mode of domination. When the hordes at the Capitol called for the head of Mike Pence, a great White patriarch, and erected gallows outside the halls of Congress, they were enacting a philosophy not of tribal loyalty but of capricious and unrelenting violence.
If the forces on the right wing are driven by lies, the moderate defenders of liberal democracy are no less devoted to deception. Business and political elites condemned the Capitol siege in the wake of the attack. Yet they routinely launch their own “raids” on the commons through the practice of corporate sovereignty and unrestrained capitalism. Some members of the ruling class have framed Trump’s departure from the White House as an opportunity to restore the rule of law and the prestige of American democratic institutions. They cannot be serious. The net worth of US billionaires has risen by a trillion dollars since the pandemic began. Precisely which democracy are Americans supposed to reclaim?
In reality, US plutocrats can offer only a more polished racial capitalism as a remedy for the vulgarity of Trumpism. Their revitalized America will continue to imprison legions of black people, hunt undocumented immigrants, and wage unrelenting war on brown populations abroad. But it will do so under an African American woman vice president and a rainbow cabinet. Voila. White supremacy lite.
If the forces on the right wing are driven by lies, the moderate defenders of liberal democracy are no less devoted to deception. Business and political elites condemned the Capitol siege in the wake of the attack. Yet they routinely launch their own “raids” on the commons through the practice of corporate sovereignty and unrestrained capitalism.
The poverty of ideas in the political arena reflects the barbarism of our historical moment. While Trump’s minions promote authoritarianism and jingoism, many of their ideological opponents within the Democratic Party offer equally bankrupt solutions, from a return to “civility” to the rebuilding of national “unity.” (We are asked to forget that it was decades of “unity” between the Democrats and the billionaire class that helped produce the social and economic dystopia we now inhabit.)
Thus do the reigning forces in American political life—the populist right and the liberal center—sustain their crusades of disinformation. Both factions brandish the bloody flag of patriotism. Both long for the revival of a glorious order. Both preach fundamentalist creeds, whether they use the jargon of White evangelicalism or that of underregulated markets. And both are doomed. They are combatants on the deck of a sinking ship.
In truth, the disintegration of American civilisation has been evident for some time. The perverse murders of George Floyd and Breonna Taylor were symptoms of deeper pathologies. Our trillion dollar military budget, our gleeful binge of fossil fuels, our support for the occupation and degradation of the Palestinian people—all signal the malignancy of a decadent and cruel nation.
In reality, US plutocrats can offer only a more polished racial capitalism as a remedy for the vulgarity of Trumpism. Their revitalized America will continue to imprison legions of black people, hunt undocumented immigrants, and wage unrelenting war on brown populations abroad.
Meanwhile our intellectual decay intensifies. Capitalism was never going to be satisfied with just seising our social wealth. It has gutted our cultural and educational institutions as well. Small wonder most Americans are strangers to critical thought, and are unable to perceive or meaningfully address the social contradictions that shape their lives. Absorbing the ideas of their religious and political leaders, they find themselves searching for meaning in gospels of prosperity and theories of lizard men.
There may still be an alternative to bewilderment and depravity for the American masses. Recent months and years have witnessed promising countersigns. Popular antiracist and environmental movements reinvigorated our traditions of dissent. Attempts to organize Amazon warehouses, fast food chains, the ridesharing and tech industries and other stubbornly antiunion establishments raised the prospect of renewed worker power. Despite the social devastation of the coronavirus, a period of extreme isolation and anxiety spawned mutual aid projects and tenant struggles.
Progressive dissidents and workers may yet draw on these expressions of solidarity to reconstruct a fractured republic. As feckless Joe Biden takes office, he and his administration should be greeted by waves of radical agitation. We should expand resistance to austerity and endless war, even as we escalate campaigns for climate repair, Medicare for all, living wages, student debt cancellation, and equitable vaccine distribution. Quests for human rights and dignity may not heal America, but they may well preserve some semblance of grace as our society collapses under the weight of its lies.
The Souls of White Folk Revisited
At another historical inflection point, Dr. Martin Luther King Jr. recognized white Americans’ delusions as the property of the West more broadly.
When US Congress members resumed deliberations on the Electoral College vote after a pro-Trump mob violently stormed and temporarily occupied the Capitol building on January 6, many of them expressed shock and dismay that such an event had occurred in the United States. The scene was certainly abominable. More than fifty people were injured, and five people died in the attack, including a Capitol police officer. But the greatest damage had been inflicted upon the feeble facade of American exceptionalism and white innocence.
In a revealing display of historical delusion, the mantra in Congress that evening and throughout the following day was that the barbaric attempt to subvert the outcome of the election was an aberration in US political history and culture. “This is not who we are,” members of congress repeated. Instead of introspection, there was deflection. “This is how election results are disputed in a banana republic—not our democratic republic,” former President George W. Bush related through a formal statement, without any apparent awareness of his own irony and racism.
And there were even boasts. Vice-President Mike Pence, in his address to the reconvened Senate envisioned a world in awe of the US. “The world will once again witness the resilience and strength of our democracy,” he said. New York Senator Chuck Schumer, revealing the limits of his historical literacy, was aghast that this aberrant event will stain America’s image. “Unfortunately,” he said to his colleagues, “we can now add January 6, 2021 to that very short list of dates in American history that will live forever in infamy.”
A half a century ago, at another historical inflection point, Dr. Martin Luther King Jr. wisely recognised these delusions as the property not simply of the United States, but of the West more broadly. The US, he discovered, shared with European states and their imperialist outposts in Africa and the Caribbean a near pathological determination to dress up labour exploitation, gross materialism, militarism, and white supremacy as democracy. We are at a similar historical moment.
This myth of exceptionalism and white superiority continues to yoke the white working class in the US and elsewhere—France, Britain, Brazil, and in South Africa, among other places—to an economic system that is destroying them. King, in his time, implored us to recognize this fact. Today, he would remind us that what Americans saw on January 6 was a domestic variant of a world problem of persistent adherence to white supremacy casually cloaked in political and economic grievance.
The US, like South Africa, needed collective myths to fuel its national pride, and allow its leaders the self-assurance they displayed. Their myopic sense of exceptionalism fueled their claims to superiority vis-à-vis the rest of the world. The same internal inhibitors to self-reflection allowed Donald Trump to label country’s “shitholes” and former President Bush to dismiss others as “banana republics.” This absence of self-reflection compounded by delusion inspired the pro-Trump white-nationalist mob to attack the US Capitol building in an act of domestic terrorism.
We can learn from King’s prescient admonition for white Americans, Western Europeans generally, to recognise the inevitable calamity that will result from the ease with which they hold aloft the banner of racial superiority, while they trod aggressively toward an all-encompassing conflagration. King offered an alternative path forward borne of his engagement with non-violent movements in Asia and Africa to end of European imperialism, and the movement in the US against racial segregation and economic exploitation.
King’s analysis of global white supremacy grew increasingly astute in the early 1960s, through his involvement in initiatives to end white-minority rule in southern Africa. King was not alone in his thinking. He espoused a philosophy that was in the tradition of the Black social gospel theologians who mentored him, such as Benjamin E. Mays, Howard Thurman, and King’s father, Martin Luther King Sr. The inspiration they derived from Mahatma Gandhi’s nonviolence was immense, first in his struggle for Indian rights in British-ruled South Africa and then, after 1915, in India, toward its independence from Britain. Others, such as W.E.B. Du Bois, Ida B. Wells, Mary McLeod Bethune, and South Africa’s Albert Luthuli, shaped the rich, internationally-oriented intellectual and political environment that nurtured King and shaped his political outlook.
King’s goals for the Civil Rights Movement were also consistent with those of his contemporary radical activists who were unsatisfied with arguments for integration into an unaltered American society. His Black social gospel predecessors, as would King himself, insisted that the US social and economic system be understood in its global context, which would evince the necessity of a radical reordering. The global perspective that King and his contemporaries in the Civil Rights Movement gained through their involvement in the struggle against white-minority rule in southern Africa, equipped them to discern the global dimensions of capitalism, white supremacy and resulting forms of creeping authoritarianism.
Part of King’s brilliance and his usefulness for understanding the current political moment was his capacity to link culture, philosophy, and national politics within broad, global economic and political structures. In his speech to the First Conference on New Politics Chicago in 1967, King derided the persistent myth of the US as a paragon of justice, equality, and freedom. He diagnosed America’s social malady as a “triple-prong sickness that has been lurking that is the sickness within our body politic from its very beginning. That is the sickness of racism, excessive materialism and militarism. Not only is this our nation’s dilemma, it is the plague of Western civilisation.”
King did not issue diagnoses without prescriptions for a more healthful body politic. He strove toward the realisation of what he referred to as the “Beloved Community,” built on justice and equality. Toward that end, we must be honest about and learn from our own history.
King warned that it was detrimental to the US to continue to deny that “capitalism was built on the exploitation and suffering of black slaves,” and demanded the acknowledgement that capitalism “continues to thrive on the exploitation of the poor, both black and white, both here and abroad.” Again, his antidote for this sickness was not mere social integration, but true social justice, which required a radical remaking of American society. “The problems of racial injustice and economic injustice,” he argued, “cannot be solved without a radical redistribution of political and economic power.” What he called for, in other words, was a social revolution.
King’s internationalism and the deepening sophistication of his social analyses in a global context were most fully displayed in his Human Rights Day address at Hunter College in 1965, in which he warned that the delusion of superiority and exceptionalism among white South Africans was propelling that country toward internal violence, as he feared it would among whites in the US. The prospect of white violence prompted King to muse on the image of the African savage in the European imagination, reinforced by innumerable books, motion pictures, and magazine photos. He lamented that this figment of Africa as home to backward savages had persisted for more than a century despite the nimiety of facts that controverted it.
King contrasted the African-savage narrative with Europe’s well-documented economic and political savagery on the African continent: “Africa does have spectacular savages and brutes today, but they are not black. They are the sophisticated white rulers of South Africa who profess to be cultured, religious, and civilised, but whose conduct on philosophy stamp them unmistakably as modern-day barbarians.”
He feared that the persistence of these brutes, these barbarian white rulers would propel South Africa toward a race war, as Africans exhausted all peaceful routes to liberation and self-determination. To forestall or, even better, prevent such an outcome, King called for an international moral coalition against white-minority rule in southern Africa. “The leaders of South Africa’s openly and virulently racist regime were very specific about their intention to secure and maintain white dominance in the country. Quoting Prime Minister Verwoerd [of South Africa]: ‘We want to keep South Africa white.’ Keeping it white can only mean one thing, namely white domination, not ‘leadership,’ not ‘guidance,’ but control, supremacy.”
King neatly summed up apartheid’s corrosive efficiency for securing white political and economic power in the country, while ensuring a stable reserve of cheap Black labor. Rather than a southern outpost of Western civilization, as many South African leaders claimed, their country’s social and economic system made it, as King put it, “a formidable adversary of human rights.”
He emphasised his endorsement of international sanctions against South Africa, in this speech. Although the push for sanctions in the US would fail to shift the US government’s position on South Africa until the 1980s, King recognised the potential for a sanctions campaign, beyond the specifics of its immediate goal to cripple the apartheid regime, to form the basis of a global movement; what he called an “international alliance of all peoples of all nations against racism.”
As the minister extolled the virtues of sanctions, he singled out the US for its hypocritical and economically gratuitous embrace of South Africa. There had always been quick and deliberate US action in international events when the US believed its interests were at stake. He said that when the US invaded the Dominican Republic, which took place that year, it showed what it was capable of doing if willing. “We inundated that small nation with overwhelming force, shocking the world with our zealousness and naked power.” But toward South Africa, he bemoaned, “our protest is so muted and peripheral, it merely mildly disturbs the sensibilities of the segregationists, while our trade and investments substantially stimulate our economy to greater heights.”
Such is the hypocrisy of exceptionalism. The US would not condemn South Africa at the height of its own hypocrisy on race relations, because to do so would indict both countries. They mirrored each other, with their racist economic and political systems, hyper militarism and historical delusions. “Colonialism and segregation,” he wrote in an essay published that year in the New York Amsterdam News in 1962, “are nearly synonymous; they are children in the same family, for their common end is economic exploitation, political domination and the debasing of human personality.”
King would have recognised the raiding of the US Capitol building as a stark reflection of what America has always been. Like the white rulers of South Africa during the 1950s and 60s “who profess to be cultured, religious, and civilized,” US leaders have conjoined mythology and delusion to blind themselves to the fact that the marauding horde that brought such shame to the US Capitol on January 6 and, indeed, to the US, acted in the long and dependable tradition of white nationalism in America and in the indomitable spirit of global white supremacy.
King endeavoured to steer whites from the course on which their historical delusion had fixed them and that would lead them inevitably toward violence. His legacy inspires a clear-eyed examination of movements like Marine Le Pen’s National Front (National Rally), Boris Johnson’s Brexit, and Trumpism, to understand their deep-rootedness in the ethos and praxis of white supremacy. Naming it, as King counseled, will allow for self-reflection and an opportunity for true exceptionalism. Success within this process will enable US politicians to recognize the marauding horde wandering the corridors of the Capitol building as themselves and a product of their history.
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