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Doing Democracy Without Party Politics

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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.

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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.

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Dr. Reginald M.J. Oduor is Senior Lecturer in Philosophy at the University of Nairobi. He is the first person with total visual disability to be appointed to a substantive teaching position in a public university in Kenya. He was the founding Editor-in-Chief of the New Series of Thought and Practice: A Journal of the Philosophical Association of Kenya from 2009 to 2015. With Drs. Oriare Nyarwath and Francis E.A. Owakah, he edited OderaOruka in the Twenty-First Century. He is also Co-founder and current Chair of the Society of Professionals with Visual Disabilities (SOPVID). Email: rmjoduor@gmail.com. Blog: http://kenyancrossroads.blogspot.co.ke

Ideas

Diversification and Decolonisation of Economics

Decolonisation requires collective critical critique of knowledge creation through a historical lens — by whom, where, why, and how — to illuminate the embedded colonial practices that are the foundations of existing gender, racial, ethnicity, disability, class, sexuality, geographic, and other divisions.

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The mission of D-Econ (Diversifying and Decolonising Economics) is to promote inclusivity within the content and institutions of the economics discipline due to the dominance of Eurocentric thinking. This situation has occurred because of the longstanding exclusion of alternate views — based on identity (gender, race, geography), and theoretical-methodological discrimination — from the teaching of economics in higher education institutions. Thus, D-Econ argues, the knowledge base and debate of issues to be relevant to the world’s majority needs to include non-white and non-male voices as well as heterodox approaches.

D-Econ’s mission is framed at countering mainstream (conventional) economics. I think this ambition needs to be bolder. It needs to extend beyond the mainstream to explicitly encompass the entire social science discipline of economics.

The mainstream is ‘guilty as charged’. I think many within our heterodox community can be similarly charged.

Many sites that determine ‘legitimate heterodox knowledge’ cannot be characterised as always displaying tolerance and respect for difference. Contributions to heterodox conferences, workshops, journals, teachings, and more, are marred — not just on the odd occasion — by one perspective asserted as the ‘truth’, or reluctance (sometimes even open hostility) for constructive dialogue about the contributions of alternative perspectives. These practices replicate orthodoxy’s ills.

Heterodox economic scholars also have an ethical and moral obligation — thus responsibility — to ‘diversify and decolonise’ their teaching, research, and other practices given our own experiences of marginalisation, exclusion, and disregard by the mainstream. To not do so is tantamount to condoning the discriminatory practices that have buttressed the mainstream’s hegemony.

Diversification and decolonisation will not be — but should be — innate to all members of the heterodox economics community. Deliberative actions are required that require more than — as needed with the mainstream — ‘changing the narrative’.

The praxis of many heterodox economists needs to change. By praxis, I mean the activity of human beings (in this case, heterodox economists) that directly shapes both aspects of social reality (in this case, the teaching of economics and its application to explaining social reality) and themselves as producers of knowledge.

Decolonialisation is not about rewriting or erasing history. Nor can it be achieved by academics and students completing an anti-slavery awareness training module. Decolonisation is also more than the revision of curriculum content, assessment tasks, and reading lists to include scholarly works by women and persons of colour.

Decolonisation requires collective critical critique of knowledge creation through an historical lens — by whom, where, why, and how — to illuminate the embedded colonial practices that are the foundations of existing gender, racial, ethnicity, disability, class, sexuality, geographic, and other divisions.

Decolonisation also requires the ‘practice’ of an ongoing reflexive process given the institutionalised nature, and reproduction, of inequalities in the higher education sector, the primary site of knowledge production.

Decolonisation should not be conflated with diversification. Diversification is more than moving beyond the dominance of white heterosexual Eurocentric male voices in the creation and dissemination of knowledge.

Diversification is also much more deliberative than job advertisements stating that ‘women and minorities are encouraged to apply’, much more than an institution providing training in ‘conscious bias’, and much more than special journal issues, editorial boards, conference panels and workshops including women, persons of colour, or scholars from the Global South. These actions are mere tokenism, as is the advocacy and not the overt practice of theoretical-methodological pluralism in knowledge production and pluralism in the topics investigated.

To achieve and maintain substantive and authentic diversification and decolonisation of economics, the praxis of all heterodox economists needs to embrace a conjunction of interrelated actions. A single action is inadequate for the task. Moreover, unending vigilance is required to embed the ‘gains’ so that these become conceived as ‘norms’.

There are, I contend, four key interrelated actions for heterodoxy to ‘detoxify’ and lead the way on diversifying and decolonising the social science discipline of economics.

One key action is transparency about one’s ‘positionality’.  I am referring to a scholar’s social ontology — her ‘world view’ of the nature, character, basic features, structures, and constituents of social reality — and her epistemological views (how knowledge is created by, for example, observation and induction or model building and deduction). Analytical constructs reflect a chosen research methodology which, in turn, reflects ontological and epistemological beliefs. These should be rendered explicit.

The purpose of social inquiry, and the practice of economics as a social science, should be to explain an ever-changing and increasingly complex social reality. The knowledge produced needs to accord with social reality to be relevant to the many and be able to address persistent issues and crises such as the climate emergency, inequality, and global pandemics. The analytical approach of the mainstream denotes reality as a closed system devoid of social, political, and historical contexts. Thus, issues are falsely framed, and the approach is the antithesis of the research task at hand. Positional transparency evokes openness about the ‘methodological position’ the researcher has taken to the problem under investigation and thus, appropriateness to explain social reality.

Positionality reflects a scholar’s gender, race, ethnicity, history, nationality, geographic location, political views and more. Thus, positional transparency is interrelated with a second action — acknowledgement of the social construction of knowledge, and the exclusionary role that language can play.

Knowledge is situated. Any knowledge created is inevitably framed by the lives and experiences of the knowledge producers (and reflected through their positionality). The language of mainstream scholarship presents it as ‘objective’ and ‘scientific’, and thus authoritative, not influenced by the positions and lives of its creators. This is inherently dishonest and should be always called out.

Explicit acknowledgment that knowledge creation is situated in lived experiences — and thus, are arguments/analyses — recognises that a plurality of explanations is possible. As Sheila Dow wrote 25 years ago, ‘no one knowledge system can capture totality because each is partial, reflecting a vision of reality’.  Visibility of the positioned nature of knowledge will mean greater integrity in scholarship.

Further, the rhetoric deployed by knowledge producers plays a significant role in silencing underrepresented voices, and the reproduction of insular communities. Rhetoric can act as a social control mechanism by dismissing the scholarship of others as ‘biased’ or ‘unscientific’. This should not only be revealed but heterodox economists should consciously seek not to replicate. This, in turn, means clear recognition that the English language actively creates, not just conveys, the message.

Acknowledgment of the social construction of knowledge and language use leads to a third action—a transformative approach to knowledge building and learning. With the inclusion of new information and different perspectives, frank, open conversations can expose the realities of marginalisation, discrimination, and power relations, and societal privilege (not necessarily intellectual superiority) resulting in the ubiquity of white, male, Eurocentric voices.  Knowledge creation and learning then become transformative processes of mutual critique and discovery.

Transparency about positionality, meaningful recognition of the social construction of knowledge and language, and transformative processes for knowledge production and learning are the foundations to enable achievement of a fourth critical action — a decolonised economic pedagogy.

As posited by Kvangraven and Kesar, a decolonised economic pedagogy is effectively structured around at least the following: the economy is consistently treated as embedded within the social sphere; explicit acknowledgement of the bias and values inherent to different perspectives, and the repression of some epistemologies by others; not relying on one perspective or approach nor advocating universality of explanation; exposing students to the Eurocentric underpinnings of different theoretical perspectives; the presentation of knowledge within its colonial and post-colonial contexts; exposing the spectrum of power inequalities within communities; and, taking a student-centred approach to pedagogy requiring teacher-student co-responsibility to create a common co-operative learning space and to create knowledge.

Ongoing attention and effort focused on these four interrelated actions as a conjunction — by all heterodox economists, not a few — will drive meaningful change to the practice and teaching of economics through authentic diversification and decolonisation. If not, the praxis of heterodoxy will remain as susceptible to charges of insularity, bias, and discrimination as the mainstream.

This is article was first published by D-Econ.

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Ideas

Frantz Fanon: 60 years On

Sixty years after his death from leukemia at the age of 36 on 6 December 1961, and the publication of The Wretched of the Earth, Timothy Wild reviews a new book which reminds us of the relevance of Frantz Fanon. Fanon’s work, Wild argues, continues to engage people by its brilliance, rage, analysis, and hope that the poor can be the authors of their own destiny.

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From the end of May until a few days before Remembrance Day (November 11) flags at Canadian public buildings were flown at half-mast. This unusual occurrence was in recognition of the discovery of hundreds of unmarked graves containing the remains of Indigenous children on the sites of former Indian Residential Schools. The unearthing of the graves shocked many non-Indigenous Canadians, but it came as no surprise to Indigenous Peoples themselves who had long maintained that the graves were there and more would be discovered. They knew that some of their children never came home from these institutions; but their concerns went unheard or were dismissed. Many of the children who did return home were scarred for life, and this trauma then had an impact on the psychosocial wellbeing of future generations. Overall, this chapter is yet another tragic dimension in the history of settler colonialism in Canada.

Residential Schools, the last of which closed in the mid-1990s, were an instrument purposefully designed to undermine the culture and nuanced connections of Indigenous Peoples to time, each other, and the environment. The government and mainstream Christian Churches acted in strategic solidarity in a long campaign structured to annihilate Indigenous cultures, both figuratively and literally.  The schools were just one of the tools used by settlers, and their superstructure, to impose control over the totality of economic, social, cultural, and extractive relations. This campaign has resulted in social dislocation, loss of resources (including land and natural resources) and inter-generational trauma and marks the fact that the dark history of colonialism is still an eternal present in post-colonial Canada.

Part of my journey of understanding this dark history has involved reading and re-reading books on this ever-present historical tragedy, and that’s how I approached a closer study of Glen Sean Coulthard’s book Red Skin, White Masks: Rejecting the Colonial Legacies of Recognition (2014).  Using the work of the Martiniquen born, French educated and Algerian by choice psychiatrist Frantz Fanon (1925-1961) as a foundation – particularly Black Skin, White Masks – Coulthard argues that the conventional politics of recognition currently undertaken in Canada needs to evolve into “a resurgent politics of recognition premised on self-actualization, direct action and the resurgence of cultural practices that are attentive to the subjective and structural composition of settler-colonial power”.  In expanding on Marx by, for example, considering the impact of dispossession of land, as opposed to implementation of proletarian status on Indigenous Peoples, Coulthard applies a Fanonist framework to the current operation of neo-colonialism in Canada, and blends the psychology of the individual with the structural of the collective in his trenchant analysis and, equally important, call for action.

Obviously, the need for attention to the ongoing alienation and dislocation caused by colonialism in postcolonial societies is not only a Canadian phenomenon. The ongoing importance and wide-spread influence of Frantz Fanon in terms of both theory and practice reflects that fact.  Admittedly, there have been highs and lows in terms of Fanon’s place in the academic canon, due in large part to criticism regarding his framing of the role of violence in the process of decolonization, together with the fashionable disregard for meta-theories of liberation.  However, his works continue to inform counter-hegemonic theory and practice around the world, and his words and ideas are as refreshing as ever. Fanon continues to engage people by his brilliance, his candour, his analysis, his guarded optimism and his sense of people being agents in their own destiny.

Coming sixty years after the publication of The Wretched of the Earth and his death from leukemia at the age of 36, Fanon Today: Reason and Revolt of the Wretched of the Earth, edited by activist and scholar Nigel Gibson, provides a solid overview of the relevance of Frantz Fanon to the work of those of us who still believe that a just and humane world is both necessary and possible.  Throughout the volume the contributors provide space and examples of a Fanonist development of radical humanism, which provides for the psychological development of the person within the context of consciousness raising, collective action and structural change. Through a variety of examples, the book also clearly demonstrates the fact that the agents of change do not simply have to be the usual suspects of the industrial working class but includes – and must include – the peasantry and the various manifestations of the lumpenproletariat.  As noted by Gibson, “Fanon’s new humanism is a politics of becoming, based on the fundamental transformation of paralyzed Black and colonized subjects into new human beings through the liberation struggle” (p. 300).

Gibson then modestly concedes that the volume is “by no means exhaustive: it is rather something fragmentary, reflecting the moment” (p. 9). While that is a fair statement – I will comment on some of the gaps later – the bottom line is that this is an excellent book and marks Gibson’s long-standing commitment to ensuring that Fanon remains accessible and relevant to a wide-range of audiences, academic and popular. The theory is certainly there.  All the chapters, for example, pay attention to the role of consciousness-raising, the psychological trauma (indeed mental illness) caused by oppression, the blend of individual development and collective growth, the need for democratic discourse and leadership, and the destructive role played by the national bourgeoisie in alliance with outside forces.

However, in line with Fanon and respect for the development of mass support and organic intellectuals, the theoretical content of the book is woven together in a wonderfully accessible collection of essays demonstrating the ongoing importance of Fanon in a range of settings and on a diversity of social issues. Taken together the work provides multiple examples of the emancipatory potential of the “living politic” which is “the thought from the ground about the reality of our lives” as discussed by the South African activist S’bu Zikode (p. 124).

The book is divided into three sections. The first section contains several chapters written by ‘Fanon Militants’ and provides essays on Fanonist practices in a number of settings including Kenya, Trinidad and Tobago, South Africa, and Palestine. For me, the core element of this section can be found in the idea of “consciousness raising”. Subjects covered include the use of radio by a diverse group of women in England as a means of developing a person’s optimal psycho-social functioning, the deconstruction of the class and gender ridden term “White Syrian” and what it means to confronting the brutal Assad regime, and the experience of being Black facing daily racism, “systematic terror” and micro-aggressions in an overtly racist Portugal and Trinidad and Tobago, casting people into a zone of “non-being”.

The impact of Fanon on Black Consciousness is also clearly animated in this initial section of the book. Chapters on Fanon and the emergence of “New Afrikan Communism” and his influence of Black people imprisoned by the prison-industrial complex are two of the themes specifically associated with that longstanding link. A particular highlight of this section was contained in a chapter written by Toussaint Losier where he discussed the role played by Owusu Yaki Yakubu and how he developed a way to closely read Fanon which would engage his fellow prisoners, including those held largely incommunicado in the brutality of long-term solidarity confinement. The extension of Marxist thought, together with a dash of Freud and Hegel, shines through in this section in the intersection of race, gender and class. Taken together this section provides a mix of those structural variables, and how they fit together as an organic whole rather than a linear progression of mutually exclusive sociological categories.

The second section – ‘Still Fanon’ – moves into a more theoretical approach to the application of Fanon to transformative change and provides a number of excellent examples of why Fanon is still relevant and, perhaps more importantly, needed as a guide to engaged mass political action. As noted by, for example, David Pavon-Cuellar, in a passionate call for change and justice makes the important point that the “Wretched of the Earth are still here”. Pavon-Cuellar does not mince words and he insists on using the term “Third World” as opposed to “Global South” in his analysis. He argues the point that the historical example of de jure decolonization has not actually provided for the wellbeing of the rural and urban poor. Building upon the remarkable resilience of capitalism to do what it needs to ensure its domination and insatiable appetite, Pavon-Cuellar notes that “Colonialism had to change to stay the same” (p. 233). He puts it bluntly when he argues that the “current globalization of this neoliberal capitalism is the consummation of colonialism. Similarly, imperialism triumphs and disguises itself in the new global consensus” (p. 246).

Building upon this blend of passion and informed analysis, a major theme in this section of the book is related to the role played by the “national bourgeoisie” in terms of propping up the systems of oppression, exactly as highlighted by Fanon himself. The article by Ayyaz Mallick on Pakistan gives clear examples of the role played by national governments in terms of meeting the similar needs of a variety of global players, such as China, Saudi Arabia, Turkey and the United States, and the crises that result from this difficult balance.

Nigel Gibson contributes an important contextualizing chapter to this section of the book where he locates Fanon as both “a clinical practitioner and as a political practitioner” within the dynamic of movement. By paying attention to both the internalization of colonial messages and the environment constructed by post-colonial capitalist relations, Fanon provides a way to support the development of “disalienation” and the common good. As noted by Gibson, reflecting the dynamic of theory and practice has to be undertaken in unity with the people and is related to an evolving and tentative process of becoming, rather than a static case of being “…a moment of becoming is always incomplete. For me, this is an essential element of Fanon’s anti-formalist dialectic” (p. 283).

The final section of the book is loosely arranged around the idea of Fanon’s homes, essentially places he lived (such as Algeria in “The New Algerian Revolution”, the chapter by Hamza Hamouchene) together with places where his thinking has had a significant impact. These include the influence Fanon had on Black Consciousness in America, excellently chronicled by Lou Turner and Kurtis Kelley and on the growth of the Irish Language in the North of Ireland, powerfully presented by Feargal Mac Ionnrachtaigh. To me, however, this section was the most uneven in terms of readability. For example, I found the essay on postcolonial criticism and theory too academic for a book that attempted to make Fanon more accessible.

This may also have been related to the fact that this section also contained the transcription of a meeting between some of the leaders of the South African landless activist group Abahlali baseMjondolo and Nigel Gibson, which was beautiful in its integrity, honesty and dignity. What spoke to me most about this particular chapter was that it provided a sense of Fanon happening in real time and spoke to Gibson’s demonstrated desire to link Fanon with “the reader’s own lived experience” (p. 10). In this discussion, Gibson provided an overview of certain sections of The Wretched of the Earth  – which he prefers to call Les damnes de la terre in its original French – and then members of Abahlali baseMjondolo spoke about concrete application of Fanon’s works. To my mind at least, this chapter made the essential point that “awakening is a constant process” (p. 433). By putting Fanon into this process, and extending our understanding of Marxism, the argument is made that this can result in a “living communism” (p. 433).

The second section of the third part of the volume, dealt exclusively with Brazil, and contained essays on COVID-19 and the impact on Black people in Brazil together with pieces on “Black Female Intellectual Production” and one on the economic exploitation of Amazonia. These were undoubtedly interesting pieces, and they dealt with pressing socio-political issues related to the daily operation of both neocolonialism and neoliberalism. However, it is still unclear to me why Brazil was chosen as a focused topic for this section. Fanon noted that Rio as a city and construct was an offence to Indigenous people, and talked about the exploitation of young Brazilian women, but why three chapters were devoted to specific issues in Brazil was not immediately apparent. As mentioned, the issues are important, but they could have been examined within other contexts, particularly given Gibson’s previous comment about the content not being exhaustive.

Inevitably a lot is left out, and the list of what should or could have been included will be large, depending on one’s area(s) of interest. For example, I felt that more attention could have been given to Indigenous politics and Fanon in North America. As I have suggested, Coulthard has made a solid contribution to this nexus and that foundation could certainly be built upon, and it would have blended well with the work of Abahlali baseMjondolo and the need for a decommodification of land.

Furthermore, although there was an essay on racial and class-based injustice in Trinidad and Tobago, a chapter on current events in the Caribbean would have been useful, especially given Fanon’s relationship to the area, particularly the French Caribbean. I would also like to have seen greater attention to the ongoing influence of Fanon in southern Africa. I know that this was neither a history nor a biography, and Gibson has commented significantly elsewhere on Fanon and South Africa, but the influence of Bantu Stephen Biko was tremendous, both in and out of the country. In the South African Communist Party, though they continue to maintain the idea of a two-stage revolution, there were individuals who had read and digested Fanon – Chris Hani for one. Further analysis of this in relationship to the neocolonial project of white monopoly capital would certainly have been welcomed. I would also have liked to read about what role, if any, Fanon has played on the political consciousness of Zambians and civil society, given their almost textbook experience with neocolonial relations, extractive commodity dependence, the wrath of international funders, the IMF’s Structural Adjustment forays and, most lately, crippling foreign debt to both China and Europe.

Finally, in light of the selfies, compromises, the self-serving displays of Clinton, Blair and Obama, and empty promises of COP26 in Glasgow, I think a discussion of Fanon and his impact on eco-socialism would have been of considerable merit and could also serve to engage a new field of activists, especially younger people. I believe that Fanon’s notions of consciousness raising, and healthy ego functioning, lend themselves directly to a green movement. I regard this as a missed opportunity in the book, especially when issues related to the alienation of land, the neocolonial extraction of resources and the psychosocial implications of environmental change for the rural poor and lumpenproletariat where themes raised throughout the book. Fanon can certainly inform the eco-socialist movement, by literally placing the person within their environment.

Still, Gibson’s volume is an excellent companion to Fanon’s works. It is not only suggestive of how one can read Fanon, but also how it can be applied in a transformative politics. The bibliographies accompanying many of the chapters provide the reader with specific area and topic guides.

Ultimately, though, the major point is that Fanon is still relevant sixty years after his death in 1961. As he wrote in The Wretched of the Earth “[e]ach generation must discover its mission, fulfill or betray it, in relative opacity”. Certainly, a much-needed call to action. Individuals continue to be subject to the daily pain of alienation, they experience the daily indignity of threats to their various and multiple experiences of well-being. Millions face very real threats to their survival, both physical and psychological. Despite the hope that existed in the late 1950s and early 1960s, decolonialization did not help people on the social, cultural, and economic margins of these newly “independent” nations. The national bourgeoisie mimicked their colonial masters and enriched themselves at the expense of the poor. The brutality simply took another form, and the exploitation continues apace.

Nigel Gibson and the other contributors to the book remind us that Fanon can help support the process of disalienation and promote opportunities for hope over fear; but this needs democratic relationships and the ability to listen. It also requires not only consciousness but the will to collectively act on that collective awareness. Following from this it requires organization. As suggested by Pavon-Cueller, “The still wretched of the earth need from their allied intellectuals the continued reading of Fanon in a militant, politically committed way, and not just for academic research or reflection” (p. 246). As the book constantly reminds us, we need Fanon to help animate the struggle so we can all breathe more freely and easily.

This article was published in the Review of African political Economy (ROAPE).

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Africa’s Land Use Problem: Is Green Revolution Agriculture a Solution or a Cause?

It is a myth that the only way to increase productivity on existing agricultural lands is through Green Revolution programmes and evidence shows that they are among the principal causes of unsustainable land use.

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Africa’s Land Use Problem: Is Green Revolution Agriculture a Solution or a Cause?
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By all accounts, food and agriculture were barely on the agenda at this month’s UN Climate Summit in Glasgow, Scotland. They should have been. Food production, distribution, consumption, and waste contribute an estimated one-third of greenhouse gas emissions. In production, the majority comes from unsustainable livestock production with another large share coming from unsustainable production and use of synthetic fertilizers. But a significant share also comes from “land use change”, a neutral term for the destructive expansion of agriculture onto new land.

That sort of “extensification” of agriculture can have serious environmental consequences – deforestation, soil erosion, unsustainable water use, etc. Those in turn have important implications for climate change, as a recent UN report highlighted. Land use changes due to agricultural expansion increase carbon emissions from land clearing, eliminate carbon dioxide-absorbing plants such as rainforests, and create greenhouse gases with incoming modern farming methods. According to the UN, they account for about 30 per cent of agriculture-related emissions.

The simplifying neo-Malthusian perspective attributes extensification to growing populations exerting pressure on scarce natural resources. Increasing farmers’ productivity on existing lands in regions such as Africa where yields are relatively low is the mainstream solution. The goal is to foster “sustainable intensification” – growing more food on the same land. With commercial inputs such as commercial seeds and synthetic fertilizers, farmers can intensify their exploitation of existing agricultural land, raising productivity and easing pressures from growing populations to bring new lands into cultivation.

The Alliance for a Green Revolution in Africa (AGRA) was founded 15 years ago to address the productivity problem. With generous funding from the Bill and Melinda Gates and Rockefeller foundations, the alliance set out to reduce chronic hunger and poverty by increasing yields in key food crops through the expanded use of commercial seeds and fertilizers. This is the “technology package” credited with raising agricultural productivity in what came to be known as the first Green Revolution in India and other parts of Asia and Latin America in the 1970s.

Africa’s Green Revolution has largely failed to promote either sustainability or intensification. Evidence suggests that the initiatives, which include high levels of government subsidies for farmers to use Green Revolution inputs, are both failing to raise productivity and contributing to the unsustainable expansion of farming onto new lands.

My research shows that excessive incentives to maize and a few commercial crops have persuaded farmers to shift land out of other nutritious crops while expanding production onto new lands. The result is higher maize production but without significant productivity increases. Meanwhile, we see rising levels of malnourishment and undernourishment as poor farmers fail to benefit from rising productivity but see their families’ diet diversity decline as the diversity of food crops in their fields declines.

Climate change and the unaddressed pandemic emergency are contributing to a deep hunger crisis in Africa. The worst dangers of famine are in areas of conflict such as Ethiopia, but hunger is more widespread. The United Nations has recorded a 50 per cent increase in the number of severely undernourished people in Sub-Saharan Africa since 2006. Underlying that deprivation is a model of agricultural development that is encouraging unsustainable land use and undermining crop and diet diversity.

These alarming outcomes have prompted African food producing organizations to call on donors to end their support for AGRA and other Green Revolution programmes. They call for a shift to agroecological initiatives that have been shown to generate sustainable productivity improvements across a range of food crops, addressing the need for more food and more nutritious diets while easing pressures on unsustainable land use.

Redoubling climate damage

Neither evidence nor entreaties have persuaded Green Revolution leaders that their strategies may be misguided. In October, Mr Hailemariam Desalegn, former Prime Minister of Ethiopia and current Chair of the Board of AGRA, acknowledged the problem. “Over the last two decades, the African continent has registered the most rapid rate of agricultural production growth of any region of the world,” he wrote in an opinion column for African Arguments. “Unfortunately, most of this growth has been through the expansion of agricultural land, not an increase in productivity. With our population expected to double by the middle of the century, our farmers need to continue growing more, while using fewer resources.” He went on to argue that the intensive use of Green Revolution seeds and fertilizers could achieve that. He has urged governments and donors to redouble Green Revolution efforts.

Climate change and the unaddressed pandemic emergency are contributing to a deep hunger crisis in Africa.

The evidence suggests otherwise. In 2020, I carried out a comprehensive assessment of the impacts of Green Revolution programmes in AGRA’s 13 focus countries. AGRA refused to share its own impact data, so I used national-level data on crop production, productivity, and area expansion to determine whether AGRA was meeting its stated goal of doubling productivity for 30 million small-scale farming households by 2020. Because 30 million represent the vast majority of farms in AGRA’s programme area, national-level data from 2006-2018 would reveal whether such a productivity revolution was occurring. I also assessed progress toward AGRA’s stated goals of doubling incomes for those same farmers and cutting food insecurity by half by 2020.

I found the Green Revolution was failing on its own terms. Productivity growth was slow, even for heavily supported and subsidized crops such as maize. More traditional staple crops such as millet and sorghum showed stagnation or decline. My estimate of productivity increases for a basket of staple crops in AGRA’s 13 focus countries showed just 18 per cent yield growth over 12 years, a rate barely higher than the preceding 12 years. Not surprisingly, poverty remained endemic, particularly in rural areas. And rather than cutting food insecurity by half, the number of undernourished people increased 31 per cent in those 13 countries.

The data also revealed that Green Revolution initiatives were not only failing to achieve sustainable intensification, they were promoting the opposite. As the graph shows, between 2006 and 2018 maize productivity rose by only 29 per cent while the area planted to maize increased by 45 per cent in AGRA’s 13 focus countries. Overall, production increased 87 per cent, but mainly because of extensification rather than intensification. Meanwhile, land planted to other staples such as millet and sorghum declined or stagnated, as did yields. My composite staple yield index showed just 18 per cent yield growth. (All data cited here, unless otherwise indicated, are from the United Nations, cited in my Tufts University Working Paper.)

AGRA Progress Report: Productivity and Food Security
This outcome will come as no surprise to those living in AGRA countries where incentives are heavily concentrated on maize. In most AGRA countries, governments provide large subsidies to farmers to buy and use commercial maize seeds and fertilizers. AGRA itself has spent one billion dollars in its 14-years of work, but African governments have been spending up to one billion dollars per year on such Farm Input Subsidy Programmes (FISPs). Some governments also pay above-market prices to farmers for their maize to maintain public grain reserves.

As any agricultural economist can attest, land and investments flow to crops that are subsidized or otherwise supported. That has been true in the United States for decades. Farmers make complex calculations to gauge the relative returns to corn, soybeans, wheat, and other crops based on market conditions and relative levels of government support.

In Africa, maize has received the lion’s share of the support in most AGRA countries, so land and investment have moved more heavily into maize production. Farmers are incentivized to switch out of existing crops like millet, which has seen an alarming 24 per cent decline in production and a 21 per cent drop in yields, and into maize. Hence the decline in crop diversity under Green Revolution programmes. Farmers with access to land are also incentivized to bring new land into production, which allows them to reap the benefits of government support programmes. Hence the extensification of production.

As any agricultural economist can attest, land and investments flow to crops that are subsidized or otherwise supported.

Across AGRA countries, there was a 13 per cent increase in land under cultivation from 2006 to 2018, the majority of it in AGRA’s two principal supported crops, maize and rice. More than 7 million more hectares of land were planted in maize in 2018 than in 2006. Another 3 million more hectares were planted in rice. Those 10 million hectares accounted for nearly all of the expansion in land planted to cereal crops in that time period.

It is hard to argue that Green Revolution programmes did not contribute significantly to this problem of agricultural extensification. That is especially problematic when such input-intensive agriculture is failing to generate the promised productivity gains or reductions in hunger.

Studies in extensification: Zambia and Rwanda

Zambia and Rwanda have both expanded maize production dramatically, but both illustrate the ways in which Green Revolution incentives have led to undesirable outcomes. Zambia was one of AGRA’s focus countries until a few years ago. It left the alliance but has re-joined recently. Zambia provides extensive subsidies for maize production and also buys maize at supported prices for its food reserve programme. As a result, it has the highest levels of fertilizer use among AGRA countries. Between 2006 and 2018, Zambia increased maize production by 150 per cent, making it an apparent Green Revolution success story.

Zambia Progress Report: Productivity and Food Security
But, as the graph shows, only a small share of the added maize came from productivity growth. Yields grew just 27 per cent while the area planted to maize doubled. Millet and sorghum production and yields declined and farmers moved land out of those traditional staples into maize in response to Green Revolution incentives. Two-thirds of Zambia’s 32 per cent increase in land planted to crops was attributable to new land planted to maize. Staple yields overall increased just 20 per cent in that 12-year period. And all that maize failed to stem hunger or reduce poverty. The number of undernourished Zambians increased 29 per cent while extreme rural poverty remained at 78 per cent.

Rwanda has been a poster child for AGRA for years. AGRA’s current president, Agnes Kalibata, ascended to that position in large part due to her success in increasing maize production as Rwanda’s Minister of Agriculture. Between 2006 and 2018, maize production increased 300 per cent thanks to a well-funded and heavy-handed Green Revolution initiative. Seeds and fertilizer were heavily subsidized and farmers were fined if they did not agree to use the inputs.

Rwanda Progress Report: Productivity and Food SecurityAs the graph shows, Rwanda achieved higher maize yield growth than Zambia, increasing productivity by 66 per cent. But as in Zambia, most of the added maize came from a 146 per cent increase in new land planted to the crop, not from productivity. Similarly, rice production doubled, but yields actually declined 19 per cent, with land planted to rice increasing 147 per cent. In this small, densely populated country, some of that land came out of other staple crops, with the government reportedly banning their cultivation in some areas. Sorghum, cassava, sweet potatoes, and other roots and tubers were more important food crops than maize before AGRA, providing nutritional diversity in addition to benefits to the land. Land in cassava fell 16 per cent, while sorghum land declined 17 per cent.

Millet and sorghum production and yields declined and farmers moved land out of those traditional staples into maize in response to Green Revolution incentives.

My more comprehensive Staple Yield Index captures Rwanda’s poor performance across all staple crops. Compared to the much-touted 66 per cent increase in maize yields, we see just a 24 per cent increase in yields for key staples – maize, millet, sorghum, roots and tubers. Since 2006, extreme poverty remained high, falling just three percentage points to a still alarming 60 per cent. As in Zambia, all that extra maize did not help the hungry; the number of undernourished Rwandans has increased 40 per cent since 2006.

Far from being a Green Revolution success story, Rwanda offers an example of the ways in which the imposition of such a model on a relatively diverse farming landscape can disrupt more nutritious and sustainable cropping patterns. Rwanda does not have a great deal of uncultivated arable land, so most of the area expansion for maize and rice came from other crops rather than new lands. Still, Rwanda highlights how heavy incentives for Green Revolution crops create outcomes at odds with the goals of sustainable intensification for food security.

“Time to change course”

AGRA Board Chair Hailemariam Desalegn is correct to identify the problem of unsustainable expansion onto new lands in Africa, but he is wrong to think that his Green Revolution will solve that problem. Evidence shows that Green Revolution programmes are among the principal causes of unsustainable land use. Incentives for a narrow range of supported crops entice farmers and investors to open new lands for cultivation. Meanwhile, those commercial inputs are failing to generate any sort of productivity revolution or address the alarming 50 per cent rise in the number of undernourished Africans since AGRA was founded in 2006.

Seeds and fertilizer were heavily subsidized and farmers were fined if they did not agree to use the inputs.

As representatives from the Alliance for Food Sovereignty in Africa state in their published response to Mr Desalegn, it is “time to change course: the future is in agroecology.”

It is a myth that the only way to increase productivity on existing agricultural lands is through Green Revolution seeds and fertilizers. Examples abound across Africa of farming communities that are increasing both the diversity and productivity of their fields. In Africa and other developing countries, some 15 million small-scale farmers interplant so-called green-manure cover crops alongside their food crops to fix nitrogen in the soil, reduce weeding, add another food or forage crop to their fields, and increase the carbon sequestered in the soil. Scientists recommend appropriate cultivars from a range of more than 100 proven cover crops.

The Lablab bean native to East Africa, for example, has been shown to fix very high levels of nitrogen in the soil through its roots, improving soil fertility and water retention. The added nitrogen can raise maize yields threefold in those same fields, eliminating the need for inorganic fertilizer. And farm families get another nutritious food crop from their fields.

Such approaches are documented in a new UN report from its High Level Panel of Experts. Farmers are getting far better results, growing more food on existing land in sustainable ways that increase soil fertility over time. One University of Essex study surveyed nearly 300 large ecological agriculture projects across more than 50 poor countries and documented an average 79 per cent increase in productivity with decreasing costs and rising incomes. This is far higher than AGRA’s 18 per cent yield growth in staple crops.

Agroecological farming can also achieve sustainable extensification. With the support of some governments, West African farmers are expanding onto uncultivated lands but in a way that builds rather than compromises the environment. In long-term land rehabilitation projects in the drylands of West Africa, farmers in Burkina Faso, Senegal, Ghana, and Niger are leading “another kind of green revolution.” They regenerate tree growth on deforested lands then diversify production as part of agro-forestry initiatives that are increasingly supported by national governments. This restores soil fertility, increases water retention, and has been shown to increase yields 40 to 100 per cent within five years while increasing farmer incomes and food security. According to one study, farmers rehabilitated at least 200,000 hectares of degraded land in Burkina Faso, enabling farmers to grow cereals on land that had been barren.

Farmers are getting far better results, growing more food on existing land in sustainable ways that increase soil fertility over time.

Land reclamation is a desirable form of extensification, avoiding the negative environmental impacts of the input-intensive farming of monocultures of Green Revolution crops. Similarly, agroecology programmes intensify the production of diverse food crops on existing lands in ways that rebuild soil fertility and resilience to climate change.

Such strategies stand in stark contrast to Green Revolution programmes that are failing to help solve Africa’s unsustainable land-use issues. In fact, they are making them worse.

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