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One Week in March: Was the Handshake Triggered by the IMF?

7 min read. On March 6, Finance CS Henry Rotich writes a letter to the IMF appealing for an extension on a US$ 1.5 billion Stand-by Credit Facility, effectively putting Kenya back into an IMF austerity programme. On March 7, the IMF makes its ‘end-of-mission’ statement, detailing the terms of a bail-out package. On March 9, Uhuru Kenyatta and Raila Odinga seal a new political deal on the steps of Harambee House. Were these events a coincidence, or as has happened so often in Kenya’s history, orchestrated by the Western patrons of the Kenya State? By JOHN GITHONGO.

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One Week in March: Was the Handshake Triggered by the IMF?
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I remember in the 1980s having a great time with friends who were then living at the University of Nairobi halls of residence. A favourite stop-over for drinks was the Serena Hotel. This was the case at least until the price of beer was decontrolled in early 1993. Beer prices shot up and students were forced to humbler watering holes downtown. The Serena proceeded with a decade-long makeover that’s transformed it into today’s five star, increasingly al Shabaab-proof, world class hotel; and captains of industry and tenderprenuers never again had to share the urinals in the evening with opinionated and inebriated first year university students.

The process of decontrolling prices, generally liberalising the economy and politics accelerated exponentially after the fall of the Berlin Wall. Successive Kenyan regimes have never been big on the social cost of their policies, but even Moi – with his finger ever on the political pulse of the nation – repeatedly balked when pushed by the World Bank and IMF to liberalise the economy through the 1980s. He was especially wedded to the inefficient parastatals that were highly effective political patronage machines. Indeed, it is ironic that in the 21st century, the National Youth Service, National Cereals and Produce Board, Kenya Power and Lighting Company, Kenya Pipeline Company, Uchumi Supermarkets and other such entities have assumed this mirro-role under the very noses of us Kenyans, and the very same Bretton Woods agencies that pushed for ‘reforms’ through the 1980s and 1990s.

I refer to the decontrol we experienced in the 1990s because it transformed Kenya’s sense of its own political and economic sovereignty. In 2003 when NARC came to power, economic advisors joked that officials at the Ministry of Finance were often bleary-eyed because they only went to sleep after they had checked in with the IMF in Washington. By 2008 Kenya had largely been weaned off its dependence on the architects of the Washington Consensus. It helped that China had dramatically raised its commercial profile on the continent in ways that elites could use to their economic and political advantage.

With this in mind and in hindsight, March was a most interesting month for Kenya. Indeed in just one week a series of events combined to affirm a significant reversal in Kenya’s economic sovereignty with far-reaching implications for our politics.

On the 6th of March, the Minister of Finance, Henry Rotich, made the surprise announcement that the government was ‘broke’. He would deny this a day later in rather incongruous fashion. On the same day he and the Central Bank Governor Patrick Njoroge essentially signed on to an IMF austerity programme.

It wasn’t the traditional IMF programme circa 1980/90s, but it nevertheless was an acknowledgment that we were complying with a range of ‘confidence building’ measures ‘agreed’ with the IMF as we renegotiated our expired precautionary facility with them. For a country like Kenya that has exposed itself to the winds of the international markets to underwrite an ongoing forex-denominated borrowing binge, the IMF’s confidence serves as an insurance to Wall Street that we can, for example, still make our upcoming Eurobond interest payments.

We find ourselves in a conditionality-straitjacket similar to Moi’s in the 1990s. This one may be more politely worded, but the conditions are just as lethal: to secure a six-month extension of the US$ 1.5 billion IMF Stand-by Arrangement, the Fund was demanding that Treasury “[reduces] its fiscal deficit and substantially modify interest controls’. The SBA was due to expire on March 13. Treasury was asking for what was in effect a last-ditch six month extension, to September 2018.

It is thus that the next day, March 7th, the IMF made its ‘end of mission’ pronouncement in Kenya’s regard. Two days later, on the 9th of March, Uhuru Kenyatta and Raila Odinga stepped out of Harambee House to their now famous ‘handshake’ that has temporarily reordered our politics. Coincidentally the American Secretary of State, Rex Tillerson, was visiting Kenya (and being sacked by President Trump at the same time). I should like to speculate that these events are related.

We find ourselves in a conditionality-straitjacket similar to Moi’s in the 1990s. This one may be more politely worded, but the conditions are just as lethal: to secure a six-month extension of the US$ 1.5 billion IMF Stand-by Arrangement, the Fund was demanding that Treasury “[reduces] its fiscal deficit and substantially modify interest controls’. The SBA was due to expire on March 13. Treasury was asking for what was in effect a last-ditch six month extension, to September 2018.

*****

In November 1991, speaking at a donor consultative meeting in Paris, Kenya’s Finance Minister, the late Professor George Saitoti, announced that the KANU regime had agreed to repeal Section 2A of the constitution and allow the reintroduction of political pluralism. Still, the donors imposed an aid freeze on Kenya primarily as a result of the failure of a pre-agreed economic ‘stabilisation’ programme.

In the years up to 1993 Kenya received over US$1 billion per annum in donor aid – most of it at concessionary rates from Western donors. Indeed, in 1989/90 Kenya received US$1.6 billion from them. And the year before in 1988, KANU had scrapped the secret ballot, holding elections where voters queued behind their candidates. So this aid wasn’t linked to our deteriorating politics then. As a result, the aid freeze of 1991 was not only economically traumatic, the trauma was also political. At the time our understanding was that Moi had caved into intense domestic and international pressure for political and economic liberalisation. That Saitoti chose to make the all-important announcement while facing donors, however, was itself significant. Some insiders at the World Bank at the time insist that Moi misread the moment. The World Bank and IMF had primarily been pressuring Kenya on the economic reform front. It was the bilaterals who had suddenly become more eager about progressive political change.

Indeed, from the mid-1980s the regime had agreed to liberalise the economy which meant doing away with a range of parastatals (that at one point employed over 50 percent of civil servants); and the removal of foreign exchange and price controls, among a raft of other measures.

Initially the government acquiesced to the demands on the understanding that they would be implemented gradually. This was articulated in Sessional Paper No.1 of 1986. The subtext of the reforms would lead to the dismantling of President Moi patronage machine – it was, essentially, political suicide. So he dragged his feet. But then the Berlin Wall fell in 1989. Moi’s backers in the West, the US and UK in particular quickly started speaking a new language. Ambassadors who had never publicly agitated for transparency, human rights, good governance, accountability – the buzz-words of this new dispensation – when Kenya was a ‘pro-Western anti-communist bastion on the Eastern side of Africa’ suddenly changed their tune. President Moi criss-crossed Kenya complaining about this betrayal and warning that multipartyism in Kenya’s tribal context would lead to division and violence.

Faced with an aid freeze and under enormous pressure to liberalise both the economy and politics, Moi’s grudging acceptance of both was accompanied with his signing off on the Goldenberg scheme that promised to avail the much needed foreign exchange necessary to keep things going through the crunch and finance the 1992 multi-party elections. Thus the Goldenberg scandal was born. The people who walked Goldenberg into State House were the country’s long-serving spy chief, James Kanyotu, and his co-director in Goldenberg International Ltd, Kamlesh Pattni, a 27-year old small-time jeweller. The latter had been trying to flog the scheme to mandarins for some time without success. Now it was eagerly snapped up and transformed into the single most intense conflagration of political corruption in the country’s history.

Kenya saw 10 percent of GDP (US$1 billion at the time) extracted by the Goldenberg scams. The late Kanyotu had saved Moi’s bacon a couple of times before, notably in 1982 when he rushed to the Nyeri Agricultural Show on Friday July 30th to warn the President that Air Force officers were planning a coup and seeking permission to arrest them. Moi refused and the coup attempt took place that Sunday 1st August 1982. Moi in 1991, presented with a solution, did not hesitate to take it.

The people who walked Goldenberg into State House were the country’s long-serving spy chief, James Kanyotu, and his co-director in Goldenberg International Ltd, Kamlesh Pattni, a 27-year old small-time jeweller. The latter had been trying to flog the scheme to mandarins for some time without success. Now it was eagerly snapped up and transformed into the single most intense conflagration of political corruption in the country’s history.

*****

Kenya came out of a failed election process last year with a regime devoid of legitimacy; an economy steeped in debt and hobbled by a wild cycle of looting; an emboldened opposition speaking for almost 70 percent of the country and resolutely implementing a political programme Jubilee couldn’t respond to without a campaign of violence that threatened to burn the entire house down.

For Uhuru Kenyatta, the start of 2018 presented an almost insurmountable set of challenges: implementing an austerity programme while having to deal with a focused opposition breathing down his neck. But he had one thing Moi didn’t have in 1991: the support of both the West and the Bretton Woods institutions. As sub-Saharan Africa teeters on the brink of another debt crisis, the IMF has been generally silent, as even status-quo Western development economists are beginning to question the wisdom and sustainability of the debt binge numerous developing countries have embarked on over the past decade. Here in Kenya David Ndii has been flagging the issue for six years non-stop.

It is probably pure coincidence that the March 9th ‘handshake’ between Raila Odinga and Uhuru Kenyatta that relieved so much political pressure from the Jubilee regime came at a moment when Kenyatta needed all the economic wriggle room that the crisis could allow. But just as in Moi’s case in 1991, the handshake deal was fronted, not by the usual political or bureaucratic types, but by the men from the shadows who give advice on matters of national security and preservation of the regime. Indeed, the politicos and bureaucrats were largely cut out of the handshake arrangement. On every side many seemed as surprised by it as most Kenyans. Add to this the fact that the appointed interlocutors are Mr. Odinga’s lawyer, Paul Mwangi, and Dr. Martin Kimani, the head of counter terrorism.

It is probably pure coincidence that the March 9th ‘handshake’ between Raila Odinga and Uhuru Kenyatta that relieved so much political pressure from the Jubilee regime came at a moment when Kenyatta needed all the economic wriggle room that the crisis could allow. But just as in Moi’s case in 1991, the handshake deal was fronted, not by the usual political or bureaucratic types, but by the men from the shadows who give advice on matters of national security and preservation of the regime.

I have argued before that Kenya’s elite has often been most amenable to giving up political ground when they are in a fiscal bind. Considered together the political and economic events of March are interesting in their similarities, no matter how apparently tenuous, to the situation in 1991 when Moi reached out to his friend and spy chief (who retired that same year), to sort out the mess of having to win a multi-party election at any cost and finding the resources to do it in the middle of an aid freeze. Kenyatta is attempting to manage his own succession with the economy in a mess; the politics polarised but opposition demobilised for now; and, in the midst of a looting spree that makes Goldenberg look like a minor hold-up in a corner shop. Behind it all one cannot help that feeling that, as they say, ‘we just got owned!’ Literally in our case as Kenyans.

(Research by Juliet A. Atellah)

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John Githongo is one of Kenya’s leading anti-graft campaigners and former anti-corruption czar.

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South Africa: Xenophobia Is in Fact Afrophobia, Call It What It Is

5 min read. Anti-African violence in South Africa is fuelled by exclusion, poverty and rampant unemployment. This isn’t black-on-black violence. This is poor-on-poor violence.

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South Africa: Xenophobia Is in Fact Afrophobia, Call It What It Is
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Written in May 2008, as African bodies burned on the streets of South Africa, Ingrid De Kok’s throbbing poem Today I Do Not Love My Country poignantly captures the mood of an Afrophobic nation fluent in the language of violence and name-calling.  (I say Afrophobic because South Africa does not have a xenophobia problem. We don’t rage against all foreigners—just the poor, black ones from Africa.)

The irony of South Africa’s most recent attacks on African immigrants is that they happened in the wake of the African Continental Free Trade Agreement which positions the country as an economic gateway to the continent. As the debris is cleared off the streets of Johannesburg after a week of violent looting and attacks against African migrant-owned businesses that saw eleven people killed and almost 500 arrested, Pretoria now faces calls to boycott South African-owned businesses on the continent.

Zambia and Madagascar cancelled football matches. Air Tanzania has suspended flights to South Africa. African artists are boycotting South Africa. Should an Afrophobic South Africa lead the African Union next year?

The irony of South Africa’s most recent attacks on African immigrants is that they happened in the wake of the African Continental Free Trade Agreement which positions the country as an economic gateway to the continent

The South African government has remained steadfast in its denial of Afrophobia, opting instead to condemn “violent attacks” and highlight the criminal elements involved in looting African-owned businesses. The police attributed the attacks to “opportunistic criminality”. By denying that these are Afrophobic attacks, everyone can deny the role of South Africa’s political leadership in fomenting the hatred.

The Afrophobic attacks are not spontaneous criminal mobs preying on foreigners. They are the result of an orchestrated, planned campaign that has been fuelled by the ongoing anti-immigrant rhetoric of South African politicians.

The All Truck Drivers Forum (ATDF), Sisonke People’s Forum and Respect SA stand accused of orchestrating last week’s violence. ATDF spokesperson, Sipho Zungu, denied that his group had instigated the violent looting, saying that “the nation is being misled here.” Zungu did stress, however, that South African truck drivers “no longer have jobs” and the government “must get rid of foreign truck drivers.”

Zungu echoes the sentiments of many poor South Africans, and their views are the end result of a drip-feed of anti-immigrant messages from South African politicians, particularly in the run-up to this year’s elections.

Anti-African violence in South Africa is fuelled by exclusion, poverty and rampant unemployment. This isn’t black-on-black violence. This is poor-on-poor violence.

One-third of South Africans are unemployed. Thirteen per cent of South Africans live in informal settlements, and a third of South Africans don’t have access to running water. The problems are a combination of the country’s apartheid past and rampant corruption and mismanagement within the ANC-led government. Crime is climbing, mainly due to corrupt and dysfunctional policing services, high unemployment and systemic poverty.

By denying that these are Afrophobic attacks, everyone can deny the role of South Africa’s political leadership in fomenting the hatred.

South African politicians from across the spectrum have blamed immigrants for the hardships experienced by poor South Africans. Political parties tell voters that foreigners are criminals flooding South Africa, stealing their jobs, homes and social services, undermining their security and prosperity.

Even the government sees poor and unskilled African migrants and asylum seekers as a threat to the country’s security and prosperity. Approved in March 2017, its White Paper on International Migration, separates immigrants into “worthy” and “unworthy” individuals. Poor and unskilled immigrants, predominantly from Africa, will be prevented from staying in South Africa by any means, “even if this is labelled anti-African behaviour” as the former Minister of Home Affairs, Hlengiwe Mkhize, pointed out in June 2017. The message is simple: there is no place for black Africans in South Africa’s Rainbow Nation.

In November 2018, Health Minister Aaron Motsoaledi claimed in a speech at a nurses summit that undocumented immigrants were flooding South Africa and overburdening clinics and hospitals. When immigrants “get admitted in large numbers, they cause overcrowding, infection control starts failing”, he said.

Johannesburg—the epicentre of the anti-African violence—is run by the Democratic Alliance (DA), the second-largest political party in South Africa after the ruling African National Congress (ANC). DA mayor, Herman Mashaba, has been leading the war against African immigrants.

In a bid to attract more support, Mashaba and the DA have adopted an immigrant-baiting approach straight out of Donald Trump and Jair Bolsonaro’s playbooks.

Mashaba has described black African migrants as criminals and has spoken of the need for a “shock-and-awe” campaign to drive them out.

In February 2019, Mashaba diverted attention away from protests against his administration’s poor service delivery in Johannesburg’s Alexandra township by tweeting that foreigners had made it difficult to provide basic services.

On August 1, police operations in Johannesburg to find counterfeit goods were thwarted by traders who pelted law-enforcement authorities with rocks, forcing the police to retreat. Social media went into overdrive, with many accusing the police of being cowards running away from illegal immigrants. Mashaba was “devastated” by the police’s restraint. A week later over 500 African immigrants were arrested after a humiliating raid, even though many said they showed police valid papers.

In 2017, South Africa’s deputy police minister claimed that the city of Johannesburg had been taken over by foreigners, with 80% of the city controlled by them. If this is not urgently stopped, he added, the entire country “could be 80% dominated by foreign nationals and the future president of South Africa could be a foreign national.”

None of this anti-immigrant rhetoric is based on fact. Constituting just 3% of the South African population, statistics show that immigrants are not “flooding” South Africa. They aren’t stealing jobs from South Africans and nor are they responsible for the high crime rate. South Africa’s crime problem has little to do with migration, and everything to do with the country’s dysfunctional policing services, unemployment and poverty.

Johannesburg—the epicentre of the anti-African violence—is run by the Democratic Alliance (DA), the second-largest political party in South Africa after the ruling African National Congress (ANC). DA mayor, Herman Mashaba, has been leading the war against African immigrants.

But South African politicians don’t let facts get in the way.  After all, it’s easier to blame African immigrants rather than face your own citizens and admit that you’ve chosen to line your own pockets instead of doing your job. If you can get others to shoulder the blame for the hopeless situation that many South Africans find themselves in, then why not?

South Africans are rightfully angry at the high levels of unemployment, poverty, lack of services and opportunities. But rather than blame African immigrants, frustration must be directed at the source of the crisis: a South African political leadership steeped in corruption that has largely failed its people.

The African Diaspora Forum, the representative body of the largest group of migrant traders, claimed that the police failed to act on intelligence that it had provided warning of the impending attacks. It took almost three days before Cyril Ramaphosa finally issued weak words of condemnation and for his security cluster to meet and strategise.  All of this points to a government refusing to own its complicity and deal with the consequences of its words.

South Africa has fallen far and hard from the lofty Mandela era and Thabo Mbeki’s soaring “I am an African” declaration.

Senior political leaders in South Africa are blaming vulnerable Africans for their failure to adequately provide a dignified life for all South Africans. Until this scapegoating stops, violent anti-African sentiment will continue to thrive, and South Africa will entrench its growing pariah status on the continent.

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A New Despotism in the Era of Surveillance Capitalism: A Reflection on Census 2019

6 min read. In the creeping securocratisation of every sphere of the State, the incessant threats and arbitrary orders, the renewed quest for that elusive all-encompassing kipande, and even the arbitrary assignment of identity on citizens, Montesquieu would see a marked deficiency of love for virtue, the requisite principle for a democratic republic.

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A New Despotism in the Era of Surveillance Capitalism: A Reflection on Census 2019
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The just concluded census 2019 brought with it many strange occurrences including the official classification of my good friend Rasna Warah as a Mtaita, a community to which she is only very remotely connected by virtue of being married to a husband whose mother is a Mtaveta. The Taita and Taveta, who give their home county Taita-Taveta its name, are two related but distinct ethnic groups. Rasna’s ethnicity is unambiguous, she is a Kenyan Asian, which should be one of the ethnicities available on the census questionnaire.

In standard statistical practice, people’s racial and ethnic identity are self-declared and the identity questions usually have options such as “other” and “mixed” as well as the choice not to disclose. But Rasna was not given a choice, as she recounts here. While this may seem like a trivial matter, the undercurrents of racism and patriarchy in this action are disturbing. It is, I think, even more alarming that the enumerators, given a little authority, felt that they had the power to exercise discretion on the matter.

Past censuses have been rather uneventful statistical exercises. This one had the aura of a security operation. In the run-up, we were treated to all manner of threats and arbitrary orders from the Internal Security Cabinet Secretary, the Jubilee administration’s energetic and increasingly facile enforcer. On the eve of the census, the government spokesman added to the melodrama by issuing a statement informing the public that census enumerators would be asking for personal identification details, including national ID and passport numbers and, ominously, huduma namba registration status. There are few issues as controversial right now as huduma namba and to introduce that question was a sure way of heightening suspicion and undermining the credibility of the census.

More fundamentally, anonymity is a canon of statistical survey work. In fact, the law prohibits dissemination of any information which can be identified with a particular respondent without the respondent’s consent. For this reason, censuses and statistical surveys are usually designed and the data maintained in such a way as to ensure that the respondents remain anonymous.

In October last year, the Government gazetted the census regulations that include a schedule of the information that would be collected. Identity information is not listed in the schedule. In January this year, the Keya National Bureau of Statistics (KNBS) issued a media briefing, still on their website, that also listed the information that would be collected. It too does not mention identity information. That it was the Government spokesman—and not the KNBS—who appraised the public, and only on the eve of the census, is telling.

The response to the protestations that met the disclosure was vintage Jubilee—dishonest and inept. The spokesman explained that the personal identity information would be removed to restore the anonymity of the data. If indeed the purpose was to establish registration coverage, the professional statisticians would have asked respondents to state their registration status. Moreover, for planning purposes, professional statisticians would have designed a comprehensive module that would have included other critical information such as birth registration status.

The draconian zeal with which huduma namba is being pursued—including the proposed legislation—is all the more perplexing because, since all the functions listed are those that are currently served by the national ID, the sensible thing to do would be to upgrade the national ID. Seeing as we have already had three national ID upgrades since independence, it seems to me unlikely that a fourth upgrade would have generated the heat that the huduma namba has.

In The Spirit of the Laws, Montesquieu classified political systems into three categories, namely republican, monarchical and despotic. He defined a republican system as characterised by citizenship rights. A republican system is democratic if political equality is universal, and aristocratic if the rights are a privilege that is denied to some members (e.g. slaves). In monarchical systems, the rulers have absolute authority governed by established rules. In a despotic system, the ruler is the law.

Montesquieu postulated for each system a driving principle, ethos if you like, on which its survival depends. The driving principle of a democratic republic is love of virtue— a willingness to put the public good ahead of private interests. He opined that a republican government failed to take root in England after the Civil War (1642-1651) because English society lacked the required principle, namely the love of virtue. The short-lived English republic, known as the Commonwealth of England, lasted a decade, from the beheading of Charles I in 1649 to shortly after the death Oliver Cromwell in 1659. The driving principle of monarchical systems is love of honour and the quest for higher social rank and privilege. For despotism it is fear of the ruler. The rulers are the law, and they rule by fear.

In The Spirit of the Laws, Montesquieu classified political systems into three categories, namely republican, monarchical and despotic. He defined a republican system as characterised by citizenship rights.

Identity documents are a key element of the apparatus of despotism. Our own identity card has its origins in the colonial kipande (passbook). As Juliet Atellah narrates in Toa Kitambulisho! Evolution of Registration of Persons in Kenya,

“The Kipande was worn around the neck like a dog collar. The Kipande contained the wearer’s tribe, their strengths and weaknesses and comments from his employer on his competence, therefore, determining his pay or whether or not he would be employed. The government used the Kipande to curtail freedom of Africans and monitor labour supply. It also empowered the police to stop a native anywhere and demand to be shown the document. For Africans, the Kipande was like a badge of slavery and sparked bitter protests.”

In essence, the kipande was a surveillance tool for an indentured labour system which enabled the settler economy to suppress wages. But it was not perfect. Keren Weitzberg, a migration scholar and author of We Do Not Have Borders: Greater Somalia and the Predicaments of Belonging in Kenya, makes an interesting and insightful contextual link between huduma namba and the colonial quest to better the kipande revealed in a recommendation that appears in a 1956 government document:

“Consideration should be given to the provision of a comprehensive document for Africans, as is done in the Union of South Africa and the Belgian Congo. This should incorporate Registration particulars, payment of Poll Tax, and such other papers as the African is required to carry or are envisaged for him, e.g. Domestic Service record and permit to reside in urban areas. Eligibility under the Coutts proposals for voting might also be included in the document. The document would then become of value to the holder and there would be less likelihood of its becoming lost or transferred, as is the case with the present Identity document.” 

The purpose of the huduma namba is the same as that of the “comprehensive document for Africans”—to instill in people the sense that Big Brother is watching. But despotism is not an end in itself. The raison d’être of the colonial enterprise was economic exploitation. This has not changed.

The 2001 Nobel Prize for Economics was shared by George Akerlof, Michael Spence and Joseph Stiglitz for their analysis of markets with asymmetric information. A market with asymmetric information is one where material attributes of a good or service are private information known only to the seller and not observable by the buyer; the seller has an incentive to conceal the attributes. In essence, it is a market where the buyer cannot be sure that they will get what they pay for. Asymmetric information problems are pervasive in labour and credit markets.

Identity documents are a key element of the apparatus of despotism. Our own identity card has its origins in the colonial kipande (passbook). As Juliet Atellah narrates in Toa Kitambulisho! Evolution of Registration of Persons in Kenya

A potential employer cannot tell in advance whether a worker is a performer or not, or even whether he or she is dishonest—they only get to know that after hiring the worker, and at considerable cost if they get it wrong. We know that job seekers go out of their way to misrepresent themselves, including faking qualifications and references, and concealing adverse information such as previous dismissals and criminal records. To mitigate the problem, employers go out of their way to obtain and check out references including certificates of good conduct from the police.

The original kipande, as Atellah notes, included information on the bearers “strengths and weaknesses and comments from his employer on his competence.” It does not require too much imagination to see how errant natives would have made for a severe labour market information asymmetry problem, motivating the settler economy to invent this seemingly innocuous but probably effective labour market information system.

Similarly, a potential borrower’s creditworthiness is not observable to lenders. Lenders only get to sort out good and bad borrowers from experience. A customer’s credit history is a lender’s most valuable asset. A public credit reference system, such as the Credit Reference Bureaus, is a device for mitigating credit market information asymmetry. The parallel with the kipande character reference is readily apparent.

In essence, the kipande was a surveillance tool for an indentured labour system which enabled the settler economy to suppress wages.

As a credit information system, the digital panopticon envisaged by huduma namba is priceless, and as one of the country’s leading mobile lenders, the Kenyatta family-owned Commercial Bank of Africa (CBA) is the primary beneficiary. Indeed, well before the public was informed about it, huduma namba featured prominently in a CBA-led mobile lending platform project called Wezeshafeatured in this column—that was subsequently rebranded and launched as Stawi.

Nine years ago this week, we promulgated a new constitution. Since its enactment the political and bureaucratic establishment has spared no effort to restore the unfettered discretion and apparatus of rule by fear that the new constitutional dispensation is meant to dismantle. Early in its term, the Jubilee administration sought to pass a raft of security-related legislation that would have clawed back most of the civil liberties enshrined in the Bill of Rights. Uhuru Kenyatta is on record, in one of the pre-election TV interviews, attributing his underwhelming performance to the constraints on his authority by the 2010 Constitution. He went on to express nostalgia for the old one.

In the creeping securocratisation of every sphere of the State, the incessant threats and arbitrary orders, the renewed quest for that elusive all-encompassing kipande, and even the arbitrary assignment of identity on citizens, Montesquieu would see a marked deficiency of love for virtue, the requisite principle for a democratic republic.

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Africa and Palestine: A Noble Legacy That Must Never Be Forgotten

4 min read. Today’s generation of African leaders should not deviate from that the solidarity between Africa and Palestine. Indeed, writes RAMZY BAROUD If they betray it, they betray themselves, along with the righteous struggles of their own peoples.

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Africa and Palestine: A Noble Legacy That Must Never Be Forgotten
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Europe’s “Scramble for Africa” began in earnest in 1881 but never ended. The attempt at dominating the continent using old and new strategies continues to define the Western relationship with this rich continent. This reality was very apparent when I arrived in Nairobi on June 23. Although I had come to address various Kenyan audiences at universities, public forums and the media, I had also to learn. Kenya, like the rest of Africa, is a source of inspiration for all anti-colonial liberation movements around the world. We Palestinians can learn a great deal from the Kenyan struggle.

Although African countries have fought valiant battles for their freedom against their Western colonisers, neocolonialism now defines the relationship between many independent African countries and their former occupiers. Political meddling, economic control and, at times, military interventions – as in the recent cases of Libya and Mali – point to the unfortunate reality that Africa remains, in myriad ways, hostage to Western priorities, interests and dictates.

In the infamous Berlin Conference of 1884, Western colonial regimes attempted to mediate between the various powers that were competing over Africa’s riches. It apportioned to each a share of the African continent, as if Africa were the property of the West and its white colonists. Millions of Africans died in that protracted, bloody episode unleashed by the West, which shamelessly promoted its genocidal oppression as a civilisational project.

Like most colonised peoples in the southern hemisphere, Africans fought disproportionate battles to gain their precious freedom. Here in Kenya, which became an official British colony in the 1920s, Kenya’s freedom fighters rose in rebellion against the brutality of their oppressors. Most notable among the various resistance campaigns, the Mau Mau rebellion of the 1950s remains a stark example of the courage of Kenyans and the cruelty of colonial Britain. Thousands of people were killed, wounded, disappeared or were imprisoned under the harshest of conditions.

Palestine fell under British occupation, the so-called British Mandate, around the same period that Kenya also became a British colony. Palestinians, too, fought and fell in their thousands as they employed various methods of collective resistance, including the legendary strike and rebellion of 1936. The same British killing machine that operated in Palestine and Kenya around that time, also operated, with the same degree of senseless violence, against numerous other nations around the world.

While Palestine was handed over to the Zionist movement to establish the state of Israel in May 1948, Kenya achieved its independence in December 1963.

At one of my recent talks in Nairobi, I was asked by a young participant about “Palestinian terrorism”. I told her that Palestinian fighters of today are Kenya’s Mau Mau rebels of yesteryear. That if we allow Western and Israeli propaganda to define Paestine’s national liberation discourse, then we condemn all national liberation movements throughout the southern hemisphere, including Kenya’s own freedom fighters.

We Palestinians must however shoulder part of the blame that our narrative as an oppressed, colonised and resisting nation is now misunderstood in parts of Africa.

When the Palestine Liberation Organisation committed its historical blunder by signing off Palestinian rights in Oslo in 1993, it abandoned a decades-long Palestinian discourse of resistance and liberation. Instead, it subscribed to a whole new discourse, riddled with carefully-worded language sanctioned by Washington and its European allies. Whenever Palestinians dared to deviate from their assigned role, the West would decree that they must return to the negotiating table, as the latter became a metaphor of obedience and submission.

Throughout these years, Palestinians mostly abandoned their far more meaningful alliances in Africa. Instead, they endlessly appealed to the goodwill of the West, hoping that the very colonial powers that have primarily created, sustained and armed Israel, would miraculously become more balanced and humane.

When the Palestine Liberation Organisation committed its historical blunder by signing off Palestinian rights in Oslo in 1993, it abandoned a decades-long Palestinian discourse of resistance and liberation.

However, Washington, London, Paris, Berlin, etc., remained committed to Israel and, despite occasional polite criticism of the Israeli government, continued to channel their weapons, warplanes and submarines to every Israeli government that has ruled over Palestinians for the last seven decades. Alas, while Palestinians were learning their painful lesson, betrayed repeatedly by those who had vowed to respect democracy and human rights, many African nations began seeing in Israel a possible ally. Kenya is, sadly, one of those countries.

Understanding the significance of Africa in terms of its economic and political potential, and its support for Israel at the UN General Assembly, right-wing Israeli Prime Minister Benjamin Netanyahu has launched his own “Scramble for Africa”. Netanyahu’s diplomatic conquests on the continent have been celebrated by Israeli media as “historic”, while the Palestinian leadership remains oblivious to the rapidly changing political landscape.

Kenya is one of Israel’s success stories. In November 2017, Netanyahu attended the inauguration of President Uhuru Kenyatta. Netanyahu was seen embracing Kenyatta as a dear friend and ally even as Kenyans rose in rebellion against their corrupt ruling classes. Tel Aviv had hoped that the first-ever Israel-Africa summit in Togo would usher in a complete paradigm shift in Israeli-African relations. However, the October 2017 conference never took place due to pressure by various African countries, including South Africa. There is still enough support for Palestine on the continent to defeat the Israeli stratagem. But that could change soon in favour of Israel if Palestinians and their allies do not wake up to the alarming reality.

The Palestinian leadership, intellectuals, artists and civil society ambassadors must shift their attention back to the southern hemisphere, to Africa in particular, rediscovering the untapped wealth of true, unconditional human solidarity offered by the peoples of this ever-generous continent.

Kenya is one of Israel’s success stories. In November 2017, Netanyahu attended the inauguration of President Uhuru Kenyatta. Netanyahu was seen embracing Kenyatta as a dear friend and ally even as Kenyans rose in rebellion against their corrupt ruling classes

The legendary Tanzanian freedom fighter, Mwalimu Julius Nyerere, who is also celebrated in Kenya, knew very well where his solidarity lay. “We have never hesitated in our support for the right of the people of Palestine to have their own land,” he once said, a sentiment that was repeated by the iconic South African leader Nelson Mandela, and by many other African liberation leaders. Today’s generation of African leaders should not deviate from that noble legacy. If they betray it, they betray themselves, along with the righteous struggles of their own peoples.

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