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Chris Msando: Year 53 in the History of State Assassinations

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A year later, the IEBC official’s murder remains a mystery about which the Government of Kenya is deeply disinterested – as it is of the scores killed in 2017 in honour of electoral injustice. Like all the ones that preceded his, that succeeded his, the State, hostage to its ethos of mediocrity, purveyor of fear, enemy of truth, is deeply implicated. When will we stop silencing our best and brightest? By MIRIAM ABRAHAM.

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Chris Msando: Year 53 in the History of State Assassinations
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It is hard to believe that it is a year since Christopher Msando, the ICT manager at Kenya’s Independent Electoral and Boundaries Commission (IEBC) was brutally tortured and murdered. I can still hear his confident voice as he explained in layman’s language how the gadgets to be used for the 2017 General Election (KIEMS kits) would work. I can still hear his reassuring voice that the gadgets would not follow the footsteps of the spectacular failure of 2013.

I can see him working with KPMG, the company hired to audit the register of voters, meticulously identifying some of the problems with the register including multiple persons sharing the same national identification number and suggesting solutions. I can see him in the boardroom expressing alarm that the data center was heating up again and urging for a secondary data center to be put in place immediately. Somberly explaining some loopholes in the technology and how to fix them.

I can hear his booming voice, his laughter in the corridors as he joked with his colleagues. I can see his face brighten whenever he found a solution to a nagging technology-related problem. I recall the meticulousness with which he handled all tasks assigned to him. The dedication to his job that led him to spend long days and nights at work.

I can vividly see Chris standing at Safari Park before 800 staff from across the country, responding to their questions, allaying their fears and assuring them that technology would not be the weak-link during the 2017 election. I can hear him explaining to the media and civil society the various measures in place to avert deceased voters from showing up at polling stations on 8 August. I can see him on television assuring Kenyans that the election would not be manipulated under his watch.

I did not expect that his words would be taken literally. That he would be among the deceased voters deliberately eliminated from participating in the electoral process. That indeed the alleged manipulation of technology on 8th August would not take place under his watch. That he would be silenced forever in the most cowardly, callous and brutal manner. And that his killers would never be brought to book. That he who fervently believed in justice and honesty would not benefit from the same.

You see, Chris belongs to a small cadre of professional public servants fully committed to their work. Those few men and women whom politicians would not bat an eyelid to sacrifice for their own political interests. He is not the first nor the last public servant in Kenya to pay the ultimate price. On February 12th 1990 Kenya’s Foreign Minister, Dr. Robert Ouko was kidnapped and murdered by individuals around the presidency in a manner not too dissimilar to the way Chris was brutally dispatched. Pio Pinto, Tom Mboya, J.M. Kariuki and many other less notable public figures have been murdered by the elite since independence. Indeed the extrajudicial assassination of senior figures is an enduring characteristic of Kenyan elite political competition.

I did not expect that his words would be taken literally. That he would be among the deceased voters deliberately eliminated from participating in the electoral process. That the alleged manipulation of technology on 8th August would not take place under his watch. That he would be silenced forever in the most cowardly, callous and brutal manner. And that his killers would never be brought to book. That he who fervently believed in justice and honesty would not benefit from the same.

Every few years we have these public officials who are sacrificed in the interest of the political class. The politicians view everything from the short-term gains of acquiring power. And when public officials get into their cross-hairs, they do not hesitate to eliminate them. The same fate befalls those who fall during the electioneering period. Human Rights Watch and Amnesty International found in a joint report in October that at least 67 people were killed countrywide during the first round of voting in August, most of them either shot or beaten to death by police. During the second election, Human Rights Watch documented 37 more killings, most by police, in Nairobi’s Embakasi, Kawangware, Dandora, Mathare, Kibera, Kangemi, Kariobangi, and Riverside neighborhoods.

Any life lost is one too many, but what is baffling is how quickly we move on and hope that these horrors will not be repeated. We fail to make changes to the systemic structures that allow these murders to continue. We protect the political structure that has no respect for lives or even professionalism. We do not push for accountability mechanisms that at least could serve as a deterrent for future targeting of public officials like Chris. We ‘move on’ very quickly and await the next tragedy.

Chris belongs to a small cadre of professional public servants fully committed to their work. Those few men and women whom politicians would not bat an eyelid to sacrifice for their own political interests. He is not the first nor the last public servant in Kenya to pay the ultimate price.

By not pushing hard to increase the political cost of these murders, we lay the ground for those behind these actions not to think twice before they pounce on their next victim. The political elite in power know that there would be no political cost to their actions. They know that as Kenyans we are divided along the so-called peace and justice paradigm. Our logic as a country appears to be to place a high premium on ‘peace’ and stability and let those whose family members are murdered mourn quietly without rocking the boat.

This certainly appears to be the case for Chris Msando and the at least 67 people who were killed by police during the 2017 election period. Last week, we watched as Mama Chris narrated her elusive search for justice with tears in her eyes. It is scandalous that she is alone, with her family, in seeking answers to her son’s brutal murder. It is scandalous that the national assembly – lame as it may be perceived- has not sought to have a public inquest into Chris’ murder and that of Jacob Juma, Kabete MP George Muchai, Baby Samantha Pendo, Stephanie Moraa Nyarangi, Jeremiah Maranga, Thomas Odhiambo Okul, Bernard Okoth Odoyo, Raphael Ayieko, Victor Okoth Obondo, Privel Ochieng Ameso, Shady Omondi Juma. Even the traditional human rights organizations in Kenya have maintained a deafening silence on these cases.

It is unacceptable to let these atrocities remain uninvestigated even in our current political context of handshakes and building bridges to nowhere. As President Barack Obama recently said in his speech in South Africa: “It is tempting to give in to cynicism: to believe that recent shifts in global politics are too powerful to push back; that the pendulum has swung permanently…We have to resist that cynicism.” Change may take time but it certainly eventually comes.

What is baffling is how quickly we move on and hope that these horrors will not be repeated. We fail to make changes to the systemic structures that allow these murders to continue. We protect the political structure that has no respect for lives or even professionalism.

History tells us that this change does not come on its own. It has to start by creating a critical mass of leaders that are willing to ask the tough questions, even in the political context of our time. Our own history in Kenya is replete with leaders who stood up against the political system at the risk of their lives. In the 1970s we had the likes of Jean Marie Seroney, J.M. Kariuki, Martin Shikuku, A.R. Kapila among others.

The striking commonality in all of [the assassinations] was that they were all young men and women. Yet today, it is the young people who are looking up to veteran opposition leaders – some who paid their dues during their youth – for leadership. But there are signs that nascent steps towards this may just be emerging.

The striking commonality in all of them was that they were all young men and women. Yet today, it is the young people who are looking up to veteran opposition leaders – some who paid their dues during their youth – for leadership. But there are signs that nascent steps towards this may just be emerging. As the great American anthropologist Margaret Mead said: “Never doubt that a small group of thoughtful, committed people can change the world. Indeed, it is the only thing that ever has.” As Yash Pal Ghai recently wrote in the eReview “the youth of Kenya who suffer the most of all the inhabitants of the city’s informal settlements are organizing themselves around social justice, focusing on protecting their rights”. It appears that unlike many of us who keep whining about the handshake and other ills facing the country, they are indeed putting their energies to good use. The youth, whether during the Arab Spring in Tunisia and Egypt or in Burkina Faso, have often led the change movement. Our hope in saving us the agony of burying and mourning the brutal murder of another brilliant young man like Chris Msando lies with the youth, the millennials.

(Research by Juliet Atellah)

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Ms. Abraham is a governance and institutional development expert.

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Haiti: The Struggle for Democracy, Justice, Reparations and the Black Soul

Only the Haitian people can decide their own future. The dictatorship imposed by former president Jovenel Moïse and its imperialist enablers need to go – and make space for a people’s transition government.

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Haiti: The Struggle for Democracy, Justice, Reparations and the Black Soul
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Haiti is once again going through a profound crisis. Central to this is the struggle against the dictatorship imposed by former president Jovenel Moïse. Since last year Mr. Moise, after decreeing the dismissal of Parliament, has been ruling through decrees, permanently violating Haiti’s constitution. He has refused to leave power after his mandate ended on February 7, 2021, claiming that it ends on February 7 of next year, without any legal basis.

This disregard of the constitution is taking place despite multiple statements by the country’s main judicial bodies, such as the CSPJ (Superior Council of Judicial Power) and the Association of Haitian Lawyers. Numerous religious groups and numerous institutions that are representative of society have also spoken. At this time, there is a strike by the judiciary, which leaves the country without any public body of political power.

At the same time, this institutional crisis is framed in the insecurity that affects practically all sectors of Haitian society. An insecurity expressed through savage repressions of popular mobilizations by the PNH (Haitian National Police), which at the service of the executive power. They have attacked journalists and committed various massacres in poor neighborhoods. Throughout the country, there have been assassinations and arbitrary arrests of opponents.

Most recently, a judge of the High Court was detained under the pretext of promoting an alleged plot against the security of the State and to assassinate the president leading to the illegal and arbitrary revocation of three judges of this Court. This last period has also seen the creation of hundreds of armed groups that spread terror over the entire country and that respond to power, transforming kidnapping into a fairly prosperous industry for these criminals.

The 13 years of military occupation by United Nations troops through MINUSTAH and the operations of prolongation of guardianship through MINUJUSTH and BINUH have aggravated the Haitian crisis. They supported retrograde and undemocratic sectors who, along with gangsters, committed serious crimes against the Haitian people and their fundamental rights.

For this, the people of Haiti deserve a process of justice and reparations. They have paid dearly for the intervention of MINUSTAH: 30 THOUSAND DEAD from cholera transmitted by the soldiers, thousands of women raped, who now raise orphaned children. Nothing has changed in 13 years, more social inequality, poverty, more difficulties for the people. The absence of democracy stays the same.

The poor’s living conditions have worsened dramatically as a result of more than 30 years of neoliberal policies imposed by the International Financial Institutions (IFIs), a severe exchange rate crisis, the freezing of the minimum wage, and inflation above 20% during the last three years.

It should be emphasized that, despite this dramatic situation, the Haitian people remain firm and are constantly mobilizing to prevent the consolidation of a dictatorship by demanding the immediate leave of office by former President Jovenel Moïse.

Taking into account the importance of this struggle and that this dictatorial regime still has the support of imperialist governments such as the United States of America, Canada, France, and international organizations such as the UN, the OAS, and the EU, the IPA calls its members to contribute their full and active solidarity to the struggle of the Haitian people, and to sign this Petition that demands the end of the dictatorship as well as respect for the sovereignty and self-determination of the Haitian people, the establishment of a transition government led by Haitians to launch a process of authentic national reconstruction.

In addition to expressing our solidarity with the Haitian people’s resistance, we call for our organisations to demonstrate in front of the embassies of the imperialist countries and before the United Nations. Only the Haitian people can decide their future. Down with Moise and yes to a people’s transition government, until a constituent is democratically elected.

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Deconstructing the Whiteness of Christ

While many African Christians can only imagine a white Jesus, others have actively promoted a vision of a brown or black Jesus, both in art and in ideology.

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When images of a white preacher and actor going around Kenya playing Jesus turned up on social media in July 2019, people were rightly stunned by the white supremacist undertone of the images. They suggested that Africans were prone to seeing Jesus as white, promoting the white saviour narrative in the process. While it is true that the idea of a white Jesus has been prevalent in African Christianity even without a white actor, and many African Christians and churches still entertain images of Jesus as white because of the missionary legacy, many others have actively promoted a vision of Jesus as brown or black both in art an in ideology.

Images of a brown or black Jesus is as old as Christianity in Africa, especially finding a prominent place in Ethiopian Orthodox Church, which has been in existence for over sixteen hundred years. Eyob Derillo, a librarian at the British Library, recently brought up a steady diet of these images on Twitter. The image of Jesus as black has also been popularised through the artistic project known as Vie de Jesus Mafa (Life of Jesus Mafa) that was conducted in Cameroon.

The most radical expression of Jesus as a black person was however put forth by a young Kongolese woman called Kimpa Vita, who lived in the late seventeenth and early eighteenth century. Through the missionary work of the Portuguese, Kimpa Vita, who was a nganga or medicine woman, became a Christian. She taught that Jesus and his apostles were black and were in fact born in São Salvador, which was the capital of the Kongo at the time. Not only was Jesus transposed from Palestine to São Salvador, Jerusalem, which is a holy site for Christians, was also transposed to São Salvador, so that São Salvador became a holy site. Kimpa Vita was accused of preaching heresy by Portuguese missionaries and burnt at the stake in 1706.

It was not until the 20th century that another movement similar to Vita’s emerged in the Kongo. This younger movement was led by Simon Kimbangu, a preacher who went about healing and raising the dead, portraying himself as an emissary of Jesus. His followers sometimes see him as the Holy Spirit who was to come after Jesus, as prophesied in John 14:16. Just as Kimpa Vita saw São Salvador as the new Jerusalem, Kimbangu’s village of Nkamba became, and still is known as, the new Jerusalem. His followers still flock there for pilgrimage. Kimbangu was accused of threatening Belgian colonial rule and thrown in jail, where he died. Some have complained that Kimbangu seems to have eclipsed Jesus in the imagination of his followers for he is said to have been resurrected from the dead, like Jesus.

Kimbangu’s status among his followers is however similar to that of some of the leaders of what has been described as African Independent Churches or African Initiated Churches (AICs). These churches include the Zionist churches of Southern Africa, among which is the amaNazaretha of Isaiah Shembe. Shembe’s followers see him as a divine figure, similar to Jesus, and rather than going to Jerusalem for pilgrimage, his followers go to the holy city of Ekuphakameni in South Africa. The Cameroonian theologian, Fabien Eboussi Boulaga, in his Christianity Without Fetish, see leaders like Kimbangu and Shembe as doing for their people in our own time what Jesus did for his people in their own time—providing means of healing and deliverance in contexts of grinding oppression. Thus, rather than replacing Jesus, as they are often accused of doing, they are making Jesus relevant to their people. For many Christians in Africa, therefore, Jesus is already brown or black. Other Christians still need to catch up with this development if we are to avoid painful spectacles like the one that took place Kenya.

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

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In Magufuli’s Shadow: The Stark Choices Facing Tanzania’s New President

One immediate concern is what steps Hassan will take on the pandemic, and whether she will change direction.

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In Magufuli’s Shadow: The Stark Choices Facing Tanzania’s New President
Photo: Flickr/Gospel Kitaa
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The sudden death of Tanzania’s President John Pombe Magufuli has thrown the East African nation into a period of political uncertainty.

Vice-president, Samia Suluhu Hassan, has been sworn in as his successor, making her Tanzania’s first woman president.

The transition is all the more challenging given the major rupture – both political and economic – caused by Magufuli’s presidency. Magufuli, who won a second term in October 2020, dramatically centralised power and pursued an interventionist economic policy agenda. He courted controversy on a number of fronts, most recently, by claiming that Tanzania – contrary to mounting evidence – was Covid-free.

Hassan has called for unity and counselled that now is not the time to look at what has passed but rather to look at what is to come.

Despite the 61-year-old leader’s forward-looking stance, questions remain about how Magufuli’s legacy will shape her time in office.

The authoritarian turn

Magufuli oversaw the marginalisation of opposition parties and a decline in civil liberties. His first term was defined by heightened intimidation and violence against opposition leaders, including disappearances and physical attacks.

Thanks to five years of repression, the October 2020 general elections saw the opposition all but wiped out of elected office. The ruling Chama Cha Mapinduzi now controls all local government councils. It also holds 97% of directly elected legislative seats, up from 73% in 2015.

In addition, media freedom and civil liberties were also restricted. A law passed in 2018 imposed jail terms for questioning the accuracy of official statistics.

But Magufuli’s authoritarian tendencies were not unprecedented in Tanzania. For instance, the rule of his predecessor Jakaya Kikwete was also marred by human rights abuses as well civil society and media repression. Kikwete also cancelled Zanzibar’s 2015 election due to a likely opposition victory.

It remains to be seen whether Hassan will adopt a more liberal approach, loosening restrictions on opposition parties, the media and civil society. Even if she does, the damage will take time to repair. Opposition parties, for instance, may well struggle to regain their strength. Among other setbacks, they have lost almost all local elected representatives – a core element of their organisational infrastructure built up painstakingly over decades.

Centralising power in the party

Another key pillar to Magufuli’s legacy is the centralisation of power within the Chama Cha Mapinduzi.

In the early years under founding president Julius Nyerere, Tanzania’s ruling party was dominated by the president and a hierarchy of appointed state and party officials. But, following economic liberalisation in the 1980s and Nyerere’s retirement from politics, the party became steeped in factional rivalries. These were spurred by new political alliances and an emerging private sector business elite.

This factionalism reached its height under Kikwete amid accusations of widespread corruption. Magufuli’s nomination as party presidential candidate only occurred because the rivalry among these factions left him as the unexpected compromise candidate.

Once in office, though, Magufuli quickly signalled he would be nobody’s puppet. He used his position as ruling party chairman to create a “new” Chama Cha Mapinduzi. This involved breaking with party heavyweights, including Kikwete, suppressing factional organising, and consolidating his own support base.

Magufuli’s new base was a cohort of freshly appointed party officials as well as civil servants and cabinet ministers. His loyalists likened these changes to a revival of Nyerere’s Chama Cha Mapinduzi. But, in our view, the comparison is misleading.

Like Magufuli before her, Hassan will be taking office – and party leadership – without her own political base. She will also have to contend with revived factional manoeuvring as sidelined groups try to regain an upper hand.

Hassan could align with a loyal Magufuli faction, which includes influential figures within the party. But, early indications suggest she intends to follow the advice of “party elders”, notably Kikwete. The former president reportedly attended the party’s most recent central committee meeting on Hassan’s invitation.

Aligning herself with Kikwete will likely lead to the reemergence of the internal factional rivalries that characterised the former president’s tenure.

Implications for economic policy

If president Hassan does continue to take a political steer from Kikwete, one likely outcome is that there will be a change in economic policy. In particular, a return to growth that’s led by a more business-friendly approach to the private sector.

Calls are already being made for such a course of action..

The danger for Hassan, however, is that under Kikwete this model was associated with high levels of corruption and unproductive rent-seeking.

A careful reassessment of the Magufuli era is needed to guide future policymaking.

Magufuli used his control over the ruling party to pursue an ambitious policy agenda. This was also linked to his political project of centralising power.

Although this trend actually began under Kikwete, Magufuli accelelrated a move towards more state-led investment. Under his leadership, both state-owned and, increasingly, military-owned enterprises were offered strategic contracts.

This ambitious programme initially won him praise. But over time, his authoritarian decision-making, mismanagement, and lack of transparency prompted a more critical response.

Many state enterprises remained cash-starved, relied on government financial support, and registered losses.

When the government’s controller and auditor general called for more scrutiny of public finances, his budget was slashed. And he was ultimately forced to retire and replaced by a Magufuli loyalist.

Alongside state investment, the president also sought to discipline private sector actors. Some observers suggest that this led to more productive investment, notably by domestic investors. But others point to renewed crony capitalist ties.

Magufuli’s most high profile corporate battle was against Canadian-owned Barrick Gold and its former subsidiary, Acacia Mining. From the two, he demanded USD$190 billion in tax arrears and a renegotiation of operating terms.

Many saw this resource-nationalist approach as an inspiration and a model for African countries seeking to take greater control of their mineral wealth. But in the end – partly due to externally imposed legal and economic constraints – Magufuli walked back on some of his demands. Instead he opted for cooperation rather than confrontation.

He negotiated a joint venture in which Barrick took a majority stake of 84% and Tanzania the remaining 16%. Key elements of the nationalistic mining legislation passed in 2017 were also reversed.

On the plus side gold overtook tourism as Tanzania’s biggest foreign-exchange earner. In addition, some small-scale miners saw their livelihoods improve. Results were more mixed elsewhere, especially for Tanzanite miners in the country’s north.

Ultimately, Magufuli leaves behind a mixed economic legacy. It combines misdirected authoritarian decision-making with positive efforts to pursue an active industrial policy. Reining in unproductive domestic investors and renegotiating adverse contracts with foreign investors were part of this agenda.

There is a risk, given this complex mix, that Tanzania’s policymakers may learn the wrong lessons from his presidency, leading back to the flawed model existing before.

Significantly, neither Magufuli nor his predecessors managed to achieve more inclusive growth. For this reason poverty levels have remained stubbornly high.

The pandemic and beyond

One immediate concern is what steps Hassan will take on the pandemic, and whether she will change direction.

Whatever she does, the health emergency and associated economic crisis will likely define her presidency. It could indeed define the economic trajectory of the African region in years to come.

Both Kikwete and Magufuli ruled through an economic boom period. Commodity prices were high and access to international finance was fairly easy. This gave them latitude to choose between various development approaches.

If Tanzania reverts to the status quo of the Kikwete years, the risk is a reemergence of rent-seeking but without the same highly favourable economic growth conditions. Indeed, as external conditions worsen, Hassan may find her options far more limited.The Conversation

This article is republished from The Conversation under a Creative Commons license. Read the original article.

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