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Kenya and Zimbabwe: The Mirrored Histories of Settler Occupation and Autocracy That Produced Electoral Criminality

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Consider Mama Sylvia Maphosa, 56, avoiding trouble the day after Zimbabwe’s election, shot in the back by a sniper – one more victim of a culture of electoral violence stretching from Harare to Nairobi, where Baby Pendo’s killers are still abroad. But the remarkable inability to manage democratic elections in Zimbabwe and Kenya, both former settler colonies with turbulent legacies of violence, land dispossession and its vexed post-colonial aftermaths, are only partly explained by their histories. For that, cue the role of Big Man politics and Big Power interests. By MIRIAM ABRAHAM

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Kenya and Zimbabwe: The Mirrored Histories of Settler Occupation and Autocracy That Produced Electoral Criminality
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Mama Sylvia Maphosa, was on her way home on 1 August, having been released early from work by her employer of over 15 years, the Zimbabwe National Water Authority in Harare. Although this was the first presidential election without Robert Mugabe on the ballot since 1980, the 56-year-old mother of two did not care much for them or for politics in general. She just wanted to get home to her husband Robert Maphosa, who she had discouraged from his routine of picking her up from work for fear that he may be caught up in protests in the city.

Little did she know that it was her own life that was at risk. The bullet that lodged in her back was administered with the accuracy of a sniper targeting a heavily armed enemy. Yet, this was a woman fleeing the violence meted by the State in its alleged bid to quell opposition protests following the announcement by the Zimbabwe Electoral Commission (ZEC) that President Emmerson Mnangagwa and the ruling ZANU-PF party had won the July 30 election, with 50.8 percent of the vote and the Movement for Democratic Change candidate Nelson Chamisa receiving 44.3 percent.

The murder of Mama Sylvia Maphosa and those of five other Zimbabweans in the immediate aftermath of a disputed election are no different than that of 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 to cite the most prominent victims. They, along with scores of others were murdered a year ago in Kenya’s electoral violence. The histories and trajectories of Kenya and Zimbabwe often mirror each other. As I often tease my friends from Zimbabwe, since elections in Kenya are often a year after theirs, we provide a good playbook in mediocrity for them to perfect.

The murder of Mama Sylvia Maphosa and those of five other Zimbabweans in the immediate aftermath of a disputed election are no different than that of 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 to cite the most prominent victims. They, along with scores of others were murdered a year ago in Kenya’s electoral violence.

Kenya and Zimbabwe share a spectacular inability to conduct uncontested presidential elections. We could of course blame our common colonial masters, and this may not be far-fetched. Both countries became colonies of the British Empire after the infamous Berlin conference on the partition of Africa with colonial rule taking root in 1890 in Zimbabwe and 1895 in Kenya. The methods colonialists deployed to suppress the local communities were marked with violence, coercion, bribery and dispossession. Their priority was to take over the fertile highlands in both countries, which they dubbed the ‘white highlands’ in Kenya, and minerals especially in Zimbabwe. The divide and rule tactics used between the Shona and the Ndebele were not any different from those used in Kenya to divide its numerous communities. The enduring aftermath in both countries, however, has been the ethnicisation of politics and the land question, which both countries have managed differently in the post-colonial era.

The colonial administration in both countries instituted racial stratification through the expropriation and allocation of land to settlers. In Kenya, the 1902 Crown Lands Ordinance declared the British Crown responsible for the administration of all land in Kenya, displacing millions who were then placed in ‘reserves’ as forced labour in the farms. The still-to-be implemented Ndung’u Commission report comprehensively details this history including the post-colonial political patronage using public land. By independence in 1963 in Kenya, over eight million acres of land, representing nearly 75 per cent of Kenya’s arable land had been transferred to the settlers.

In Zimbabwe, informal alienation of land began with the arrival of the European settlers who began to claim large tracts of land. Exactly the same year that the Land Ordinance was declared in Kenya in 1902, the colonialists in Zimbabwe established ‘indigenous reserves’. In their edited book, Becoming Zimbabwe, Brian Raftopoulos and Alois Mlambo, grapple with the colonial land history and track the various political and socio-economic developments until 2009. They show how millions of Zimbabweans were rendered landless with a few white commercial farmers controlling approximately 18 million hectares (50 percent) of agricultural land.

However, unlike Kenya, post-independent Zimbabwe’s approach to land redistribution has been remarkably different. As renowned author and academic, Mahmood Mamdani, notes Zimbabwe’s fast track land reform of 2000-2003 saw “ the greatest transfer of property in southern Africa since colonization. Unlike in Kenya where former colonial families and a few political heavyweights own the majority of the fertile land, in Zimbabwe 80 percent of land owned by white farmers was expropriated and redistributed, albeit in some cases to political operatives. Nonetheless, this resulted in more than a hundred thousand smallholder owners. Despite the unacceptable violence used during the land distribution, the harsh economic sanctions from the West, the contracted economic growth, hyperinflation, unemployment, among other ills, the fast track land reform has not turned out to be as disastrous as it was prophesied.

Parallels between Zimbabwe and Kenya go beyond the shared colonial history and the attendant land issues. The political parties that ushered in both countries to independence shared a history and almost the same name – Kenya African National Union (KANU) and the Zimbabwe African National Union (ZANU). The tactics that President Robert Mugabe used to ensure the dominance of ZANU are not any different from those used by President Jomo Kenyatta and his successor President Daniel Toroitich arap Moi. The 1980s and 90s saw the most repressive period in the history of both countries, economic hardships partly arising from corruption and the structural adjustment programmes imposed by the international financial institutions. There was remarkable brain-drain from both countries during this period, with an educated professional elite heading mostly to South Africa, Europe and the United States.

There are striking similarities when one considers events surrounding the 2007 elections in Kenya and that of Zimbabwe in 2008. Raila Odinga’s Orange Democratic Movement (ODM) and Morgan Tsvangirai’s Movement for Democratic Change (MDC-T) gained parliamentary majorities against President Mwai Kibaki and President Robert Mugabe’s parties, respectively. Early results from polling stations pointed to the incumbents losing the presidency to the opposition. It was therefore not surprising for protests and violence to erupt in both countries once they stubbornly refused to hand over power. International mediation initiatives led to power-sharing arrangements, creating the post of prime minister under the Grand Coalition government in Kenya and the Global Political Agreement (GPA) in Zimbabwe. The power-sharing arrangements were fraught with wrangling, with ODM urging its leadership to withdraw from the power-sharing government in early 2009 due to deep perceptions of marginalization, and Tsvangirai’s MDC-T ‘disengaging’ from government. However, despite the dysfunctionality and machinations, the power-sharing arrangement in both countries remained intact until the 2013 General Elections.

There are striking similarities when one considers events surrounding the 2007 elections in Kenya and that of Zimbabwe in 2008. Raila Odinga’s Orange Democratic Movement (ODM) and Morgan Tsvangirai’s Movement for Democratic Change (MDC-T) gained parliamentary majorities…Early results from polling stations pointed to the incumbents losing the presidency to the opposition. It was therefore not surprising for protests and violence to erupt in both countries once the incumbents refused to hand over power. International mediation initiatives led to power-sharing arrangements, creating the post of prime minister under the Grand Coalition government in Kenya and the Global Political Agreement (GPA) in Zimbabwe.

Despite the reforms that took place in both countries following the signing of the internationally-mediated agreements in 2008, Zimbabwe and Kenya did not seem to have changed much on the electoral front. The same scenario of contested elections was repeated in 2013 albeit with ingenuity. This time, parliamentary seats were also targeted to maintain the popularity or “tyranny of numbers” narrative. They had learned from the fiasco of 2007/8 where the opposition had more parliamentary seats than the ruling party.

There is ample evidence that the stunning margin of 61.09% victory for President Mugabe against Morgan Tsvangirai’s 33.94% was anything but a free, fair and credible election. Two Commissioners of ZEC resigned with one saying, “I do not wish to enumerate the many reasons for my resignation, but they all have to do with the manner the Zimbabwe 2013 Harmonized Elections were proclaimed and conducted”. Numerous other anomalies were noted including the existence of 65 non-gazetted polling stations, astronomically high numbers of ‘assisted voters’ despite the fact that Zimbabwe ranks first in Africa with its 90 percent literacy rate. Thousands of persons were turned away from voting in opposition strongholds, among other irregularities.

Meanwhile in Kenya, the General Election in 2013 suffered the same fate. Although conducted in a peaceful manner, there were complaints raised regarding the register of voters, intimidation of voters, technological failure among others. According to Kenyan Election Observation Group (ELOG), the process was marked by “botched procurement process that was dogged by allegations of impropriety, delays in timelines for voter registration, and widespread failure of biometric verification kits on Election Day. Indeed, the failure of the biometric voter registration system ranked amongst the most serious threats to the integrity of the 2013 elections, and contributed to public perceptions of incompetence, corruption and electoral fraud”.

In both cases, the 2013 presidential election was subjected to legal petitions with the Courts upholding the results as announced by the respective election management bodies. Curiously, the response in both countries was again stunningly similar. Rt. Hon. Raila Odinga accepted the ruling of the Supreme Court and “moved on”. Rt. Hon. Morgan Tsvangirai had withdrawn his case from the Constitutional Court shortly before its verdict was rendered noting that the Court was biased. He nevertheless did not appeal to his supporters to protest. These unsuccessful legal bids paved the way for Robert Mugabe to be sworn in for his 33rd year in office and for Uhuru Kenyatta to begin his first term as president of Kenya.

Given the trajectory of electoral processes in Kenya and Zimbabwe as noted above, it is unsurprising to see the parallels between the electoral process in Kenya in 2017 and that of Zimbabwe this year. Not to be outdone, Zimbabwe’s security apparatus has mounted a violent crackdown against the opposition, just as their counterparts in Kenya did in the aftermath of the 2017 election. In its conduct, ZEC has not acted any differently from the IEBC, making one wonder if they are cut from the same cloth. It is unsurprising that the opposition leader, Nelson Chamisa has done exactly what Rt. Hon. Raila Odinga did last year when faced with elections that he considered altered in favor of the incumbent. The MDC-T has filed a petition in the Constitutional Court.

In both cases, the 2013 presidential election was subjected to legal petitions with the Courts upholding the results as announced by the respective election management bodies. Curiously, the response in both countries was again stunningly similar. Rt. Hon. Raila Odinga accepted the ruling of the Supreme Court and “moved on”. Rt. Hon. Morgan Tsvangirai had withdrawn his case from the Constitutional Court shortly before its verdict was rendered noting that the Court was biased…These unsuccessful legal bids paved the way for Robert Mugabe to be sworn in for his 33rd year in office and for Uhuru Kenyatta to begin his first term as president of Kenya.

It is barely conceivable that Zimbabwe’s Constitutional Court will take the bold step that Kenya’s Supreme Court took last year of annulling the presidential vote, but the end result of the political game appears to be headed down the same path. The region and the international community, as it did in Kenya, has decided to cast it lot with the ZANU-PF. They have concluded that stability trumps electoral justice. Emerson Mnangagwa’s human rights record – he is commonly referred to as The Crocodile, and for good reason – is an open book, but he has recalibrated his approach to the West claiming that his country is “open for business” . The West is eager too. The international financial institutions are itching to return to Zimbabwe with the World Bank already having conducted a scoping mission to Harare in February, without waiting for the electoral process to play out.

It is barely conceivable that Zimbabwe’s Constitutional Court will take the bold step that Kenya’s Supreme Court took last year of annulling the presidential vote… The region and the international community, as it did in Kenya, has decided to cast it lot with the ZANU-PF. They have concluded that stability trumps electoral justice.

As was the case with Raila Odinga, it is expected that Nelson Chamisa will receive pressure from the US, the UK, the UN and neighboring countries and receive reminders that the unity and peace of the country would serve the country better than a long season of dispute and protest. He will be told that that is the way statesmen act: in the interest of the nation. He will be reminded that he is young and would not want to be sanctioned. He will be reminded of his legacy and how much political capital he still has ahead of him. Promises will be made to him and his party.

As was the case with Raila Odinga, it is expected that Nelson Chamisa will receive pressure from the US, the UK, the UN and neighboring countries and receive reminders that the unity and peace of the country would serve the country better than a long season of dispute and protest. He will be told that that is the way statesmen act: in the interest of the nation. He will be reminded that he is young and would not want to be sanctioned. He will be reminded of his legacy and how much political capital he still has ahead of him. Promises will be made to him and his party.

And at the appropriate time, Nelson Chamisa will have his handshake with the Crocodile, unless the powerful vice-president and minister of defence, Constantino Chiwenga, torpedoes it. We will then forget and move on until 2022/23. Sadly, the memories of 2018 will remain in the hearts of Sylvia Maphosa’s family and of those whose loved ones have been sacrificed in the pursuit of power.

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Ms. Abraham is a governance and institutional development expert.

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Dark Money: Pandora Papers Show UK Must Tackle Its Corruption-Enabling Industry

As long as we have countries that are willing to receive these illicit monies, then it [corruption] will keep happening

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The new head of the Word Trade Organization has delivered a damning critique of Britain’s supposed fight against international corruption, accusing the UK of harbouring a “cottage industry” of financial enablers who cater to corrupt public officials overseas.

Ngozi Okonjo-Iweala, who was appointed WTO director-general in March and has twice served a Nigeria’s finance minister, said the Pandora Papers showed how UK bankers, lawyers and estate agents help corrupt officials and wealthy individuals in her home country — and in other graft-blighted nations — invest in expensive London real estate through anonymous offshore shell companies.

Delivering the 2021 anti-corruption lecture for Transparency International UK, Okonjo-Iweala earlier this week said: “When public monies are stolen, they are often sent abroad to countries not generally thought of as corrupt, where a cottage industry exists of bankers, lawyers, accountants and others, who launder and sequester the ill-gotten funds.”

She added: “The Pandora Papers — like the Panama Papers before them — shed light on this shadow economy of tax avoidance, luxury homes and shell companies.”

Okonjo-Iweala has for decades been a pioneering campaigner on anti-corruption and transparency issues, both in Nigeria and internationally. For her efforts, she has received death threats and, in 2012, her mother was briefly kidnapped.

In October, Finance Uncovered and Premium Times published the results of its investigation into wealthy Nigerians who anonymously owned UK property. The investigation was based on thousands of leaked shell company documents from the Pandora Papers, Panama Papers and other data sources.

It identified 233 houses and apartments in the UK — worth £350m at current property prices — which had been secretly bought by 137 wealthy Nigerians using 166 anonymous offshore shell companies.

Among those found to have invested in UK property were a senior manager at the Nigerian Ports Authority, one of the longest serving members of Nigeria’s House of Representatives, a former finance commissioner for Lagos State and a major government contractor in the power generation industry.

It is not illegal to secretly buy UK property through anonymous offshore shell companies and documents reviewed by Finance Uncovered found no evidence that funds used to buy UK property amounted to proceeds of corruption or other criminality. In fact, many UK enabler firms routinely advised their Nigerian clients to invest in UK property through offshore companies in order to legally avoid tax.

Also among the real estate identified by Pandora Papers journalists were five UK properties linked to Nigeria’s former aviation minister Stella Oduah — a onetime cabinet colleague of Okonjo-Iweala who is now the subject of corruption charges in Nigeria, which she has denied.

So too were several London properties that, according to U.S. court filings, were bought by oil tycoons allegedly as bribes for the benefit of Diezani Alison-Madueke, then Nigeria’s minister for petroleum resources and yet another former cabinet colleague of Okonjo-Iweala.

Alison-Madueke was arrested in London by UK law enforcement officers in 2015 but has denied wrong-doing. No charges have been brought but investigations into her affairs remain ongoing.

As well as naming several otherwise hidden property investors, Finance Uncovered and Premium Times published further details concerning Nigerians investing in UK real estate in the form of an interactive map.

One in six of the 233 UK properties identified by Finance Uncovered and Premium times were owned by anonymous offshore companies that were once the subject of law enforcement interest — including search warrants, freezing orders, money laundering investigations and suspicious activity reports.

Since 2016, the UK government has been promising to introduce a public register of who owns offshore companies that have bought residential property in Britain. However, ministers have failed to bring the necessary legislation before parliament.

Instead, Prime Minister Boris Johnson has fast-tracked other measures, such as the introduction of eight freeports, which many experts say could increase the flow of dark money to the United Kingdom.

Okonjo-Iweala said she was surprised that findings from the Pandora Papers had not yet generated more impact, suggesting the pandemic crisis may have drawn political attention away. However, she added: “Refusing corruption will be an important part of building back better our economies and societies, so it is an issue we cannot afford to neglect.”

In particular, she called on the UK and other countries that have become well-known destinations for corrupt and laundered funds to provide more efficient means for repatriating stolen assets.

She added: “I think real estate is really the key. There is a huge amount in the UK, in France, in Switzerland, all these countries. And not very much is being done about it, still today.”

In a further challenge to developed countries, she suggested one way to restrict corrupt money flows would be to outlaw anonymous shell companies. “You should challenge lawyers to stop all this helping tax evasion and shell companies. Why don’t we outlaw shell companies? If you want to put money or assets somewhere, put them under your name. Why do you create a shell company and hide all these things?”

Praising the work of Transparency International, Okonjo-Iweala also suggested NGO groups could do even more to help pressure developed countries into anti-corruption measures. Specifically, she suggested TI’s widely-cited Corruption Perceptions Index — which ranks countries in order of the perceived propensity for corruption — should be complemented by a second index that ranked the countries that received proceeds of corruption.

“As long as we have countries that are willing to receive these illicit monies, then it [corruption] will keep happening,” Okonjo-Iweala said. “So that’s why I have been pressing TI that, please, let’s start an index. We need an index of countries that receive corrupt funds. Let’s rank them, and see who is at the top, who is second, who is third. That will help us get a hold of all this because I’m sure no one will want to be listed like that.”

A long-standing campaigner on anti-corruption, Okonjo-Iweala used her time in a previous post at the World Bank, to help set up the Stolen Assets Recovery initiative (StAR), a measure designed to help developing countries retrieve funds stolen by kleptocratic regimes. That initiative followed on from her tireless pursuit through the courts of money looted from Nigeria by Sani Abacha, the country’s military dictator from 1993 to 1998.

Okonjo-Iweala, 67, was appointed as director-general of the WTO in March, becoming the first woman and first African to lead the organisation. Earlier, she had two spells as Nigerian finance minister, though most of her career was spent at the World Bank. She has also held board positions at Standard Chartered Bank and at Twitter.

The Pandora Papers is a leak of almost 12 million documents, largely made up of administrative paperwork from the archives of 14 law firms and agencies that specialise in offshore company formations.

The leak was obtained by the International Consortium of Investigative Journalists and seen by more than 600 journalists, including reporters at Finance Uncovered and Premium Times, as part of an investigation that took many months and spanned 117 countries.

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Sino-African Relations: Cooperation or a New Imperialism?

The relationship between Africa and China hinges on the question of cooperation and development. Kristin Plys, Amenophis Lô and Abdulhamid Mohamed ask if we should celebrate this relationship as the South-South development that the Global South dreamed of in the mid-20th century, or are contemporary Africa-China relations a new imperialist dynamic?

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Author and activist, Vijay Prashad elucidates in The Darker Nations, the ‘Third World’ is not a place, but a political project. In the mid-twentieth century, at the height of US hegemony, the Global South imagined political, economic, and social emancipation. One important incarnation of this was the Bandung Conference in 1955 where representatives of 29 newly independent Asian and African states met to promote what is now termed, South-South cooperation, in other words, the idea that African and Asian states could come together for economic and cultural cooperation and together oppose colonialism and imperialism.

Bandung was eventually institutionalized in the Non-Aligned movement, a forum that opposed US and Soviet intervention in the Global South. Non-alignment was not without its critics, however. Muammar Qaddafi of the non-aligned movement said, “The world is made up of two camps: the liberation camp and the imperialist one. There is no place for those who are non-aligned. We are not neutral and totally aligned against the aggressor… Long live the liberated. Down with imperialism.” As he saw it, the Global South was not comprised of states who were beholden to US imperialism, states who were beholden to Soviet imperialism and states that opposed either influence. For Qaddafi, there were only those states who are against imperialism and for liberation and those states that are imperialist.

Our understandings of contemporary imperialism, however, are shaped by the lived experiences of US hegemony and the particular way in which it supplanted European colonial rule with new dependent relationships of exploitation of the same character but through new forms of politico-economic relationships between the United States and the Global South. But with the crisis of US hegemony starting in the 1970s, and now with a more pronounced global crisis since 2008, of, perhaps, the capitalist world-system itself, imperialism as we know it will also necessarily change. Forms of power and hierarchy need to be remade so that they can continue as they lose moral authority.

The United States has lost its moral authority for global rule providing openings for a new hegemonic power to emerge and lead the world-economy in overcoming the current crisis. For example, in the transition from British hegemony in the 19th century to US hegemony in the 20th, imperialism persisted, but the form it took changed. Formal colonialism lost its moral authority leading to the important development of flag independence across much of the Global South. But in the absence of formal political rule through colonialism, the United States innovated new articulations of imperialism during the Cold War and beyond.

Any new hegemon, as part of its rule, must convince the rest of the world that it is acting in the best interests of the inter-state system. Part of the establishment of that consent to rule entails forming dependent relationships with the Global South that appear to be in the best interests of the Global South. With the rise of a new world-hegemon, imperialism must necessarily be remade to look like aid, cooperation, and solidarity. This helps the rising hegemon establish a global moral authority as it appears to be acting in the moral interests of the entire world economy. In these phases of world-history where a new hegemon is on the rise, it is critically important that we distinguish true South-South cooperation that has the potential for national liberation from a new incarnation of imperialism in its guise.

Authoritarianism and exploitation

When we examine this distinction between South-South cooperation and contemporary imperialism on the ground, it is essential to examine the local political conditions that create an imbalance of power. Therefore, we must better understand the contemporary dynamics of African sovereignty.

While the 21st century began with revolutions to oust decades of postcolonial authoritarian rule in Egypt, Tunisia, Sudan, and elsewhere, these efforts were short lived. Counter-revolutionary forces, particularly those led by right-wing nationalists and conservative religious leaders too often became the eventual beneficiaries of toppled authoritarian regimes. In recent years we have witnessed more counter-revolutions and coups across the continent, in Chad, for example. States succumbing to authoritarianism have become more prevalent and we seldom observe revolutions that have been successful at installing long lasting democratic states committed to promoting the interests of African people.

In this fraught context of authoritarian rule across the continent, it has been easier for imperialists to usurp African sovereignty. Just as European and North American states have found authoritarian rule in Africa more amenable to their politico-economic interests so too has the Chinese Communist Party. In Zambia, copper mining accounts for 65% of the country’s export earnings. Most of the mines are owned by the Chinese state, though a few are mining companies with headquarters in Canada. Foreign mining companies have been able to create pockets of Chinese state sovereignty within Zambia where labour laws are notoriously lax, wages low, accidents and deaths of workers, prevalent. When workers have combined and protested these conditions, they have been met with violence, not from the Zambian state, but from Chinese management who has met workers’ demands by deploying violence without consequence. In 2010, a manager at the Collum Mine shot and killed 13 workers who organised against poor safety standards.

The Lamu Project to build a deep-water port connecting East Africa to Asian export markets is another example of loss of sovereignty. Initially, the Lamu port was to be funded jointly by the Kenyan, Ethiopian and South Sudanese states but because of funding issues and occasional attacks on port construction by Al-Shabaab, Kenyan Defense Forces sought loans from China which were supported through the ‘Maritime Silk Road’ programme, a policy to not only aid China in gaining further access to African resources and markets but also enable the Peoples Liberation Army Navy to establish a counter-terrorism base in Northern Kenya. Ports are crucial to African development as 90% of East African exporters depend on seaports to remain viable, but if Kenya defaults on the debt they have incurred, which seems likely, the Lamu port will soon become yet another space of Chinese state sovereignty in sub-Saharan Africa.

Land grabbing through creating pockets of Chinese state sovereignty and through control of strategic assets has helped China obtain cheap natural resources needed for industrial production, while railroads, other infrastructure, along with access to seaports allows for the extraction of these resources from Africa. Regime change has not been successful in disrupting this dynamic because the movements for regime change have mostly focused on ousting political leaders, but as a result of European and North American imperialism and also through the support of the domestic bourgeoisie, sovereignty in most African states rests with the military. Recent revolutions have done little to disrupt that dynamic or to create states that will serve the interests of its people.

Return to a Pan-African internationalism

There is a difference between globalization done on the terms of more powerful states, and a horizontal internationalism based on solidarity. Africa-China relations in and of themselves could bring great benefit to both regions, but as long as there remains a power differential in African states’ individual dealings with China, it will remain a tie that will ultimately result in economic benefit for China and the exploitation of Africa. One possible solution could be to have negotiations around Chinese development projects in African states done as a regional bloc through a Pan-African union rather than country-by-country.

But beyond this, what we, as an internationalist left can do is decentre the role of the state in Africa-China relations. If civil society and leftist groups in both China and across the African continent could work together across borders it could put pressure on states to realise common social injustices in both China and various African contexts such as the importance of opposing authoritarian regimes that fail to serve the best interests of the people and promoting workers’ rights through a labour internationalism. We can also envision linkages between other Chinese and Pan-African civil society organizations around issues common to the African and Chinese contexts.

Frantz Fanon famously described the ‘Third World project’, as a rejection of the goal of ‘catching up’ to Europe and North America, and instead, saw as its primary goal to innovate a new way of thinking. Fanon believed in the creativity of revolutionary Pan-Africanism and the Global South, that new forms of politics could be envisioned and enacted that would provide solutions to the longstanding social problems.

Internationalism from below

There’s a tendency within the Global North left to see any political development that opposes Western dominance as something to celebrate. But in thinking through the complexity of contemporary Africa-China relations it is evident that we need to be more discerning about the dynamics of power involved in movements that may claim to be South-South cooperation and/or anti-Western. They may yet be an embodiment of the unequal power dynamics and politico-economic exploitation we stand firmly against.

Propaganda, both from the West, and from China, obscures the power dynamics at play on the ground in Sino-African relations. The ability of propaganda to muddy our understanding of the dynamics at play makes organizing around these issues particularly difficult and controversial. But we need to remember, as Pan-Africanists based in Canada or anywhere else for that matter, that just because something is anti-West doesn’t make it liberatory. We need to be thoughtful and discerning in how we think about power and history in our contemporary context.

The central issue facing us going forward with this conversation is how we can pay closer attention to the dynamics of power in politico-economic relations between states without falling into the Sinophobic tropes of most Western states, but also recognising that there is not an equal and symbiotic relationship between African states and Chinese developmentalism.

Perhaps the first step is, instead of celebrating the ties between an authoritarian Chinese state and non-democratic regimes across Africa, we should instead think creatively about what we can do to build more liberatory South-South cooperation between civil society and left movements in Africa and China. Through these common goals of fighting shared social struggles, a truly horizontal Afro-Asian solidarity can be envisioned and enacted.

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

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African Epistemic Self-Affirmation Is the Ultimate End of Decolonization

Islamic scholarship in Africa and the meaning and end of decolonization in the work of religious studies scholar, Ousmane Kane.

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During the 2018 Miriam Makeba keynote address to the General Assembly of the Council for the Development of Social Science Research in Africa (CODESRIA), the largest and oldest pan-African body of African scholars, Professor Ousmane Kane told his peers that they needed to take religion seriously. This entreaty expressed a basic idea and an urgent project. The idea was that social science, having been elaborated through the secular-modern separation of the spheres of life, has relegated “religion” to the domain of the marginalized specialist. In contrast to the political, the economic, and the sociocultural, religion has become a matter of individual belief and practice within the regime of expertise that governs life globally.

This regime has sometimes been called coloniality. Kane, who teaches at Harvard Divinity School, proposed, however, that all social science needs to consider religion if it is to truly understand contemporary Africa and its problems, implying that in Africa, religion is no private matter. “Religious developments in Africa deserve serious attention from African intellectuals, and especially pan-Africanists,” he said. The developments to which Kane referred might be summarized as the emergent publicity of religion, the decentralization (and/or erosion) of authority, and the integration into global networks throughout the African continent. This emergence has proven modernization and development theory to be patently false; religion has not eventually disappeared or become irrelevant for public life. In short, African theory needs to catch up to Africans in their decolonization of the mind and spirit.

The publication of Islamic Scholarship in Africa: New Directions and Global Contexts, edited by Kane, adds to a growing wave of academic work on the histories, cultures, and meanings of Islamic thought in Africa. It features established and emerging voices of the field that takes on the project of overturning many long-held fictions about Africa in the modern imagination. African historicity and mobility, dynamics of orality and literacy, evolving Islamic education, and popular vernacular poetic expression are themes that frame a diverse set of contributions that offer a fair representation of the major issues of the field.

Alongside recent monographs, edited volumes, and translations Islamic scholarship in Africa explores a robust and active field. It is a work that is current, forward-looking, engaged with global issues and directed to a general audience. The bibliography is broad and the glossary of terms are of benefit to the non-specialist. Given that the individual essays in this volume reflect many distinct research agendas, sites, and objects of inquiry, I will not attempt to summarize their contents. Instead, I focus on the broader issue of the decolonization of knowledge flagged for the reader’s attention in both Kane’s introduction and the conclusion by the former executive secretary of CODESRIA, Ebrima Sall.

Questions of decolonization

Sall situates the volume, along with the broader proliferation of academic works on the topic, within CODESRIA’s now decades-long project to bridge knowledge divides within Africa. These divisions are defined by differences in research language, intellectual training, and presumed racial identity. In particular, Kane’s research agenda to recognize the intellectual contributions of Muslim African scholars actualized many of the Pan-African principles of the organization. His Non-Europhone Intellectuals, published as a CODESRIA working paper in 2003, set forth the terms for a new field that would eventually come to be known as Timbuktu Studies. This field has solicited interest and support from international foundations, African governments, and a global network of university-based researchers.

We might ask, however, how does this interest in Islamic scholarship sit in relation to African studies more broadly? The objections that followed Kane’s keynote in 2018 highlight some common resistance to this work. The responses from the floor, as I recall them, were somewhat predictable. Some asserted that Islam was not modern. Others found that the neglect of African traditional religions by Kane was an inexcusable lapse. For them, if social science is to take religion seriously in Africa, it should be truly African religions upon which they must focus their seriousness. Islam and Christianity, they argued were either copies of originally African ideas or antagonistic to what was authentically African. “African” for them, it seems, meant autochthony. It meant differences from other geo-racial types and their specific religiosities that are ultimately products of colonization. These objections were predictable because they form opposing positions, based as much on epistemic commitments as points of view that frame the problem of religion in Africa. Kane and others have responded to such ideas exhaustively.

For example, Islam, from its origins, has been African, from the first hijra, or exodus, to Abyssinia through to the very rapid spread to Fustat, or what is now Cairo, and then with the history of the mostly peaceful and gradual spread of Islam in West Africa. And yet, the idea of Islam’s coloniality, if we can stretch the term so thin, persists. Much like the ideas about primordial African orality, they form discursive structures that seem impervious to empirical invalidation. It is indeed an old idea that West African Muslim scholars have been refuting since at least the 17th century Timbuktu scholar Ahmed Baba, and echoed in the 20th century by Senegalese polymath Shaykh Musa Kamara. Perhaps, that is a good thing for the future of the field.

All of this being said, one wonders beyond the scope of Islamic Scholarship in Africa, how might Timbuktu Studies deal with some of the thornier issues that have emerged in the long history of developing an epistemological alternative. Specifically, I am thinking here of the field’s relation to the older project of the Africanization of knowledge, which sought to consider Africa in indigenously African terms and the Islamization of knowledge/Islamic social sciences, which sought to establish modern social scientific method on Islamic foundations. Is the study of Islamic scholarship in Africa simply a continuation, an evolution of these two separate projects, or does their convergence make a qualitative leap that makes it distinct and uniquely promising? There might also be a generative encounter between Timbuktu Studies with Critical Muslim Studies such as that coming out of South Africa, emanating as it does from post-Rhodes debates on decoloniality.

Decolonization has become a big tent, a broad term enveloping many meanings, a concept that approaches protean status. Much like “religion” and “modernity” it bears different significations that correspond to conflicting epistemological, disciplinary, and political commitments—each one ultimately seeking different objectives. For a radical, anti-historical but utopian decolonial project, Islamic Scholarship in Africa might not satisfy the performance of rupture. However, this volume is vital if one is willing to agree with Sall and Kane, as I do, that African epistemic self-affirmation is the ultimate end of decolonization.

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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