For decades, sun-drenched Haiti, with its beautiful beaches and Third World-type poverty, has attracted a vast array of aid and humanitarian workers who have set up camp in this Caribbean nation ostensibly to lift its people out of their miserable conditions. Because of the huge number of local and international NGOs in the country, Haiti is often described as “The Republic of NGOs”.
Despite the large presence of NGOs and aid agencies, however, Haiti remains one of the poorest countries in the world, and the most impoverished nation in the Western hemisphere. Both natural disasters and political unrest, combined with a culture of aid dependency, have contributed to this state of affairs. A Western journalist writing about Haiti has described the country as “a poster child for the inadequacies of aid”.
The presence of large numbers of mostly young, naïve and sexually active foreign and local aid workers has also created an environment where vulnerable women and children are being sexually exploited or abused by the very people who are supposed to be helping or protecting them, including United Nations peacekeepers. According to an internal United Nations report obtained by the Associated Press in 2017, at least 134 Sri Lankan UN peacekeepers exploited nine Haitian children in a sex ring from 2004 to 2007. One of the victims said that the soldiers would pass her number along to incoming contingents, who would then call her for sex. One boy claimed that he had had sex with more than 20 Sri Lankan soldiers. Another teenage boy claimed that he had been gang-raped by Uruguayan soldiers who even had the audacity to film the attack on a cellphone. Although 114 of these peacekeepers were sent home after the report came out, none of them was prosecuted or court martialed.
Despite the large presence of NGOs and aid agencies, however, Haiti remains one of the poorest countries in the world, and the most impoverished nation in the Western hemisphere. Natural disasters and political unrest, combined with a culture of aid dependency, have contributed to this state of affairs. A Western journalist writing about Haiti has described the country as “a poster child for the inadequacies of aid”.
These incidents are not confined to Haiti. A separate investigation published by the Associated Press last year revealed that nearly 2,000 allegations of sexual abuse and exploitation by UN peacekeepers have been made in other troubled parts of the world. However, this number could be a gross underestimation as the majority of victims of sexual exploitation or abuse do not report their cases.
“Sexual exploitation” is defined by the UN as “an actual or attempted abuse of a position of vulnerability, differential power, or trust, for sexual purposes, including, but not limited to, profiting monetarily, socially or politically from the sexual exploitation of another”. “Sexual abuse” is defined as “the actual or threatened physical intrusion of a sexual nature, whether by force or under unequal or coercive conditions”.
Stories of aid workers, UN peacekeepers and UN employees using their privileged positions to sexually exploit or abuse women and children in poor countries have been in the public domain for a long time but it is only now that the international development community has taken notice and decided to do something about it.
It all started in February this year, when the Times newspaper revealed that staff at Oxfam GB, one of Britain’s most respected charities, had paid local women for sex while carrying out humanitarian work in Haiti in the aftermath of the 2010 earthquake that devastated the country and which led to widespread internal displacement of the quake’s victims. This revelation, at a time when the #MeToo movement was gaining momentum, resulted in several similar exposés, the latest being of a senior UN gender advisor – an Indian male called Ravi Karkara – who is currently being investigated for sexually harassing young men in his office.
Stories of aid workers, UN peacekeepers and UN employees using their privileged positions to sexually exploit or abuse women and children in poor countries have been in the public domain for a long time but it is only now that the international development community has taken notice and decided to do something about it.
The Oxfam scandal also set in motion a series of events, including withdrawal of funding to Oxfam by its leading donors, including the UK’s Department of International Development (DfID), and calls for thorough investigations into allegations of sexual exploitation and abuse by those working in the aid sector globally.
This particular scandal prompted the UK’s House of Commons to carry out further investigations, not just on the conduct of Oxfam staff, but on the conduct of staff working for other charities and aid organisations as well. The House of Commons’ final report, released on 31 July this year, sent shockwaves across the aid sector, and has led to demands for stricter measures to be taken against those who commit sexual crimes against vulnerable populations. The report states that “sexual violence, exploitation and abuse against women and girls in endemic in many developing countries, especially where there is conflict and forced displacement.”
The UK legislators who drafted the report and carried out the investigations also found that the aid industry’s response to sexual misconduct had been “reactive, patchy and sluggish” and that very few organisations actually follow up on reports that have raised the red flag about sexual exploitation or abuse by their employees. For instance, no action was taken after the release of a 2002 assessment by the UN’s refugee agency UNHCR and the charity Save the Children of the effects of sexual violence on children in conflict areas. That assessment documented 67 cases of sexual exploitation and abuse of refugee children in Liberia, Guinea and Sierra Leone in which 40 aid agencies and 9 peacekeeping missions were implicated; the majority of the victims were aged between 13 and 18.
And, despite being warned three years ago that internally displaced and refugee Syrian women were being sexually exploited by men delivering aid on behalf of the UN, the UN did little to arrest the problem, even though the UN’s Population Fund had conducted a gender assessment last year that showed that Syrian women were being forced to engage in “food-for-sex” arrangements with aid workers. The House of Commons report, titled “”Sexual exploitation and abuse in the aid sector”, states that “sexual exploitation and abuse by aid workers, amongst others, is an entrenched feature of the life experience of women and girls in Syria in the eighth year of the conflict there” and that similar cases around world are merely “the tip of the iceberg”.
The UK legislators further found that a 2007 study for the Humanitarian Partnership conducted in Kenya, Namibia and Thailand found that although the beneficiaries of aid knew that sexual exploitation and abuse was going on, the majority said that they would not report these cases because they didn’t want to risk losing the aid. On their part, humanitarian aid workers were reluctant to report their fellow workers for fear of retaliation.
The House of Commons report does not spare any organisation, not even in the much-revered United Nations, for allowing such abuse to continue. “When it comes to investigating sexual exploitation and abuse allegations, the UN’s approach lacks coherence,” it states. “There is no single body taking an overall interest in the outcomes of investigations or driving them towards resolution…”
What the report failed to recognise is that although the UN has a stated “zero tolerance” for sexual abuse and exploitation, few, if any, of the perpetrators face justice – not only because the UN’s internal justice system is flawed but also because international UN staff enjoy immunity from prosecution, which means such cases are not likely to end up in court.
In addition, because the UN is more concerned about protecting its reputation than about bringing justice to victims, those who are perceived to be tainting the organisation (the people who come out and report such cases) are quickly sacrificed. In 2014, for example, Anders Kompass (who has since resigned as the director of field operations at the Office of the UN High Commissioner for Human Rights) was suspended after he sent an internal UN report to French authorities detailing cases of French peacekeepers sexually exploiting internally displaced boys in the Central African Republic. At that time the UN claimed that Kompass had put the victims at risk but it soon became evident that the UN had no intention to act on the report or to make its findings public. Kompass was only reinstated after there was an outcry in the media about the case, but by then he had already made the decision to resign. He said that his ordeal had left him “disappointed and full of sadness”.
The House of Commons report does not spare any organisation, not even in the much-revered United Nations, for allowing such abuse to continue…What the report failed to recognise is that although the UN has a stated “zero tolerance” for sexual abuse and exploitation, few, if any, of the perpetrators face justice – not only because the UN’s internal justice system is flawed but also because international UN staff enjoy immunity from prosecution, which means such cases are not likely to end up in court.
This is one of the problems afflicting all aid and humanitarian organisations. Because these organisations survive on donations, the whiff of sexual or other type of scandal could mean the drying up of donor funds, which could affect jobs and projects. So to keep the donor funds flowing, incidents of misconduct are quickly covered up or not investigated. In some cases, the perpetrators are allowed to resign quietly or are transferred to a remote duty station. Meanwhile those who report these cases often find themselves out of a job – the UN, in particular, is notorious for not renewing the contracts of whistleblowers.
However, things are likely to change. Aid and humanitarian organisations that fail to report or address the issue of sexual crimes or misconduct by their employees could find themselves having to close shop, especially if their biggest donors pull out. Since the Haiti scandal, for example, Oxfam has been struggling to survive. Bigger multilateral organisations like the UN, which are funded by member states are, however, unlikely to face such threats because “they are too big to fail”, which is a pity because levels of impunity at the UN are extremely high. Whereas small charities and international NGOs have to be accountable to their donors to survive, the UN can basically get away with all manner of wrongdoing because the UN is accountable only to itself. Few, if any, member states have threatened to pull out of the organisation because of its lack of accountability or because its employees are behaving badly.
Former UN employees who have suffered retaliation as a result of their reporting complain that the UN’s internal justice system is heavily biased in favour of the perpetrator, particularly if he or she is a senior manager. Experiences of UN whistleblowers indicate that those who file a complaint against a senior UN official are not tolerated within the organisation and that the majority of whistleblowers suffer severe retaliation, despite the UN’s whistleblower protection policy. For instance, recently the country director for UNAIDS in Ethiopia, who was a key witness in a sexual harassment and assault investigation involving the UNAIDS deputy director, was suspended from her job in March this year, an action that smacks both of a cover-up and retaliation. As a result, several African women activists called for the resignation of the UNAIDS Executive Director, Michel Sidibé, but he has consistently ignored this call, as has the UN Secretary-General Antonio Guterres.
Current and former UN employees have reported a flawed grievance system that is stacked against the victims. One woman told the UK’s Guardian newspaper that she was raped by a senior UN staff member while working in a remote location but did not obtain justice despite medical evidence and witness testimonies. Because UN staff members cannot take their cases to national courts, (because UN employees enjoy immunity from prosecution), they have to rely on the UN’s internal justice systems, which are deeply flawed and which rarely deliver justice. As I have argued in previous articles, the UN has to overhaul its internal justice system and put in place external independent mechanisms that are more transparent and accountable – and which do not victimise whistleblowers.
Now, finally, such an external independent mechanism might just see the light of day. The House of Commons report makes a recommendation that could radically transform how sexual exploitation and abuse cases are handled within the aid sector: the establishment of “an independent aid ombudsman to provide the right to appeal, an avenue through which those who have suffered can seek justice by other means”. This recommendation, which will be discussed at an International Safeguarding Conference in October this year, could drastically alter the way aid organisations operate and could be a game changer for victims of sexual abuse and exploitation. It is undoubtedly one of the best recommendations to be put on the table of an industry that has become a cesspit of impunity and which is more interested in self-preservation than actually doing good in this world.
However, my fear is that if this ombudsman lacks the power to investigate and prosecute, then it will merely become an entity that collects and documents complaints rather than one that carries out investigations and brings cases to trial, or one that has the authority to force aid organisations to dismiss or penalise employees who are implicated in sexual harassment, exploitation or abuse.
My hope is that this ombudsman will not just address the issues of sexual harassment, exploitation and abuse, but will also be receptive to receiving cases of other types of abuse within the aid sector, particularly the abuse of power and authority, which allows all manner of wrongdoing, including fraud, corruption, nepotism, and gross mismanagement, to continue.
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Lessons From India’s COVID Calamity
Neglect of the public healthcare system, suppression of scientific information and sacrificing citizen welfare for political mileage have led to the public health crisis facing India today.
An Australian newspaper called it “Modi’s COVID apocalypse”. The Indian activist and author Arundhati Roy calls it “a crime against humanity”. These descriptions of India’s current public health crisis may seem alarmist, but they are not far from the truth. By the end of April, India was recording more than 300,000 new COVID infections and nearly 3,000 deaths per day, a 30-fold increase from September last year, when the country reported a new infection rate of 11,000 per day. Media reports are showing overflowing crematoriums and hospitals overwhelmed by the number of patients seeking treatment. Reports of people dying in ambulances outside hospitals because the latter did not have enough beds or oxygen cylinders reveal a healthcare system that is on its knees.
However, according to those who are witnessing the catastrophe first-hand, the horrifying images shown in the local and international media are just a microcosm of what is really happening on the ground. Even those with money and connections are unable to secure the healthcare they need. Barkha Dutt, a famous media personality in India who lost her father to COVID last week, told ITV that despite her privileges and connections, she could not get access to the treatment her father needed. She never imagined that she would become the story that she has been covering for months. She said lack of drugs and equipment in New Delhi’s hospitals is even forcing people to go to Sikh temples, which are supplying oxygen for free to those who need it. Many families in New Delhi and other large cities are treating their sick relatives at home with oxygen cylinders, some bought at exorbitant rates on the black market. Crematoriums cannot keep up with the number of bodies arriving at their gates. The smell of death is everywhere.
Many of the current deaths are not exclusively due to the virus, but also to a lack of preparedness on the part of India’s healthcare system, which suddenly became overwhelmed due to a dramatic spike in corona cases. Analysts say the easing of restrictions and complacency on the part of Indians in general led to the crisis. People went back to work and continued with their daily lives as if there was no pandemic. The winter wedding season was in full swing in cities like New Delhi.
On its part, the government did little to avert the crisis by allowing the Kumbh Mela, the world’s largest religious gathering that is held along the banks of the Ganges river, to take place. The gathering became a superspreader event, as did the many political rallies held in states like West Bengal, which were attended by hundreds of people. At one such rally, Prime Minister Narendra Modi even boasted that the presence of large numbers of people at the rallies showed that his political party, the Bharatiya Janata Party (BJP), had massive support. Social distancing and wearing of masks were not prevalent at these crowded meetings.
In January, Modi told leaders at the World Economic Forum that India had “saved humanity from a disaster by containing corona effectively”. He said that India had defied expectations of “a tsunami of corona infections”. Now he is having to eat his own words. Not only has India, the world’s second most populous country, become the epicentre of the disease – with new aggressive variants being reported every week – but it is in the very awkward position of having to seek aid from other countries, including its long-time rival Pakistan, which has offered to help. The UK, USA and other governments plan to send oxygen and other medical supplies to India.
India has tended to view itself as a regional economic powerhouse, and so being reduced to a recipient of humanitarian aid is having a wounding effect. This is not how Modi, whose Hindu nationalist rhetoric has ignited a “Hindu First” movement in India, would like India to be viewed. India’s prime minister now finds himself reduced to having to accept medical aid for a country that has marketed itself as a destination for medical tourism and the “pharmacy of the world” that manufactures affordable drugs for developing nations. The Serum Institute of India is currently producing a large proportion of the AstraZeneca vaccine that is being rolled out in many countries. But Modi has decided to nationalise the institute as well, and has banned exports of the vaccine until the country sorts out its own health crisis, leaving millions of people around the world, including Kenya, in limbo.
India’s public healthcare system was already strained before the pandemic. The government spends a measly 1 per cent of its budget on health. The medical needs of Indians are met mostly by the private sector. Nearly 80 per cent of the healthcare in urban areas is provided by private facilities. In rural areas, 70 per cent of the population relies on private clinics and hospitals, which are unaffordable for the majority. This privatisation of healthcare has come at a huge cost. Poor Indians suffer disproportionately from preventable diseases. Malnutrition rates among mothers and children are also among the highest in the world. What we are witnessing is how neglect of public healthcare systems can have long-term negative consequences, especially during a disaster or an epidemic.
India is also a lesson in how leaders can impact the spread of a disease. Since he took office, Prime Minister Modi has tried very hard to control public perceptions about his achievements and the virtues of the BJP, which he has filled with spin doctors who try to present a rosy image of India under his leadership. Several journalists have been arrested under Modi’s watch and media organisations that call him out are dismissed as unpatriotic. News channels in India are dominated by pro-government news anchors and journalists who have twisted the narrative in favour of Modi, even when he stands in the way of press freedom. In March 2020, in the early days of the pandemic, Modi asked India’s Supreme Court to stop media organisations from publishing any COVID-related news without getting government clearance first. Thankfully, because the Supreme Court is obliged to protect the rights and freedoms enshrined in India’s constitution, including freedom of the press, the court refused his request.
What we are witnessing is how neglect of public healthcare systems can have long-term negative consequences.
Like Jair Bolsonaro in Brazil and Donald Trump in the USA, Modi underplayed the scale of the pandemic and painted independent media and journalists who questioned his policies as enemies of the people. As a result, more than half a million Americans, nearly 400,000 Brazilians and some 200,000 Indians have died from COVID-19. The link between a paranoid, media-hostile leadership and negative health outcomes is evident in these cases.
Many independent journalists and observers believe that the official figures on COVID deaths and infections put out by the Indian government are a gross underestimation, and that the actual figures could be two or three times more than those that are being reported. Crematoriums are reporting more cremations adhering to COVID protocols than what is being given as the official death toll from COVID-19. This could be partly because many deaths are occurring at home and so are not being reported. In addition, people who die from COVID but who were not tested are not recorded as having died from the disease.
Meanwhile, the BJP government, is assuring India’s 1.4 billion citizens that it is doing everything to increase the supply of oxygen and increase vaccination levels among those over the age of 18, but these measures are coming a little too late. The death toll is likely to rise significantly over the coming weeks.
Lack of trust in the government may be the biggest hurdle countries face as they try to contain the virus. In Kenya, the theft of COVID-19 donations last year and massive corruption scandals at the state-run medical supplies agency, KEMSA, have severely diminished citizens’ faith in the government’s willingness and ability to protect them. Moreover, apart from periodic lockdowns and curfews, there seems to be no strategy on how prevention measures will be instituted in the long term. Also no one is quite sure when vaccination will reach “herd immunity” levels; people like me who have received their first dose of the AstraZeneca vaccine under the COVAX facility – a global mechanism for pooled procurement and distribution of vaccines for low and middle income countries – still don’t know for sure if they will get their second jab, a scenario complicated by the fact that Modi has temporarily banned the Serum Institute from exporting the vaccines.
India has three important lessons for Kenya and the rest of the world.
Lesson 1: Do not neglect the public healthcare system
Countries around the world such as South Korea and Uganda that have successfully contained the coronavirus, managed to do so because the containment measures were led and funded by the public sector. Mass testing and other measures could not have taken place if the government did not initiate them, and ensured their successful implementation through a nationwide network of public healthcare facilities. But for this to happen, people must have faith in the government, which is sorely lacking in many countries.
The emphasis on private healthcare in countries such as Kenya and India has also left millions of poor and low-income people completely vulnerable to epidemics and pandemics. Public healthcare systems in all countries should be beefed up so that countries are not caught unawares in the future. Like public education, public health is an investment that reaps economic and social dividends in the future. COVID-19 has shown us the folly of relying solely on the private sector to meet citizens’ health needs and the importance of investing in robust public health systems that play a key role in detecting, containing and stopping the spread of infectious diseases.
Lesson 2: Do not suppress or distort scientific information and data
Donald Trump and Jair Bolsonaro consistently underplayed the threat posed by the novel coronavirus disease. Trump initially referred to it as a minor flu even as hospital beds were filling up, and even as infection rates were rising. Both leaders also mocked the wearing of masks and social distancing, which American and Brazilian scientists advocated. Trump’s rallies were filled with people who ignored corona protocols. In India, some politicians even said that the pandemic was a hoax intended to prevent farmers in Punjab from organising protests against the government’s agriculture policies. By ignoring the science, and peddling false information, these leaders put their countries’ citizens in immense danger. Vilifying the press – which is often the public’s main source of corona-related data and information – in the face of a pandemic is also not a good idea.
Lesson 3. Do not sacrifice public health to gain political mileage
Politicians should not sacrifice people’s lives at the altar of politics. Prime Minister Modi could have banned pilgrims from attending the Kumbh Mela, just as he ordered a nationwide lockdown early last year. But he chose not to do so because he wanted to appease Hindus and his Hindu nationalist base. In addition, he attended massive political rallies where few people wore masks, thereby facilitating the spread of the virus. He put people’s lives in danger because he wanted to score political points for his party. In the United States and Brazil, leaders chose to keep the economy running even if it meant losing hundreds of thousands of lives. In Kenya, politicians engaged in Building Bridges Initiative (BBI) rallies even as corona cases were rising. Moreover, parliamentarians are discussing BBI amendments to the constitution rather than what measures could be taken to protect Kenyans not just from the coronavirus disease and its various variants, but also from the hardships they have had to endure in the past year due to job losses and business closures. This is the type of shortsightedness and lack of compassion and vision among the country’s leadership that has led to the public health crisis facing India today.
Towards an African Revolution: Fanon and the New Popular Movement (Hirak) Engulfing Algeria
Sixty years after the death of the revolutionary Frantz Fanon and the publication of his masterpiece, The Wretched of the Earth, Algeria is undergoing another revolution. In the first of a two-part blogpost, Hamza Hamouchene provides a brief historical account of Fanon’s anti-colonial thought, his critique of the postcolonial ruling elites and the new popular movement (Hirak) engulfing Algeria.
During the upheavals that the North African and West Asian region witnessed a decade ago – what has been dubbed the ‘Arab Spring’- Fanon’s thought proved to be as relevant as ever. Not only relevant, but insightful in helping to grasp the violence of the world we live in, and the necessity of a sustained rebellion against it.
Fanon’s wrote during in a period of decolonisation in Africa and elsewhere in the Global South. Born in Martinique, a French colony in the Caribbean, though Algerian by choice, he wrote from the vantage point of the Algerian revolution against French colonialism and of his political experiences on the African continent. Today, we might ask: can his analyses transcend the limitations of time? Can we learn from him as a committed intellectual and revolutionary thinker? Or should we just reduce him to another anti-colonial figure, largely irrelevant for our post-colonial times?
For me, as an Algerian activist, Fanon’s dynamic and revolutionary thinking, always about creation, movement and becoming, remains prophetic, vivid and committed to emancipation from all forms of oppression. He strongly and compellingly argued for a path to a future where humanity ‘advances a step further’ and breaks away from the world of colonialism and European universalism. Fanon represented the maturing of anti-colonial consciousness and he was a decolonial thinker par excellence.
Despite his short life (he died at the age of 36 from leukaemia in 1961), Fanon’s thought is rich and his work, in books, papers and speeches, prolific. He wrote his first book Black Skin, White Masks in 1952, two years before Điện Biên Phủ (the defeat of the French in a crucial battle in Vietnam) and his last book, The Wretched of the Earth in 1961. His 1961 classic became a treatise on the anti-colonialist and Third-Worldist struggle, one year before Algerian independence, at a moment when sub-Saharan African countries were gaining their independence – an experience in which Fanon was deeply and practically involved.
In Fanon’s intellectual journey, we can see the interactions between Black America and Africa, between the intellectual and the militant, between theory and practice, idealism and pragmatism, individual analysis and collective action, the psychological life (he trained as a psychiatrist) and physical struggle, nationalism and Pan-Africanism and finally between questions of colonialism and those of neo-colonialism.
Fanon did not live to see his adoptive country become free from French colonial domination, something he believed had become inevitable. Yet his experiences and analysis were the prism through which many revolutionaries abroad understood Algeria and helped to turn the country into the mecca of Third World revolution.
Six decades after the publication of his masterpiece The Wretched, Algeria is witnessing another revolution, this time against the national bourgeoisie that Fanon railed against in his ferocious chapter ‘The Pitfalls of National Consciousness.’
Fanon and colonial Algeria
The Algerian independence struggle against the French was one of the most inspiring anti-imperialist revolutions of the 20th century. It was part of a wave of decolonisation that had started after the Second World War in India, China, Cuba, Vietnam and many countries in Africa. The wave of decolonisation inscribed itself in the spirit of the Bandung Conference and the era of the ‘awakening of the South’, the Third world as it was then known, which has been subjected to decades of colonial and capitalist domination under several forms, from protectorates to settler colonies.
Frantz Fanon methodically unpicked the mechanisms of violence put in place by colonialism. He wrote: ‘Colonialism is not a thinking machine, nor a body endowed with reasoning faculties. It is violence in its natural state.’ According to him, the colonial world is a Manichean world (to see things as having only two sides), which goes to its logical conclusion and ‘dehumanises the native, or to speak plainly it turns him into an animal.’
What followed the insurrection on November 1, 1954, launched by nationalist forces against the French, was one of the longest and bloodiest wars of decolonisation, which saw the widespread involvement of the rural poor and urban popular classes. Huge numbers of Algerians were killed in the eight-year war against the French that ended in 1962, a war that has become the foundation of modern Algerian politics.
Arriving at Blida psychiatric hospital in 1953 in French controlled Algeria, Fanon realised quickly that colonisation, in its essence, produced madness. For him, colonisation was a systematic negation of the other and a refusal to attribute humanity to them. In contrast to other forms of domination, the violence here was total, diffuse, and permanent.
Treating both French torturers and liberation fighter, Fanon could not escape this total violence. This led him to resign in 1956 and to join the Front de libération nationale (FLN). He wrote: ‘The Arab, alienated permanently in his own country, lives in a state of absolute depersonalisation.’ He added that the Algerian war was ‘a logical consequence of an abortive attempt to decerebralise a people’.
Fanon saw colonial ideology being underpinned by the affirmation of white supremacy and its ‘civilising mission.’ The result was the development in the ‘indigènes évolués’ (literally the more evolved natives) of a desire to be white, a desire which is nothing more than an existential aberration. However, this desire stumbles upon the unequal character of the colonial system which assigns places according to colour.
Throughout his professional work and militant writings, Fanon challenged the dominant culturalist and racist approaches on the ‘native’: Arabs are lazy, liars, deceivers, thieves, etc. He advanced a materialist explanation, situating symptoms, behaviours, self-hatred and inferiority complexes in a life of oppression and the reality of unequal colonial relations.
Fanon believed in revolutionary Algeria. His illuminating book A Dying Colonialism (published in 1959) or as it is known in French L’An Cinq de la Révolution Algérienne, shows how liberation does not come as a gift. It is seized by the popular classes with their own hands and by seizing it they are themselves transformed. He strongly argued the most elevated form of culture – that is to say, of progress – is to resist colonial domination. For Fanon, revolution was a transformative process that created ‘new souls.’ For this reason, Fanon closes his 1959 book with the words: ‘The revolution …changes man and renews society, has reached an advanced stage. This oxygen which creates and shapes a new humanity – this, too, is the Algerian revolution.’
Bankruptcy of the post-colonial ruling elites
Unfortunately, the Algerian revolution and its attempt to break from the imperialist-capitalist system was defeated, both by counter-revolutionary forces and by its own contradictions. The revolution harboured the seeds of its own failure from the start: it was a top-down, authoritarian, and highly bureaucratic project (albeit with some redistributive aspects that improved people’s lives in the reforms carried out in the first years of independence).
However, the creative experiences of workers’ initiatives and self-management of the 1960s and 1970s were undermined by a paralyzing state bureaucracy that failed to genuinely involve workers in the control of the processes of production. This lack of democracy was connected with the ascendancy of a comprador bourgeoisie that was hostile to socialism, workers control and staunchly opposed to genuine land reform.
By the 1980s, the global neoliberal counter-revolution was the nail in the coffin and ushered in an age of deindustrialization and pro-market policies in Algeria, at the expense of the popular classes. The dignitaries of the new neoliberal orthodoxy declared that everything was for sale and opened the way for mass privatization.
Fanon’s work still bears a prophetic power as an accurate description of what happened in Algeria and elsewhere in the Global South. Fanon foretold the bankruptcy and sterility of national bourgeoisies in Africa and the Middle East today. A ‘profiteering caste’, he wrote, that tended to replace the colonial ruling class with a new class-based system replicating the old structures of exploitation and oppression.
By the 1980s, the Algerian national bourgeoisie had dispensed with popular legitimacy, turned its back on the realities of poverty and underdevelopment. In Fanon’s terms, this parasitic and unproductive bourgeoisie (both civilian and military) was the greatest threat to the sovereignty of the nation. In Algeria, this class was closely connected to the ruling party, the FLN, and renounced the autonomous development initiated in the 1960s and offered one concession after another for privatizations and projects that would undermine the country’s sovereignty and endanger its population and environment — the exploitation of shale gas and offshore resources being just one example.
Today, Algeria – but also Tunisia, Egypt, Nigeria, Senegal, Ghana, Gabon, Angola and South Africa, among others – follows the dictates of the new instruments of imperialism such as the IMF, the World Bank and negotiate entry into the World Trade Organisation. Some African countries continue to use the CFA franc (renamed Eco in December 2019), a currency inherited from colonialism and still under the control of the French Treasury.
Fanon predicted this behaviour of the national bourgeoisie when he noted that its mission has nothing to do with transforming the nation but rather consists of ‘being the transmission line between the nation and capitalism, rampant though camouflaged, which today puts on the masque of neo-colonialism.’ Fanon’s analysis of the class basis of independence speaks to the contemporary postcolonial reality, a reality shaped by a national bourgeoisie ‘unabashedly…anti-national,’ opting he added, for the path of a conventional bourgeoisie, ‘a bourgeoisie which is stupidly, contemptibly and cynically bourgeois.’
Fanon also noted in 1961 the international division of labour, where we Africans ‘still export raw materials and continue being Europe’s small farmers who specialise in unfinished products.’ Algeria remains in a extractivist model of development where profits are accumulated in the hands of a foreign-backed minority at the expense of dispossession of the majority.
The Hirak and the new Algerian revolution
Fanon alerted us sixty years ago that the enrichment of this ‘profiteering caste’ will be accompanied by ‘a decisive awakening on the part of the people and a growing awareness that promised stormy days to come.’ In 2019 Algerians shattered the wall of fear and broke from a process that had infantilised and dazed them for decades. They erupted onto the political scene, discovered their political will and began again to make history.
Since 22 February 2019, millions of people, young and old, men and women from different social classes rose in a momentous rebellion. Historic Friday marches, followed by protests in professional sectors, united people in their rejection of the ruling system and their demands of radical democratic change. ‘They must all go!’ (Yetnahaw ga’), ‘The country is ours and we’ll do what we wish’ (Lablad abladna oundirou rayna), became two emblematic slogans of the uprising, symbolising the radical evolution of a popular movement (Al Hirak Acha’bi). The uprising was triggered by the incumbent president Bouteflika’s announcement that he would run for a fifth term despite suffering from aphasia and being absent from public life.
The movement (Hirak) is unique in its scale, peaceful character, national spread – including the marginalised south, and participation of women and young people, who constitute the majority of Algeria’s population. The extent of popular mobilisation has not been seen since 1962, when Algerians went to the streets to celebrate their hard-won independence from France.
The popular classes have affirmed their role as agents in their own destiny. We can use Fanon’s exact words to describe this phenomenon: ‘The thesis that men change at the same time that they change the world has never been as manifest as it is now in Algeria. This trial of strength not only remodels the consciousness that man has of himself, and of his former dominators or of the world, at last within his reach. The struggle at different levels renews the symbols, the myths, the beliefs, the emotional responsiveness of the people. We witness in Algeria man’s reassertion of his capacity to progress.’
The Hirak succeeded in unravelling the webs of deceit that were deployed by the ruling class and its propaganda machine. Moreover, the evolution of its slogans, chants, and forms of resistance, is demonstrative of processes of politicisation and popular education. The re-appropriation of public spaces created a kind of an agora where people discuss, debate, exchange views, talk strategy and perspectives, criticize each other or simply express themselves in many ways including through art and music. This has opened new horizons for resisting and building together.
Cultural production also took on another meaning because it was associated with liberation and seen as a form of political action and solidarity. Far from the folkloric and sterile productions under the suffocating patronage of authoritarian elites, we have seen instead a culture that speaks to the people and advances their resistance and struggles through poetry, music, theatre, cartoons, and street-art. Again, we see Fanon’s insights in his theorisation of culture as a form of political action: ‘A national culture is not a folklore, nor an abstract populism that believes it can discover the people’s true nature. It is not made up of the inert dregs of gratuitous actions, that is to say actions which are less and less attached to the ever-present reality of the people.’
The struggle of decolonisation continues
Leaving aside largely semantic arguments around whether it is a movement, uprising, revolt or a revolution, one can say for certain that what is taking place in Algeria today is a transformative process, pregnant with emancipatory potential. The evolution of the movement and its demands specifically around ‘independence’, ‘sovereignty’ and ‘an end to the pillage of the country’s resources’ are fertile ground for anti-capitalist, anti-imperialist and even ecological ideas.
Algerians are making a direct link between their current struggle and the anti-French colonial resistance in the 1950s, seeing their efforts as the continuation of decolonisation. When chanting ‘Generals to the dustbin and Algeria will be independent’, they are laying bare the vacuous official narrative around the glorious revolution and revealing that it has been shamelessly used to pursue personal enrichment. We see a second Fanonian moment where people expose the neo-colonial situation and emphasise one unique characteristic of their uprising: its rootedness in the anti-colonial struggle against the French.
Slogans and chants have captured this desire and made references to anti-colonial war veterans such as Ali La Pointe, Amirouche, Ben Mhidi and Abane: ‘Oh Ali [la pointe] your descendants will never stop until they wrench their freedom!’ and ‘We are the descendants of Amirouche and we will never go back!’
The struggle of decolonisation is being given a new lease of life as Algerians lay claim to the popular and economic sovereignty that was denied to them when formal independence was achieved in 1962. In Fanon’s prophetic words: ‘The people who at the beginning of the struggle had adopted the primitive Manichaeism of the settler – Blacks and Whites, Arabs and Christians – realise as they go along that it sometimes happens that you get Blacks who are whiter than the whites and the hope of an independent nation does not always tempt certain strata of the populations to give up their interests or privileges.’
This two-part long read is an extract from a chapter in a forthcoming book Fanon Today: The Revolt and Reason of the Wretched of the Earth (edited by Nigel Gibson, Daraja Press 2021).
This article was first published in the Review of African Political Economy Journal.
South Africa: Why an Amnesty for Grand Corruption Is a Bad Idea
A full confession can bring amnesty and immunity from prosecution or civil procedures for the crimes committed. Therein lies the central irony. As people give more and more evidence of the things they have done they get closer and closer to amnesty and it gets more and more intolerable that these people should be given amnesty.
South Africa’s former Public Protector, Thuli Madonsela, provoked a political storm recently when she suggested that public servants implicated in grand corruption should be given the chance to apply for amnesty.
Many South Africans, weary of rampant, unchecked and unaccountable corruption, could be forgiven for asking: what on earth was she thinking?
Madonsela won the admiration of many South Africans because of her steely resolve in the face of malfeasance and breaches of the rules of integrity in public office. Her proposal suggested she might be going soft on corruption.
To be effective as the Public Protector Madonsela required many attributes, as I set out in my 2013 book, The Zuma Years. These included independence of mind, a very thick skin and a certain contrarian eccentricity that rendered her far less susceptible to the numerous attempts to intimidate her as she took on then president Jacob Zuma and his state capture network.
Her amnesty idea displays all of these characteristics.
It should be taken seriously, if only to affirm the merit of a diametrically opposed position.
It’s an inherently bad idea.
Madonsela’s timing is especially unfortunate. It is only in very recent times that the Hawks, the priority crimes investigating police unit, and other agencies of the criminal justice system appear to have recovered the institutional capacity to begin prosecuting those responsible for the deep-lying state capture project.
Recent developments have begun to suggest that the net is finally tightening around the bigger fish that are the true architects of systematic corruption in the country.
This has been widely welcomed. Accountability, at last.
Against the grain of this public view, Madonsela, a law professor, entered the fray to suggest that instead of being tough on the perpetrators, an olive branch should be extended.
This is an example of the “independent-mindedness” for which Madonsela was rightly acclaimed during her seven-year term as Public Protector from 2009-2016.
It is also not only contrarian, but also eccentric in that it makes so little sense.
To be fair to her, she tried to clarify later that she did not mean amnesty for every perpetrator, and certainly not the big fish. Her idea is targeted at those whose “status”, she says, “in the food chain is quite junior”.
But the first of a series of fatal flaws in her idea is about where to draw the line: on what basis should one distinguish the smaller from the bigger fish?
Those who had played a “minor but critical” role was how she framed her idea. There is already a problem here: is it possible for something to be both “critical” to a (criminal) enterprise and yet still “minor”?
I think not.
Madonsela confirmed that amnesty should be available on a legal rather than a moral basis. Yet, in a radio interview after she’d floated the idea, and drawn a lot of flak, she added to the confusion.
At first Madonsela spoke of people who may have “bent the rules” unwittingly, in which case, they may well have a legal defence to criminal conduct. Later, she clarified that she intended to cover individuals with “agency”, even to the extent that their palms have been “greased with money” (which, she argued, they would have to pay back in return for amnesty).
If the right to amnesty was indeed to be a legal entitlement, then the terms on which entitlement to amnesty applies have to be very clearly and carefully drawn. This much has been revealed in Constitutional Court decisions concerning the legal rationality of presidential amnesties or pardons in the case of women convicts and perpetrators of apartheid era offences.
Madonsela’s public policy rationale appears to be that without an inducement, the smaller cogs in the bigger wheels of state corruption may seek to hide and avoid prosecution when what is required is that they should come forward with information about the bigger fish.
Perhaps, then, an offer of amnesty – in effect, a legal right to indemnity from prosecution – deserves to be given serious consideration. This, especially if it is the case that the National Prosecuting Authority is struggling to pull together the evidence to bring strong prosecutions against the most powerful perpetrators of state capture corruption.
But there is no evidence that this is the situation. And, moreover, there are major downsides to be weighed in the balance.
The case against amnesty
First of all: deterrence.
The fact that amnesty has been granted in the past may encourage future corrupt actors to take the risk. The corollary is that the successful prosecution of corrupt officials is likely to discourage repetition.
Secondly, the arguments put forward by Madonsela would, in my view, provide grounds for mitigation in sentencing – not for amnesty. One example would be “small fish” cooperating with the investigative authority and providing evidence about the bigger fish. Another example would be if someone could show that they were bullied into bending procurement rules by a superior and more powerful individual in the system.
Another possible avenue – common practice in criminal justice systems around the world – is the use of a “plea bargain”. Here an accused person trades information in return for facing a less serious charge.
Amnesty would, in effect, deprive them of this opportunity and could thereby undermine the integrity of the whole criminal justice system.
The other major consideration is perception – both in the eyes of key stakeholders, such as the investment community and, secondly, the general public.
Investors are especially eager to see if South Africa has the capacity to hold to account those who contaminated the democratic state and so undermined fair competition by enabling a rent-seekers’ paradise. It is about the strength of the rule of law. Investors want to feel confident that this is one destination where the rule of law holds and where, because of state capture prosecutions, there is less risk of a repeat.
And surely, above all else, the public will feel cheated if perpetrators of state capture corruption, however “minor”, get away scot-free. This, more than anything, would encourage a lawless society, steeped in a culture of impunity rather than accountability.
A dangerous path to tread
Attempts to trade amnesty for information about state corruption have caused conflict as well as controversy in other countries. One notable example was in Tunisia in 2017.
But the biggest danger is that it simply sends the wrong message. This was aptly spelt out by esteemed South African artist William Kentridge reflecting on a previous attempt at taking the amnesty road in South Africa through the Truth and Reconciliation Commission process.
Admittedly, Madonsela has a different purpose in mind than the national reconciliation ambition of the Truth and Reconciliation Commission process. But, no, Advocate Madonsela, a blanket amnesty would send the wrong message at the worst possible time.
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