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Legalise It: The Absurd Ban on Marijuana as a Metaphor for Maendeleo-Development

9 min read.

Why marijuana remains illegal (in most of Africa) and tobacco legal speaks volumes about the contradictions of capitalism. Why native enterprises remain ‘informal’ while foreign investment is favoured and sought after by African governments is an old, insidious trick of imperialism. DAVID NDII pens an anti-development manifesto.

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A few weeks ago I made what I thought was an innocuous comment on a Twitter news post in response to a news post reporting that police had intercepted a 17 kg marijuana haul, to which I commented “legalize marijuana”, thereby unleashing a tweetstorm that went on for days.

Why is marijuana illegal? Consumption of marijuana is a victimless crime. It has proven therapeutic value, while tobacco is a proven carcinogen that harms both the smoker and third parties through second hand smoke, yet cigarette smoking is legal but marijuana is criminalized? Is it perhaps because, as I opined in the Twitter debate, tobacco is a big global capitalist enterprise, but everyone can roll their own joint?

This article is not about marijuana. It is a critical reflection on the phenomenon we call development. I will be arguing that the phenomenon we call development shares the same historical DNA as the criminalization of marijuana. The case for decriminalization of marijuana is a metaphor for the deconstruction of this thing we call development. This DNA consists of three things: colonialism, Christianity and capitalism. I will reflect on each in turn.

Why is marijuana illegal? Consumption of marijuana is a victimless crime. It has proven therapeutic value, while tobacco is a proven carcinogen that harms both the smoker and third parties through second hand smoke, yet cigarette smoking is legal but marijuana is criminalized? Is it perhaps because, as I opined in the Twitter debate, tobacco is a big global capitalist enterprise, but everyone can roll their own joint?

In her irreverent and hilarious novel, Red Strangers, Espelth Huxley subjects European superiority complex to Kikuyu customary law. When Karue sends his insolent young son to collect a long overdue bride-price debt that was the subject of a running feud, a fight breaks out and the young man is killed. The family sets about collecting the “blood money”, a hundred and seventeen goats, to compensate the Karue clan for the loss of their son. But the white man has already arrived and Matu is arrested for the murder of the young man and taken to Tetu to face the white man’s justice.

Karue testifies against Matu (though he was not at the scene) but to his great consternation, he learns that his clan will not be paid blood money. Even though it is Matu’s brother Muthengi’s sword which killed the young man, they agree that Matu will confess to the crime since they are brothers – it does not matter; it could as well have been Matu – only to learn that Matu will belong to the white man for six seasons:

The phenomenon we call development shares the same historical DNA as the criminalization of marijuana. The case for decriminalization of marijuana is a metaphor for the deconstruction of this thing we call development. This DNA consists of three things: colonialism, Christianity and capitalism.

Matu said nothing, for the words did not seem to make sense. He supposed that the interpreter had made a mistake. Muthengi however asked: “But why is Matu to stay here in Tetu? The affair of the young man’s death is between Karue and my father Waseru. What has the stranger to do with it?”

“That is the stranger’s law. Matu killed the evil man. Therefore he stays with stranger.”

“Does the stranger give him to Karue?” Muthengi persisted.

“No, he stays here.”

“Who gives him food?”

“The stranger gives him food.”

“Then what does Karue receive in compensation for his son, who is dead?”

“He does not receive anything.”

“That I cannot understand!” Muthengi exclaimed. “If a man loses his son, or a child his father, must not his family be given compensation for their loss? How else can justice be done?”

“Stranger’s justice is different,” the interpreter said. “Matu must stay here.”

“Then the stranger gets something for Karue’s loss, and Karue’s clan gets nothing at all,” Muthengi said. “This seems to me to be a very peculiar law, and one with no justice in it at all. Now I understand how these strangers have become so exceedingly rich; when they sit in judgement they award nothing to the injured person, but everything to themselves.”

“That is the law nonetheless.” The interpreter said.

A law with no justice at all. Law without justice is the essence of colonialism.

The Agikuyu also concluded that Gūtirī mūthūngū na mūbīa (the white man and the priest are one and the same), by which they meant that the church was part of the colonizing mission. I can attest to this.

I spent a considerable part of my childhood and youth at my grandparents’ home in Kijabe, a Christian mission hamlet sad to be the third largest missionary centre in the world, run by the African Inland Mission, the parent of the African Inland Church (AIC). It is, to the best of my knowledge, the only alcohol-free community in Kenya. There is not a single bar in the town, and the shops do not stock alcohol and cigarettes either.

The town belongs to the church. With the exception of public schools, all other formal institutions in the town are part of the church establishment. There’s the Kijabe Mission Hospital, a bible school, a radio station, printing press and the Rift Valley Academy, an international school. Formal wage jobs and business opportunities are given on the basis of religiosity.

Kijabe, a Christian mission hamlet sad to be the third largest missionary centre in the world, run by the African Inland Mission…the town belongs to the church…[and] the community is divided into two: the “saved” and the “unsaved.” My grandfather who was a rebel of sorts designated the Holy Joes as either “hinga” (hypocrites) or “njuhiga” (opportunists). The combination of the two he reserved for the clergy.

The community is divided into two: the “saved” and the “unsaved.” My grandfather who was a rebel of sorts (he was a school teacher far away and only came home on occasional weekends and school holidays) designated the Holy Joes as either “hinga” (hypocrites) or “njuhiga” (opportunists). The combination of the two he reserved for the clergy. Four decades on, not much has changed. It is still a place where drunkards are upright, honorable people, and obsequious sanctimonious scoundrels are the pillars of society. Kijabe is a microcosm of the damage that the Church has wrought in Africa.

The Oxford English Dictionary defines capitalism as “an economic system in which a country’s trade and industry are controlled by private owners for profit, rather than the state”. The Marriam-Webster is more elaborate. It defines capitalism as “an economic system characterized by private or corporate ownership of capital goods, by investments that are determined by private decision and by prices, production and distribution of goods that are determined mainly by competition in a free market”.

According to these definitions we would be compelled to conclude that pre-colonial Africa was capitalist. Being largely stateless, trade was unregulated and the means of production privately owned by default. We would be wrong. These dictionary definitions are flawed. What they define are contemporary and mostly Western market economics. The juxtaposition of private and state ownership already points to the capitalism/socialism dichotomy, a 20th century phenomenon.

Capitalism as a distinct economic system was introduced in the political lexicon by Karl Marx. Marx refers to it variously as the “capitalist mode of production” or “capitalist system,” and it is thus defined in the Communist Manifesto co-authored by Marx and Friedrich Engels:

“The directing motive, the end and aim of capitalist production is to extract the greatest possible amount of surplus value, and consequently to exploit labour power to the greatest possible extent.”

Abraham Lincoln, in a speech to the US congress, weighed in on the presumption of capitalism as the default of market economy thus:

“It is not needed, nor fitting here that a general argument should be made in favor of popular institutions; but there is one point, with its connections, not so hackneyed as most others, to which I ask a brief attention. It is the effect to place capital on an equal footing with, if not above, labor, in the structure of government. It is assumed that labor is available only in connection with capital; that nobody labors unless somebody else, owning capital, somehow by the use of it induces him to labor. Now, there is no such relation between capital and labor as assumed, nor is there any such thing as a free man being fixed for life in the condition of a hired laborer. Both these assumptions are false, and all inferences from them are groundless. Labor is prior to, and independent of, capital. Capital is only the fruit of labor, and could never have existed if labor had not first existed. Labor is the superior of capital, and deserves much the higher consideration. Capital has its rights, which are as worthy of protection as any other rights. Nor is it denied that there is, and probably always will be, a relation between labor and capital, producing mutual benefits. The error is in assuming that the whole labor of community exists within that relation.”

Although Lincoln’s speech, given in 1861, predates his famed correspondence with Marx, Lincoln was very likely influenced by his ideas, since Marx was a prolific contributor to the US press in the 1850s.

The dictionary definition’s most dangerous flaw is that of conflating capitalism with a market economy. It gives the market economy a bad name. The defining feature of capitalism is one where capital employs wage labour. A market economy on the other hand, does not prescribe which factor of production employs the other. Capital can hire labour, or labour can hire capital. To illustrate, consider the boda boda industry. One will find riders (labour) who hire motorcycles (capital) at a fixed fee, owner-operators and even riders who have invested in motorcycles that they lease out.

The defining feature of capitalism is one where capital employs wage labour. A market economy on the other hand, does not prescribe which factor of production employs the other. Capital can hire labour, or labour can hire capital.

It is tempting to dismiss the boda boda industry as a jua kali anomaly, an exception rather than the rule. Here in Kenya we have cooperatives and other collective commercial enterprises operating in many sectors, including one of the largest and most successful financial cooperatives (SACCOs) sectors in the world. SACCOs operate in the market economy, for profit, but they really don’t compete with each other—the serve their members. The smallholder farmer-owned KTDA conglomerate is Kenya’s largest manufacturing concern, and the single largest exporter of black teas on the world. These enterprises operate in the market, they really do not compete with each other, they coexist and cooperate, as each seeks to serve their respective members.

Their objective is not to maximize profit but rather, to improve the welfare of their members. It is possible to conceive of a market economy consisting of a boda boda-style industrial organization, cooperatives and KTDA-type concerns. It is also readily apparent that such an economy would not have the malevolent character we associate with modern-day globalized capitalism.

In Marx and Engels’ day, capital meant industrial capital—machinery and equipment. When he talks of mutual benefits, Lincoln is talking about industrial capital. The malevolence of capitalism is rooted in the nature of finance capital — what Costas Lapavistas has termed “profiting without producing”. Financial capitalism separates profits from production and seeks only a return on money. The malevolence of finance capitalism was postulated most forcefully by Lenin in his 1917 essay Imperialism, the Highest Stage of Capitalism. E.K Hunt’s textbook History of Economic Thought provides a cogent and most pertinent summary of the thesis:

“When productive capacity grew faster than consumer demand, there was very soon an excess of this capacity and hence there were very few profitable domestic investment outlets. Foreign investment was the only answer. But in so far as the same problem existed in every industrialized capitalist country, such foreign investment was only possible if [the] non-capitalized could be “civilized”, “Christianized” and “uplifted” — that is, if their traditional institutions could be forcefully destroyed, and the people coercively brought under the domain of the “invisible hand” of market capitalism.”

“Uplifted.” Is this not the thing we now call development?

As regards destruction of traditional institutions, it is instructive that when colonialism introduced wage labour, the Agikuyu devised a name for it, guthukuma (verb), as distinct from wiira (work). Gūthūkūma which is most likely a corruption of the swahili word sukuma (to push) conveys involuntary toil. Work was not sold. Even destitute people were not subjected to wage labour. They were adopted as tenants (ahoi), and given an opportunity to work for themselves. When extra hands were needed, such as walling a hut (gūthinga), one invited community members to help (gūtūmana wiira meaning “invitation to work”). The only obligation was to feed the people generously. Even today, if you serve someone a large helping, they might exclaim kari ithinga? (is it for walling work). But over time the distinction disappeared, and wage labour appropriated wiira. People conscripted into servitude and undignified chores resigned themselves to the pragramism of wiira ni wiira, (“work is work”, kazi ni kazi in Kiswahili), which you still hear today. But hidden in the pragmatism is a psychology of resistance that makes Africans problematic wage labour. Deep down, we resent it.

When productive capacity grew faster than consumer demand, there was very soon an excess of this capacity and hence there were very few profitable domestic investment outlets. Foreign investment was the only answer. But in so far as the same problem existed in every industrialized capitalist country, such foreign investment was only possible if [the] non-capitalized could be “civilized”, “Christianized” and “uplifted” — that is, if their traditional institutions could be forcefully destroyed, and the people coercively brought under the domain of the “invisible hand” of market capitalism.

We need not revisit European imperialism to validate the thesis. With its US$ 3.2 trillion trade surplus and excess production capacity at home, China’s unfolding debt imperialism is as textbook a case of Lenin’s capitalist imperative as it can get. It is instructive that China’s imperial ambitions are propelled by the State, rather than private capital — the China Roads and Bridges Corporation is the new Imperial British East Africa Company. This is further repudiation of the dictionary definition of capitalism.

Not to be outdone, the whats-her-name-again Brexit-befuddled British premier was out here hawking “upliftment” aid and investment. The Iron Chancellor, Angela Merkel, is touring West Africa. Last year, Germany published a report proposing a Marshall Plan for Africa. It is a sloppy, callous offensive document, down to dredging up slavery and the 1884 Berlin Conference, as if we need a reminder. That aside, the big idea of the Marshal plan is surprise, surprise, to leverage aid to increase German private investment in Africa.

With its US$ 3.2 trillion trade surplus and excess production capacity at home, China’s unfolding debt imperialism is as textbook a case of Lenin’s capitalist imperative as it can get. It is instructive that China’s imperial ambitions are propelled by the State, rather than private capital — the China Roads and Bridges Corporation is the new Imperial British East Africa Company.

Development is but another name for imperialism.

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David Ndii
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David Ndii is a leading Kenyan economist and public intellectual.

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Another False Start: The Green Revolution Myths that Africa Bought

The flaws and dire consequences of India’s Green Revolution should have warned policymakers of the likely disappointing results of GR in Africa.

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Since the Alliance for a Green Revolution in Africa (AGRA) was launched in 2006, crop yields have barely risen, while rural poverty remains endemic, and would have increased more if not for out-migration. With funding from the Bill and Melinda Gates Foundation and the Rockefeller Foundation, AGRA was started with the objective of raising yields and incomes for 30 million smallholder farm households while halving food insecurity by 2020. There are no signs of significant productivity and income boosts from promoted commercial seeds and agrochemicals in AGRA’s 13 focus countries. Meanwhile, the number of undernourished in these nations increased by 30 per cent.

When will we ever learn?

What went wrong? The continuing protests by Indian farmers — despite the COVID-19 resurgence — highlight the problematic legacy of its Green Revolution (GR) in frustrating progress to sustainable food security. Many studies have already punctured some myths of India’s GR. Looking back, its flaws and their dire consequences should have warned policymakers of the likely disappointing results of the GR in Africa. Hagiographic accounts of the GR cite “high‐yielding” and “fast-growing” dwarf wheat and rice spreading through Asia, particularly India, saving lives, modernising agriculture, and “freeing” labour for better off-farm employment.

Many recent historical studies challenge key claims of this supposed success, including allegedly widespread yield improvements and even the number of lives actually saved by increased food production. Environmental degradation and other public health threats due to the toxic chemicals used are now widely recognised. Meanwhile, water management has become increasingly challenging and unreliable due to global warming and other factors.

Ersatz GR2.0 for Africa

Half a century later, the technology-fetishizing, even deifying AGRA initiative seemed oblivious of Asian lessons as if there is nothing to learn from actual experiences, research and analyses. Worse, AGRA has ignored many crucial features of India’s GR. Importantly, the post-colonial Indian government had quickly developed capacities to promote economic development. Few African countries have such “developmental” capacities, let alone comparable capabilities. Their already modest government capacities were decimated from the 1980s by structural adjustment programmes demanded by international financial institutions and bilateral “donors”.

Ignoring lessons of history

India’s ten-point Intensive Agricultural Development Programme was more than just about seed, fertiliser and pesticide inputs. Its GR also provided credit, assured prices, improved marketing, extension services, village-level planning, analysis and evaluation. These and other crucial elements are missing or not developed appropriately in recent AGRA initiatives. Sponsors of the ersatz GR in Africa have largely ignored such requirements. Instead, the technophile AGRA initiative has been enamoured with novel technical innovations while not sufficiently appreciating indigenous and other “old” knowledge, science and technology, or even basic infrastructure. The Asian GR relied crucially on improving cultivation conditions, including better water management. There has been little such investment by AGRA or others, even when the crop promoted requires such improvements.

From tragedy to farce

Unsurprisingly, Africa’s GR has reproduced many of India’s problems. As in India, overall staple crop productivity has not grown significantly faster despite costly investments in GR technologies. These poor productivity growth rates have remained well below population growth rates. Moderate success in one priority crop (e.g., wheat in Punjab, India, or maize in Africa) has typically been at the expense of sustained productivity growth for other crops. Crop and dietary diversity has been reduced, adversely affecting cultivation sustainability, nutrition, health and wellbeing. Subsidies and other incentives have meant more land devoted to priority crops, not just intensification, with adverse land use and nutrition impacts. Soil health and fertility have suffered from “nutrient-mining” due to priority crop monocropping, requiring more inorganic fertilizer purchases. Higher input costs often exceed additional earnings from modest yield increases using new seeds and agrochemicals, increasing farmer debt.

Paths not taken 

AGRA and other African GR proponents have had 14 years, and billions of dollars, to show that input-intensive agriculture can raise productivity, net incomes and food security. They have clearly failed. Africans —  farmers, consumers and governments —  have many good reasons to be wary, especially considering AGRA’s track record after a decade and a half. India’s experience and the ongoing farmer protests there should make them more so. Selling Africa’s GR as innovation requiring unavoidable “creative destruction” is grossly misleading. On the other hand, many agro-ecology initiatives, which technophiles decry as backward, are bringing cutting-edge science and technology to farmers, with impressive results. A 2006 University of Essex survey, of nearly 300 large ecological agriculture projects in more than fifty poor countries, documented an average 79 per cent productivity increase, with declining costs and rising incomes. Published when AGRA was launched, these results far surpass those of GRs thus far. Sadly, they remind us of the high opportunity costs of paths not taken due to well-financed technophile dogma.

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SAPs – Season Two: Why Kenyans Fear Another IMF Loan

The Jubilee government would have us believe that the country is economically healthy but the reality is that the IMF has come in precisely because Kenya is in a financial crisis.

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SAPs – Season Two: Why Kenyans Fear Another IMF Loan
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Never did I imagine that opposing an International Monetary Fund (IMF) loan to Kenya would be viewed by the Kenyan authorities as a criminal act. But that is exactly what transpired last week when activist Mutemi Kiama was arrested and charged with “abuse of digital gadgets”, “hurting the presidency”, “creating public disorder” and other vaguely-worded offences. Mutemi’s arrest was prompted by his Twitter post of an image of President Uhuru Kenyatta with the following caption: “This is to notify the world . . . that the person whose photograph and names appear above is not authorised to act or transact on behalf of the citizens of the Republic of Kenya and that the nation and future generations shall not be held liable for any penalties of bad loans negotiated and/or borrowed by him.” He was released on a cash bail of KSh.500,000 with an order prohibiting him from using his social media accounts or speaking about COVID-19-related loans.

Mutemi is one among more than 200,000 Kenyans who have signed a petition to the IMF to halt a KSh257 billion (US$2.3 billion) loan to Kenya, which was ostensibly obtained to cushion the country against the negative economic impact of COVID-19.  Kenya is not the only country whose citizens have opposed an IMF loan. Protests against IMF loans have been taking place in many countries, including Argentina, where people took to the streets in 2018 when the country took a US$50 billion loan from the IMF. In 2016, Eqyptian authorities were forced to lower fuel prices following demonstrations against an IMF-backed decision to eliminate fuel subsidies. Similar protests have also taken place in Jordan, Lebanon and Ecuador in recent years.

Why would a country’s citizens be against a loan given by an international financial institution such as the IMF? Well, for those Kenyans who survived (or barely survived) the IMF-World Bank Structural Adjustment Programmes (SAPs) of the 1980s and 90s, the answer is obvious. SAPs came with stringent conditions attached, which led to many layoffs in the civil service and removal of subsidies for essential services, such as health and education, which led to increasing levels of hardship and precarity, especially among middle- and low-income groups. African countries undergoing SAPs experienced what is often referred to as “a lost development decade” as belt-tightening measures stalled development programmes and stunted economic opportunities.

In addition, borrowing African countries lost their independence in matters related to economic policy. Since lenders, such as the World Bank and the IMF, decide national economic policy – for instance, by determining things like budget management, exchange rates and public sector involvement in the economy – they became the de facto policy and decision-making authorities in the countries that took their loans. This is why, in much of the 1980s and 1990s, the arrival of a World Bank or IMF delegation to Nairobi often got Kenyans very worried.

In those days (in the aftermath of a hike in oil prices in 1979 that saw most African countries experience a rise in import bills and a decline in export earnings), leaders of these international financial institutions were feared as much as the authoritarian Kenyan president, Daniel arap Moi, because with the stroke of a pen they could devalue the Kenyan currency overnight and get large chunks of the civil service fired. As Kenyan economist David Ndii pointed out recently at a press conference organised by the Linda Katiba campaign, when the IMF comes knocking, it essentially means the country is “under receivership”. It can no longer claim to determine its own economic policies. Countries essentially lose their sovereignty, a fact that seems to have eluded the technocrats who rushed to get this particular loan.

When he took office in 2002, President Mwai Kibaki kept the World Bank and the IMF at arm’s length, preferring to take no-strings-attached infrastructure loans from China. Kibaki’s “Look East” economic policy alarmed the Bretton Woods institutions and Western donors who had until then had a huge say in the country’s development trajectory, but it instilled a sense of pride and autonomy in Kenyans, which sadly, has been eroded by Uhuru and his inept cronies who have gone on loan fishing expeditions, including massive Eurobonds worth Sh692 billion (nearly $7 billion), which means that every Kenyan today has a debt of Sh137,000, more than three times what it was eight years ago when the Jubilee government came to power. By the end of last year, Kenya’s debt stood at nearly 70 per cent of GDP, up from 50 per cent at the end of 2015. This high level of debt can prove deadly for a country like Kenya that borrows in foreign currencies.

When the IMF comes knocking, it essentially means the country is “under receivership”.

The Jubilee government would have us believe that the fact that the IMF agreed to this loan is a sign that the country is economically healthy, but as Ndii noted, quite often the opposite is true: the IMF comes in precisely because a country is in a financial crisis. In Kenya’s case, this crisis has been precipitated by reckless borrowing by the Jubilee administration that has seen Kenya’s debt rise from KSh630 billion (about $6 billion at today’s exchange rate) when Kibaki took office in 2002, to a staggering KSh7.2 trillion (about US$70 billion) today, with not much to show for it, except a standard gauge railway (SGR) funded by Chinese loans that appears unable to pay for itself. As an article in a local daily pointed out, this is enough money to build 17 SGRs from Mombasa to Nairobi or 154 superhighways like the one from Nairobi to Thika. The tragedy is that many of these loans are unaccounted for; in fact, many Kenyans believe they are taken to line individual pockets. Uhuru Kenyatta has himself admitted that Kenya loses KSh2 billion a day to corruption in government. Some of these lost billions could actually be loans.

IMF loans with stringent conditions attached have often been presented as being the solution to a country’s economic woes – a belt-tightening measure that will instil fiscal discipline in a country’s economy by increasing revenue and decreasing expenditure. However, the real purpose of these loans, some argue, is to bring about major and fundamental policy changes at the national level – changes that reflect the neoliberal ethos of our time, complete with privatisation, free markets and deregulation.

The first ominous sign that the Kenyan government was about to embark on a perilous economic path was when the head of the IMF, Christine Lagarde, made an official visit to Kenya shortly after President Uhuru was elected in 2013. At that time, I remember tweeting that this was not a good omen; it indicated that the IMF was preparing to bring Kenya back into the IMF fold.

Naomi Klein’s book, The Shock Doctrine, shows how what she calls “disaster capitalism” has allowed the IMF, in particular, to administer “shock therapy” on nations reeling from natural or man-made disasters or high levels of external debt. This has led to unnecessary privatisation of state assets, government deregulation, massive layoffs of civil servants and reduction or elimination of subsidies, all of which can and do lead to increasing poverty and inequality. Klein is particularly critical of what is known as the Chicago School of Economics that she claims justifies greed, corruption, theft of public resources and personal enrichment as long as they advance the cause of free markets and neoliberalism. She shows how in nearly every country where the IMF “medicine” has been administered, inequality levels have escalated and poverty has become systemic.

Sometimes the IMF will create a pseudo-crisis in a country to force it to obtain an IMF bailout loan. Or, through carefully manipulated data, it will make the country look economically healthy so that it feels secure about applying for more loans. When that country can’t pay back the loans, which often happens, the IMF inflicts even more austerity measures (also known as “conditionalities”) on it, which lead to even more poverty and inequality.

IMF and World Bank loans for infrastructure projects also benefit Western corporations. Private companies hire experts to ensure that these companies secure government contracts for big infrastructure projects funded by these international financial institutions. Companies in rich countries like the United States often hire people who will do the bidding on their behalf. In his international “word-of-mouth bestseller”, Confessions of an Economic Hit Man, John Perkins explains how in the 1970s when he worked for an international consulting firm, he was told that his job was to “funnel money from the World Bank, the US Agency for International Development and other foreign aid organisations into the coffers of huge corporations and the pockets of a few wealthy families who control the planet’s resources”.

Sometimes the IMF will create a pseudo-crisis in a country to force it to obtain an IMF bailout loan.

The tools to carry out this goal, his employer admitted unashamedly, could include “fraudulent financial reports, rigged elections, payoffs, extortion, sex and murder”. Perkins showed how in the 1970s, he became instrumental in brokering deals with countries ranging from Panama to Saudi Arabia where he convinced leaders to accept projects that were detrimental to their own people but which enormously benefitted US corporate interests.

“In the end, those leaders become ensnared in a web of debt that ensures their loyalty. We can draw on them whenever we desire – to satisfy our political, economic or military needs. In turn, they bolster their political positions by bringing industrial parks, power plants, and airports to their people. The owners of US engineering/construction companies become fabulously wealthy,” a colleague told him when he asked why his job was so important.

Kenyans, who are already suffering financially due to the COVID-19 pandemic which saw nearly 2 million jobs in the formal sector disappear last year, will now be confronted with austerity measures at precisely the time when they need government subsidies and social safety nets. Season Two of SAPs is likely to make life for Kenyans even more miserable in the short and medium term.

We will have to wait and see whether overall dissatisfaction with the government will influence the outcome of the 2022 elections. However, whoever wins that election will still have to contend with rising debt and unsustainable repayments that have become President Uhuru Kenyatta’s most enduring legacy.

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

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

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

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

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

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

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

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

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

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

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

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

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