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Dynasties, Hustlers and Us: Towards a Politics of Revolutionary Change

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MIRIAM ABRAHAM on the epidemic of rightwing populism abroad, the new power games of the ruling elite at home, and how to nurture genuinely popular movements for the future.

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Dynasties, Hustlers and Us: Towards a Politics of Revolutionary Change
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Last week, we gathered for a drink to commiserate with a Brazilian friend and colleague following the declaration of the populist candidate, Mr. Jair Bolsonaro as their new president. As we do much too often lately, we bemoaned the rise of nationalism, populism and the erosion of the rule-based world order. We fancied re-writing Thomas Friedman’s The World is Flat or Hilary French’s Vanishing Borders to update them with the recent assault on globalization, anti-immigrant rhetoric, trade wars, Brexit and the even greater threats to our environment as governments abandon international agreements. And then as we often do, we gradually moved from the big picture global issues to the inevitable discussions of the politics in our countries.

Our Brazilian friend had earned the right to go first, given that the drinks were meant for him anyway. He expressed his frustration at Jair Bolsonaro taking office in the country beginning January next year, and in jest wondered if any of us could offer him citizenship. The options around our table were not palatable. An Italian, two Americans, a Brit, an Austrian, a South Sudanese and a Kenyan. He lamented about the incoming President’s views on women, minorities and immigrants, his threat to use the army to quash urban crime and pull out of the Paris Agreement on climate change, among other grievances.

We asked our Brazilian friend what alternatives they had on the ballot and he readily admitted that they really had none. As in Kenya, they seem to have been stuck choosing between the Dynasty, as exemplified by Mr. Fernando Haddad of the left-wing Workers Party, who was anointed by former President Luiz Inacio Lula da Silva (he is serving a 12-year jail sentence for corruption), or the Hustler Jair Bolsonaro, who while running on an agenda to clean up Brasilia, appears to be just as corrupt, if not worse. In what may be perceived as a quid pro quo, Judge Sergio Moro, who convicted ex-president Lula, has been nominated by the new Hustler President to serve as minister of justice in the incoming administration.

Nevertheless, the wave of anti-establishment candidates seems to be spreading across the world, as citizens protest what they perceive as entrenched systems that do not seem to address their economic and social woes. My friends were perturbed when I told them that I wished that the same wind of change would sweep through my African continent and the Middle East. I argued that if Brazil’s Bolsonaro was partly a product of social media, then my continent was more than ready to have their own version of this change. I admitted that I was disturbed by the dangerous rhetoric from their new anti-establishment leaders in their countries. But that in the absence of political leadership that attempts to root out corruption, deal with economic and social inequalities and protect our environment, then it is worth making a break with the past. This would potentially lead to setbacks, but it would re-set the political systems.

As in Kenya, Brazil was stuck choosing between the Dynasty, as exemplified by Mr. Fernando Haddad of the left-wing Workers Party, who was anointed by former President Luiz Inacio Lula da Silva, or the Hustler Jair Bolsonaro, who…appears to be just as corrupt, if not worse.

While anti-establishment debates seem to dominate discussions in other places, in Kenya, the Dynasties and Hustlers seem to be shaping and controlling the political narrative of the country’s future. The 2022 succession plans all seem to be focused on the same names that are responsible for our woes. It is as though the Kenyatta, Odinga and Moi families, which have dominated our politics and economic lives for the past six decades have earned the right to govern forever. Or that the so-called Hustlers who have looted this country broke, will suddenly be redeemed and focus on the problems of the common mwananchi. Even when we attempt to be innovative, our lists are composed of politicians who have been part and parcel of the establishment, as former ministers or current governors. The so-called collection of views from across the country by the “Bridges to Nowhere” team; the so-called national dialogue conferences under the auspices of religious leaders; the calls for a referendum ahead of the 2022 election to change the Constitution – all are disguised attempts by the Dynasties or Hustlers to maintain their control of our destiny.

It is as though the Kenyatta, Odinga and Moi families, which have dominated our politics and economic lives for the past six decades have earned the right to govern forever. Or that the so-called Hustlers who have looted this country broke, will suddenly be redeemed.

Some are even suggesting that the “young” president remains in office, in one form or another, beyond 2022. To be fair, Uhuru Kenyatta has denied attempts to remain in power and has promised to unveil his “surprise” anointed one at the appropriate time. Time will tell. We have numerous African leaders who make retirement commitments and then turn around and claim to have “given in” to the popular demand of their populace. President Paul Kagame of Rwanda is the reigning king of this narrative in East Africa. The nerve to think that after the country has been dominated by the Kenyatta dynasty, Uhuru Kenyatta would offer to anoint a new leader, reflects a breathtaking sense of entitlement. If indeed our politics will continue to be controlled by a select set of families, then maybe we should consider formally switching from a democracy to a monarchy. It would save us a lot of lives and money, both of which are casualties of our electoral process.

In such a political climate, it is easy to give in to despondency and let the Dynasties and Hustlers battle it out themselves. But only if we would not end up as victims of their selfish adventures. Change does not come on its own. It needs people to organize and rally around a common cause. With the state of the economy, corruption, extra-judicial killings, inequalities and other ills, it should not be difficult to find consensus on a common cause. But the task of building a social and political movement is not easy. And the Dynasties and Hustlers will take every step to undermine such a movement. They will once more, re-invent themselves and present themselves as the messiahs we have been awaiting.

This is only possible if we collectively cave in to pessimism, apathy and our usual blind sycophancy to our versions of messiahs. Going back to Brazil. The military dictatorship that governed from 1964 to 1985 was opposed by academics, technocrats, reformists and many middle-class families. Although it took them time, these groups organized and formed the Party of Brazilian Social Democracy that rejected corrupt politicians, espoused free markets and respect for human rights and went on to govern between 1995 and 2003. During this period, Brazil’s economy thrived, violent crimes reduced, primary healthcare and literacy programmes among other social reforms were put in place. It was only replaced from power by the Workers Party, with even more positive social reforms, of course until political and economic power got into their heads and they became part of a corrupt and oppressive establishment.

In Kenya, there are signs of a growing number of activists, artists, writers, thinkers and technocrats who seem tired of the zero-sum game of Dynasties and Hustlers. Like myself, they spend hours behind keyboards on columns such as this one, lamenting the political-economic situation. They grapple on a daily basis with the situation in the country, dazed by each revelation of corruption, its public relations game of smokes and mirrors, arrests and release of the culprits.

In Kenya, there are signs of a growing number of activists, artists, writers, thinkers and technocrats who seem tired of the zero-sum game of Dynasties and Hustlers.

Every society needs it share of the Naom Chomskys to serve as public intellectuals. But even more urgently, it needs men and women to organize themselves to rid the country of this breed of the political class. That is the reason that initiatives such as the Kenya Tuitakayo Movement (KTM) are commendable. There is clarity on the issues to be tackled. Clarity on the need to mobilize across the country. Clarity on the importance of developing leaders. But the movement must define itself as a political one and not fall prey of the typical civil society projects that rely of external funding for survival. The movement should be wary of becoming one of those that ticks the boxes on the number of ‘capacity building’ workshops it has held or protests it has organized. It should not shy away from defining itself as a movement seeking to bring political, social and economic changes rather than a lobby group that intends to merely reform the current system. Out of sheer personal interest, no politician will want to change a system which privileges them.

Initiatives such as the Kenya Tuitakayo Movement (KTM) are commendable… [T]he movement must define itself as a political one and not fall prey of the typical civil society projects that rely of external funding for survival.

It is unlikely that such a movement will make any significant inroads to have a direct impact on the 2022 elections. It must, as a matter of necessity, move away from the model of the current political coalitions and parties that only exist as vehicles for electoral processes. But it cannot shy away from defining itself as a movement whose objective is to wrest political and economic power from the establishment and shape a new social contract with Kenyans. As a long-time friend of mine recently asked, “are we building leaders to be priests or to take political power?”.

Each day, the Dynasties and Hustlers will distract us with one issue or another, but such a movement has to focus beyond these distractions. It also has to be wary of those who sit in the boardrooms with them to destroy the movement from inside in order to maintain their privileged positions with the Dynasties and Hustlers, in the hope of having crumbs thrown their way.

It is unlikely that such a movement will make any significant inroads to have a direct impact on the 2022 elections…But it cannot shy away from defining itself as a movement whose objective is to wrest political and economic power from the establishment and shape a new social contract with Kenyans.

As expected, the drinks with my friends, ended without us finding a solution to our disenchantment with the political leadership in our countries. But with the optimism that change is inevitable, regardless of how long it may take, or how difficult it will be.

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Ms. Abraham is a governance and institutional development expert.

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

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

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

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

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

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

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

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

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

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

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

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

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Deconstructing the Whiteness of Christ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The authoritarian turn

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

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

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

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

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

Centralising power in the party

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

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

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

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

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

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

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

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

Implications for economic policy

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The pandemic and beyond

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

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

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

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

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

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