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Silver Lining in the Coronavirus Pandemic

6 min read.

Coronavirus is an equal opportunity predator that has turned the political, social and economic equation upside down. But this global health crisis also provides us with the opportunity to put an end to the rising racism and fascism, unbridled capitalism and militarisation, xenophobia and wanton destruction of the environment.

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Silver Lining in the Coronavirus Pandemic
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If there is any silver lining in the coronavirus pandemic, it is that it has helped people around the globe to finally understand that nature is the most powerful force on this fragile earth of ours and that our survival as a species depends on how well we protect it. The virus infection known as Covid-19 has helped us understand one more thing – that in the face of a pandemic, neither wealth nor armies nor “good” genes can protect you from the disease – coronavirus is an equal opportunity predator.

The coronavirus has done for the climate what climate activist Greta Thunberg can only dream of – it has shown the world that nature is the real Almighty and we better listen to it before it is too late. As an Indian woman (who was not named in the video clip that was sent to me) told an audience: “Nature discards the species that is not supporting the whole”. Her message was that the human species is not separate from other species; we are all part of the same system, and our fates are intertwined.

As Yuval Noah Harari points out in his bestselling book, Sapiens: A Brief History of Humankind, the human species as we know it only emerged around 70,000 years ago. Because Homo sapiens’ survival depended on being social (i.e. cooperating with each other and relying on each other to ward off danger), this was the only species that went on to create cultures that we now call history.

According to Harari, the Cognitive Revolution that gave birth to human beings lasted nearly 60,000 years until the advent of the Agricultural Revolution that transformed hunter-gatherers into farmers some 12,000 years ago. The sedentary lifestyle of farmers allowed humans (who had bigger brains than other creatures) to create civilisations. Cities grew around fertile lands and rivers and an urban culture was born. Goods were bartered or bought; this led to the beginning of commerce and trade.

Then, around 500 years ago, another revolution – the Scientific Revolution – took place. This revolution, which gave us the nuclear bomb, aeroplanes, vaccines and computers, says, Harari, “may well end history and start something completely different”. In other words, life as we know it may end because human beings might create conditions for their own demise. In fact, we may be entering a phase that will see the extermination of human beings from the planet known as Earth.

Anti-doomsday proponents may say that this is all hogwash – that the planet and humans will survive, and not become extinct like dinosaurs. Religious leaders may say that this is a sign of the Apocalypse, the end of the world as we know it, as predicted in many religious texts. But what Harari and others are emphasising is that we may be the brainiest species on the planet, but we are certainly not the cleverest. Now look where our arrogance and conceit have taken us.

For once Africans are not being blamed

The coronavirus has also turned the political, social and economic equation upside down. People living in rich countries are becoming most vulnerable to it. And for once Africa and Africans are not being blamed. Let us compare how this pandemic has been treated, as compared to the HIV/AIDS epidemic in the 1980s and ‘90s and the recent Ebola outbreak in West Africa.

When HIV was first discovered among the gay artistic community in the United States, it was quickly dismissed as a disease that afflicts homosexuals. Some Christian leaders even claimed that it was God’s way of punishing those who go against nature. When it became apparent that heterosexuals were also becoming infected, new theories and conspiracy theories emerged. Some claimed that the virus had been concocted in a military laboratory and was some kind of chemical warfare that had gone terribly wrong. Others said that it was brought to America by Africans, who do unnatural things to monkeys. Before long, HIV was being viewed as an African disease.

We may be the brainiest species on the planet, but we are certainly not the cleverest

Unfortunately, the numbers seemed to support this racist theory: not only was HIV prevalence the highest in Africa, but heterosexual women were getting infected by their (supposedly) heterosexual partners. Some said that Africans (both men and women) were naturally promiscuous, and so brought the disease upon themselves. However, that epidemic led to the biggest and most generous initiative that significantly reduced the number of AIDS-related fatalities – President George Bush’s Emergency Plan for AIDS Relief (PEPFAR) that helped save millions of lives on the continent. But the damage had been done – HIV ended up stigmatising entire groups of people: homosexuals, Africans and commercial sex workers.

The Ebola outbreak in West Africa had a similar impact: Africans were blamed for bringing the disease upon themselves by eating bush meat. Countries affected by civil war, like Sierra Leone and Liberia, were further blamed for broken health systems, which could not handle a disease of this nature.

The coronavirus pandemic has completely shifted the blame game. In fact, I would say that if there is another silver lining to this disaster, it is that it has reconfigured the racialisation of epidemics and pandemics, even though when the infection was first detected in China – the ground zero of the disease, where more than 3,000 people have died – there was an initial impulse to blame the Chinese for creating the new virus. China responded by blaming the US for creating the virus and unleashing it on China.

Sinophobia set in, with people avoiding eating at Chinese restaurants and avoiding Chinese people on the streets. Chinese eating habits were vilified; there was talk of wild animal meat, including rats and bats, being sold in Wuhan’s markets alongside steak and chicken. The United States, which has been having a trade war with China, saw it as an economic victory of sorts as flights and exports of goods from China stopped, and as manufacturing in China came to a standstill.

President Donald Trump initially downplayed the pandemic, but when it became obvious that Americans were also getting infected, he made a dramatic about-turn and declared the pandemic a national emergency. And then, before we knew it, Europe was being described as the “epicentre of the virus” and African presidents were making statements that were simply unthinkable before, such as, “We are not allowing passengers from Europe to enter our countries” and “Only Kenyan citizens will be permitted to disembark at Kenya’s international airports”. On the other hand, Kenyans are joking that Kenyan politicians can no longer go to Europe or America for medical treatment, as has previously been the case; for the first time they will get to experience the indignities and inefficiencies of the Kenyan healthcare system.

Overnight the narrative has changed: no one (except some fascist Eastern European countries) is blaming Syrian migrants or Somali refugees for spreading the disease – the carriers of the virus are wealthy Europeans and Americans. (Hollywood star Tom Hanks and his wife were among the first to go public.)

As of last week, Italy had the highest numbers of cases (24,747) in Europe, followed by Spain (7,844), Germany (5,813), and France (5,437). Switzerland, Denmark, UK, Norway, Sweden, Belgium, Austria and Greece have also been affected. (Another silver lining: The lockdown in Italy has sparked solidarity among neighbours, who are now entertaining each other by singing for each other on their balconies.) Meanwhile, the British Prime Minister, Boris Johnson, has already warned British citizens that things will get a lot worse before they get better and that they will lose loved ones. In fact, he has also suggested that the elderly will likely die in large numbers, a statement that created more, not less, panic. Europe, the dream destination of so many desperate Africans, is now a hot spot.

Of course, there are reasons for this, one being that there are far more people in Europe travelling by air and crossing borders than there are in Africa, so naturally the virus will travel. The virus also seems to thrive in cold wintry climates. Because of globalisation diseases travel faster and with more ferocity. Populations that have little or no immunity are often the first casualties. For example, smallpox and venereal diseases wiped out Native American populations when Europeans first set foot in the Americas.

In Kenya, there have so far been only seven known cases. The government has stepped up measures to prevent the disease from spreading, such as closing down schools, and postponing public gatherings, but there is fear that the numbers infected could be more than those detected, especially because Kenya has strong links with China, and Nairobi is an important international hub. The country’s health systems may not be able to cope if there is a major outbreak.

Europe, the dream destination of so many desperate Africans, is now a hot spot

Sadly, instead of dealing with the virus in a rational, scientific manner, the president declared a national day of prayer to combat the disease – which, ironically, reinforces the message that this disease, like HIV, is all part of God’s plan, and that if we are good Christians/Muslims/whatever, God will not inflict the disease upon us.

It is now becoming increasingly clear that not only is this a global health crisis, but it is also an economic disaster that may lead to a global recession as more people stay at home, as bars and restaurants close, as tourists cancel trips, as manufacturing plants stop producing, as exporters stop exporting essentials such as medicines, and as general panic sets in in the stock markets.

But maybe, just maybe, the madness that has recently been engulfing many parts of the world will stop. Rising racism and fascism, unbridled capitalism and militarisation, xenophobia, wanton destruction of the environment, and all the other things that are making the world more dangerous (and people more afraid and lonely) might be shown for what they are – foolish man-made ideas that nature has no time or respect for.

Nature is sending us a message. It is time to listen.

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Rasna Warah is a Kenyan writer and journalist. In a previous incarnation, she was an editor at the United Nations Human Settlements Programme (UN-Habitat). She has published two books on Somalia – War Crimes (2014) and Mogadishu Then and Now (2012) – and is the author UNsilenced (2016), and Triple Heritage (1998).

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Conflict in Marsabit: Voter and Politician Locked in a Danse Macabre

The nature of the conflict in Marsabit has changed. Deaths are tallied, and ledgers of the unmourned dead are meticulously kept.

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Counting the dead

Ninety-three deaths in the past year, the count has dominated national TV coverage of conflict in Marsabit, contributing to the trend of turning the effect of the conflict and the loss into a body-counting exercise.

A year ago, Saku Member of Parliament (MP) Ali Raso Dido spoke of the number of people killed in his constituency. On his list there were only the Borana dead; he did not include the dead from other communities. To him, as an MP, only Borana lives mattered and were worthy of raising on the floor of parliament.

In a lengthy response, his counterpart, North Horr MP Francis Chachu gave the number of dead in his constituency. He listed only the Gabra dead.

In the last cycle of conflict in Marsabit County, 75 houses were burnt down, and about 850 families were displaced. Governor Mohamud Ali called a press conference at which the list of the dead was the central theme of his statement.

Since the state has no official data on number of people who have died as a result of conflict in Marsabit, all these accounts are true, but they are also subjective and incomplete. Just why the counting is done, where to begin counting, who is to be counted and who does the counting are the concerns of these times.

In between the statistics informing politicians’ petitions to parliament, or forming the subject of a governor’s hasty press statement or the prop of a news story, there is a whole social milieu within which the conflict exists and how it is processed at the political and economic levels of grief.

A macabre dance between voters and politicians

Proximity to countries in conflict—Ethiopia, Somalia, and South Sudan—and the easy availability of Small Arms and Light Weapons have been the central explanation for the conflict in Marsabit County. While valid and, in some instances, correct, this explanation misses the fact of the banality of conflict in the county—a more insidious new lexicon that normalizes killing beyond the traditional boundaries of ethnic conflict is developing.

In the last cycle of conflict in Marsabit County, 75 houses were burnt down, and about 850 families were displaced.

This change in the ethnic conflict dynamic is a function of a perverse, mutually reinforcing loop involving politicians and voters, each egging on the other to visit more death and destruction on the opposite community. The hypercompetitive nature of local elections post-devolution significantly exacerbates this loop.

Thus, taking the “war” to the other community becomes a politician’s campaign pledge rather than the promise of building hospitals and schools or bringing about the desperately needed development. The more vociferous a politician becomes, the more likely he is to be elected.

This perverse incentive makes politicians more incendiary, making both the threat of violence and the violence itself politically rewarding.

Ancestral hatred theory

While it is often cast as anchored in ancestral hatred, there is something new about conflict in Marsabit. And because it is mutating even as we all watch, we sometimes miss it. What makes it unique is its banalisation.

Three aspects make recent conflicts in Marsabit distinct from the old ones.

One, the slow-burning, episodic nature of the conflict and the attendant “peace” meetings have come to be accepted as an immutable fact of life. But the peace-industrial complex has done little to end the conflict; instead, the conflict has mutated into something new, complete with a new lexicon and signals far more incendiary than the old conflict. This rinse-and-repeat cycle has spawned a coterie of peace entrepreneurs activated at a moment’s notice whenever violence breaks out.

This perverse incentive makes politicians more incendiary, making both the threat of violence and the violence itself politically rewarding.

Two, with increased competition over land and resources under devolution, this “new” conflict is increasingly framed in apocalyptic, existential language. As a result, voters prefer politicians who cast themselves as the “defenders” of the community from outsiders’ keen on taking their land and resources. Thus, voters lean towards politicians with a “warlord” mentality rather than those with a good development record.

Three, in this “new” conflict controlling the narrative is central, making the national media and the local-language radio stations the battleground. Where the national media frames the region as a godforsaken Badlands, local-language radio stations offer politicians a safe space from where to speak directly to their people unfiltered. WhatsApp and the ever-mushrooming Facebook groups act as a functional auxiliary for sharing media content. This interface has made the Marsabit conflict far deadlier on and offline.

Conflict as theatre 

Every death in Marsabit is increasingly seen through the prism of cold arithmetic—losing and winning. This strips death of its meaning. Every death is accounted for on a ledger; it is a debt to be repaid with the death of another. Death is performance theatre, acted rather than mourned.

This theatre extends to the burial, measured by the length of the cavalcade of vehicles that accompany the body to the grave, and the promises made by politicians at his funeral or in their interviews in the local and national media. During a recent funeral, the number of vehicles contributed to the drama as cars stretched a kilometre from the centre of town to the cemetery.

Every death is accounted for on a ledger; it is a debt to be repaid with the death of another.

There was such silence in the picture that the silence was in our minds, but we know that the slow pace of the vehicles inching towards the cemetery had no connection to the past murders. In the prevailing mind-set, this image will replace that of the mad man whose throat had been slit at 8 p.m. near the market and who had tried to walk from the back of the police van into the hospital and failed—rising and falling, rising and falling.

Later, as the region’s leaders foam at the mouth on TV, everyone goes home with smaller versions of the same talk. Emotions are gauged through the metrics of tribe, place of murder, murder weapon, the known backstories of the casualties; many went unmoored as collaterals of the drama that people made of the conflict.

Part of the post-death package is “what have our leaders said?” This reaction is baked into the system of conflict, whether the said leaders are maintaining the honour of the tribe. Whether they have promised to even the score or repay the death debts. Their words are shared on and off line as a whispered social contract.

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Kenyans Need an Education That Is Human: A Call to Conscience

Colonial and post-colonial governments have worked to separate education from access to culture and information, and to isolate the school as the only source of learning.

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This is a call to Kenyans of conscience to step back and reflect on the lies about education that are circulating in the media, the schooling system and government. Foreign sharks have camped in Kenya to distort our education. Using buzzwords such as “quality” and “global standards”, these sharks seek to destroy the hopes, dreams and creativity of young Africans, not just in Kenya, but in the whole region, and to make a profit while at it. With the help of local professors, bureaucrats and journalists, they spread hatred for education among the population. At the same time, they ironically create a thirst for schooling that makes parents resort to desperate measures to get their children into school, going as far as accepting violence and abuse in schools that causes children to take their own lives.

This insanity must end.

We must accept that education is a life endeavour through which people constantly adapt to their social and natural environment. Education is more than going to school and getting the right paper credentials. Education occurs anywhere where human beings process what they perceive, make decisions about it and act together in solidarity. That is why education, culture and access to information are inseparable.

However, since colonial times, both the colonial and “independence” versions of the Kenya government have worked hard to separate education from culture and access to information. They have done so through crushing all other avenues where Kenyans can create knowledge. We have insufficient public libraries and our museums are underfunded. Arts festivals, where people come together and learn from unique cultural expressions, have been underfunded, and by some accounts, donors have been explicitly told not to fund creativity and culture. In the meantime, artists are insulted, exploited and sometimes silenced through censorship, public ridicule and moralistic condemnations in the name of faith.

All these measures are designed to isolate the school as the only source of learning and creativity, and this is what makes the entry into schools so cutthroat and abusive.

But entering school does not mean the end of the abuse. Once inside the schools, Kenyans find that there is no arts education where children can explore ideas and express themselves. In school, they find teachers who themselves are subject to constant insults and disruptions from the Ministry of Education and the Teachers Service Commission. Under a barrage of threats and transfers, teachers are forced to implement the Competency Based training which is incoherent and has been rejected in other countries. Many of the teachers eventually absorb the rationality of abuse and mete it out on poor children whose crime is to want to learn. This desperation for education has also been weaponized by the corporate world that is offering expensive private education and blackmailing parents to line the pockets of book publishers.

Education is more than going to school and getting the right paper credentials. Education occurs anywhere where human beings process what they perceive, make decisions about it and act together in solidarity.

By the end of primary and secondary school, only a mere 3 per cent of total candidates are able to continue with their education. This situation only worsens inequality in Kenya, where only 2 per cent of the population have a university degree, and where only 8,300 people own as much as the rest of Kenya.

But listening to the government and the corporate sector, you would think that 98 per cent of Kenyans have been to university. The corporate sector reduces education to job training and condemns the school system as inadequate for meeting the needs of the corporations. Yet going by statements from the Kenya Private Sector Alliance (KEPSA) and the government, there is no intention to employ Kenyans who get training. The government hires doctors from Cuba and engineers from China, and then promises the United Kingdom to export our medical workers. KEPSA is on record saying that we need to train workers in TVET so that they can work in other African countries.

It is clear that the Kenya government and the corporate sector do not want Kenyans to go to school and become active citizens in their homeland. Rather, these entities are treating schooling as a conveyor belt to manufacture Kenyans for export abroad as labour and to cushion the theft of public resources through remittances.

The media and the church also join in the war against education by brainwashing Kenyans to accept this dire state of affairs. The media constantly bombards Kenyans with lies about the composition of university students, and with propaganda against “useless degrees”. The church has abandoned prophecy and baptizes every flawed educational policy in exchange for maintaining its colonial dreams of keeping religion in the curriculum to pacify Kenyans in the name of “morality”.

The government is now intending to restrict education further through the Competency-Based Curriculum (CBC) which seeks to limit education through pathways that prevent children from pursuing subjects of their interests, and by imposing quotas on who can pursue education beyond secondary school. At tertiary level, the government is devising an algorithm that will starve the humanities and social sciences of funding. It claims that funds will instead go to medical and engineering sciences, which are in line with Kenya’s development needs.

But recall that foreigners are doing the work of medical professionals and engineers anyway, so “development” here does not mean that Kenyan professionals will work in their home country. They will work abroad where they cannot be active citizens and raise questions about our healthcare and infrastructure.

The proposed defunding of the arts, humanities and social sciences aims to achieve one goal: to reserve thinking and creativity for the 3 per cent of Kenyans who can afford it. This discrimination in funding of university education is about locking the majority and the poor out of spaces where they can be creative and develop ideas. It also seeks to prevent Kenyans from humble backgrounds from questioning policies and priorities that are passed under dubious concepts such as “development needs” that are largely studied in the humanities and social sciences.

It is clear that the Kenya government and the corporate sector do not want Kenyans to go to school and become active citizens in their homeland.

Clearly, there is a war against education and against Kenyans being creative and active citizens in their own country. For the 8,300 Kenyans to maintain their monopoly of resources, they need to distract Kenyans with propaganda against education, they need to limit Kenyans’ access to schooling, and they need to shut down alternative sources of training, information and knowledge. By limiting access to schooling and certificates, the 8,300 can exploit the work of Kenyans who have not been to school, or who have not gone far in school, by arguing that those Kenyans lack the “qualifications” necessary for better pay.

We must also name those who enable this exploitation. The greedy ambitions of the political class are entrenched by people who, themselves, have been through the school system. To adapt Michelle Obama’s famous words, these people walked through the door of opportunity, and are trying to close it behind them, instead of reaching out and giving more Kenyans the same opportunities that helped them to succeed. This tyranny is maintained by a section of teachers in schools, of professors in universities and of bureaucrats in government, who all fear students and citizens who know more than they do, instead of taking joy in the range of Kenyan creativity and knowledge. The professors and bureaucrats, especially, are seduced into this myopia with benchmarking trips abroad, are spoon-fed foreign policies to implement in Kenya. They harvest the legitimate aspirations of Kenya and repackage them in misleading slogans. For instance, they refer to limited opportunities as “nurturing talent”, and baptize the government’s abandonment of its role in providing social services “parental involvement”.

These bureaucrats and academics are helped to pull the wool over our eyes by the media who allow them to give Kenyans obscure soundbites that say nothing about what is happening on the ground. They also make empty calls for a return to a pre-colonial Africa which they will not even let us learn about, because they have blocked the learning of history and are writing policies to de-fund the arts and humanities. We must put these people with huge titles and positions to task about their loyalty to the African people in Kenya. We call on them to repent this betrayal of their own people in the name of “global standards”.

We Kenyans also need an expanded idea of education. We need arts centres where Kenyans can meet and generate new ideas. We need libraries where Kenyans can get information. We need guilds and unions to help professionals and workers take charge of regulation, training and knowledge in their specializations. We need for all work to be recognized independent of certification, so that people can be paid for their work regardless of whether one has been to school or not.

We need recognition of our traditional skills in areas like healing, midwifery, pastoralism, crafts and construction. We need a better social recognition of achievement outside business and politics. It is a pity that our runners who do Kenyans proud, our scientists, thinkers, artists and activists who gain international fame, are hardly recognized in Kenya because they were busy working, rather than stealing public funds to campaign in the next election. Our ideas are harvested by foreign companies while our government bombards us with useless bureaucracy and taxes which ensure that we have no impact here.

We need for all work to be recognized independent of certification, so that people can be paid for their work regardless of whether one has been to school or not.

Most of all, we need an end to the obsession with foreign money as the source of “development”. We are tired of being viewed as merely labour for export, we are tired of foreigners being treated as more important than the Kenyan people. We are tired of tourism which is based on the tropes of the colonial explorer and which treats Africans as a threat to the environment. And the names of those colonial settlers who dominate our national consciousness must be removed from our landmarks.

Development, whatever that means, comes from the brains and muscles of the Kenyan people. And the key to us becoming human beings who proudly contribute to society and humanity is education. Not education in the limited sense of jobs and certificates, but education in the broader sense of dignity, creativity, knowledge and solidarity.

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UN Panel of Experts: Kenya Urged to Back Former CJ Willy Mutunga Candidacy

Willy Mutunga, the former Chief Justice and President of the Supreme Court of Kenya has been nominated by a number of international organisations to be one of the three experts. International human rights activists are calling on the government of Kenya to join with others in Global Africa to support the nomination of Willy Mutunga.

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On 28 June 2021, the Human Rights Council of the United Nations called on the UN to set up a panel of experts to investigate systemic racism in policing against people of African descent. This call came one year after the police murder of George Floyd in the United States. The UN panel of three experts in law enforcement and human rights will investigate the root causes and effects of systemic racism in policing, including the legacies of slavery and colonialism, and make recommendations for change. Willy Mutunga, the former Chief Justice and President of the Supreme Court of Kenya has been nominated by a number of international organisations to be one of the three experts. International human rights activists are calling on the government of Kenya to join with others in Global Africa to support the nomination of Willy Mutunga.

The government of Kenya is strongly placed to support the nomination of its native son, an internationally respected jurist. Kenya is currently a member of the UN Security Council and an influential member of “A3 plus 1”, the partnership between the three African members of the Security Council and the Caribbean member of the UNSC, St Vincent and the Grenadines. Last week on 7 September, President Uhuru Kenyatta co-chaired the African Union, Caribbean Community summit. This meeting between the AU and the Caribbean states agreed to establish the Africa, Brazil, CARICOM, and Diaspora Commission. This Commission will mature into a politico/economic bloc embracing over 2 billion people of African descent. Kenya, with its experience of reparative justice from the era of the Land and Freedom Army, has joined with the Caribbean to advance the international campaign to end the dehumanization of Africans. African descendants around the world have lauded the 2021 Human Rights Council Report for calling on the international community to “dismantle structures and systems designed and shaped by enslavement, colonialism and successive racially discriminatory policies and systems.”

Background to the nomination of Hon Willy Mutunga

The murder of George Floyd on 25 May 2020 led to worldwide condemnation of police killings and systemic racism in the United States. The African Members of the UN Human Rights Council pushed hard to garner international support to investigate systemic racism in policing in the United States. In the wake of the global outcry, there were a number of high-level investigations into police killings of innocent Blacks. Three distinguished organizations, the National Conference of Black Lawyers, the International Association of Democratic Lawyers and the National Lawyers Guild convened a panel of commissioners from Africa, Asia, Europe, Latin America and the Caribbean to investigate police violence and structural racism in the United States. Virtual public hearings were held in February and March 2021, with testimonies from the families of the victims of some of the most notorious police killings in recent times.

In its report, a panel of leading human rights lawyers from 11 countries found the US in frequent violation of international laws, of committing crimes against humanity by allowing law enforcement officers to kill and torture African Americans with impunity and of “severe deprivation of physical liberty, torture, persecution and other inhumane acts”.

Among its principal findings, the Commission found the US guilty of violating its international human rights treaty obligations, both in terms of laws governing policing and in the practices of law enforcement officers, including traffic stops targeting Black people and race-based stop-and-frisk; tolerating an “alarming national pattern of disproportionate use of deadly force not only by firearms but also by Tasers” against Black people; and operating a “culture of impunity” in which police officers are rarely held accountable while their homicidal actions are dismissed as those of just “a few bad apples”.

After the Commission’s report was published, the convening organizations’ Steering Committee mobilized international public opinion to publicize its findings. Former CJ Willy Mutunga was one of the jurists in Africa who worked hard to publicize the report’s findings and recommendations.

It was in large part on the basis of these findings that the Human Rights Council issued its own report at the end of June. The United Nations decided to set up a panel of experts to investigate systemic racism in policing against people of African descent, adding international weight to demands in the United States for accountability for police killings of African Americans, and reparations for victims. The panel of three experts will have a three-year mandate to investigate the root causes and effects of systemic racism in policing. Many organizations have submitted names for suggested panel members. Legal experts from Global Africa and international jurists have recommended Willy Mutunga to be one of the three panellists. Thus far, the following organizations have endorsed the candidacy of Willy Mutunga:

  1. The African Bar Association, with membership in 37 African Countries.
  2. The United States Human Rights network (USHRN), a National network of U.S. organizations working to strengthen the Human Rights movement in the US.
  3. International Commission of Inquiry on Systemic Racist Police Violence Against People of African Decent in the United States.
  4. Society of Black Lawyers of the United Kingdom
  5. Bandung Conference, a Diaspora Human Rights network based in Nairobi, Kenya.

There are now calls for the government of Kenya to step forward to be more proactive to lobby the Human Rights Council and to write letters to its President, H.E. Nazhat Shameen Khan (hrcpresidency@un.org), endorsing the candidature of Dr Mutunga. His CV is included for those who want to write to the Minister of Foreign Affairs for Kenya to lead the endorsement of Willy Mutunga.

The Steering Committee of the International Commission of Inquiry on Systemic Racist Police Violence in the United States is coordinating the campaign for Dr Willy Mutunga to be appointed by the UNHRC as a member of the International Expert Mechanism to monitor compliance of the UNHRC findings and recommendations.

The Government of Kenya and Human Rights groups are kindly asked to send copies of their endorsements to the Coordinator, International Commission of Inquiry on Systemic Racist Police Violence in the United States, lennoxhinds@aol.com.

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