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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
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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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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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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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