International Women’s Day “brings together all working women to discuss our struggle against exploitation,” declared Stella Mwasa as she invited working women and men to gather for a meeting on the 8 March in Manzese, a working-class area of Dar es Salaam.
Stella is a leading organiser with the Manzese Working Women’s Cooperative, or UWAWAMA as per the Swahili acronym. UWAWAMA unites the savings and loan groups of petty traders and cargo porters, seeking a cooperative alternative to the “slavery” of financial institutions.
UWAWAMA hosted the meeting in a rented space, dubbed Amy Garvey Hall, which the cooperative uses for both its economic and political activities. But the meeting was for all wanawake wavujasho, meaning all working women, or more evocatively, all “women who sweat”. It brought together not only the urban-based petty traders of UWAWAMA but a group of rural small-scale farmers, women members of the Tanzania Network of Small-scale Farmer Organisations (MVIWATA). Other groups with representatives at the meeting included HakiArdhi, JULAWATA, Kilosa Land Movement, and underground hip hop groups like Watunza Misingi, among others.
As with previous UWAWAMA gatherings marking International Women’s Day, this year’s meeting was a chance for women to unite, organise, and articulate their demands. The women who participated in the day’s discussions summed up these demands in a declaration, part of a “struggle to remind society that women’s demands differ depending on class” and to explicitly define these demands “for working women.”
In the spirit of International Women’s Day, and to “remind society” beyond Tanzania, here is an English translation of the declaration. The original Swahili version is available here.
Six abiding demands from working women for Women’s Day
We working women, urban and rural, including small business operators and smallholder farmers, have come together in solidarity to celebrate International Working Women’s Day today, 8 March 2022, in Amy Garvey Hall, Manzese. As women who face a variety of challenges under all oppressive systems, we realize that our interests are different from the interests of upper class women. Therefore, we decided to establish our alternative forum to celebrate Women’s Day. After a lengthy debate through this forum, we declare the following six abiding demands for working women.
1. Full economic freedom
Despite there being many campaigns for women’s economic empowerment, like microfinance initiatives, a large group of working women have ended up the slaves of financial institutions. Instead of being empowered, we are chained by debt that exacerbates our poverty. This is because the solutions offered to tackle women’s poor economic conditions do more to entrench an oppressive economic system than to liberate women.
Many initiatives for women’s economic empowerment benefit financial institutions more than they liberate us. Through these campaigns, we are encouraged to take out exploitative loans, and then to become selfish to the extent that we will do anything to pay them back, including exploiting and oppressing other women.
We working women are tired of being slaves. We no longer want deceptive empowerment initiatives that are useless to us. We have unanimously decided that we will continue to fight for full economic independence, and we want it to be known that such freedom will not be achieved if a large group of women continue to be enslaved by financial institutions. So we will continue to fight against oppressive financial institutions and against all systems of class exploitation until all women and all working people are free.
2. Freedom to own land and protection from land-grabbing
We working women are the major producers given that a large percentage of rural smallholder farmers and urban small business operators are women. Land is our main source of livelihood. Yet the patriarchy deprives us of our right to own land because of our gender, and the capitalist system robs us of that right along with working men because of our economic class. Because of capitalism, neo-colonialists have been given the name of investors and are protected by the state when they plunder our land.
Every time the government announces the arrival of investors in our areas, we are filled with grief and anxiety because, in our experience, we can expect nothing aside the loss of our homes and our productive areas. We are always told that investors are coming to bring us prosperity, wellbeing and development, but reality and experience have shown that they come to destroy us by depriving us of our land, which is the main means of production, and by turning us into labourers in their fields or factories.
Others come as investors then plunder our land. Yet later they end up fencing off that land without even using it for any productive activity. Whether in rural areas where our fields are stolen or in cities where our businesses are evicted, the cry of all working people is the same.
We unanimously say that we are tired of being turned into serfs on our own land, and of becoming producers without food or other basic necessities because our land is stolen. For us, land is our identity, our heritage, and our life. There is nothing more important than fighting for our lives. There is no greater right to defend than the right to life, and to separate us from our land is to rob us of our lives. Therefore, we will continue to claim that right and to fight land-grabbing in all its various forms.
3. Free social services
In this unjust system, everything is turned into a commodity for sale, including important social services like health, education, clean and safe drinking water, and more. Since the system itself has created classes of the haves and have-nots, the vast majority of the have-nots cannot afford such services due to lack of money.
When it comes to discrimination in these services, we working women are the main victims. We are the ones who lose our lives by failing to access quality health care during childbirth because we cannot afford the high cost in hospitals that provide good care, many of which are private. Even when we go to government hospitals, we still need to purchase medical equipment for maternity care, which are also sold at a high price. Maternity services start at a cost of TSh75,000 (US$30) rising to TSh200,000 (US$90) and up to Tsh3,000,000 (US$1300) depending on the type of hospital and the type of delivery, natural or caesarean section. These costs are in addition to the cost of purchasing medical equipment. In short, in this system where we are forced to purchase essential health care, working women are at greater risk of losing our lives or those of our children during childbirth.
The health sector is just one facet that shows how we live in a society that degrades human dignity by selling services. Since without these services we cannot live nor safely bring a new life into the world, for us women, our rights cannot be realized if the right to access these essential services discriminates against us and the whole class of working people. We are tired of living in fear of losing our lives and the lives of our children. Thus, we want a system in which our human dignity is given priority over money.
4. The right to the city for all, without discrimination
In urban areas, we working women earn our living by running small businesses in the middle of the city. Our dependence on such businesses stems from being the victims of an economy that fails to protect our livelihoods while concentrating the means of production in the hands of the few.
The economy fails to focus on production and thus ends up creating a nation of informal traders. Among us, there are victims of land grabbing that deprived us of our farms as well as a large group that could work productively in factories but that remains unemployed because there are no factories. Thus, our only option is the business of petty trading, and we cannot operate in areas where there are no customers as all our needs depend on this business.
In addition to relying on our businesses, we are also major service providers for people of all classes in the city. We are the cleaners and cooks in offices and other urban areas. In short, all the activities of upper-class people in the city depend in every way on our services. Yet, whether we can live and earn a livelihood in the city is at the mercy of the state and not a recognized or respected right. We working women – as well as men of the working class – have been called derogatory names to justify the abuse, humiliation and theft inflicted on us, including the brutal evictions from urban areas.
Since cities are built with our sweat and through our taxes, we want our right to remain and do our business in the heart of the city. We are tired of being harassed and robbed of our property under the pretext of sanitation and urban planning. We do not accept to be second class citizens in cities that thrive on our sweat and our labour. Thus, we want the relevant authorities to plan cities based on the needs of all citizens without discrimination. As the main victims of urban planning that discriminates against the majority of urban residents, we will continue to fight for a “right to the city” for all without exception until a revolution to establish a fully equal system is achieved.
5. Decent jobs for all
We working women recognize that the employment problem is systemic, and that it is not due to individual laziness or lack of ingenuity as we are told. We recognize that relations of production have been engineered such that a large group of able-bodied people are unemployed and turned into the slaves of a small group that monopolises the means of production. And that slavery thrives even more where the numbers of unemployed grow larger.
As working women, we are also affected by this problem, as we are educating our children with difficulty through our small businesses and farming. Sometimes we must sell everything we own to afford their schooling, which is also commodified in this system. Yet even after all that, our youth come back home and continue to be our dependents because there are no jobs.
As victims, we oppose all misleading ideologies that try to cover up these systemic weaknesses. We reject all ideologies that blame the victims for failing to find employment when it is the unjust system itself that has failed to create jobs. In solidarity with our children, we will continue to fight for decent jobs and to wish that all workers enjoy the fruits of their labour.
6. An end to gender-based violence in all its forms
We working women are the biggest victims of gender-based violence. Due to the patriarchal system, we have grown up experiencing beatings and harassment, among other forms of abuse. We recognize that all women go through this ordeal, but it is indisputable that we are the biggest victims. Due to the hardships caused by capitalism, working women are vulnerable to violence as they are victims of men’s stress and anger resulting from the cruelty of life. And since everything costs money, our economic situation deprives us of access to justice when we experience violence.
Given this reality, we will continue to fight to end gender-based violence, and beyond that, for full gender equality, which we believe will only be achieved when all oppressive systems are broken and a fully equal society is established, one that respects the dignity of each person.
Thus, we have decided:
(a) All of us present today will continue to create alternative organisations uniting working women wherever we are, raising our voices together to fight for these demands.
(b) We will continue to use these organisations to reach out to other working women and to encourage them to join forces and fight for our demands.
(c) We will continue to educate ourselves and to build class consciousness between us and working men to create strong solidarity that will enable us to bring about a revolution in the system and build a society with dignity, justice and prosperity for all.
This is a struggle to remind society that women’s demands differ depending on class. These six abiding demands are for working women and all working people, and we, working women, will continue to fulfil our revolutionary duty by leading the struggle for these demands.
Introduction and translation from Swahili by Michaela Collord. Collord teaches politics at the University of Nottingham and is active in labour organising both in the UK and in East Africa.
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Why Voluntary Clean-up of Plastic Waste by Companies is Trash Talk
Manufacturers should be held liable for the harm caused by their products and they should be made responsible for the collection, recycling and final disposal of plastic waste.
By global standards, Kenya is generally not a wasteful society. Estimated in 2018 at 11 kilograms per person per year, the country’s waste generation is just over a third of the world average of 29 kilograms. In places like Nairobi, up to a fifth of that waste is plastic and relatively little of that is properly disposed of. However, only around 7 per cent is recycled. The rest, from bottles, caps, and food packaging to illegal plastic bags, finds its way to dumpsites, rivers and the ocean, or clogging up drains and littering the environment, into the stomachs of animals, birds and fish, and eventually into our own bodies.
With the problem set to get much worse—estimates are that by 2060, plastic generation will have nearly tripled—the question of what to do about it, and specifically who is responsible for cleaning it up, has become contentious. After all, pretty much all the plastic we have is produced by private industry. For example, a 2020 study shows the industrial sectors that produce the most plastic waste are food, packaging, textiles, and automotive tires. But the companies involved have long foisted the responsibility for the clean-up on their customers and on public entities.
Basically, the issue is framed in moral terms. If only people were more careful about where they disposed of their plastic bags and bottles, we wouldn’t have this problem. It is the end user who bears responsibility and thus needs to change. But this ignores that people don’t always have the resources, knowledge, choices and ability to safely dispose of plastics. On the other hand, the companies that saturate the market with convenient plastics can be among the largest, most powerful and wealthiest in the world.
According to the 2021 Brand Audit Report, a global audit of plastic trash conducted by the Break Free From Plastic movement, “fast moving consumer goods companies (FCMGs) such as Coca-Cola, PepsiCo, Nestlé, Mondelēz, Danone, Unilever, Colgate-Palmolive, Procter & Gamble, and Mars buy packaging from manufacturers supplied with plastic resin from fossil fuel companies like ExxonMobil, Shell, Chevron Phillips, Ineos, and Dow”. The audit involved over 11,000 volunteers cataloguing and counting the branding on plastic waste across 45 countries in six continents to help identify the companies that created it.
What responsibility do these global corporations, and their local partners and competitors, have for mitigating the harm their products cause? The idea behind the concept of Extended Producer Responsibility (EPR) is that product manufacturers and distributors are responsible for the entire lifecycle of products and packaging they bring to the market, even after the consumer is through with them. Introduced by Thomas Lindhqvist in Sweden in 1990, it moves the burden for dealing with waste away from individuals and society, to the businesses that profit from its production. Lindhqvist, who presented his research to Sweden’s Ministry of the Environment, theorized that companies responsible for their products would make them more recyclable and reusable, making the overall system less wasteful. In his doctoral thesis written a decade later, he listed models for EPR including holding manufacturers liable for the harm caused by their products, making them pay for—or physically responsible for—their collection, recycling and final disposal, and requiring them to provide information to consumers about the environmental damage they cause.
EPR seeks to make environmental costs visible. Lindhqvist calls it “a necessary condition for reflecting the essential life cycle costs in the price of the product” and alerting buyers to them. “With the exception of a few EPR systems, costs connected to waste collection, recycling, or final disposal, for instance, are not reflected in the price of the products. Consequently, these costs run the risk of being [overlooked] by the consumer when he is making the buying decision. Indeed, they are beyond the control of the consumer today and will not be influenced by his actions. Equally important, the manufacturer of the product may [overlook] such costs when designing the product”.
According to an article by Neil Seldman, co-founder of the Institute for Local Self-Reliance and director of the Waste to Wealth Initiative, not all EPR systems are born equal. Potentially good EPR programs can become bad because of poorly crafted implementation, especially when public oversight and control is handed over to business. As he notes, “corporate objectives for maximizing profits are not always compatible with achieving the highest environmental values,” offering examples when such programs have either gone awry or been deliberately sabotaged or undermined by corporate interests.
“With the exception of a few EPR systems, costs connected to waste collection, recycling, or final disposal, for instance, are not reflected in the price of the products.”
In Kenya, efforts to tackle plastic waste have faced fierce resistance from local manufacturers and distributors of plastic. In the mid-2000s, attempts to increase taxes on “flimsy” plastics bags (with a thickness of under 30 microns) were met with widespread protests by traders, as were similar efforts in 2011 by the National Environmental Management Authority and the Kenya Bureau of Standards to ban bags below 60 microns. The 2017 ban on plastic bags also faced stiff opposition, with the Kenya Association of Manufacturers (KAM) and several traders filing an unsuccessful petition at the High Court to block its implementation.
Since 2019, the government has sought to transition the country from a linear economy, where raw materials are collected and transformed into products that consumers use and discard as waste, to a circular economy, where products have an extended shelf life and are built so they can be repaired and recycled. The latest policy and legislative interventions in this regard are meant not only to strengthen the overall waste management landscape in the country but to also tackle the growing problem of plastic waste. These include draft regulations that seek to establish a mandatory EPR scheme whereby producers are legally responsible for the entirety of their product’s life cycle.
In a typical bid to head off regulation by the state, Kenyan corporates have set up voluntary EPR schemes such as PETCO, which identifies itself as “the Kenyan PET plastic industry’s joint effort to self-regulate post-consumer polyethylene terephthalate (PET) recycling” and the Kenya Producer Responsibility Organisation (KEPRO) which was established 2021. However, the Talking Trash report published by the Changing Markets Foundation in 2020 describes PETCO as a ploy by “FCMGs such as Unilever and Coca-Cola . . . to ensure they can continue to sell single-use plastic products in the country” and to push responsibility and blame for pollution onto consumers by urging them to “#do1thing. Recycle”. The companies have fiercely resisted introduction of a mandatory Deposit Return Scheme for plastic beverage containers, where consumers leave a small deposit which they recover when they return the empty bottle or can, which was how Kenyans for a long time bought their drinks in the era of glass bottles. By far the world’s top polluter according to the Brand Audit Report, Coca-Cola has claimed the scheme would be inappropriate for the country despite a finding by KAM in its 2019 Kenya Plastic Action Plan that while not suitable for collection of a wide range of plastic products, DRS was nonetheless feasible for collection of beverage containers. It is important to note that KAM frames DRS as an incentive or reward scheme for consumers behaving in an environmentally decent manner rather than a way for polluters to fix the mess they have created.
The behaviour of local and global corporates validates Seldman’s point that businesses cannot be trusted to voluntarily implement EPR as the profit motive does not always align with environmental objectives. For example, according to the Talking Trash report, Coca-Cola “has a double incentive to stymie DRS—every refillable glass bottle that is displaced from the market is replaced by 25 single-use plastic bottles, and, in Kenya, the advent of single-use plastic bottles has outpaced local glass bottlers—which would also bottle beverages from local soda brands, stifling the company’s competition”.
Further buttressing the point, local activist organizations, such as Clean Up Kenya, have accused PETCO of “continuing to piggyback on the existing system to score public relations points while spending millions of shillings in media campaigns to green-wash what is already a PET bottle recovery scandal”. In a May 2020 open letter, Clean Up Kenya described the pay per kilo for PET bottles—KSh10—offered to collectors as “almost laughable” and said PETCO had relegated collectors to “slaves of the system” having to gather a pick-up load of bottles just to earn KSh100, with reports of many “in peripheral areas being stuck with as much as 2000 kilos of PET bottles after months and months of hard corporate slave labour”.
KAM frames DRS as an incentive or reward scheme for consumers behaving in an environmentally decent manner rather than a way for polluters to fix the mess they have created.
Around the world, there is little evidence that voluntary targets by industry ever contribute to significant plastic clean up. Worse, it perpetuates the myth that the plastic problem can be addressed through recycling. Yet globally, as reported by The Intercept, “the value of recycled plastic is undercut by “virgin,” or newly produced plastic, which is cheap both because of the low cost of the subsidized fossil fuels used to make it and because its pricing doesn’t reflect the cost of cleaning it up”. Kenya is no exception. In a September 2020 interview, PETCO Country Manager Joyce Gachungi claimed the company had collected and recycled 7,700 metric tons of PET, or over 320 million bottles the previous year, and a further 3,500 metric tons in the first 9 months of 2020. It sounds impressive until one remembers that the industry generates 40,000 tonnes of new PET every year!
In the same interview, Gachungi admitted that PETCO was formed to head off a ban on PET. “When the government banned plastic bags they said that were also planning to ban PET bottles as well. . . [T]he government does not need to ban anything. All companies need to do is to join or form organizations such as PETCO that can be able to hold them accountable,” she said. On mandatory EPR legislation, she says such should only obligate companies “to join organizations that would make rules” which would leave the industry free to set its own targets and priorities.
The fact is, despite the flowery rhetoric, recycling and voluntary EPR schemes are not about companies living up to their responsibilities, but just ways to delay and frustrate the goal of a world free of plastic waste and to socialize the cost and responsibility for cleaning up existing plastic waste while continuing to profit from generating ever more plastic. In the end, only legislation forcing them to actually pick up after themselves rather than foisting the burden on consumers, and that moves towards a full and complete cessation of plastic production, will do.
Will Ruto Resist the Temptation to Marginalize Civil Society?
William Ruto’s administration has an opportunity to distinguish itself from its predecessor as a defender of civil society’s independent role.
When scholars speak of “civil society”, they usually mean all organized groupings of people that are neither part of government nor part of business. Sometimes media groups are also included. Using this definition, Kenya’s civil society sector is rich and diverse. It ranges from neighbourhood chamas, to churches and mosques, to international NGOs with billion-shilling budgets. Yet it is the highly focused governance and democracy-promoting civil society organizations (CSOs) that usually have the most prominent voices in Kenya. Around the world, the 1990s heralded an “opening” of space for such organizations, but that space eventually began to close. Kenya is no exception to this experience.
There has also grown some confusion in the country about the role that civil society ought to play. In the 1990s, CSOs were perceived by wananchi as primarily interested in fairness, accountability, and human rights—not political power—as they pushed to make Kenya a democracy. But as the new millennium has unfolded, prominent CSO leaders have increasingly been seen as “taking sides” in the political arena, whether in supporting the International Criminal Court indictments and the challenge to the 2022 presidential results, or in themselves running for political office. Although most NGOs and community-based organizations remain apolitical, these changes can make CSOs in general appear to be less united with wananchi as a whole. And this leaves CSOs in a more precarious position.
With the new William Ruto administration, the country now sits at a possible inflection point. Will Ruto follow in the footsteps of his immediate predecessor, Uhuru Kenyatta, in threatening to close the space for CSOs, or might he take an approach similar to Mwai Kibaki, under whose leadership vocal Kenyan civil society largely thrived?
As a candidate, Ruto ran as a proponent of accountability. If he wishes to continue in the same vein as president, he will facilitate Kenyan civil society and free media. Doing so will not only help to guarantee his legacy among Kenyans, it will also help to retain Nairobi as a regional leader and an employment hub for the large Eastern Africa and Horn development sector. And it could bring more politicians with a CSO background to his side.
Here, we present a brief history of the space allowed for civil society over the past sixty-plus years and under the three previous administrations, followed by a discussion of possible trajectories for Ruto and their potential outcomes.
Kenya’s rich history of civil society since before independence
Kenya has had a reputation for being home to a strong civil society sector—arguably the strongest in East Africa. This reputation stems from the long-standing culture of harambee, which encourages people to work together to better the community. The sector has also grown in part out of the country’s religious communities. But it has also grown from the decolonization movements that included educational institutions, trade unions, and ethnic associations, among others fighting for self-rule.
Kenya’s CSOs are diverse, yet they all share at least one thing in common: the space in which they can operate is determined by government regulation—and sometimes by a government’s whims. During colonial times, space was exceedingly limited. The colonial government restricted education and assembly in order to maintain its illegitimate power. During the Jomo Kenyatta administration, local community based organizations and harambee groups were granted more space, but also something of a responsibility to provide self-help solutions.
Closed space: repression and resilience under Moi
For more than two decades, civil society was tightly controlled by the Daniel arap Moi administration. After the 1982 coup attempt, Moi learned to carefully monitor society for potential sources of alternative power, including from nongovernmental organizations and the media.
Given flat economic growth and increasing calls for economic liberalization and budget downsizing from powerful Western donors, however, Moi also recognized the benefits of some types of civil society actors. He recognized that they could provide social services like healthcare, education, and sanitation services where the state could not.
Moi skilfully developed regulations that allowed such apolitical service-provision organizations to offer needed services, while maintaining the ability to take credit for their work. At the same time, the creation of the governmental NGO Board in 1989 gave his administration an organizational authority to shut down or intimidate democracy, human rights, and governance organizations that he perceived as threatening him politically, while the NGO Act, passed in 1990, provided the legal justification. Media was similarly repressed while harambee organizations, meant to be an avenue for self-help, became politicized tools for support and mobilization.
Moi skilfully developed regulations that allowed such apolitical service-provision organizations to offer needed services, while maintaining the ability to take credit for their work.
Yet individual proponents of opening up the civic space, like Wangari Maathai, Oginga Odinga, and Kenneth Matiba, could not be fully deterred. Under Moi, they were largely based in professional organizations like the Law Society of Kenya, religious ones, like the National Council of Churches of Kenya, national movements like Greenbelt, or banned political parties like FORD. From these havens, they pushed for political opening and democracy for Kenyans.
And, importantly, they attracted popular support from wananchi wanting to live without fear of government. Activists and Kenyans together sought basic political and civic rights.
Opening space: CSOs in the Kibaki administration
When Mwai Kibaki came to power in 2002, he brought with him many allies from civil society. Kibaki’s regime not only hired many CSO leaders like Maina Kiai, Willy Mutunga, Kivutha Kibwana, and John Githongo into government, but also deliberately worked more openly with those who stayed in the third sector. Many thought Kibaki’s technocratic background allowed him to adopt a hands-off approach.
These strong relationships soured somewhat when Githongo was run out of the country in 2005. And tensions grew after the 2008 post-election violence, when some governance, human rights, and media leaders were harassed or restricted, and even murdered.
Yet Kibaki signed the Public Benefit Organization (PBO) Act of 2013 into law before leaving office. The progressive law, which aims to ensure transparency and accountability for organizations in Kenya, has been lauded by civil society advocates, but is yet to be operationalized nearly a decade later.
Further, beyond civil society leaders moving into administrative offices, during Kibaki’s time some civil society leaders began to seek their own political ambitions as well. New research shows that NGO work can act as a pipeline to politics for potential candidates by placing them in politics-adjacent roles and providing them with deep community connections and relevant expertise. Civic activism can align well with opposition politics. This trend of CSO activists making the leap into politics could erode a focus on human rights and the collective good. In seeking political advancement—especially in a country where MPs are among the highest paid in the world—former activists-turned-politicians may muddy the waters of civil society, blurring the line between governance and accountability.
Contracting space: Uhuru warns CSOs
The start of the Uhuru Kenyatta administration in March 2013 was in many ways overshadowed by the indictment in the preceding months of both Uhuru and his deputy, Ruto, at the International Criminal Court on charges of crimes against humanity in relation to the violence that followed the 2007 elections. Although service-providing civil society organizations were largely unaffected, and most NGOs stayed out of the conversation, many prominent governance and human rights organization leaders supported the ICC investigations. They petitioned for the courts to bar Uhuru and Ruto’s candidacy on account of the indictments and demanded that the trials move forward even after the two were in office. They focused on the worrying “culture of impunity” in the wake of the 2008 post-election violence.
This trend of CSO activists making the leap into politics could erode a focus on human rights and the collective good.
This had caused tension even before the 2013 election. Uhuru’s rhetoric troubled many CSOs as he supported calls for limits on foreign funding of NGOs. Public support for restrictions on NGO funding rose in some quarters as Uhuru supporters suggested that civil society had evolved into an “evil society.”
In the coming years, the space grew more hostile. Uhuru made sharp statements threatening to defund NGOs and restrict foreign worker permits. His administration also stridently refused to implement the PBO Act of 2013, even when ordered to do so by the High Court.
The administration was even willing to use the NGO Board, which the PBO Act abolishes, for political purposes. It sent harassing letters from the Board in an attempt to silence human rights and governance NGOs that had spoken out against Chris Msando’s brutal murder in the lead-up to the 2017 election.
These challenges were compounded by the government’s support of a controversial media bill which would have forced journalists to reveal their sources and, unsurprisingly, drew immediate protests. These efforts to restrict free expression led to reports that Kenya was experiencing significant free speech backsliding,
Yet these setbacks for civil society occurred as Kenyan legal institutions grew stronger. The courts’ empowerment culminated in the Supreme Court’s historic ruling on the 2017 election, annulling Uhuru’s win and requiring that the election be rerun. This dramatic democratic showing buoyed the CSO sector, reassuring governance groups that they were not operating alone, but rather had powerful allies on the march toward a stronger democracy. In so doing, however, did these prominent governance organizations increasingly politicize themselves?
New space: greater autonomy and accountability on the horizon?
The future prospects for Kenyan civil society now depend a great deal on how Ruto decides to lead. We see a unique opportunity for this new administration to distinguish itself from its predecessor as a defender of civil society’s independent role. In so doing, he may thwart further politicization of the sector.
Will President Ruto follow Candidate Ruto’s roadmap? While campaigning, Ruto worked hard to separate himself from prior administrations. He presented himself as an “outsider” candidate, immune to dynasty politics. His opposition to the Building Bridges Initiative suggested wariness of the strongman politics of years past and signalled an openness to robust government accountability, a point he has made at home and abroad.
Candidate Ruto appeared to extend a hand to civil society groups, in contrast to Uhuru’s contentious engagement with the sector. He promised that they would be free to operate without government interference. He explicitly invited them to hold the Kenya Kwanza government to account, referring to the sector as a key accountability mechanism, essential for good governance.
Yet during the same period, Candidate Ruto’s team was accused of media harassment that threatened progress toward a more robust democratic space for all. Prominent CSOs called for an opening of civic space with an eleven-point list of demands. They noted that Civicus, a global alliance of civil society organizations, had rated Kenyan civil society as “obstructed” while Ruto was deputy president.
The future prospects for Kenyan civil society now depend a great deal on how Ruto decides to lead.
It remains unclear what hand Ruto may have had in marginalizing civil society during the Kenyatta administration. And he may still harbour a grudge against CSOs for their support of the ICC trials. Regardless, the relationship between his administration and CSOs is off to a rocky start, as it is well known that prominent civil society groups strongly supported Ruto’s opponent, Raila Odinga, in the August general election. After the election, leading civil society activist (and The Elephant founder) John Githongo, claimed to have evidence that the IEBC could have been hacked easily. Githongo’s affidavit, which the court ruled could amount to perjury, was a prominent part of the larger, unsuccessful, effort to overturn Ruto’s win.
Moreover, compared to past periods, activists such as Githongo and Boniface Mwangi have been more open about their partisan leanings, which may make it easier for citizens to discount their calls for reform. Even former Chief Justice Willy Mutunga has advocated that civil society actors form a political party, a move which would further muddy the waters. Through these explicitly political dabblings, and by betting on Odinga in the August poll, the civil society sector may have inadvertently undermined its future relationship with the Ruto government.
Nevertheless, as president, Ruto can choose whether to see civil society as a continued opponent or not. At least publicly, he has not moved to restrict the sector in retaliation, and has called for civil society and media to work hand in hand with government to amplify the voices of Africa globally with regard to climate change. Yet after more than two months of the Kenya Kwanza government, it is not clear that the administration is going to heed its own calls.
If the new administration can put aside its election-related differences with prominent civil society actors and submit to accountability meted out by CSOs, Ruto will find an undeniably effective way to prove the anti-dynasty politics for which he campaigned. This may prove fruitful if he plans to seek re-election in 2027. It could also endear him to Western allies, who have historically encouraged democracy.
Activists such as John Githongo and Boniface Mwangi have been more open about their partisan leanings, which may make it easier for citizens to discount their calls for reform.
Indeed, abstaining from undermining civil society freedoms while also choosing to embrace criticism from CSOs could distinguish Ruto’s leadership internationally. The West is facing challenges with declining democratic credibility both at home and abroad. The US and UK spoke out in support of the ICC cases, yet took a “business as usual” approach to relations with the Uhuru/Ruto administration. Western leaders also praised the 2017 elections before they were annulled by the Kenyan Supreme Court. If Ruto shuns the temptation to ignore the warnings of civil society, his administration could be a model on the international stage that would needle at older democracies that may be leaning away from accountability.
On an even more practical note, re-opening space for civil society could help Ruto fulfil his vow to reinvigorate the Kenyan economy. The international humanitarian and development sector comprises a nontrivial part of the economy. There are not only UN agencies based in Nairobi, but also around 12,000 active NGOs countrywide, who employ an estimated quarter of a million people. The sector brought in KSh185 billion in donations in the 2019/2020 financial year.
Abstaining from undermining civil society freedoms while also choosing to embrace criticism from CSOs could distinguish Ruto’s leadership internationally.
Research shows that development sector organizations like international NGOs tend to locate in democratic countries more than in authoritarian ones. Thus a welcoming environment for civil society could help to retain Nairobi as a leader and an employment hub of the large Eastern Africa and Horn development sector.
Ruto must decide which legacy to leave for the history books. Ultimately, his administration, like those of his predecessors, may find itself unable to resist the temptation to frustrate and marginalize civil society actors who opposed his presidency. If that happens, we expect the sector to grow ever more nimble, adapting to restricted space just as it has in the past.
Philosophy for the People
For philosophy to be relevant in Africa, it must democratize and address contemporary social problems.
In late September 2022, a consortium of universities hosted by the Universite’ Catholique d’Afrique Centrale in Yaounde, Cameroon held an “Ethicslab” to deliberate on the theme, “Justice, Democracy and Diversity.” The meeting brought together doctoral candidates in philosophy from Cameroon, Canada, Nigeria, Chad, and the Democratic Republic of Congo to be mentored by experts. Some of those experts included Dany Rondeau (Canada), Geert Demuijnck (France, based in the Netherlands), and Bernard Gagnon (Canada).
The driving force behind the event was Thierry Ngosso, a young Cameroonian philosopher based at the University of St Gallen, Switzerland. Ngosso’s dream has been to deliver important philosophical lessons in a readily digestible way to younger African scholars while at the same time aiming for social transformation.
The study of philosophy in the continent is marked by all-too-familiar colonial linguistic and political divisions: the anglophone sector fastened to the thought of figures such as John Rawls and analytic philosophy, while francophone countries usually follow the dictates of continental philosophy. Ngosso thinks it is time to collapse these age-old colonial divisions. Also, philosophy seems removed from pressing issues, such as poverty. It can certainly be successfully re-energized by interrogating topics such as ethics and health, ethics and education, ethics and business, politics, the environment, and so on to broaden and deepen linkages between the discipline and urgent contemporary issues.
Nonetheless, philosophy has always been valued in Cameroon’s education system. As early as high school, students are introduced to the discipline. At postgraduate levels, there are various social media forums where students debate philosophical concerns of mutual interest. These debates are usually vibrant and engrossing.
Since its inception in 2019, the Ethicslab has been inviting two or three keynote speakers from disciplines such as sociology, political science and history to brainstorm about the intellectual concerns it seeks to tackle. The Ethicslab is concerned with issues of normativity and social change. Such an approach obviously grants philosophy an urgency, purpose and social transformational energy.
The Ethicslab is an intellectual experiment to identify the future stars of theoretical thought on the continent. During the 2022 edition of the event, quite a few promising upcoming scholars further etched their names; Benjamin Olujohungbe (Nigeria), Charles Dine (Cameroon/Canada), Hammadou Yaya (Cameroon), Opeyemi Gbadegesin (Nigeria), Elisanne Pellerin (Canada), Tatiana Nganti (Cameroon), Henri Gbadi Finimonga (DRC), Kakmeni Schaller (Cameroon), Eric Vernuy Suyru (Cameroon) and Ndedi Emma Maximine Ndjandjo (Cameroon). All these individuals are not only being trained in the rigors of theoretical reflection but also in the ethics of mutuality and reciprocity. Although they come from varied national, linguistic, and institutional backgrounds, the objective is to establish commonalities based on universally accepted cultural and human values.
Ultimately, Ngosso is interested in effecting meaningful social change in African communities through the study and use of philosophy. He plans to find funding for about ten doctoral students and thirty postdoctoral scholars in the discipline within the next five years. He also intends to shift the nodes of perception regarding the African continent from an ostensibly external locus to largely endogenous sources. To realize these grand aims, Ngosso has had to battle with numerous bureaucratic obstacles. The quest to change societies from within also entails transforming the traditional character and functions of academic institutions and establishments. This is no small task. What Ngosso has been able to do is wrest a degree of flexibility in how he operates within and amongst institutions. He is currently employed by the University of Maroua, Cameroon, holds an ongoing research fellowship at the University of St. Gallen, where he is based, and is a research associate of Universite’ Catholique d’Afrique Centrale. Within an African context, and perhaps any other setting in the world, such institutional flexibility and mobility are rare. But this is precisely the sort of liberty Ngosso requires in accomplishing his stated mission of social change.
Perhaps as part of ongoing efforts to demystify the study of philosophy, Ngosso arranged a trip to Kribi for all the participants of the 2022 Ethicslab. Kribi, a coastal town, is a perfect spot to unwind. Its coast is replete with tourist attractions such as the magisterial Lobe Falls, a pristine array of waterfalls nestled within Kribi beach. The Atlantic ocean is always enticingly open for a swim after intense brainstorming or away from the diurnal pressures of everyday life. There are also amazing seaside resorts and restaurants and the most delightful varieties of seafood to savor.
In 2024, Ngosso plans a grand event to mark the fifth anniversary of the Ethicslab. In this, he will have accomplished the entrenchment of modern philosophy in Africa, concomitant globalization of its multicultural potentials and tentacles, and finally, a re-configuration of the discipline for the myriad demands and expectations of the 21st century.
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