Connect with us

Reflections

KENYA ELECTIONS 2017: A massive fraud by the genius of evil, with international participation

By Wandia Njoya

Published

on

Mural of PAWA254
Never in my life, did I imagine that in the name of democracy, a massive fraud would be committed against the Kenyan people with the participation of the international community. The Kenyatta oligarchy, having bought the complicity of the international community through inviting them to buy into the privatization of our schools and hospitals, turned against the Kenyan people and made international players like UNDP, John Kerry and the Carter Center cheer them along. Never has the victory of racism been so complete in Kenya. It has made the world expect so little of Africans that they do not care whether the freedom we have is genuine, or whether the elections are fairly done.

I trace the build up to international complicity in this massive fraud to 2015, when the governments of France, Netherlands and Norway, together with the Gates Foundation, plotted with the Government of Kenya to collapse public healthcare by denying public hospitals of staff, and making their working conditions so unbearable, that the private hospitals could harvest medical workers that had been trained by taxpayers. The private hospitals, in turn, received massive investments from European countries whose citizens would never have accepted such a defrauding of the people. From then on, it became impossible for the international community to really critique what the Kenyatta oligarchy was doing to Kenya.

The collapse of public healthcare was a harvest for private insurance. Bliss Pharmaceuticals, through AON Kenya that is reputed to have top politicians among its shareholders, received a KES 11bn contract to provide healthcare for government paid teachers and police officers. Meanwhile, NHIF – the health fund that is compulsory for Kenyan employees – was paying record amounts of money to private hospitals. As billboards for political campaigns went up around Nairobi, so did the billboards of insurance companies. To add insult to injury, the fast rising billionaire Peter Nduati rubbed salt in our wounds by gloating that Raila could not be president because he could not govern a majority Jubilee government. According to him, Kenya needs to get on with business.

The so-called victory of Jubilee is a victory of private business, and in the next few years, Kenyans should expect the collapse of public institutions and an increase in militarization to keep the people of Kenya in perpetual fear.

Peacemongering and violence in the national and international media

The stage was set for the Uhuru usurpation by a blitz of local and international media articles that prepared Kenya for an inevitable Uhuru victory based on the tribal numbers. Local and international media published data that said that Kenyans never choose their presidential candidate for a reason other than tribe, essentially saying that all Kikuyus would vote for Uhuru and he would win because they were the largest ethnic group. To make this purported inevitability acceptable, local businesses and the UN, with the voices of prominent media personalities, fueled a parallel message that Kenyans must keep the peace.

But as we all know, numbers do lie. Like Cathy O’Neil reminds us in Weapons of Math Destruction, numbers reflect the social biases of those who generate them. In the Kenyan case, it should be fairly obvious by now that Kenyans who live in metropolitan areas, who are in inter-ethnic families and who have a certain level of education are likely to choose presidential candidates on reasons other than tribe. However, these factors are never accounted for in research. Even locally, the polls would have kept on feeding us with the inevitability of an Uhuru win, until NASA chose to carry out their own poll. It was only then that the local media conceded that polls are not gospel truth.

The other local driver of the inevitable Uhuru win based on numbers has been the ideologies of the tyranny of numbers and of Uthamakism. As Mutemi wa Kiama explains, these ideologies stem from a concerted effort to exploit Kenya without the possibility of an uprising, since Kenyans would feel Uhuru has already won on the strength of ethnic numbers.

One must also add that the Kenyan media did not invest enough in analyzing the issues that Kenyans should have voted. The much hyped presidential debate ended up being a series of sound bytes from the lesser known candidates and an interview of Raila Odinga, because Uhuru Kenyatta refused to attend the debate. Before that, the media barely discussed the party manifestos, and attempts of Anne Kiguta and Yvonne Okwara to interview David Ndii on the NASA manifesto literally collapsed. In the case of Anne Kiguta, she had clearly not read the manifesto, and it didn’t help when Ndii asked her if she had read the Constitution as well.

For as long as we do not provide opportunities for Kenyans to discuss politics on any other basis, the tribalism influencing the elections is a self fulfilling prophecy . I did try my best to provide an alternative narrative with doing a review of the manifestos with the hashtag #ManifestosKE on facebook, but they were much too little and very much late. But more than that, an interesting discovery I made was that actually, the manifestos barely delved into the social issues besides employment and health, and health could have been largely a product of the doctors’ strike that sparked a serious public awareness on public healthcare. Indeed, I concluded, Kenyans still define politics almost solely from a business perspective.

Essentially, the point here is to say that if ALL Kenyans did vote on tribe alone, which I find difficult to believe is universally applicable, it is because we were set up to vote on nothing else. And that paradigm has a distinct political advantage for Jubilee or any other Kikuyu-centric political party: it sets up Kenyans to believe that a Kikuyu presidency is inevitable. And democratic.

It is on this point that the peace message becomes necessary. Where numbers do not work, the Kenyan people are fed with an ideology that equates peace with accepting Uhuru as president, and equates questioning the Uhuru regime with violence. Sparked off by the glamorous Julie Gichuru, a darling with global capital who has done moderation gigs at Davos, the peace narrative shook the Kenyan population and distracted intellectuals into addressing the problems with the peace narrative. A few days before Julie Gichuru released the controversial video, I was part of a group of bloggers who were called to the US Embassy to find out how we can push the peace narrative, and other forums were organized by foreign embassies and NGOs to lobby for the same as well.

The peace narrative got another spooky boost from the Kenya Private Sector Alliance that sponsored a video advert in which the post-election violence victims arise from coffins as zombies and urge people, ironically, to shun inciters and instead choose peace. Essentially, the ad said, the people to blame for 2007-8 violence were not those who organizing the violence, but ordinary Kenyans who accepted to be organized to commit violence. The twisted logic of the ad has made a number of us call on KEPSA to withdraw the ad because it is a form of psychological violence, but the calls have fallen on deaf ears.

Meanwhile, Safaricom – Kenya’s largest firm – kept off the word “peace” but numbed us with videos of a diversity of Kenyan celebrities going over the great virtues of Kenya. Another peace message that told us “the law works for us,” and that the courts were the only option for addressing electoral disputes, was sponsored by Uwiano initiative, which brought together UNDP and various organs of the government.

Essentially, Kenyans were coerced into accepting the dichotomy of peace and justice, and the branding of anyone who raises questions as advocates of violence. It is simply stupid for the international community to expect that a vote carried out among a people so beaten down with psychological manipulation can be genuinely called credible. The only reason that such a message becomes acceptable is because of a deeply racist belief that Africans cannot think, and only act on instinct.

Praise singing by international observers

Yesterday, it was mind blowing as watching successive groups of international observers praising the election process. Speaking from Radisson Blu, one of the upscale hotels of Nairobi, international observers, which included the European Union and the Carter Center, all restricted their observations to the long queues and the counting of votes, when the rigging was done before and after the actual casting and counting of ballots. And to supposedly capture the quaint Kenyan flavor of the process, they all joked about election ink being put on babies to prevent different women from using the same baby to jump the queue to vote.

The more explicit positions were inherent in their platitudes about Kenya being more than elections, and about accepting the result. But as former US Secretary of State John Kerry inadvertently revealed, this was a message that they gave to Raila Odinga but not to Uhuru Kenyatta. The stage managed press-conferences conveniently avoided the pertinent questions about the credibility of the tallies and their posting on the IEBC portal. They were very quiet and polite, but when NASA gave its presser later, the press literally shouted at Musalia Mudavadi. The contrast between the press conferences is a lesson in the anti-African bias of the media.

I also found it amusing to hear the EU and Carter Center observers say that the independence of the judiciary was a concern of “both” the main political parties. They essentially walked into Jubilee’s trap, which I flagged many weeks ago when I said that Jubilee’s criticism of the judiciary was a performance meant to fool the international community that Jubilee did not have home advantage in this election. Anyone with a decent knowledge of history could see that coming, except that the Kenyatta family has successfully alienated history from the school curriculum, and with the horror of a new education system it wants to impose on Kenya, our collective ignorance will only get worse.

Why Africans must care 

Essentially, what will now be praised as a “peaceful” election was the connivance of international racist global capital against the Kenyan people. The praises of Kenya being an icon in the African continent are all lies meant to make Africans accept Eurocentric dominance as the model for freedom. But worse, the narrative of this Kenyan democratic monster has been constructed on a Euro-centric, racist ideology that does not believe that Africans are capable, or even worth, a genuine nation that does not marginalize the majority to line the pockets of a minority. The international community did not have time to waste on understanding the complexity of African life, African thought and how we interact with institutions. It has better things to do, like attending cocktails and ranting about Donald Trump.

Meanwhile, the international community has left Kenya with a festering wound, a people groaning under the yoke of indignity and madharau, with few prospects of a national reconciliation that rights the injustices of the past and the present. And if, God forbid, the situation explodes, the same international community will feed us platitudes about peace in a situation whose deterioration it supported and celebrated.

By Wandia Njoya
Article originally posted here. 
Photo courtesy of PAWA254
Continue Reading
Comments

Reflections

ELECTIONS AND VIOLENCE: The Kenyan Case

Published

on

Why are elections in Kenya associated with death and tragedy? At what point in our history as nation, did bloodletting become part parcel of the Presidential and General elections?

In Kenya today, elections are synonymous with shootings, death, sorrow and destructions in some parts of the country. Kisumu and the counties of Homa Bay, Siaya and Migori, where the Luo ethnic group is dominant have become associated with police shootings and killings during and after elections. A look into the history of elections in Kenya can help us understand the triggers of these conflicts. Karl Marx said, “History repeats itself, first as tragedy and second as farce”.

From 1960 to 1963 in the years leading to independence, the battleground was a contest between the two nationalist political parties, the Kenya African National Union (KANU) and the Kenya African Democratic Union (KADU), competing for the Senate, Parliamentary or Regional assembly seats. The competing political ideologies were for a Centralist Government as espoused by KANU and Majimbo (Federalism) as propounded by KADU. There were other parties too, Paul Ngei’s African Peoples Party (APP) and Sir Michael Blundell’s New Kenya Party but the real supremacy battle was between KANU and KADU.

In 1963, KANU consisted of the Agikuyu and Luo led by Jomo Kenyatta, Jaramogi Oginga Odinga and Tom Mboya among others. KADU was led by Ronald Ngala, Daniel arap Moi, Masinde Muliro and Martin Shikuku and was composed of the Coastal peoples, the Kalenjin of the Rift Valley and parts of Western Province with the Bukusu and a smattering of other Luhya sub-tribes. The small communities fearful of domination by the two largest communities at the time –the Agikuyu and the Luo –had come together in KADU and wanted Kenya organized into a US style federal state with six autonomous regions. KADU actually got their way at Lancaster House.

The fiery William Murgor of KADU famously announced at the January 1962 Lancaster House Conference in London, ‘If Kikuyus are settled in the Rift Valley, we will blow the whistle and have them ejected. That was a signal for his people to come out with spears and defend their territory. ‘They belong to Central Province and should vacate Rift Valley as soon as possible.’ President Jomo Kenyatta had proposed to settle the former Mau Mau and landless members of the Kikuyu tribe in the Rift Valley to occupy the lands vacated by departing white settlers and Murgor bitterly contested this settlement arrangement.

While tension was high between Kikuyu and Kalenjin land interests in the period leading up to independence, the alliance between the Kikuyu and Luo leadership was strong as all the leading Luo political leaders, Jaramogi Oginga Odinga, Tom Mboya, Ramogi Achieng’ Oneko, CMG Argwings-Kodhek and Samuel Onyango Ayodo were all in KANU.

Jaramogi served as Vice-President of Kenya and KANU while Tom Mboya was Party Secretary-General and Minister for Economic Planning and Development. Ramogi Achieng’ Oneko held the Information and Broadcasting portfolio while Onyango Ayodo served as Tourism Minister and Kodhek later joined the Cabinet as Foreign Minister. This lasted until 1966 when Jaramogi resigned as Vice –President of Kenya and formed the opposition party, Kenya Peoples Union (KPU).

Parliament subsequently passed a law which forced all MPs and Senators who had defected to the new party to lose their seats. It is worth noting, that when KADU and African Peoples Party leadership voluntarily crossed to KANU in November 1964, by elections were not held.

In May 1966 what is called the ‘Little General’ elections was held to fill the seats of the KPU defectors. This occasioned the first major multi-party elections held in Kenya and Luo-Nyanza. Six of the by elections were held in Central Nyanza District (today Kisumu and Siaya).’Tom Mboya led the KANU and Government campaign addressing 12 rallies in three days’ as narrated in Cherry Gertzel’s the Politics of Independent Kenya.

Initially they were fears of attacks on Mboya and the Government delegation but no attacks happened, as the contest was limited to a war of words. KPU portrayed Mboya as ‘a younger man who was responsible for the older mans problems, through use of imagery and idioms.’ KPU won all the seats, Bondo, Ugenya, Alego, Nyando, Kisumu Rural, and Ondiek Chillo Miguda recaptured the Central Nyanza Senate seat.

In the House of Representatives, out of 28 contested seats, Kanu garnered 21 while KPU got 7 seats. There was no violence and campaigns and voting were conducted peacefully. However, the KPU candidates were subjected to considerable official harassment. They were not, on the whole, granted licenses’ for campaign rallies and their passports were impounded. The Voice of Kenya also imposed a news blackout on the KPU activities.

KANU and KPU were expected to lock horns during the 1968 local Government elections. This did not happen when the returning officers refused to accept nomination papers from all KPU candidates. As a result all KANU candidates were elected unopposed. The country was supposed to have had General elections in 1968, but with the merger of the Upper House (Senate) and Lower House (Parliament) in late 1966, the unicameral legislature voted to extend its 5 year tenure to 6 with elections now scheduled for late 1969.

Fast forward to July 5 1969 and the country’s peace and quiet was shattered when Nahashon Isaac Njenga Njoroge shot dead Tom Mboya in a Nairobi street. Kisumu and Homa Bay bore the brunt of the protests and demonstrations with police shootings and killings. Earlier, in January 1969 Foreign Minister Clement George Michael (CMG) Argwings-Kodhek died in a mysterious road accident in Nairobi.

Kodhek was one of three Luo ministers, alongside Mboya and Ayodo who had remained in KANU and Government when KPU was formed and was MP for Gem until his death. He was succeeded by Wasonga Sijeyo of KPU who overcame Rading Omolo of KANU in the May 1969 by election, despite Mboya and KANUs aggressive campaigns.

In 1969, the Country was preparing for Presidential and General elections where Kanu was to be pitted against the KPU and President Jomo Kenyatta was to face off with Jaramogi Oginga Odinga later that year. That election happened without Jaramogi and KPU after the clash at the official opening of the New Nyanza Provincial Hospital (aka known as Russia Hospital) in Kisumu between Kenyatta and Odinga on October 25 and ended up with 11 people shot dead. The deaths of Kodhek and Mboya set the tone for the clash at the hospital especially in reaction to President Kenyatta’s vitriol directed at Jaramogi Odinga and his KPU party.

KPU was banned and her Members of Parliament and the entire constellation detained without trial. Only one KPU member Grace Onyango was re-admitted to KANU and won the Kisumu Town parliamentary seat becoming the first woman elected to the August House in the entire Republic. The 1969 elections set a firm precedent regarding the exclusion of former KPU politicians from the electoral process. The election was peaceful and this was replicated in 1974.

The death of Jomo Kenyatta in 1978, seemed to usher in a short period of political rapprochement and reconciliation when new President Daniel arap Moi released political detainees, sought reconciliation and visited Nyanza province. After the Russia incident in 1969, Kenyatta did not return to Nyanza. However, KANU in line with Moi’s “Fuata Nyayo” (Follow the footsteps) stance, continued the tradition of denying the ex-KPU group an opportunity to stand in the 1979 election.

Moi established a firm grip, consolidating power under a single party and ruling the country with an iron fist particularly in response to the failed coup attempt in 1982 fronted by junior Airforce officers. The failed coup gave birth to a draconian regime that brutally dealt with dissenters. In the intervening electoral periods, 1983 and 1988, Luo Nyanza remained politically marginalized and subdued up until another prominent death shook its core in 1990.

Foreign Minister and Kisumu Town Member of Parliament, Dr Robert Ouko’s macabre murder in February 1990 set off a wave of protests, demonstrations and confrontation between police and locals in Nairobi and Kisumu and to some extent other parts of Migori and Homa Bay.

When Ouko’s remains arrived in Kisumu Stadium for last rites, the security situation deteriorated and he had to be airlifted to Nyahera, the hills above Kisumu to his parents’ home. This was after a deadly confrontation between Police, the GSU and protesters. Robert Ouko’s death and the aftermath left more than 200 people dead according to the Weekly Review.

Ouko’s murder broke any pretense at good relations between Government and the Luo community. ’If a Government Minister who has round the clock security can be kidnapped and murdered and the culprits have never been apprehended then what options do we have? ‘Queried a resident of Kisumu at the Commission of Inquiry constituted to look at Ouko’s death between October 1990 and November 1991. The Inquiry that sat at the Kisumu Municipal Council played a merry havoc with public confidence- in terms of corruption and alleged kick-backs by Ministers.

An array of issues that included the removal of the security of tenure of Judges of the High Court, the queue voting system introduced ahead of the 1988 General elections, the human rights violations in the Nyayo torture chambers and the politically instigated ethnic clashes in 1991 and 1992 led to the exodus of the Luo community from KANU to Oginga Odinga’s newly formed political party Ford in late 1991. William Murgor’s people had finally blown the whistle and they targeted opposition supporters particularly the Luo and Kikuyu. From 1992 with political pluralism back in the statutes, the opposition became vocal but Moi did not tolerate dissent. Police dealt with protests and demonstrations ruthlessly as Luo Nyanza found itself back in the line of fire.

In March 1992, police chased down multi-party demonstrators into Kisumu Boys High School and shot them down despite the fact that the school was in session. A former student who was at the institution, collecting his O-level results was one of the casualties. The State instigated ethnic cleansing continued unabated in the Rift Valley and at the borders of Nyanza and Nandi as well as the Kericho-Sondu areas. At the General election on 29 December Luo-Nyanza voted to a man and woman for Ford-Kenya and Oginga Odinga in the first multi party elections since 1966. Ford Kenya came in fourth after, Mwai Kibaki’s DP, Kenneth Matiba’s Ford Asili and Moi’s KANU that won amidst widespread claims of ballot stuffing and irregularities.

There was some respite during the cooperation between KANU and Ford-Kenya and Moi and Oginga Odinga for some time in 1993 and this lasted until Jaramogi’s death in January 1994. Tension increased again as political leaders started agitating for reforms ahead of the 1997 General elections. Government outlawed the rallies and met them with brute force, not only in Kisumu but also in the Nairobi.

With elections approaching, ethnic cleansing resumed in the Rift Valley. Kisumu was again targeted with KANU thugs given state protection. This time Alego-Usonga Constituency was the Government target in the contest between Peter Oloo Aringo of the National Development Party and the KANU candidate, Edwin Yinda. The number of those who died in that clash have never been known.

2002 was a calm year as the opposition sought to succeed Moi who was scheduled to retire after the term limits was introduced in the Constitution in 1992. The Kikuyu and the Luo joined forces to defeat KANU but the marriage did not last. Cracks emerged in the NARC Government of President Kibaki in 2003 because of the controversial Memorandum of Understanding, which promised Raila Odinga of LDP the Prime-Ministers position.

Those cracks finally came to the fore at the Constitutional referendum in November 2005. Roads Minister Raila Odinga and Cabinet colleagues Prof Anyang’ Nyong’o, Ochillo Ayacko, Najib Balala, William Ole Ntimama, Kalonzo Musyoka and Assistant Ministers, Peter Odoyo and Orwa Ojode among others led the NO team symbolized by the Orange while President Kibaki led the YES team represented by the Banana.

The November 2005 constitutional referendum between the Orange and Banana teams left death and destruction in Kisumu. One of those killed was a 13 year old pupil at Josana Academy, shot dead by police as he came from School. The Kisumu Polytechnic gate was brought down a GSU Landover acting as a battering ram. Students were beaten black and blue before being arrested and arraigned in Court.

Eventually all the charges were dropped because unknown to the State one student had recorded the entire episode on video. The 2007 General elections and its aftermath was the worst in living memory. During peaceful demonstrations, following the disputed result, a police officer gunned down a citizen taunting and making faces at the police, in the full glare of television cameras.

Despite the fact that this killing was recorded, the policeman was acquitted. Starting on 30 December 2007 up until the peace-accord in February 2008, police shot and killed citizens who protested the outcome of the election. Victor Odhiambo who played rugby for Kisumu RFC was one of those gunned down in Nyalenda area.

During the 2010 Constitutional referendum, Kisumu had a chance to catch its breath as President Kibaki and Prime-Minister Raila Odinga were on the same side. The peace only lasted until March 2013 with the face-off between Raila Odinga and Uhuru Kenyatta. Following the announcement of the results, those protesting clashed with the police, again resulting in shootings and death.

In the year 2015, during peaceful demonstrations against the Independent Electoral and Boundaries Commission, police again shot dead citizens in Siaya, Migori, Homa Bay and Kisumu.

History does repeat itself and 2017 has lived up to the painful consequence of death for protestors in Kisumu and other parts of Nyanza. Since the first election held on August 8, it is actually not possible to put a finger on the number of those killed and maimed. A 6-month-old Baby Samantha Pendo’s skull was crushed by a policeman’s boot following the protests against claims of a rigged election. A few weeks later, 2-year-old Chantal Amondi was a victim of a police bullet. She was shot on the shoulder, while playing with her neighbours.

On 26th October during the repeat elections, 26 people suffered gunshot wounds and three died, according to a record of those admitted to the New Nyanza Provincial Hospital (aka) Jaramogi Oginga Odinga Teaching and Referral Hospital. Figures released by the Kenya National Human Rights Body, IMLU and police gave conflicting numbers. Other casualties were admitted to sub-county hospitals and private institutions.

Given this history of state brutality, the trends of ethnic profiling remain self-evident. Policing in areas populated by communities aligned to the ruling regime is restrained and moderated. In recent times, a look at how the police have dealt with demonstrations in Gusii, Kitale, Bungoma, Vihiga, Mombasa and even Nairobi contrast sharply with the sort of excesses that have been normalized in Luo-Nyanza. Rarely will you find citizens shot and killed over an election contest.

The only thing new elections have taught us in Kenya, is that we have learned nothing from the old. Why are elections in Kenya associated with death and tragedy? The simple answer is the lack of electoral integrity and credibility that is an essential ingredient in reconciling political conflicts peacefully. Until, Kenya holds free and fair elections that adhere to the rule of law, Kenyans who rise up against injustice will continue to bleed. As the black American singer and actor turned Civil Rights activist Paul Robeson said, “The answer to injustice is not to silence the critic but to end injustice”.

Continue Reading

Reflections

I Long For A Different August

Published

on

Since I was a child, I have been acutely aware of conflict and deeply concerned with resolving contentious problems. That has made for an interesting outlook considering that since my birth in August 1982 until this day, my community in Nyanza, Western Kenya has been under regular attack from state forces because of the egalitarian values we seek to uphold, in stark contrast to the neocolonial, capitalist, patriarchal ideology steering government.

I now live in New York City and have lived here most of my life. I do not have the privilege of a single point of view. I hold at least four in my mind at all times: a Kenyan Luo woman, a feminist, a black person in the diaspora and an African aware of racialized scrutiny by Westerners. Right now, I am writing this editorial from my apartment in New York. Yet, the sounds of jackhammers fixing the road, people on their daily commute, children goofing around and sound systems blasting classic tunes, cannot take me away from Nyanza. Though I have lived abroad for years, returning now and then, Western Kenya is always very close to my heart. Even in this bustling city, I have a palpable sense of urgency. I feel as though this moment, with Luo identity under attack amidst disconcerting apathy in Kenya and abroad, is different from others.

In this moment, as America shows itself to be a feckless global leader, with a government incapable of healing national divides and Kenya bumbles along in similar fashion though with greater promise as a nation ascending rather than in decline; this is a time when truth comes to light no matter how long it has been kept in the dark.

In America, the lie of white supremacy is coming undone while in Kenya, the neocolonial construct of “tribal” supremacy and unfettered corruption is being confronted.

I was born during the coup of 1982, in August. The story goes that I was born just before the evening curfew and my father was able to see me before he had to rush home. Daniel Arap Moi was president and his brutality as head of state was highly effective in suppressing dissents and crushing the notion of Kenya as a democratic republic. The story of my birth and politics swirling about at the time have informed my entire life, though not intentionally.

From my first breath, I intuitively understood that freedom isn’t free and yet it is the thing I value above almost all others. One might say that I have committed my life to the preservation of freedom of expression as writer, producer and activist. My mother, is a doctoral anthropologist and feminist, while my late father was a civil servant. Both of them led very improbable lives, committed in their own way to the promise of post-colonial Kenya having been born under British occupation. My mother made the greatest impression upon me with her keen understanding and research of our ethnic culture before colonization as a matrilineal society where land passes down through the women. She was fortunate to be raised by a feminist mother and father who did not undermine her potential as a girl child. Thankfully she treated me with the same respect, empowering a critical thinker, open to sometimes contradictory ideas in pursuit of universal truths.

In America, in the month of November 2017, a white man with a history of domestic violence walked into an idyllic Texas church in Sutherland Springs and indiscriminately murdered 26 people, injuring 10 more with a semi-automatic weapon. In the States, this has been the deadliest year on record for mass shootings. A nation that purports to be the leader of the free world. Please! Although this country works very hard to churn out propaganda that makes it seem that radical Muslims and rabid black protesters or gang members are out here shooting people left and right, it’s patently untrue.

According to research by Mother Jones, since 1982 Muslims have committed arguably 4% of mass shootings and black people 16%. But whites, mostly men, are responsible for some 54% of mass shootings. They are never called terrorists. Even Timothy McVeigh, a white supremacist, who by most accounts is a terrorist for the 1995 Oklahoma City bombing that killed 168 people, was never formally charged as a terrorist because the U.S. ascribes all federal charges of terrorism to foreign agents. White men are the true American terrorist and yet, the capitalist interests of bodies like the National Rifle Association (NRA), a pro gun lobby worth $27 billion, and political interests like the Republican party, funded by an oligarchy of racist white male billionaires, have no interest in the truth. Some are actually calling the American problem with mass shootings, an epidemic, because incidences of gun violence are spreading and body counts rising.

Just this past week, a self-proclaimed ISIS terrorist of Uzbek descent killed 8 people in New York City with a rented vehicle and a gun. Following this tragedy, most Republican politicians were calling for stricter immigration laws to stop the scourge of “Muslim extremists.” And yet, about a month prior a white man murdered nearly 60 people and injured about 600 more with an arsenal of many legally purchased guns, and there was no political will from the White House to handle the situation.

You see in America, arguably the leading third world democracy given they trail every developed nation in analytics, the single story of white male supremacy trumps any potential remedy to the epidemic of gun violence. If this nation were to admit that billionaire white men are pulling the levers of the Republican government. That these same oligarchs do not care about their poor and working class white male counterparts. That all they really care about is money and power that would disturb the carefully crafted single story that white is right in any form that white male domination takes.

And yet, the cat is kind of out of the bag since the election of Donald Trump who has inspired unprecedented pessimism in white male leadership in the midst of rampant violence.

Thinking about the emergence of Kenya after independence from colonization, I can see that the apathy Kenyans feel for the unbridled violence and cruelty towards Luo leadership and citizens is similar to the marginalization and misinformation piled on Muslim residents or citizens and African Americans in this country. The single story in Kenya entails that the wealthy are the most qualified to lead. That the Kikuyu hegemony and whomever aligns with them are the most competent to hold public office. That the Luo critics are the most insolent in their consistent challenge to oligarchic power. That bombastic self interest is a signifier of true leadership while egalitarianism is a pipe dream. That those who beat and kill with impunity have the divine right to do so. That like people of color in the US, Luo people are deserving of demonization despite overwhelming facts to the contrary (even allowing for those who fall short of appropriate conduct), and that British imperialism by African proxy like American imperialism propagated by whiteness is paramount to human rights violations.

Since Kenya entered a war with Somalia, Kenyan people have endured unprecedented mass killings with innocent people falling victim to Islamist terrorism at the hands of Al Shabaab. To witness the slaughter of 148 students with dozens injured in Garissa or see the horrific charred remains of upmarket Westgate mall following a mass shooting that claimed the life of 67 people and nearly 200 injured, has been difficult to say the least. Its public knowledge the war with Somalia is a proxy for U.S. interests. This conflict has only made Kenyans more cynical and mistrusting of one another and I cannot see how it helps Somalia given all the tragic attacks recurring in Mogadishu. So when America like other foreign observers claims the August 8th elections were free and fair after the murder of a high ranking IEBC official, Chris Musando, the whole affair becomes wholly suspect.

The Luo as a community, not to dismiss the sacrifices of other Kenyans, have suffered a lot in the challenge to contentious governance. We can look to the laundry list of assassinations including Tom Mboya and Robert Ouko, the countless imprisonments of dissidents like Jaramogi Oginga Odinga and Achieng Oneko, or the recent murders of IEBC officials Chris Msando and Caroline Odinga, who sadly suffered sexual assault before her cruel end. All Luos on the frontline challenging the status quo have been released from earthly duty by unchecked violence. And these are just some notable figures, there are countless more “nobodies” whose deaths remain unacknowledged and their memories erased.

In this moment in America, black people have learned their lesson about being scapegoated, mistreated and killed by white men with unchecked power. Muslim Americans are learning the same lesson. This is not to say that all of the oppressed are saints, but that most of the oppressed are indeed victimized. When we look to ongoing protests that employ nonviolent tactics akin to Mahatma Gandhi and Martin Luther King, Jr. in the fight against modern police brutality, racist violence and mass incarceration that too often claims black and brown people’s lives, I feel optimistic.

This optimism holds true because advocacy for one’s community can sometimes remind those capable of empathy that there is value to every human life. Though, justice is unlikely to come from the state; people who understand their human dignity, patriots in search of a nation that lives up to its constitution and citizens who understand the power of their vote have the means to change hearts.

Mandela showed us once before and young American activists in various urban centers protesting police killings and the questionable Muslim travel ban remind us today. My experience as a Kenyan immigrant with consciousness as a Kenyan Luo woman, feminist, black person and African among Westerners is one of longing.

Longing for the day that my people, who have often been on the right side of history, will be respected and protected, for the enormous love we have for Kenya and her children. Until then, as always, we will lead by example and I hope that is enough.

And maybe one day, in another August, outcomes will be different.

Continue Reading

Reflections

The Luo Problem

Published

on

The biggest frustration for a rational thinking Kenyan, is the flimsy justification of extra-judicial killings by the police.

Whether it is the Wagalla Massacre (they provoked the government), displacement and killing of Kikuyus during our tumultuous electoral cycles in the 1990s (they should know how to vote), or the state-sanctioned shoot-to-kill of the Mungiki (they are a menace), it always escapes me why we bother having a functional government, with a well-paid judiciary where showing up for work on the most important day is not necessary.

Or think about the use of excessive force and inexcusably, using live bullets on demonstrators who are not satisfied with the outcome of an election annulled by the Supreme Court.

To a section of Kenyans, the demonstrators in Nairobi, Kisumu and Migori, should be deterred using force because they destroy property. When we have people, who value property more than human life, we have a problem.

We sunk Sh 216 billion to the security docket last year. We invested in police trucks, water canon trucks, tons of teargas and rubber bullets, presumably. The various policing units, we hope are trained well in armed combat and handling riots. Why is the use of live bullets still an option?

Few people ask that. To many, if a live bullet can end a demonstration, and we go back to “our normal lives”, the better, because “business is suffering, and we can’t politick all year around”.

Yet politics determines our lives. The best question we can ask, is why are Luos ready to demonstrate, what justifies their anger that even a live bullet cannot stop them.

Unless you sufficiently understand the history of Kenya and how marginalization works, you will not understand why some communities are bandits, some sympathise with terrorists, and why the Northern Frontier will always be a hotbed of violence that our police and military will never adequately contain. And yes, you will never understand what makes the Luos angry, constantly agitating.

The 2017 elections have claimed more than 60 lives according to the Human Rights Watch report on the elections. Those killed include a 6-month toddler, a 10-year old girl playing in their apartment balcony, and several young men, some pulled from their homes at night, and killed and blanketly condemned as destructive protesters.

The Luo body is denigrated by the state, stripped of its life, and has been at the receiving end of state brutality, time and time again.

To the State, and its apologists, the Luo are a handful lot. We know the stereotypes: they are anti-business, violent, and difficult to appease. The Jubilee Party Vice-Chair David Murathe told KTN news network,

“The opposition (read Luos) have nothing to protect. They have no stakes in the economy.”

How come in Kenya, some people have a stake and others, don’t.

Murathe was trying to justify the use of excessive force, because where he comes from, property ranks higher than the sanctity of human life. To Murathe and his ilk, connecting poverty to protest is intellectually taxing.

It is an erroneous assertion that the opposition is anti-business and pro-Jubilee people are pro-business and prosperous.

Nigerian writer, Chimamanda’s Adichie’s said in the much-publicized TED Talk, The Danger of a Single Story, “Stereotypes are not necessarily untrue, as they are incomplete.”

The single story of the disorderly nature of the Luos, with a penchant for destruction, enabled by the cheap soundbites that our aptly labeled ‘Githeri Media’ goes after when tracking protesters, has made it possible to justify police brutality and violence.

When police talk of forestalling violence during elections, sadly it means sending police trucks to NASA strongholds mostly occupied by the Luos, whether in Nairobi (Kibera and Mathare) or Kisumu, Siaya and Migori.

We were here in 2007. We saw on live TV as an unarmed young man was shot dead as he protested a dubious election outcome. In 2013, the police did everything in their power to ensure that violence did not breakout, but it was more muted and creatively contained. But we never solved the problem of conducting credible elections, neither did we learn to have a more inclusive government.

And in 2017, inevitably we were going to end up where it all begun: in 2007 with a disputed presidential election.

But this did not begin in 2007. The two politically dominant communities, Kikuyus and Luos, did not begin their political competition today. It started long before the pre-Independence days, even as the colonialist tried to drive a wedge between them. But they buried their difference for the good of Kenya.

A history of marginalization

What makes the Luo constantly agitate for their rights stems from the diseased body politic of Kenya. If we learn to see it as a quest for equality, not just for the Luos, but for every Kenyan who suffers from the silly government policies, corruption and nepotism, it will bring us closer to relating to the humanity of the Luos.

The Kikuyus and Luos came together and their unity was instrumental in kicking out the British colonialist. But we got our independence at the height of the cold war, like some countries in the world, the president and vice-president would ideologically drift apart, and the seeds of marginalizing the Luos were planted, and so was the seed of agitating for their rights.

After independence, 40-odd tribes found themselves lumped together in an experiment called Kenya. Some of the communities had a head start. Walter Rodney, in ‘How Europe Underdeveloped Africa’, outlined how the colonialists annexed productive parts of the country, developing them, and by the time they left, the places had schools, churches, hospitals and basic infrastructure. And to date, such places are still far advantaged, no amount of denial can erase the fact.

In 1965, Tom Mboya and Mwai Kibaki, then in charge of the Ministry of Economic Planning and Development wrote a simplistic paper, Session Paper No. 10 that will guide Kenya’s faulty development agenda for the next 45 years.

The paper simply adopted the colonial system where areas with the most abundant natural resources, good land and rainfall, transport and power facilities and where people were receptive to and active in development would receive more government funding in the hope that profits from such areas can be offered as loans to less productive areas.

This was obviously a primer for regional development disparities that will haunt the country for decades to follow. This was made the worse by the nepotism that governed the conscience of the founding father. Areas that were resource poor, or in opposition were doubly sidelined.

That precondition of developing areas that were ‘receptive’ to development was to be used to politically control areas that were amenable to the whims of the ruling elite. Former president, Daniel Arap Moi, famously said, “Siasa Mbaya, Maisha mbaya.” And this was a justification of sidelining the Luos and other communities that were either in opposition or didn’t have arable land or any resource the state could extract.

At the very heart of politics, as Harold Laswell aptly defined it, is who gets what, when and how. With a firm grip on power by the Kikuyu elite and Jaramogi Oginga Odinga leaning left, the marginalization of the Luo started shortly after independence. Luos with potential to take power and change the course of the Luo trajectory were assassinated; Argwings Kodhek and Tom Mboya died in that troubled decade of the 1960s.

Luos generally settled in opposition, especially after the brutal assassination of Mboya and events surrounding the shooting a dozen protesters in Kisumu on October 1969, when President Kenyatta went to open the Russian Hospital. So ironic that 48 years later, police were breaking into people’s homes in Kisumu, shooting and killing Luos, unsparingly. What is vexing is that the Luos who are usually killed are unarmed, and when armed it is the crude stuff like a stone, an odd metal, yet police are trained in armed combat and can easily disarm and violent protesters with an array of options. Use of live bullets is positively revulsive.

Then came the 1982 coup, where Luos were part of the top ranks, behind the short-lived and misguided coup. Many were jailed and executed after the coup. And the second president found yet another justification to sideline Luos.

By 1990, another Luo, one of the few serving the government at the top, was brutally assassinated. Even though Robert Ouko was in the government, and not much of a popular figure among the Luos he was still their illustrious son and his death was definitely a reminder of government hostility towards their community.

Ouko’s death happened towards the end of the Cold War.. The West changed tune and started advocating for multiparty democracy in Africa.

With both Luos and Kikuyus in opposition after President Moi’s twelve years in power, their collaboration given their population would have effectively ended Moi’s regime. The initial dalliance of Jaramogi and Matiba and other Second Liberation leaders, was a good move, but selfish interests overrode the common agenda, and the three major opposition forces participated in the elections separately, efficiently giving Moi another 10 years, until the opposition came to its senses in 2002, where again, Kikuyus and Luos would collaborate to save Kenya from a dictatorship.

By then, the Luos had been marginalized for more than three decades. Raila Odinga’s brief cooperation with President Moi in the late 1990s and early 2000s did bring a few goodies to the people of Nyanza, with the Kisii-Kisumu Highway getting a much-needed facelift. Kisumu was made a city, with too much fanfare and, cosmetic as these changes were, Luos did taste, what being in government felt like.

Then 2002 came, and Kibaki got to power and disregarded the MoU that brought him to power and effectively ended the Kenyan dream. And in its place, he entrenched a terrible ethnic cronyism that restored the old GEMA elite network that Moi’s 24 years of presidency scuttled. In record time, we would see banks, universities, and businesses owned by the GEMA community start to flourish, even as Luos, and other marginalized communities were kept at bay from key state jobs. Instead marginalized communities were asked to be content with tokenisms, like the Constituency Development Fund (CDF). Most communities were kept from the center of action, until the 2010 promulgation of the New Constitution entrenched devolution, did many communities start to feel as part of Kenya, since they could get a slice of the national cake.

Legally, devolution only guarantees counties 15 per cent of the action. The remaining 85 per cent is still up for grabs and cause for clamor for presidency.

When we read that the president has cancelled Sh 2 billion coffee debts in Kirinyaga, or Sh 1 billion to Miraa farmers, or the government spent Sh 61 million to build a State-of-the-Art fishing factory in Nyeri, people will agitate for similar opportunities. Other parts of Kenya rarely get the same treatment.

When the president gets to bail other communities’ dead industries, it is for political expediency. But even so, what is the point of reviving Mumias, when cheap sugar is imported or smuggled, rendering the efforts of farmers futile.

The carnage of dead sugar industries in the country’s sugar belt, has robbed many people in Western Kenya their wherewithal. The killing and privatization of industries such as KICOMI by the Structural Adjustments Programs and other economic programs that favour cheap imports at the cost of our industrial economy have played a big role in rendering the Luo poor.

And it is poverty that makes them agitate for a piece of Kenya. It is easy to say, if it is not only the Luos who are poor, how come other tribes are not as violent?

For one, it is the Luos who have the critical mass to agitate, and that is why other communities that feel marginalized too, usually rally behind them. Besides marginalization in each community manifests itself differently. In pastoralists communities, banditry thrives, early marriages are common and there is high levels of illiteracy. In the Coast, secession calls by outfits such as MRCs (Mombasa Republican Council), the drug abuse scourge, child prostitution, are red flags of what marginalization can do.

Culturally, the Luos are outspoken and have always been an open society, where anyone can speak truth to power. Everywhere I have been, I meet Luos who cannot keep quiet in the face of injustice. Like the one-time honorary member of Black Panthers Movement, Stokely Carmichael said, “the secret of life is to have no fear, it is the only way to function.”

Luos have been so marginalized that fear is no longer an option, that is why no amount of gun-toting, trigger-happy policemen will silence them. They have infected other Kenyans to fight for their rights, and on Friday after the October 26 presidential rerun, we saw the same brutality being extended to Bungoma residents.

Luos Lives Matter

Regardless of how you relate with Luos, whether you found them repulsive, loud, or annoying, their lives matters. Each community will have certain traits, some likable, some disagreeable, but it is this diversity that makes our lives richer.

A people’s collective behaviour is a product of long-held customs, filtered through history, nurtured by their environment. Since we don’t share similar environments, we are likely to be different in our outlook of life. But these differences are smaller compared to similarities.

Luo parents want their children to succeed as much as Kikuyu parents want their children to succeed. No parent wishes to see their son killed by the very person they expect to protect their child.

If their way of life is at variance with how you lead your life, the least you can do, is not to wish them harm, or cheer the police in their murderous spree. Police brutality in a country like ours spares no one.

Like Chinua Achebe said of Igbo, in tackling the Igbo persistent Igbo problem in his evergreen collection of essays The Trouble with Nigeria, “The Igbo are a necessary ingredient to the modernization and development of Nigerian society. It is neither necessary or possible to suppress them. Nigeria without the inventiveness and dynamism of the Igbo would be a less hopeful place than it is.”

The same can be said of the Luos. Overt and covert exclusion of the Luos, and other communities from key government posts and resources will always make them agitate and will never give a government peace until they are made to feel part of the country.

It is really that simple.

By Silas Nyanchwani
Silas Nyanchwani is a Kenyan writer and social commentator.

Continue Reading

Trending