Allow me the joy of teaching you a new word today. The word is ‘duru’. Most of my millennial peers, where I come from, have an extensive grasp of what it means. It is simply the art of approaching a stranger, after careful analysis, wearing a sunken face then stretching your hand to them the same way a customer does when asking for their change. I am emphatic about calling it an art, since it is a skill that requires a lot of practice and experience. Mothers and aunts are the best teachers for this skill set. At least that is how it was set up for my family and many other families within my community as I grew up. Every morning, my cousins and I would be woken up very early to go and beg in the streets of Pangani shopping center and around the Pangani mosque, in the company of our unemployed aunts. They would carefully discern potential targets from afar then tell us to wear ‘the face’ as we made our approach. Stretching of the hands was supposed to be followed closely by the words:
“Anko saidiaa, saidiaa anko …!”
“Help me uncle, uncle please help …!”
It was the surest way to solicit for a few much-needed coins out of a random stranger’s pocket.
For some reason, these tactics had a fair success rate in that we would go back home with quite some cash for food and a few other amenities. Even so, the kid who would manage to bring home the biggest share was rewarded with little favours here and there. Naturally, as naive as we were, we would get jealous and try ‘working’ to earn the extra perks of our labour. This was way before most of us even got an opportunity to join school. At the time, I was a mere 3-year-old boy with the whole world before me. So yes, I was learning how to be a professional beggar before I studied ABC!
You do not have much of a choice when you are under the care of a young single mother in Mathare, who works as a casual labourer at City Park market in Parklands. What mum and her cronies would do was get hired to wash sack after sack of muddy potatoes, upon arrival in lorries from the farm. However, the job was barely assured so she preferred not to put all her eggs in a single basket. Begging was the most plausible alternative then. At the end of the day, all that mattered was some food on the table.
The bulk of the population consisting my age-mates in Mathare can be distinguished by this common denominator. A history of begging and absolute dependency. As a matter of fact, thousands of us only made it to school when Missions Of Hope International (MOHI), a charity NGO, moved in to our community, offering free education, a feeding program and, get this, spiritual nourishment. Parents could not afford the thought of missing a spot for their children. That is how most of us were lucky to leave the streets. It became a major relief to our mothers and fathers across the village.
I was four-years-old when I joined nursery school at MOHI. Now more kids were accessing primary and secondary education with much ease and this brought about a different wave of energy that was unheard of. Before that, the number of people I knew who had made it beyond primary school was countable! With time, however, more and more organizations were set up around us, attempting to address various issues from HIV/AIDS awareness to women empowerment, to food insecurity and so on, a good number of which were briefcase outfits obviously erected to siphon off grant money or as vehicles to dodge tax. This is the thing about the dark side of charity; It offers as much instant gratification to the giver as it does the receiver, but its implications can be grisly. What this missionary zeal was doing therefore, was give the impression of filling up the vacuum created by a retreating state. And they were. Clearly, the state had completely abdicated its traditional duty and continues to neglect these marginalized urban areas.
Now from the inside looking out, I cannot help but feel like these NGOs have over the years crippled my generation and community at large in materially consequential ways. Their real contribution has been to defuse political anger and dole out as aid or benevolence what people ought to have by right. In the process, they have cushioned the people’s angst and altered public psyche, blunting the edges of political consciousness and resistance. We have been moulded into a voiceless generation of dependent victims, constantly awaiting outward help to change our circumstances. We have ended up becoming an NGO-ized generation who society prefers to label as lazy and entitled.
In view of the current economic order and political landscape, it has been hypernormalised for young people to be educated yet unemployed, violated and silenced. It even gets worse in Mathare where young people are profiled and victimized every other day without their voices being heard. It is a war that the state seems hell bent on waging against this generation. The very state that has neglected us and hushed our attempts at speaking up. In his article, “Extra Judicial Killings in Nairobi and Community Based Response”, Brice Jacquemin (a Belgian masters research student I met in January 2018) argues that the police do not perform police work, rather are a force of social control. They play out the role of the ‘reasonable’ man in an unfair, unreasonable war. I realize that it is easy to twist that statement into an indictment of all the police. That would be a falsehood. In the murky waters of brutal corrupt urban policing, of course there are a few of those doing some valuable work. I mean, the police force is also an institution faced with a myriad of issues such as inadequate funding, repression and so forth. But it is necessary to shift our attention slightly further away from positive work done by a few individual policemen, and examine the policing culture from a much broader political context.
Mathare is surrounded and socially controlled by an unmitigated force, the legacy of colonial institutional omnipresence – You find police stations at every entrance into Mathare Valley; Pangani Police Station to the west, Muthaiga Police Station to the north, Huruma Police Station to the east and the Moi Airbase military barracks to the south. According to a participatory action report documented and launched by the Mathare Social Justice Centre (MSJC), between 2013 and 2016, the police killed 800 young people in Mathare.
To survive our existential realities as the youth of Mathare, we have been forced to employ clever tactics on how to avoid any sort of foul encounter with the police. You are supposed to carry your national ID card every time you leave the house. Failure to provide the document when asked would mean sour negotiations that may lead to aimless harassment or even apprehension for apprehension’s sake! Strangely enough, the most notorious killer cop is largely known here both by face and name yet no one dares say his name out in public without feeling of paranoia coursing through their body. It is as though he sees and hears everything. Most people believe he does. Imagine. No one man should have all that power – having an entire community on their knees.
In order to look out for each other therefore, we have had to invent a nickname for him. ‘Mjamaa’. That way, everybody can say the name without raising tension, including women who are generally the first informers whenever he is around appearing in a nondescript Probox car. Mjamaa is notorious for causing mayhem in youth bases. One time he aimed his gun and shot at a sound system that was playing music during a funeral fundraising ceremony for a young man he had recently executed, disrupting it immediately and hurling countless insults, saying:
‘thugs’ deserve to die and to bury themselves after!
Movement is also limited in our very own neighbourhood. You cannot walk around freely at night: if you go out partying in the wee hours, you can only come back home at your own peril. In fact, for a young man in dreadlocks like myself, the risk is enormous! It is one of the main features used to profile us, among many other codes of dressing. According to the police, dressing a certain way only puts you in the guilty-until-proven-innocent category. Like there is a signature look for criminals. This includes wearing of shiny chains, certain shoes and caps. The reasoning behind it is alarmingly disturbing; the police are actually convinced that unemployed youth cannot afford to wear decent chains and shoes without committing some kind of crime. Why a simple hairstyle or stylish dress code is frequently used to profile ‘suspected thugs’ is way beyond me.
The police are predatory to us over here. All the incidents of abuse and immense brutality are devoid of any no trace of humanity whatsoever. They are the symbol of a society that thrives off victimizing an entire generation. A society that taught us how to beg, handing us scraps with zero opportunities, yet does not condemn injustice and their abject failure at governance.
Someone said to me that these social problems, the unending bureaucratic capitalism, neo-feudalism and imperialism will not be changed by reforms alone. Nor elections. That should social movements lack the dynamic of the youth, they are sure to die. I could not agree more. Part of how Mathare is treated is because of its disheveled environment. Because of this, a team of fellow young people I work with in the community came together and coined the term ‘Mathare Futurism’ which is basically imagining possible realities then ultimately working to design a new future for Mathare. Our approach is planting trees to not only green our environment, but also feed the community through fruit trees, provide natural sources of medicine through medicinal trees, make the community beautiful through ornamental flowers and commemorate the lives of those we have lost to extra judicial executions in Mathare by planting trees in their memory. This offers healing to a wounded people, family and friends of the victims.
We are the Mathare Green Movement (MGM) and what we are doing is applying different forms of advocacy to build consciousness in society. We use art, music, words and trees as our symbols of power. Trees are a symbol of regeneration and we intend to nurture our lives together with the community. A tree is the totem of resilience and its survival amidst forces working against its growth is illustrative of how we shall rise, eventually, and choose to cease being beggars but the masters of our own fate!
Coronavirus Outbreak out of Control in US
American social practices, as well as entrenched cultural values like individualism, have greatly contributed to the spread of coronavirus even as doctors struggle to contain the pandemic amid fears that there will not be enough beds or ventilators for the critically ill, nor enough supplies to protect healthcare workers.
If we covered coronavirus like we covered Ebola
In 2014, I spent more than six months covering Ebola in West Africa, two of them in the “hot zone” of Liberia. Global press coverage spurred clichéd response back home in the USA, from negative stereotypes about culture and hygiene to irrational panic. This is a piece of satire that imagines covering America’s global health emergency in the same way the US looked at one “over there”—revealing both the absurdity of imperial exceptionalism and the unwelcome fact that the weaknesses of the American “superpower” are not so different from those in so-called “s**hole countries.” But of course they are. Yet most of us are schooled to see the familiar as better than the foreign, and it’s easy to forget that we share the same weaknesses—and the same risks—as those we are taught, implicitly and explicitly, to see as less capable, less valuable, less worthy.
A new, deadly disease is exploding virtually unchecked in the United States of America, threatening the global economy and public health worldwide.
The US, as it is known, is the largest economy in the world, a position secured unfairly by its imposition of the US dollar as the global trading currency. The country regularly styles itself as “the leader of the free world”.
That leadership has failed miserably in recent weeks, as a pathogen known as SARS-CoV-2, or “coronavirus” for short, has spread, with very little detection, across the country of more than 300 million people.
“It’s spreading like wildfire from person to person,” said Papi Kabongo, a bus driver in Kinshasa whose uncle, Jean-Jacques Muyembe, discovered Ebola in 1976.
“There are clear, simple, easy things we know can help, but people there don’t listen. They don’t even wash their hands!”
The spread has largely overrun the country’s crumbling healthcare system and outmanoeuvred its byzantine insurance infrastructure. Doctors now fear there will not be enough beds or ventilators for the critically ill, nor enough supplies to protect healthcare workers.
“We’ve been telling them for years, ‘Your system is fragile. You need to be ready for this’”, said Albert Williams, Liberia’s minister of health during that country’s unprecedented Ebola outbreak. “But they’re deeply uninterested in international cooperation or advice”.
A frightened population has begun hoarding chloroquine pills following the recommendation of the American president, Donald Trump, who has acted as a kind of “witch doctor”, or traditional healer, during the outbreak. Trump has said he believes the pills may treat the disease. A supposed preventive dose has already killed one man, in the hot, dusty region of Arizona.
Some US government officials have made efforts to encourage or require people to distance themselves from each other—measures which are known to have helped contain or end outbreaks in China, South Korea and Hong Kong—but the US president, Donald Trump, is prioritising the economy over public health, and Americans themselves have largely refused official advice.
Meanwhile, traditional American social practices, as well as entrenched cultural values like individualism, have greatly contributed to the spread of coronavirus, whose carriers can be highly contagious even without showing any symptoms.
“If I get corona, I get corona. At the end of the day, I’m not going to let it stop me from partying”, said Brady Sluder, a student on spring break in the infamous party town of Miami, Florida. “I’ve been waiting, we’ve been waiting for Miami spring break for a while”.
Experts say that even young, healthy individuals can contract the disease without their knowledge, putting anyone they come into contact with at risk.
“Before you know you have it, maybe you’ve given it to five people. And who did they give it to? And if they are elderly, you maybe have signed their death warrant”, said Muhammed Abubakar, dean of humanities at National University in Abuja. “This is a sad example of American exceptionalism in its purest form”.
In addition to Americans’ almost magical belief in their immunity to rules of all kinds, the country has faced a serious erosion of trust in official institutions in recent decades.
“These people don’t trust their government,”, said Emmanuel Mawema, professor emeritus of political science at the University of Zimbabwe-Harare. “They still manage to hold what we would technically call elections, but the wider society has been broken for a long time.”
This breakdown in trust has a deep history. Though the country has not experienced violent conflict recently, the United States is wrought with long-standing political divisions between its urban and rural tribes, which have repeatedly renounced efforts to find common ground.
“It’s almost as if they are opposed to the common good on principle”, said Tesfaye Haile, who spent eight years as Ethiopia’s ambassador to the United Kingdom. “This kind of division and the institutional inertia it creates is simply the way of life there”.
Experts say the US is poised to soon look like neighbouring Europe, where cases of the virus have soared in recent weeks, and doctors in some countries are disconnecting life-support services from patients over 65.
“In countries like the US, where life is cheap, it can create painful choices”, said Simon Odhiambo, who directs the Global Human Rights Network, headquartered in Nairobi. “We’ve been saying for years that health is a human right all states must respect, or it can put everyone at risk. This is what we meant”.
Other countries, too, fear the failures of the United States will put their own populations at risk.
“We don’t have any cases right now”, said South Sudanese President Salva Kiir. “We’ve closed the airport and our land borders. This may create real economic hardship for our people, but we won’t allow anyone coming from or through the United States to put our people at risk. It’s a matter of national security”.
CORRECTION: Europe is not a neighbour of the United States. We regret the error.
All the names here are fictitious, unless otherwise indicated (with a link to verifiable, accurate information).
This is the Season We are In
This is a season. Its length and breadth we do not know. And if we all look at our respective lives, we’ve all been here before.
January to March is my favourite time of year, despite the heat and the dryness, or the humidity, depending on which part of the country you are in. I’m a sun worshipper and this season accords me numerous opportunities to wrap around a kikoy or wear shorts and a vest almost daily. I like the blue skies even though I have to plan my movements to avoid the noonday sun.
When the rains do kick in—and they seem to have checked in almost on time this year—I’m ready for the grey leaden skies that pelt the earth with rain. A new season has come. It has to. Funny thing is, I get impatient when the rains delay because I know prolonged seasons come with their consequences. There has to be a time for everything. Acceptance is a tough word, I’ve discovered. A friend and I were talking about acceptance, and he reckons acceptance is giving up but I disagree with him. Acceptance for me is recognising the situation that you are in. Acceptance is recognising the now. This present moment.
There will be tomorrows but who knows what they will be like? Finish dealing with today first.
I’ve been social-distancing and moved into self-quarantine just over a week ago. For someone who works from home and is an ambivert, this situation is almost kawaida. I don’t like how it has been imposed and its indefinite nature, but I’m in a familiar space. This was an easy situation to accept. I can’t hit the shops the way I want to and nor can I go down to my local pub in the evening for a serving of human contact. I’m grateful that we aren’t on total lockdown and I have the luxury of going for a bike ride and staring out to sea. But again, I live in Kilifi town, where we as a community are on tenterhooks following the irresponsible actions of our Deputy Governor.
I was angry for two days. Very angry, because so many lives had been put at risk. But I’ve come to accept this situation for what it is and put in place measures that will not expose me to possible infection.
I won’t lie; it’s tough. Tough learning to accept and deal with a situation that is not of your own making. It was only this week that I was reminded that I have been in this place before and I hope that remembering that experience will see me through this period.
As a cancer survivor, I’m in the category of vulnerable groups. My immunity isn’t what it used to be and I need to protect myself. I’ve read about safeguards against COVID-19 in relation to myeloma and cancer, and I’m keeping tabs on other survivors like myself. My friend Muthoni has a way of articulating things in a very gentle “you-go-deal” kind of way and her words resonated very well in our WhatsApp group.
“We are back to the initial days of stressing and anxiety about not knowing what to expect. I joked and said the world is now having a taste of a typical cancer patient’s world. The anxiety, the seclusion, the insane fear of picking up an infection and reading all information coming your way with all manner of advice and tips (even the outrageous ones) and basically getting to the point of understanding that we are totally not in control of our daily lives. The best we can do is appreciate every minute/hour/day and this helps one slow down and appreciate the simple things in life. Dropping all the shenanigan things we bandika [put] on ourselves and prioritize the crucial aspect of being alive—building meaningful relationships and leaving a legacy and not a CV.”
Acceptance. It is important to live in the now. We don’t know how long we as a country or the global community will be in this period. Yes, it is unsettling and at times fearful. But this is the season we are in. Let’s be honest; as human beings we’ve had an uninterrupted good run on this planet for a while. The last time we had a worldwide pandemic was in the 80s.
Twenty-twenty was going to be my year. Seriously! It was not said as we crossed into the new year in merriment, with a drink in hand. Thought that night was something else. For me, Olympic years seem to hold wonder. This year, I’ve gone as far as creating a vision board for myself. This is the year. Now twenty-twenty is more like twende, twende, (let’s go, let’s go), the phrase you hear matatu touts use often. We’ve been shown dust and it is only the first quarter. They are many that want to cancel this year and have already written it off. Economically, the books aren’t looking pretty, I’ll admit. But we still have nine months to go and I’m still hoping that this year will still bring some wonder. I’m learning to be an optimist. Seeing the glass as half-full doesn’t come easy to me. So, this global pandemic is teaching me things and taking me to uncomfortable spaces internally. That’s where I am now. This season has taken me to back to October 2015 when, in a Nairobi hospital, I was diagnosed with Multiple Myeloma, a type of blood cancer. I didn’t know what lay in front of me, but I decided to accept my situation. It was tough. It was kinda rough, for I was thrown into a whole new season.
It takes a lot of strength to pick up those lemons and start making lemonade or whatever you choose to make with them. Those lemons represent the now. This moment. Our present.
Acceptance. June 2016, Mumbai, India. A room at the BLK Speciality Hospital. Kenyan patient, age 43, has been prescribed confinement to a room for at least fourteen days. The room temperature is strictly regulated. My only exercise was in the corridor outside my room. And whenever I left the room, I had to wear a face mask. I had a total of thirty minutes of exercise a day. I spoke to my visitors through a glass door. That now sounds familiar for a good many folks. The internet became a lifeline, I watched at least an hour of news and even started watching Cake Boss! And my phone and meds knew nothing about social distancing. I prolonged all meals (when I had the appetite), and in between those meals I was mentally writing and rewriting my five-year plan. By day five, I didn’t care about tomorrow. I just wanted to get through the day and deal with whichever side-effect came with the treatment that was given on that day. If I wasn’t watching the news, it was MTV India, Master Chef Australia or even more Cake Boss. Being quarantined isn’t easy. The toll it takes on your mental health cannot be overstated.
You may have the luxury of being in self-isolation or quarantine within your home, with your loved ones around you. If you are alone, you start naming the geckoes on the wall. I have a golden orb spider called Freda and two frogs that show up religiously each evening at six o’clock like askaris. I’ve tried kicking them out but I’ve been unsuccessful. It was only yesterday that I accepted that they are here for the duration of the curfew. I hope. Isolation can do that you. You may have resorted to spending a little longer in the loo or shower so that you can get a little more me-time away from either the partner or the kids. Count yourself lucky that your isolation isn’t within a hospital. During my sixteen days in confinement the “fun” activities were measuring my pee and recording its colour and describing my poo on a chart. You have no idea how excited I was when I started having solid bowel motions. It meant I was getting better. I appreciated each victory during this period when every day was just that, every day. Fortunately, I had my step-mom with me as my carer and roommate.
It was during this period that I willed my body to get better. Every day was another chance to fight on. There were battles with nausea, constipation and then diarrhoea. However, the main battle was willing my stem cells to be re-accepted by the body that they had been harvested from. Every day was hoping that my blood markers were better than the previous day. It was tough and all I could do was bide my time, wait and believe. Acceptance.
I’m back in that space of accepting the new normal. The difference here is that I’m not alone. There are billions of us in this place. But there are shed-loads of battles and fears that are being fought within the confines of our minds too. In these days of the University of YouTube, swiping left or right, Tik Toking, globetrotting and just-add-water happiness, the uncertainty of tomorrow is unsettling. There are fears about incomes and deals put on hold, separation from loved ones, not being able to touch or even sneeze or cough without getting stared at. We all just don’t know. I mean, even our election years now look tame! Many have cancelled the current season and would rather wake up in 2021. Sadly, life isn’t like that. We’d gotten used to the season of plenty to do, people to see and places to go. My vision board can testify to that. And I think along the way we overlooked the people, the planet and the peace that makes us human. I’m a fairly laid back guy, so when cancer came knocking on my door, I was told to pace it. Now, we are all being told to pace it.
“If you think about worry, it’s an energy that’s used up thinking about all the ways things could go wrong, or not happen or not go according to plan. But it’s just that, In your head. If it doesn’t translate into action or spur us into movement then it’s wasted energy . . . Which in our [cancer patients/survivors] situations is a precious commodity”, says my friend Muthoni. “Adversity will not change. Life will always throw us curveballs. Having been able to beat this monster has given most of us clearer perspectives of what’s important and what isn’t”.
Acceptance. This is a season. Its length and breadth we do not know. And if we all look at our respective lives, we’ve all been here before. It could be a cancer diagnosis or another malady, or a loss in the form of a death, a marriage, work, finances or even heartbreak. You’ve managed to get through it. There may be scars, there may be lessons learnt or not, but, man alive! that was one hell of a season then. You are still here now.
Life Upcountry in a Time of Coronavirus
It has been barely two weeks since the first case of coronavirus was detected in Kenya yet the ramifications of the pandemic are already being painfully felt within my community.
It’s ridiculous I know, but I have been reduced to hoping that the lady I met at an agrovet in Nyahururu town last week is right after all, that above all other peoples of the world, God loves Kenyans the most. She made this extraordinary statement when I hesitated to shake hands with her, citing coronavirus fears and pointing to the critical situation prevailing in Italy, which had gone into lockdown in an attempt to contain the pandemic. “We shall be ok, God will make sure of that because he loves us very much”. More than the Italians? Much more!
A few days later, a retired veterinary officer of my acquaintance came to have a look at Dolly-the-calf; the girl had weeping eyes and I was a bit worried. Upon arrival, the vet found me on the phone and I was able to avoid shaking his proffered hand by vaguely waving at him instead. He was clearly miffed and took off in the direction of the cow pen before I had got off the phone. When the vet was done with Dolly, I explained to him that I had not meant to be rude but that avoiding shaking hands and keeping at a distance from each other was the recommended thing to do but he pooh-poohed me and said that those were problems of Nairobi people. Here in mashinani we were perfectly safe from the virus, he said.
The following morning, as I was driving off to run an errand in the next township, I was waved down by a woman who looked vaguely familiar to me and, thinking she wanted I lift, I stopped. The woman came straight at me, grabbed my hand, shook it vigorously and proclaimed, “Praise the Lord! We will not die! The Lord is with us!” What could I say?
I live on the edge of a small township, about 30 kilometres from Nyahururu town, which nevertheless boasts a Level 3 health centre complete with a maternity ward and a functioning ambulance. The township is also host to many churches of various denominations; I have counted ten, including three of the main established churches, within less than a square mile. Sunday mornings used to be a competing cacophony of hallelujahs and hello-hellos as the pastors in their tin-shack churches tested their microphones before blaring out their summons and silencing birdsong. But a quiet word with the sub-chief seems to have worked and the noise has largely abated, with the loudspeakers back inside the churches and the volume significantly reduced. This is a largely church-going community and the arrival of the coronavirus in Kenya had not changed that in any significant way. When I enquired with the pastor of my church about the measures he was taking in the face of the COVID-19 crisis, he informed me that handwashing facilities would be placed outside the three entrances to the church and that the service would be shortened. Otherwise, life was continuing as usual.
Well, news of Nairobians beating a hasty retreat to their homes in the Kenyan countryside – or at least to the homes of their parents and relatives – have got me worried that the virus is already lurking among us, shortly to manifest itself to devastating effect. And so, being a mild hypochondriac, and convinced that the slight tightening in my chest does not augur well, I have decided to commune with my God from the relative safety of my house and compound.
Born and bred in the city, I came to live here a few years ago armed with a copy of John Seymour’s The Complete Book of Self-Sufficiency, a highly romanticised view of country life, no practical skills and absolutely no knowledge of farming. But I have endured and could remain behind my gate for a couple of months, living off my vegetable patch, my maize reserve, Daisy’s milk and the eggs from my chickens. The rains have been unseasonably generous and the locusts flew high up above our heads a couple of weeks, ago, headed south, sparing us that particular scourge. How the market traders will fare is what I’m wondering though. Last Saturday morning county officials did the rounds of the township and asked the market traders, who flow in from the surrounding countryside and neighbouring townships twice weekly, to pack up their wares and leave.
Those who sell second-hand clothes can always store them until the Wednesday and Saturday market days are reinstated – whenever that will be – but what will the vegetable sellers do with their stock? And how will the traders get by if they cannot trade? I buy avocados from Mama Wangari who recently introduced me to her last-born daughter, a charming girl who, against the odds, had done extremely well in secondary school and was hoping to enter university to study pure mathematics. Her mother is the family’s sole breadwinner and sending Wangari off to college was always going to be a challenge. Given the uncertainties linked to the coronavirus pandemic, the odds of Wangari sitting in a lecture hall any time soon have just diminished.
The shops remain open for the time being but business is bound to suffer without the custom of those people who come into the township to trade and buy goods on the weekly market days. Bars have already taken a direct hit and those who like their tipple will have to take it in the comfort of their homes. The police did the rounds of the local watering holes last Sunday night, supervising the ordering of last rounds and, on the stroke of midnight, all bars in the township were closed until further notice.
Soap and water dispensers have been placed outside most shops and the grocery store that my city nephew refers to as The Mall – on account of its having two tight aisles and a large assortment of juices – is well stocked in toilet paper, although I doubt its sudden disappearance would cause as much distress here as it would in the city; maigoya (plectranthus barbatus leaves) are in plenty along the hedges. Prices of goods have already gone up, however; a kilo of sugar that I bought at SH95 last week is now trading at Sh105, a two-kilogramme packet of a popular brand of maize meal that was going for Sh110 is now selling at Sh140 and my butcher tells me that the number of customers crossing his threshold has diminished considerably in the last week.
“Andũ aingĩ gũkũ matihotaga kwĩigira mũthithũ, marĩaga iria mathũkũma mũthenya ũcio”, he says (Many people have no savings, they consume what they earn daily). Five hours of casual work will earn you Sh250, Sh300 if you’re lucky. And if you’re lucky to find the work.
Esther Wa Tu-Twins called me early this week, enquired after my health and assured me that she and her children were equally fine. We talked about the rain the night before, and how the patch of maize that she had recently planted was doing. Then she came to the point of her call and informed me that her store of maize meal was finished and she couldn’t find any work. Esther and her family of five – four children and a younger brother in her care – are among the 4,000 families that were resettled by the government at the Makutano Internally Displaced Persons (IDP) camp in Laikipia West following the 2007-2008 post-election violence, a region where the rains are uncertain and the hunger season long most years. Esther’s crop of maize and beans is still some months to harvest and the coronavirus pandemic has only come to compound an already serious problem for her family.
The police are also back on the roads, white masks over their mouths, ensuring that matatus are respecting the directive to carry not more than eight passengers and booking recalcitrant crews. It had been a relief for many, not least the boda boda riders, when the police were ordered off the roads in an attempt to put a halt to the rampant bribe-taking. (A pair had recently been discovered hiding in the bushes along a dirt road from which they would suddenly emerge at the approach of a boda boda, hoping to cow the rider into surrendering a bribe. Their business was short-lived, however; our boda boda community is no longer prepared to put up with that nonsense). Matatu fares have gone up though; a trip into Nyahururu town, a distance of just under 30km, will now set you back Sh200, a 100 per cent increase. And it is expected that shortages of diesel and petrol are soon to be experienced in my neck of the woods; a friend called me with advice that I should tank up and limit my movements to the absolutely necessary. I have no plans to leave my compound any time soon, however, so that quarter-tank remaining is sufficient for any emergency that might cause me to venture beyond my gate.
It has been barely two weeks since the first case of coronavirus was detected in Kenya yet the ramifications of the pandemic are already being painfully felt within my community. May the prayers of the woman I met in Nyahururu be heard.
Reflections2 weeks ago
Open Letter to President Uhuru Kenyatta
Politics2 weeks ago
Religion in the Age of Coronavirus
Politics2 weeks ago
Why Colonial-Era Edicts Will Not Defeat the Coronavirus in Kenya
Op-Eds2 weeks ago
Thoughts on a Pandemic, Geoeconomics and Africa’s Urban Sociology
Op-Eds2 weeks ago
The Coronavirus: The Political Economy of a Pathogen
Politics6 days ago
A Short History of Constitutions and What Politicians Do to Them
Videos4 days ago
The Political Economy of Coronavirus: Dr David Ndii Speaks
Culture1 week ago
The Life and Lens of Mohinder Dhillon