A stuck story is like a baby who does not want to be born; keeping you in a long painful state of labour. Now I understand what Maya Angelou meant when she said, ‘There is no greater agony than bearing an untold story inside you.’
This is all I have.
My words, my stories. I sit with them in the mornings; I eat them for dinner. My nightmares are letters falling over me in torrents ready to swallow me. I rock in my chair afraid of them but they are all I have – I love them.
I started seeing the letters, ‘circa 1994’, when my Russian mother and Kenyan father had had a ferocious argument in our Nairobi home. My mother managed to tramp away.
She was always determined to walk away but she never really left. It was a habit. A couple of weeks later we would do it all over again.
Anyhow, as I cling to her, my father comes to the vehicle, a little yellow Volkswagen, and starts to pull me out. My mother wrestles to keep me in. Like a tug of war, I swung back and forth, to and fro; it did not even matter that it hurt me and I was wailing. They each needed to have their way. Which side I eventually landed on was no longer of essence. My spirit stayed haunted in between.
I clearly remember it was a sunny day and while I swung side to side the memory of the rays shifting with my movement as I helplessly gazed to the sky gave me hope. I love sunny days and this is a very important thing to note in this particular story.
Those who fought the fight feel the sting of history and justify why they have to protect a way of being. For me, it all seemed futile, for eventually they both died by 2003, when I thirteen. What was the point?
See, a few months after I was in Migori burying my father. They called me the mzungu child of Nyangi, the special one, named after his mother, Boke. I was a sweet girl the colour of honey, they said – and that’s what Boke meant – Honey. That was my identity.
But a few months later I was in Krasnodar, South of Russia, a new person in the thick of winter, burying my mother who had finally walked away from my dead father, for it was until death do us apart. Neither died peacefully. By extension neither could I live peacefully.
The only thing worse than regret is an untold story that didn’t die with the dead.
How did they die? The short version is they killed each other. The long version is my father’s kidneys failed and 5 years down the line he gave in. He was resilient I must say. He kept saying he was dying when struck with pain and nausea every few days. So every morning I would wake up to confirm. He was always still there. I called him the dying man who refused to die. It took 5 years! My mother – that is the difference between them – she wanted to live, she thought she would live- a faith born out of desperation. But the cancer ate her until there was barely anything left. Had I not known she was my mother all through, I would not have recognized her.
That is how my identity struggled: one side of it was dying but would not die, the other wanted to live but could not. Duality! Which identity wanted to live? Teenagers have lots of questions too and that’s what I started asking myself.
But this is what happened. A third dimension came in. My brother and I moved back to Kenya from the south of Russia.
Why? Because the stereotypical Russian enjoys his alcohol and my drunken uncle was becoming a nuisance (RIP to him too by the way). The fear of forgetting fights the fear of remembering. I remember the morning we woke up and dressed for school -my brother and I. We sat across each other on the small kitchen table. We stared at each other and communicated with our silence. We had no food. There was one small biscuit and about a third of a cup of milk. Being the elder one, I broke the biscuit into two halves and gave him the bigger one. We each took a few sips of the leftover milk and, still silently, went to school.
A missionary Catholic Church in Nairobi took us in by virtue of the long hours my mother of desperate faith spent in the chapel those last years. Looking back, I suppose a sense of kinship for a white woman struggling in an African country played a role. Aha! By then I was 14. I got accustomed to the way of the Catholic Church: balanced meals “Buon Appetitos”, proper use of cutlery, elbows on the table when you eat, modesty, hush hush tones, a short siesta in the weekend afternoon, church bells at vespers …
I joined school. Murmurs started at the Catholic school. Jokes in class about my poor Kiswahili grammar, “tumsamehe Katya,” the teacher said.
“Her father is a priest but it’s a secret,” went another.
They say that girls often shut out the noise by studying harder and hence do better in school when in adverse situations. That was me. “The Russian girl is not only pretty, she’s smart too,” they said.
I became an observer, watching the world around me disintegrate from my essence then come back together, like a runaway wounded dog limping back to what it once called home, hoping to be accepted again, here in Kenya. It hurt to leave. It hurt to come back. It hurt to do it over and over again, battling my inner demons – they too had questions. Why are you still here? Who are you? Who is your father? Does he art in heaven?
I became a collector of multi identities, a product of othering; Almost Kenyan, Quite Russian, Daughter of a priest, Poor Swahili, Good grades and graces.
But what next? Well, next was Lent, 2004; a time to solemnly confess our sins, practice self-denial and turn the focus on building our spiritual lives. Mass held profound messages during these 40 days as we prepared for Easter, the resurrection of our good Lord, Jesus, the saviour. I was not diligent about fasting as a form of self-denial so I instead pledged to always have my homework neatly and promptly done. It did build my spiritual serenity not to disappoint my teachers.
“Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven …,” read Father [Rafael] that Sunday.
His aging white face had lines of red capillaries showing through his translucent skin and his nose turned pink when he wanted to emphasise the sermon, staring into the congregation but looking at no one in particular. A momentary silence and then he closed by saying that our true riches were in heaven.
“The mass has ended, go in peace to serve and love the Lord,” closed padre.
I was bewildered by how humbled and fragile people became during mass. I mused at the experience of one woman. She was my sermon that day. I watched this woman, as she sat at the back – an impassive dark beauty. She robotically followed each ritual of the mass then left the church at the very instance of the close, a child tied to her back with a faded kanga and another whose hand she firmly held. She looked physically strong a hint of muscle in her arms. She also looked emotionally weary depicted by the ridges on her forehead and a nonchalant expression. Her pleasantly green apron dress was creased and a red scarf neatly wrapped her hair – she had put effort to make it to church and came looking the part. I wondered what more she could deny herself this Lent. I observed her as she hurriedly walked to the gate and disappeared round the corner as though she were an unwanted guest.
I wanted to run after her and ask her, ‘How do you do it? How do you find the strength to come here every distraught Sunday? How did you believe? Do you really believe?
I did not have the courage. I remained stiff, watching her fade away like a sunset, but faster.
I thought of how she stoically attended to her life that day. I thought of how her entire life, from our distance, was the virtue of self-denial. The church was the one place that ensured her of a waiting reward in heaven. Church was the one place where she could find glory in her poverty, find the sought assurance that the material world was just a passing horror; a test of our faith and the content and obedient will find favour.
I wondered: How far is heaven? Where is my faith? Where is my God? Why did I need to eat and drink the body and blood of Christ? Why did this woman have to give up wanting more for herself? Why did my life turn out this way? Was life just happening to me? Did I have a say in who I am?
And that was how by age 15, I ceased going to confession and the teenager in me overslept the morning mass, promising my caregivers that I would attend the evening one. I had one pending confession – I had lost my faith and with it my identity, long before this Lent.
As I had priests for fathers, I had access to a small library. I spent long hours in my extra time dissecting the ‘Who am I’ dilemma: Socrates, Aristotle, Epictetus the stoic, The African Bible. I read and I read and I wrote and I wrote – lost poems.
Lost because I feared someone would discover my deepest thoughts. I took my 300-paged notebook and soaked it in water- the one thing in my life that died a peaceful death.
Did I regret it? Yes. But remember what I said,
The only thing worse than regret is an untold story that didn’t die with the dead.
It was worse.
I could not sleep at night. I had dreams of my mother’s head and shoulders peeping through a cloud, wanting to live again. I smelt the varnish of coffins in my sleep and woke up in a cold sweat. I drenched my pillow with my deluge of tears. I dreamt of my father passing me in the streets of Nairobi as though as I was a stranger, only for us to look back at each other metres ahead. Never did I see them in the same dream. My mother’s spirit roamed the Ural Mountains and my father’s stood on the edge of gentle green hills of Isebania looking out to Tanzania, with his back to me.
My spirit lay haunted in between – 13,000 kms apart.
Socrates did not answer who I was. I went about the next decade complacently navigating life by the day, keeping to my few good friends who dared to see the insides of me and doing well in school. Books and words replaced my faith. Reading in the sun reminded me why I may have belonged here. That sun that gave me hope as I swung to and fro. That sun that set – I knew it would not leave me, it would return in the morning. That Kenyan sun.
In 2017, now 29, I sat in an Uber driving along the Southern Bypass as the driver initiated a conversation (probably for the sake of a good rating) on our infrastructure. He said, “Kenya is the best country if not for elections.” I consented and offered my usual “Indeed”. The amicable driver, perhaps in his early 40s then said, “Maybe a saviour will come, someone new and tribe-less accepted by everyone.” I never responded. I had long forgotten about religion and that kind of faith. I pondered on how likely it were. The last person of such vast influence was Jesus; no one was planning to replace him just yet.
Was I also waiting to be saved? I considered that perhaps he had a point – a new saviour! Was Jesus a redundant history over 80 percent of Kenya clang on to, the same way we cling onto failed families, failed identities and failed governments for lack of a divine alternative?
As he muttered on about our roads, my long-term relationship with his words conjured up a memory of Mzee Jomo Kenyatta talking about neo-colonialism in the idealistic days of the struggle, “I am amused by those who suggest that we cannot condemn something we have not seen or tasted.”
“Maybe we need to save ourselves,” I said, suddenly conscious, half-smiling, as I flipped through my social media feeds, scrutinising messages, careers, make-up and hair. The pressure to be a finished product was high. One had to be savvy, smart, beautiful, busy, in the gym at the some point (working out or taking selfies) and to claim an identity as a self-actualized individual. This god of image was becoming the alternative saviour.
When I was done with my errands that morning, my close friends and I headed out of town to escape the geopathic stress of the god of image who needed WiFi to thrive. We arrived at our destination when the sun was setting and the hills rolled on and on like sleeping giants guarding the tranquil Lake Naivasha. The Olerai trees glowed in the sunset light- everything was still and perfect; Kenya was perfect –the driver was right. The wide undisturbed landscapes still had a sense of longevity in them, lying in oblivion; tolerable because they were secluded, sans people – everyone was in Nairobi searching for their dream, having left behind the dream-like reality of the serene lake and the giants that would not wake any time soon.
How could God be anywhere else but here? How could I be anywhere else but here?
History causes hangovers. I was recovering from an inherited trauma. I remembered that sun as my parents pulled me to and fro. It was my hope. Here it was setting in front of me, and tomorrow I would see this sun of God again.
This is who I am.
This is where I rightfully belong.
This is my history.
This is my story.
“We are lost in the same song. We’re the same lost song”
Dust, Yvonne Adhiambo Owuor
Confronting Racism in the Shackles of a Miseducation
I cannot claim to have been a victim of the odious, brutal racism of the kind daily suffered by – predominantly – African American men in the United States. The racism I encountered during my time abroad was of the insidious kind, the kind that lets you in through the door and feigns to accept you as an equal while reminding you that “the hand that receives is always beneath the hand that gives.”
Paysage avec homme nu dans la neige.
That was the title of the book and the subject of the exam.
Landscape with a naked man in the snow.
I cannot now remember the title of the course but I have kept the book and clearly remember the lecturer who taught it; a small, pasty-faced man with a balding pate and shifty black eyes. There we were, in his office on the second floor of the Faculty of Letters, Monsieur le Professeur behind his desk and me on the opposite side facing him, nervously ready to sit this oral exam. It started off well enough, my confidence growing as I responded to the lecturer’s questions.
Then out of nowhere, like a violent slap across the face, his beady eyes boring into mine, came this: “Tell me Mademoiselle, naked white men fascinate you, don’t they? Do you like the title of the book? What does it make you think of? You black people are really fascinated by us whites, aren’t you?” I sat there utterly gobsmacked, unable to conjure up any sort of response, in outrage or even in pretense at a smart literary comeback. Then Monsieur le Professeur seemed to snap out of it, dismissing me with a peremptory Vous pouvez disposer!
I left his office and stopped to stare out through the large bay windows that overlooked the square below, too stunned to immediately leave the building and join the throngs of students lazing about in the summer sunshine. I felt sad, mad, sullied, impotent. I knew I could lodge a complaint but how would I frame it? With what words? There had only been the two of us in that office so it would be his word against mine. Also, I was the only black female student in my faculty that year so I had no one to compare notes with. And besides, I knew I had passed the exam; otherwise, as was the custom, Monsieur le Professeur would have informed me that I would be taking a re-sit come September. Why then would I start a fight I wasn’t sure I could win?
Yet now I believe that this acquiescence, this doubting of self, this not fighting back, had been inculcated in me, and that I had internalised it well. I remember being in secondary school and the Mother Superior informing us that Africans were required to attend national celebrations at Uhuru Park. Africans. Not the Asians or the Europeans that were in class with me, many of whom were, at least from a citizenship point of view, as Kenyan as I am. Africans. Black. Everyone else stayed behind as we Black Africans made our way to Uhuru Park that day. We did not complain. I did not complain.
An Irish nun given to long digressions into her distant childhood in County Cork taught us African history. Apartheid and Bantustans came up, a map showing the various desolate locations to which black South Africans had been relegated pinned to the classroom wall. Yet I do not remember any sense of outrage on the part of the teacher. Or on the part of us students. Kenya’s colonial history, with its native reserves, its racism and its violence, was certainly not taught. It was a time to forgive but never forget, we were constantly reminded, the not forgetting bit invoked as an after-thought, sotto voce.
And nor was Kenya’s painful history invoked at home; we were not a political family by any measure. The parents worked and the children went to school and did what was expected of them. Only much later did it occur to me to wonder what it might mean for my family that my grandfather had been a chief in colonial times.
We learned to recite Shakespeare, and became intimate with the Mayor of Casterbridge; the English classics held no secrets for us. I fell in love with the language of love, taught to me by one Mrs Kiprono (why on earth would anyone study Swahili?) and flew off to take a degree in Romance Languages the minute I could. And thus did I come face to face with my miseducation.
I had been on campus a year, struggling to dominate the language of Molière, when the time came to renew my student residency permit, having done well enough to progress to second year. Of I went to the immigration desk of our local authority one October morning, joining a line of foreigners there for the same reason when, suddenly, up at the top of the queue, a young black man lost it. “What?! I am exploiting the Belgian taxpayer?! Do you know how long we Congolese suffered under your rule? Do you know that we built this country? Do you know what King Leopold did to us? Do you? Well, if you think I’m profiting from you I haven’t even started yet Madame! I have come to repatriate what you took from me!”. Apparently, the prim madam attending to the queue had questioned his motivation to remain in Belgium since he had failed his year but the young Congolese man was having none of it; he threw a monumental, show-stopping fit and got his residency renewed there and then. I had never witnessed anything of the sort before. I realised there was another whole history out there I knew nothing about.
That young man made me feel emboldened and when, some time later, a couple of cops jumped dramatically out of their patrol car in that neighbourhood of Brussels known as Matongé—on account of its numerous Congolese businesses—and barked, “papiers!”, at Jean and I, clearly hoping that we were undocumented illegals, we laughed in their faces as we handed over our student IDs. A young female lecturer of African descent recently arrived at the department of history had me transfixed when she took on a white professor at an international students event. In his cravat, floppy hat and carefully cultivated air of the worldly dandy, the prof had been waxing lyrical about his time at the Université Lovanium in Congo-Kinshasa, practically working himself into a state of ecstasy at the recall of the beauty of Congolese women dancers during faculty parties. Her “je danse, donc je suis?”, I dance, therefore I am?, abruptly put paid to that self-indulgent, paternalistic, walk down memory lane.
The scales had fallen from my eyes and I had come to the painful realisation that I had been lied to and that things were not as they seemed. I started reading properly, discovering the works of Cheikh Anta Diop and promoting them with the zeal of a recent convert, once eliciting the comment of a white friend that he would henceforth have to regard me in a totally different light, now that he was having to contemplate the notion that Africans had entire civilisations behind them. I was astounded.
A first full-time job after graduation brought me into the world of trade unions, a world where I expected that the rallying call—“Workers of the world, unite!”—excluded racists from the ranks of its diverse membership. That is until I found myself sitting between two Italian delegates to whom I was providing consecutive interpretation when a white speaker, referring to Namibians, ejaculated: “But these people are animals! You can’t do anything with them!”. (The man had a contract to undertake trade union education among the said “animals”.) I could not translate that statement, did not know what to do with it even as the two Italians kept asking me, “What did he say? What did he say?”. The meeting broke up in pandemonium.
I moved jobs a while later and found myself working under a Belgian director who liked to advance his reputation as a friend of Africa and Africans, holding court in his office through the doors of which hopeful African immigrés would flow, many met in the African nightclubs Monsieur le Directeur liked to frequent. Which did not dissuade him from treating very ill a young man to whom he had offered a job as his PR man, holding him by the contractual balls and giving them a squeeze every so often, just because he could. That young man eventually lost his job. And his mind. He was Congolese.
I cannot claim to have been a victim of the odious, brutal racism of the kind daily suffered by – predominantly – African American men in the United States. The racism I encountered during my time abroad was of the insidious kind, the kind that lets you in through the door and feigns to accept you as an equal while reminding you that “the hand that receives is always beneath the hand that gives”, as one senior manager, a Frenchman, put it to staff to justify why African beneficiaries of international development cooperation largesse needn’t expect to have their views taken into serious consideration in the execution of a project.
In the meantime, other books were published. Like King Leopold’s Ghost, a quick primer on the brutality of the agents of King Leopold II in the Congo Free State. My heart went out to the Congolese after that one. Or the horrifyingly detailed Britain’s Gulag, which at first I was unable to read to the end; the torture casually perpetrated in the Kenyan concentration camps by the colonists and their local collaborators was beyond anything I could bear to know. It took ten years for me to go back to that book, and to start asking questions about that time. I was shocked to learn from an aunt now in her early 70s that she knew of women who never did get married, could find no one to marry them, because they were daughters of known Ngati, the Kikuyu Home Guards that did the colonial government’s dirty work.
There was still the question of my grandfather who had been a chief in those times. I loved and revered that man, and did not want to have to contemplate that he might have been a party to the suffering visited upon Kenyans by the colonial government and its craven collaborators. And so I did not probe. Then, quite by chance, I fell upon The Swords of Kĩrĩnyaga: the fight for land and freedom, a book written by H.K. Wachanga, a former freedom fighter and, in those pages, I learnt something about my grandfather that freed me from the fear that my family had been on the wrong side of Kenya’s history.
[W]e met the Muhĩto Location Chief, Jeremiah Kĩnyua s/o Kĩru. He was a most unusual chief, because he had taken the second Mau Mau oath. He warned us that the government was searching for Kĩmathi, Mathenge and myself. He said Kimathĩ and Mathenge were to be tried for murder and that I was to be detained. He implored me to escape to Nairobi and hide there.
I learnt very recently from a contemporary of my grandfather’s that his chieftaincy was short-lived. Jeremiah Kĩnyua son of Kiru would not commit exactions against his people, and eschewed violence and corruption. And so he was quietly removed, never again to hold public office, living a dignified life and dying an honourable death four years shy of his 100th birthday.
Covid Organics: Towards an African Renaissance
Following the outbreak of a pandemic in the city of Wuhan during a Chinese winter that will forever remain etched in the annals of history, Madagascar has been dramatically thrust to the fore on the international stage with its announcement of the development of a herbal remedy for COVID-19.
Unlike other former French colonies in Africa such as Benin, Cameroon, Democratic Republic of Congo (DRC), Senegal and Mali that have been acclaimed for placing the continent on the world map musically, Madagascar is not known for its musical prowess. The country pales in comparison to Cape Verde, that tiny island in the Atlantic Ocean that produced the gifted voice of Cesária Évora, and gave birth to Amilcar Cabral, the anti-colonial revolutionary and theoretician. But with the outbreak of a pandemic in the city of Wuhan during a Chinese winter that will forever remain etched in the annals of history, Madagascar has been dramatically thrust to the fore on the international stage.
Madagascar caught the world’s attention in April 2020 after announcing that it had made an extraordinary breakthrough in the field of (indigenous African) medicine. The Madagascar Institute of Applied Research (IMRA), which describes itself as “dedicated to biodiversity conservation and the discovery of drugs from natural products”, announced the development of Covid Organics (CVO) from the artemisia plant. Promoted as an herbal remedy that prevents and cures those who have tested positive for COVID-19, the drug has caused a sensation in a continent that has been marginalised by an international scientific community that views Africa as a spectator rather than as a player. But let me put a few things into perspective.
Long before CVO, the island nation’s flourishing plant life had been used for medicinal purposes, a tradition dating back to its pre-colonial days. The colonial epoch, however, disrupted this practice in order to introduce conventional medicine just like in other colonised African countries. In Madagascar, the practice was revived through the establishment of IMRA and deliberate emphasis was placed on the “value of plants in healing”, confirmed by the scientific tradition of investigating their chemical compounds to improve their efficacy. Remarkably, this revival began in the late 1950s when most African countries were on the cusp of independence and self-rule, with Ghana taking the lead (in 1957), and Madagascar and others following from 1960 onwards.
Political independence and self-rule coincided with the need to reclaim old practices and traditions that had been suppressed in the colonial era. The COVID-19 herbal remedy which continues to elicit excitement is, therefore, part of a long and rich African tradition that has resisted erasure.
Covid Organics comes against the backdrop of other encouraging and bold African interventions to combat various diseases that have plagued the world in recent decades. Before COVID-19, another viral disease stalked parts of West and Central Africa, resulting in more than 10,000 deaths. First reported in the DRC and in present-day South Sudan in 1976, the fight against Ebola has over the decades underscored the importance of the active involvement of local populations in deploying indigenous knowledge and remedies. Not many Africans are aware of the indescribable bravery of Sheik Umar Khan, a Sierra Leonean virologist who helped scores of Ebola patients before succumbing to the virus. Very few have heard of Dr Matthew Lukwiya, a Ugandan doctor who generated a substantial body of knowledge in the fight against Ebola before falling victim to the disease.
These few examples arguably contest the pervasive idea that conventional medicine and, to a large extent, western intervention are the only antidotes to African problems. The paradox in all this is the economic impoverishment of Madagascar, Sierra Leone and Uganda where a majority of citizens still live below the poverty line as compared to, say, South Africa, Nigeria, Kenya and Egypt. There are, of course, other factors that explain the economic differences, but the most important point here is that innovation tends to occur where the need is greatest.
No one epitomises this innovative spirit more than IMRA founder, Prof Albert Rakoto, whose earlier studies on the artemisia plant have contributed immensely to the development of Covid Organics. (The research on Covid Organics has been falsely credited to Jérôme Munyangi, a Congolese researcher.) Rakoto’s insistence on blending indigenous and conventional medicine is vital because it is likely to solve two problems with a single solution, retaining traditional medicine practices that are readily available within most African communities while adapting modern scientific trends to improve the effectiveness of plants such as artemisia in order to complement the strained healthcare infrastructure.
It is safe to say that so far Madagascar is reaping the benefits of its discovery if the coronavirus figures in the island nation are anything to go by. At the time of writing this article, the country had recorded 1,724 confirmed positive cases with only 15 deaths, and 732 recovered and discharged. The figures nearly mirror those of other former French colonies like Guinea Bissau and Equatorial Guinea which have reported under 20 deaths each so far, and are also the beneficiaries of the Covid Organics. Therefore, as the global pandemic continues to evolve, it will become increasingly foolhardy for the international scientific community to ignore this very interesting trend.
Recently, there have been thinly veiled attempts—mainly by western mainstream media outlets—to cast aspersions on the drug. Reuters described the herbal remedy as a “cure” , the quotation marks serving to cast doubts on the claims made by Madagascar about Covid Organics, while FRANCE24 brazenly and without batting an eyelid went ahead to call it “The president’s controversial ‘miracle cure’” in one of their news stories. Some of these problematic media framings go beyond the often false premise that nothing good can come out of Africa. Instead, they are part of a deliberate, but subtle ideological battle that persistently discredits anything African that might be of benefit to the world.
The use of the word “miracle” by FRANCE24 captures this vividly because it implies superstition – some irrational belief in the healing powers of the drug – instead of the deployment of homegrown science and logic in responding to a virus that has ravaged western countries more than any other part of the world. Some Africans have joined the fray in ridiculing the wonder drug, provoking a déjà vu moment reminiscent of Ocol’s infamous lamentations to Lawino:
We will round up
All these priests
[…] And herbalists,
[…] Dealers in poisons
Extracted from plants
The leading proponent of the drug is Andry Rajoelina, the wiry-looking Malagasy president with his signature toothy smile. Before he ascended to power, the 46-year old was an event organiser. He has progressively become the poster boy for the drug, and more importantly, for the shaping and reimagining the course of the African Renaissance. Through various interviews granted to media platforms, Rajoelina continues to insist that nothing will stop the continent from devising homegrown solutions to respond to local and even global problems. His memorable rallying cry was expressed during a television session with FRANCE24 when he asked: “What if this remedy had been discovered by a European country, instead of Madagascar? Would people doubt it so much?”
Rajoelina is not the first African to challenge the institutionalised racism that has plagued people of colour the world over since the advent of European imperialism. Pioneer pan-African thinkers and philosophers like Marcus Garvey, W.E.B Dubois, Malcolm X and Frantz Fanon dedicated their lives to fighting racism in a world that had been designed to minimise the contributions of non-white peoples. Accordingly, how did one reconcile with the nightmare that Dubois called “double consciousness”? The “sense of always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a world that looks on in amused contempt and pity” that currently informs the discourse on Covid Organics? Lately, Julius Malema, who leads South Africa’s Economic Freedom Fighters (EFF) party, has been at the forefront in challenging and questioning inherited ideas of self-doubt and inferiority complex that Rajoelina also now contends with. Malema, like Rajoelina today, has been a fierce proponent of Africa and has even called for the dismantling of colonial borders that prevent ease of movement and trade among Africans.
Despite not being geographically located on the African continent, Madagascar identifies as African, not just because of its significant Bantu population, but because of a growing continental pride, especially among the younger generation. In the last few years, the rise and rise of African music like afrobeats (West Africa), kizomba music (in lusophone countries), rumba (in Central Africa), bongo (in Tanzania) and gqom and amapiano (in South Africa) has galvanized young Africans to new forms of negotiating and asserting their racial and geographical identities within a globalised world.
Madagascar’s development of a herbal remedy for COVID-19 has become an extension of this ongoing negotiation with identity that constantly invokes the slogans Africa Unite and I am proud to be African. Therefore, its location several kilometres further into the Indian Ocean has not dissuaded the Malagasy people from identifying with the pan-African goal of a strong, unified continent ready to determine her own destiny.
There are, of course, those who may voice criticism that Rajoelina’s COVID-19 remedy is not enough to catalyse the important conversation of the African Renaissance, and that it is a passing fad that will soon be forgotten as long as COVID-19 continues to mutate. While this argument is valid, the critics fail to acknowledge that indigenous strategies of confronting diseases, particularly those that are viral, including HIV/AIDS, remain instrumental in instilling optimism and hope in a continent that has been battered by persistent narratives of despair and Afro-pessimism. Madagascar essentially provides the continent with a new incentive to sustain, for example, the debate around patents and intellectual property rights that have received scant attention from African governments. The island nation further acts as a symbolic incubation centre for creative, radical and innovative ideas that are not afraid to confront mainstream thinking (on matters medicine) in the 21st century.
Madagascar’s story has just begun and it will continue to follow the same trajectory as long as the beneficiaries of the herbal remedy recover from COVID-19. Western media stations will have to rethink their reporting on African issues because the old ways will no longer work. African sounds, not just music in the sonic sense, but the capacity to speak and be heard will increasingly become the norm rather than the exception. A deepening African consciousness, that in the past was considered an anathema, will progressively influence new ways of engagement between fellow Africans within and outside the continent and between Africans and non-Africans. It is highly probable that the engagement—time is on Africa’s side (considering the youthful population)—will always be of equals and not that of a master and subordinate. With Rajoelina and Malema and Bobi Wine and many countless others accelerating these pan-African conversations through music, art, speeches, and most importantly, home-grown science, Africa’s voice is set to soar.
This Place I Cannot Call Home
There is adrenaline rushing through my veins. Too much cortisol is pouring into my system. Every time I hear a police car. To one group, the sound of a police siren is comforting. A sense of guaranteed protection of life and property. For others, it portends death.
In Memory of The Charleston Nine.
Tomorrow the sun will rise at nine,
And nine thin blades of grass will sprout straight,
Each single blade,
Tall and erect, green heads, sharp edges held straight,
Listening to the crickets at dawn,
Cracking their wings nine times,
Tomorrow at nine,
When the sun is warm and the earth is happy,
Standing at the cliffs of Charles-Stone,
With the winds at their command,
What if each bullet had a name?
What if you could call each bullet back?
Soon, when it leaves the barrel,
From cracking the air with the sounds of broken bones,
Of men, silent forever,
And each bullet was put to bed, to sleep,
Would that bring back life?
I came to this land in September of 2014. Just when Ferguson, Missouri was happening. I watched most of the rioting on television. I was not very disturbed that Michael Brown Jr. had been shot dead. I was stressed that Darren Wilson had fired at Brown twelve times. And hit him six times. I have watched people hunt lions in Africa. And warthogs. And other wild animals. There is hardly enough time to fire twelve times at a charging buffalo. Let alone an unarmed human. I was shocked at the hate and fear that would push a man, a police officer, to execute a fellow unarmed man in this heinous fashion. It all looked like a bad hunting trip. Something out of a horror movie.
I settled in front of the television. The communal loss and mourning flowed from the television, in clear crystal images. Into my veins. I watched it on repeat. Seeking meaning for it all. One of the people visiting my house wondered out loud what was wrong with these people. Why were they burning and looting? And fighting the police? She had made no comment about Brown’s death before this. She was only concerned about the loss of property.
It occurred to me right there and then that I was alone. Like many black people who go to parties with their white friends. And only learn they are alone when the police appear. Or when they get pulled over. And their skin colour suddenly makes them fair game. To be prodded. Inspected. Violated. Knelt on. The people who were bearing the pain of this murder, and the travesty of justice that would follow, were not dining with me at the same table, or dancing with me in the hipster bars that I go to. No. They were the ones out there in the streets. They were the prey. I was learning quickly. That not even a law education from Harvard can save you from the hunters of black bodies in this land.
I am folding into myself. Like a flower that has sensed a warning in the environment. A change in temperature. The coming of a storm. Of death. I am folding into myself to protect my seed. And the future generation. America has been good to me. Yet I am hesitant to freely enjoy its fullness. There is a tightness in my chest. There is adrenaline rushing through my veins. Too much cortisol is pouring into my system. Every time I hear a police car. To one group, the sound of a police siren is comforting. A sense of guaranteed protection of life and property. For others, it portends death.
Let me tell you a story. One day I was visiting a friend of mine. In front of his house, I met this man who looked like me. He was black. Of medium height. No visible body markings. He fit the description. Like in the emails I get at work. There has been a case of suspected robbery. The suspect is a black male. Of medium height. If you see a person of that description, please call 911. That is me. I fit the description.
This man approached me with measured caution. He called me brother. I came into town today, he said. I came to look for my cousin who cuts hair around the corner. I have learned that he left town. I am asking you for ten dollars to buy dinner. As I figure my way around. I did not feel threatened in anyway. He looked like me. Black man. Of medium height. I shook his hand. I gave him a twenty. And wished him well.
I stepped into my friend’s house. Before us was expensive whisky. And overpriced education. And imagined success. And sports. I told them about the man I had just encountered. The white men were unanimous that I should have called the cops on the guy. Let the police deal with it. They wanted the police to get on with their duty to the society—to remove the bad guys from our neighbourhoods. Men like the one who stole ten minutes from me. They were not welcome to wander around these neighbourhoods. This man I had encountered fit the description. I suddenly feared for him. Wondering where his night would end.
I am more aware of my surroundings. You are wondering how this feels? How freedom and equality feel in the land of the free? Sit down. Let me tell you. You remember what grandfather would say? That when the hairs on your neck stand stiff, when you step out at night. It is because there is a leopard watching you. Run back inside. Yell for help. Every able-bodied man must then get their spears. Leave the warmth of their wives. To hunt the leopard. Kill it. And its spirits. Before it kills a child. For nothing tastes as good as freedom. There is no gift more precious than freedom that a man can give to his son and daughter. Not here. My father. The freedom is only guaranteed to the offspring of certain peoples. The others can’t breathe. These people have found a way to extend the fear of the slave master, legally, into the heart of the black community. The police are their vehicle of delivery. The justice system reinforces it. In this way, the law has been used to bend the black man into shapes that work for America. Society is happy to spend funds on heavily policing the poor rather than on initiatives aimed at reaching out and integrating the black communities. Communities that have raised heroes in sports and the arts and have contributed to American culture. My father. I hope I do not sound regretful. Or Resentful. Or defeated.
It is June of 2015. It is almost a year since Ferguson, Missouri. It is almost six months since three Muslim students were massacred in a housing complex near my house, over a parking space dispute. On that day, the darkness in this white man’s heart, engulfed the whole community in a black blanket of sorrow and sadness. It would remind this sleepy community that the leopard is out there. Crouching. Ready to pounce from behind historical lines of racial tensions. And eat the minority. I was quickly learning about the fault lines of this country. The volcano beneath the smiling faces. The coded words. “You speak English so well”. “You should thank God you are here”. “It is very hard to be American, be thankful”. “We thank God for you”. “This place can’t be worse than your home”. I was also learning that it is harder to grow up black in Chicago than it is to grow up in Jericho, Nairobi. That America was created along racial lines. And morality also flowed like an electric current, along the boundaries of these lines. That it is so hard for the church to be one. That a compromise had to be reached, where Jesus was sliced in two, along racial lines. The one in black churches was shouted at. Implored. Yelled at. In spirit. Into action. Jesus save our black men, from death, from the police. From gun violence. The one in white churches, was thanked for the good life. For the good neighbourhood. For one country. Under God. For the gift of police. Blue lives matter.
Following the shooting in Charleston, I found myself in a black church, mourning. The preacher was white. I was disappointed because I wanted the rage in the sermon to flow to me through black lips. Black voice. Black anger. The voice that had trembled, while explaining to a police officer, why she was sorry for driving two miles over the speed limit. A voice filled with scorn. Twisted. Yelling. Fuck the system. Broken. By the loss of another brother. The sermon was meek. Organised. I wanted chaos. I wanted to question God. Why. The loss was palpable. I started folding into myself. I cried. I wrote poetry. I had been here hardly a year. And all the safe spaces were crowded with violence.
There are things we should not tell children. Me, I have started talking to Theo. Explaining to him, that though the police remove the bad guys, like they do in the movies, they also kill a lot of innocent people. Black people. People like me. That is why we have been marching. And that’s why I have not been able to sleep since George Floyd died. And Ahmaud Arbery. I am permanently suspended in this dream where I am riding my bike down a road. And a pick-up truck sneaks up behind me. They yell something. And everything descends into black beautiful petals. I wake up scared. Unable to sleep again. I think I am having nightmares about Ahmaud Arbery. They did not want him jogging in their neighbourhood. So, they chased him down, run him over and shot him in the chest. His running was making them so mad. So hateful. That they chose death, as the rightful punishment for him.
You know about Floyd. You called me. And talked to me. You don’t know about Breonna Taylor. You didn’t know about Trayvon Martin. You don’t know about this pain. You know about Dr King. You know about Malcolm. You bought his autobiography so that Kevin and I could read it. When we were 14. You don’t know about Emmet Till. How death can come to a black child falsely accused of whistling at a white woman. Who can kill a child for whistling? And walk free. And Philando Castile. And Tamir Rice. And Sandra Bland. And Eric Garner. And Freddie Gray. The list is longer than the length of the Nile. My father. I am folding into myself.
Politics2 weeks ago
The Battle Within: Uhuru’s War Against His Deputy
Op-Eds2 weeks ago
Building Bridges to Nowhere: Why Kenyatta and Odinga’s Pact Won’t Last
Op-Eds2 weeks ago
Are Indians Racist or Merely Caste-Conscious?
Politics7 days ago
It’s Our Turn to Eat: Cousin of Kenya’s President Has Stake in Sportpesa Betting Firm
Reflections2 weeks ago
The Construction of Race: Being African American and Teaching the History of George Floyd in Kenya
Reflections2 weeks ago
This Place I Cannot Call Home
Op-Eds2 weeks ago
The Upright Man: A Sympathetic Critique of Thomas Sankara
Politics5 days ago
Has COVID-19 Sparked Another Revolution in Zanzibar?