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Reflections

THE BIBLE OR THE BULLET: Reclaiming My Redemption Song

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Won’t You Help To Sing?

The young man grabbed the microphone with relish and held onto it so hard, I thought he would break it. Then he said,

“Ukikatia dem na umefanya every effort ka gentleman, alafu akatae, and you are in a senior position let’s say at work or even you are stronger than her, lazima ujue vile utafungua iyo server.”

His friends cheered, some of the women in the room laughed. Other young men looked down as though in shame but said nothing. I saw the tears well up in one woman’s eyes, before she quickly threw her head back and blinked rapidly, violently trying to push them back.

I was moderating a Gender Forum at the University of Nairobi, Lower Kabete campus. The year was 2018. This year. The month. May. We had just celebrated Mother’s Day – a day that brings so much pain to so many women in a country where rapists can walk away from their children, but women must pay for life, with life, the physical evidence of their violation. The young man who was speaking comes from a long line of rape apologists. But he is not even aware of this. His history class did not teach him that rape has been a form of subjugation used to break nations, men and horses since colonization, slavery and before. He is only following his master’s footsteps blindly, playing a record that has been played repeatedly in time and space and that was used against his own people. The young man punched the air triumphantly as he sat down. “Comrades, TIBIM!” “Boychild POWER!!”

Old Pirate Ship They Rob I…

This is the country I live in. A country where might is right and if you are the victim, it is because you did not “jipanga, mtu wangu.” I am a child of conflicting definitions. My mother spent three harrowing years in British concentration camps and gulags in Kenya between the ages of 10-13. She does not talk about that time but whenever we put on a movie about the Second World War, she tenses and her body becomes rigid. She was a victim of colonial crimes because she came from the Rift Valley and her parents were registered as Kikuyu.

Read Also: WHAT WE NEVER SPEAK OF: Reflections of a Britain’s gulag survivor

My father was raised in the Central Kenyan county of Nyeri. His father was a teacher. A harsh cold forbidding man by every description that I have ever heard. His food was never cooked in the same pot or served with that of his wife and children.

My father died when I was too young to know him, a light skinned silhouette of a shadow, never quite there, never quite not. Those who knew him or his family of origin would often comment on how I took his shade, in the right light and with the right make up, I could pass for mixed race. That, apparently makes me beautiful. As a child, I always worried. My mother had often told me how, when she was growing up, if you were a clever, studious or beautiful girl, you were in constant danger of being raped. She and her sisters never walked alone. Until I met my paternal grandmother, I always wondered if my father was the offspring of “British style civilization”.

My mother is the beautiful one. Even in her seventies, you can see why she and her sisters received a special pass from the colonial District Commissioner exempting them from cutting their hair like other natives. The District Commissioner, no less! They also got a pass to allow them to wear shoes on Sundays! Somehow, this was a privilege only given to natives on merit. I love shoes and I long to own many many shoes. I grow then cut my hair every 8 years, shaving locks that usually grow down to my waist. Perhaps, it is my residual, subconscious defiance, to a long gone violation that we believe ceased to exist. But has it?

From The Bottomless Pit…

I was born after Flower Power and Love had given way to bell bottoms and brief skirts. When I showed up, Black Panther was a movement, not a movie and the country I was born to was so powerful, so endowed, so focused that countries such as Singapore and Malaysia benchmarked themselves against mine. Their presidents and politicians took long trips to come find out how they could trade with us and how we could assist them to develop. What they, and we, had not contemplated was that what we had on paper, we did not believe in our hearts. That we are worthy of our own resources.

The crisis in our country is not a crisis of action, it is a crisis of the mind. Having been born to colonized minds that never quite undid their own colonization, it was inevitable that the values of the colonizer would become the values of the colonized in a twisted form of generational Post Traumatic Stress Disorder. After all, their most dominant reference of power and leadership is looting, stealing, extrajudicial killings, and amassing by whatever means necessary as witnessed in the killings, displacements, lootings and rape in 1993, 1997, 2008, 2017. Atrocities are followed each time by an apology and a handshake. As though a hug can resurrect the dead, or heal the wounded, or restore the property and dignity of once self-reliant IDPs told to lie low like an envelope.

The bizarre thing is that we seem to make the same mistake over and over, not understanding what Carter G. Woodson unwittingly wrote of the mindset that operates as the Kenyan voter’s does, when he penned, in the Miseducation of the Negro,

“When you control a man’s thinking you do not have to worry about his actions. You do not have to tell him not to stand here or go yonder. He will find his ‘proper place’ and will stay in it. You do not need to send him to the back door. He will go without being told. In fact, if there is no back door, he will cut one for his special benefit. His education makes it necessary.”
― Carter G. WoodsonThe Mis-Education of the Negro

Maybe that book should be on the compulsory reading list for primary schools.

Have No Fear Of Atomic Energy…

My mother was Christian by choice, her parents’ “choice”. The choice had been very simple. The Bible or the Bullet. One of her aunts, my great aunt Wanjiru, had chosen the bullet version. Everyone knew the consequences of the wrong choice.

My mother grew up in Kijabe, a little mission town nestled in the folds of the East African Rift Valley escarpment. Until the 1990s, the sale or consumption of cigarettes and alcohol were strictly prohibited and you could be expelled from your home in the village if you beat your wife. Mum worked for a series of church organizations. I saw her bum pinched by men in collars, I heard her prepositioned for sexual favors and casually informed that her “thing” would rot if she did not give it up. To this day, I have a healthy distrust of any man of the cloth. Mum is a constant seeker. She introduced my brother and I to the Qu’ran when I was 12. We read all the books by Eric von Daniken we could get our hands on and we regularly discussed the color of God’s skin. In all the bible story books, Sunday school sketches and bible study books, he was always white. Jesus was always blond or a light brunette even though he came from the Middle East, and the holy spirit was a white dove. Suspiciously, the devil was black and red.

I constantly questioned the Bible. Why would God discriminate against some of the people when he created all of them? Why would the apostle Paul tell Timothy never to take care of young widows as they would soon get married. Obviously I had both a vested interest in the treatment of widows by the church. Why would God allow one people to enslave another on the basis of colour? Mum, having grown in the Bible Belt, warned me not to ask these questions outside of our home.

“People will judge you and they can be vicious if you question the Bible. They will say you are questioning God.”

In my naïve youth, I would retort, “Mum, how can questioning the Bible question God?” But I was obedient in this one way. One day though, in frustration, my 13 year old self turned to my grandfather, my hero and an evangelist during the colonial times. I said,”Guka, why did you agree to sell out when you knew their god was meaner and crueler than your god?” He looked at me with those big black soft pools of sadness that looked out to the world from behind curtain length lashes and said softly, “Because, Mami, there is a level of beating you can be beaten and it will break you like a horse. And you will do your master’s bidding.”

Years later I read Frederick Douglas and a discourse dubbed the 1712 Willie Lynch letter to the Virginia slave owner. I cried like a baby. My grandfather had been strung up and whipped in front of my grandmother and my mother, aunties and uncles. As the story goes, the young white soldier ordered the black “gatti” home guards, who were beating him to get a bigger bullwhip. My grandmother in distress, broke free of the gatti who was holding her, ran up to the white soldier and grabbed him by the throat and screamed in her broken English,

“Beat him!! I kill you!! They kill me!! We die!!”

Startled by the wild look in her eye and the clearly suicidal act by this diminutive woman who dared to touch him, he choked and spluttered an order to cut my grandfather down from the tree he was strung up.

While We Stand Aside And Look…

I must have been in my early teens when I had the very first experience of celebrating thieves in the church. We were at our local church in the village where we had gone for a special service in celebration of the Passover. In the middle of the service, a well-known public figure walked in, loudly, noisily, with a small entourage of young men in sunglasses. The congregants murmured, “Thief”, “Grabber”, “Overlord of thieves”, as our local “Master Thief” walked into church. The main pastor, not to be confused with the more lower ranked preacher, hastened to the lectern at the front of the church, grabbed the microphone from the preacher and announced,

“Could all our regular attendees who are seated in the front of the church please move to the back of the church to allow for our important guest to sit at the front.”

There was a little shuffling but no one moved. The pastor repeated, “Could all those seated at the front of the church, move towards the back of the church now, so our honorable guest can sit at the front.” The congregants began to arise and move.

One old lady obstinately refusing to move, said loudly, “I am not moving for a thief. Tell him to go to the altar and confess where my cow went.” The congregants burst into laughter. The pastor hastily whispered to the preacher who was standing next to him. The preacher and one of the altar boys walked quickly towards the old woman, our newly discovered Rosa Parks and stood over her, one holding each of her forearms, ostensibly to assist her to stand up. She acquiesced and raised herself, grumbling. As she walked past him on the aisle, she said loudly, “Bring back my cow.” He smiled condescendingly and wafted past her, his arrogance apparent in his gait.

When the “guest” sat down, the preacher announced that we would not be reading the passage from the Gospel of John 2:13-17 as earlier planned. Instead, we would be reading from John 3:16. Jesus whipping merchants at the temple did not please the “guest”. God’s redemptive Son was safer. I was not sure for whom it was safer – the pastor or the thief. After the sermon, the “guest” was asked to address the congregation. He immediately launched into a monologue on his greatness, followed by the removal of a large wad of money which he handed to the pastor – towards a project of the pastor’s choice. Pre-Lutheran indulgences for sin at work in post-colonial Kenya. Praise god!

None But Ourselves Can Free Our Mind…

In the late 1980s, the government of Kenya announced that it was moving from the 7-4-2 system of education, to the 8-4-4 system of education. I was in that pioneering class. One day we were studying Kenya’s colonial history, as interpreted by Malkiat Singh, a prolific writer and publisher of school books. The next day, the books were replaced by the study of early man. While the earliest human remains were found in Africa, all indications of early man in Europe included fire, wheels, hunting tools, fur coats, things their African contemporaries did not seem to have mastered. Even amongst our monkey-like ancestors, there was a marked difference in development and “civilization” levels.

The history lessons continued in that vein into high school. Cromwell was examinable. Kismayo was not. Auschwitz was an exact figure. Hola was an “indeterminable number of rebellious natives”. I knew more about World War II coming out of high school than I knew about the war for independence [I call it a war, but you will note that even that is downgraded to an “uprising” or a “rebellion” as though a people fighting for over 10 years for their country’s liberation at the official cost to the colonial government, of a whopping UK Pounds 55 million in 1950s money, can be equated to a school riot].

Is it a wonder then, that I would empathize with the Jews held in Sobibór and not with the Kenyans massacred in Manyani, whipped and beaten for hours and hours until, screaming and cowering, with flesh torn open by bullwhips and hanging off their bones, they died for a country that does not remember their names?

I saw the pictures of the Jews, read their stories, crammed dates and numbers and figures. I know more about Hitler and Goebbels than of Tom Askwith and the euphemistically named Swynnerton Plan, or how many Kenyan lives the Embakasi airport cost. I can speak with greater authority of the experiences of Ann Frank, a little Jewish girl who died in a German concentration camp, than of Wanjiku Mirye, a little Kikuyu girl who survived Molo and Gilgil concentration camps – and who is my own mother. Is it a wonder that I and millions of post-independence children including the millennials we birth, identify with a people other than our own or those like us? We don’t know ourselves. We are not the authors of our own stories. Yet.

We’ve Got To Fulfill The Book…

It matters that we know our history. It is important to know that Kenyans lived in close proximity and intermingled villages, tribe being of no consequence. It is important to know that colonial administration used sequestration and segregation as a form of subjugation. It is vital to know that rape and tribalism and segregation were part of a Final Plan To Quell The Mau Mau and people were rewarded to turn in on their fellow Kenyans. It is important because that knowledge informs the pernicious aftermath of the vexatious tribal narrative perpetrated by politicians, the press and the pulpit in an unholy triumvirate.

Maybe, if that young man at the University of Nairobi had read this history, had met my mother, had heard of the concentration camps and the enforced villages and the gatti…maybe if he had met my grandfather and listened to him tell his story of the day my grandmother choked a white man, maybe he would not be so hasty to advocate for the “justifiable” rape he so gleefully spoke of. Maybe he could be part of the writing of a new book. Our book. The Book Of Us By Us To Us.

Maybe we could change our destiny as Kenyans and not just play to a narrative that is not ours by right. Maybe Redemption would cease to be a disjointed broken song that begins with “mkoloni” and “tulipigania uhuru” as a refrain to drown cries of “Thief”, when we discover Goldenberg and Chickengate and NYS scandals.

Maybe Redemption would not only be a red covered hymnbook of English 1950s hymns.

Redemption would be our song. In our words. Lugha yetu. Sauti yetu. Rangi yetu. Sisi wote.

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Renee Ngamau is a Capital FM presenter and a Life and Business Strategist based in Nairobi, Kenya.

Reflections

A Diary of a Young African Man

6 min read. To be young is to have hope. So all these hinderances did not deter Kagwa from pursuing his interests. He was a keen member of the very local soccer league, replete with its own legends, and of their occasional jogging gang. He also knew where to buy the most lethal strains of moonshine, which was to be his undoing.

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A Diary of a Young African Man
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The details are getting hazy now, much to my annoyance. I know I have them somewhere in my many notebooks. But even then, I wrote them down unwillingly, as it meant beginning that process of converting a person I knew into a mere story, or statistic. As any writer will tell you, it is an alienating experience, the last thing you want to do when remembering someone after their death.

My August trip to Ethiopia was marred by the sudden death of one Kagwa. Within the details of the life of someone not yet twenty-five years old, was the story of the crisis of the upper end of Uganda’s youth population bulge, of what also happens when a government abandons its people to the ravages of an economy over which it long lost command.

The actual circumstances seemed clear enough: he was one of the many—estimated to be perhaps three hundred to four hundred thousand—mainly young, mainly male motorcycle taxi operators that have come to wholly dominate the road transportation spaces of Uganda, as in many other African cities.

They have very bad PR: they are seen as lawless, unscrupulous, and often chaotic, especially should one have the misfortune of a traffic entanglement with them. The expected modus operandi is for every other passing rider to stop and engage the motorist in a rapidly escalating war of violent words, and physical threats, usually ending in some type of extortion in which even those that arrived last, and certainly did not witness the accident leave with some form of “compensatory” payment. The issue of who was actually in the wrong is often irrelevant.

Kagwa was as similar to, and as different from, all the others, which is a normal thing with a stereotype—you would be hard-pressed to find any person who wholly conforms to one.

What I certainly do remember is that, like many of his colleagues, Kagwa was not as he wished to be seen. He was in fact a plumber by training, who had found little employment in his chosen trade. Much like the cliché of the restaurants of Los Angeles being staffed by waiting staff who see themselves as actors, many of these gentlemen seem to be at a remove from themselves.

Of the five or six I use regularly, one is also a land broker, another an electrician, there is a lawn cutter and even a police informant. Two others—brothers, no less—are also both grass cutters, and yet another two are chauffeurs who do the school run using the parents’ cars before joining their fellow bikers at the “stage”.

Like with all trades, their skills have deteriorated through lack of frequent use (the electrician once made some positively hazardous “repairs” for me), and so the skill that paid them was ferrying people through the grinding traffic to which they are a contributing factor.

As is to be expected with such a system, the oversupply has created a crisis.

On the one hand, the formal economy has simply not trickled down. There is little formal employment, skilled or otherwise, into which these youth can be absorbed. On the other, two decades of a government policy of dismantling the public institutions—such as cooperatives and agricultural banks—that facilitated a viable interface between traditional agriculture and the modern food commodities market, has progressively collapsed the informal economy, principally rural agriculture.

This has broken a previously frugal but stable rural family-based employment system, and left the youth streaming into urban spaces, or even just urbanising rural spaces in search of new occupations. Often, they have bought a one-way ticket out of the extended family network, cashing in their birthright to make a down payment on their first bike.

This essentially lumpenised economy is the pool into which the human resource from all the other failing sectors drains. It survives because it must.

Having said that, incidents of boda boda riders being killed or suffering serious, often permanent injuries are legion. These young men are heavily over-represented in the orthopaedic wards. Kagwa was in fact the second fatality in our neighbourhood in the space of a few months after one Jjemba was flung helmetless over the bonnet of an SUV that had made a sudden turn, never regaining consciousness after his unprotected head hit the tarmac. The driver—a Chinese expatriate—was forced by a small mob to drive the man to a nearby hospital, but he refused to pay for the cost of a head scan despite having a substantial amount of cash on him, as was later found out at the police station he was then dragged to. The cash may have been more useful to him there, as he was later released without charge after a couple of days’ detention.

And so boda boda riders have acquired a reputation as violent and quarrelsome, a reputation complicated by the interests that then latch onto their predicament, like the constant inducements to work as informers while, ironically, being robbed by thugs pretending to be customers.

To be young is to have hope. So all these hinderances did not deter Kagwa from pursuing his interests. He was a keen member of the very local soccer league, replete with its own legends, and of their occasional jogging gang. He also knew where to buy the most lethal strains of moonshine, which was to be his undoing.

Among those hopes was Kagwa’s desire to become a grown man by starting his own family. This is where the youth crisis bites: at that point of attempted transition into full adulthood, or some semblance of it, through the struggle to secure three things: a permanent home, a family, and a steady income.

Looking back, I can see now that that was the point at which all the situations in Kagwa’s life—born of the crisis in our city and economy-—became unsustainable, and may have indirectly led to his death.

After over a year of knowing him, Kagwa proudly showed me the logbook to his bike. He had finally paid off the last outstanding installments of the loan he had taken out to acquire the bike, which then died the very next morning.

The credit regime is quite burdensome. On taking the loan, one must pay a monthly installment which includes interest and administrative fees. Defaulting makes one vulnerable to repossession, no matter how long you have been making repayments, and then one has to pay off the defaulted amount, the equivalent of two months going forward, as well as a penalty fine to get their ride back.

With some companies, I am told, repayment terms are enforced by means of a hidden tracking device. I am not sure if one had been planted on Kagwa, as his usual ruse of parking the bike in the nearby churchyard and then skulking nearby until the heat was off, usually worked. I learned this from the occasions when Kagwa had apologetically declined to pick me up because he was in hiding from the loan company enforcers.

Once, to my surprise, less than a month after he had fixed his bike, he collected me on a brand new motorcycle, of which he was very proud. I became curious because it was me that had gifted him the money to get his old one back on the road.

I asked him what had happened: was he hiring out the old one (as some operators owning more than one would)? He said no and told me that he had sold it off. I asked him whether he had used the money from the sale to make a down payment on this new one. No. I asked if he had saved the money somewhere. Again no, he had had to spend it. I asked him what he had used to buy his new bike, and he told me that he had taken out another loan, from another company.

This was a life of pressure.

I do recall late one night before Christmas receiving a phone call from Kagwa. He was in desperate search of a chicken, but could not afford the seasonal prices. His wife had made it clear that she expected there to be chicken for dinner, and was not interested in excuses. He knew that I raised hens in the backyard because I often hired him to deliver the chickenfeed.

Kagwa’s wife later left him. Her replacement came with other demands, foremost amongst which was that he begin formalising their union starting with a first customary visit to her parents. This is where the money from the sale of his original fully paid for motorbike went.

Then came the demands for an actual wedding ceremony. All this left him deeply in debt and under such pressure that, according to his colleagues at the stage, it led to him drinking heavily and then riding ever longer hours with hardly a break.

Part of me is left wondering just how much of an accident his crash was. We shall never know. Some witnesses report that he seemed to head straight into the path of the large oncoming car. His chest was crushed and he died on his way to hospital.

Kagwa’s burial took place deep in the countryside, on a piece of land so recently acquired by his estranged father, that his was the first grave in it. The stories that emerged from his colleagues, framed by his modest wake through to his internment, painted a picture of pressure and crisis. And it is from them that I pieced together this picture of an unfolding crisis of unrealisable and imposed expectations.

On my return from Addis, I thought to pay the customary visit to Kagwa’s home, but was discouraged by his resentful workmates, angry with the lady now technically his widow, with whom he had one child to add to the one he had had with his previous wife who had already taken up with another man.

And there we have it: hope and youthful energy preyed on from afar and at very close quarters. A life that begun already foreclosed.

And him nowhere near thirty.

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Reflections

How to Write About Northern Kenya

6 min read. In your article, talk about the vastness of the landscapes. Say that it looks like a forgotten country, but don’t ask why that is so. Talk about the empty terrain you have to cover, the harshness of the abandoned lands. Mention that the land has been abandoned because of banditry.

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Always use the word ‘Rustler’ or ‘War’ or ‘Wilderness’ in your title. Subtitles may include the words ‘Somali’, ‘Bandit’, ‘Shifta’, ‘Survival’, ‘Ahmed the Elephant’, ‘Drought’, ‘Resilience’, ‘Sky’, ‘Shadow’, ‘Spear’, ‘Sun’ or ‘Rudimentary’. Also useful are words such as ‘Warlord’, ‘Timeless’, ‘Primordial’ and ‘Tribal’. Note that ‘Bandit’ and ‘Shifta’ are both words that can be used to mean person from Northern Kenya.

Never have a picture of a well-adjusted person on the cover of your article or in it, unless that person has won the Nobel Prize. An AK-47, prominent ribs, two AK-47s, a child holding three AK-47s: use these. If you must include a person from the area, make sure you get one holding four, or better still, five AK-47s.

Everyone is a bandit. The carjacker is a bandit. The fast-talking man who cons you out of your money is a bandit. The mathe at the market who refuses to bargain is a bandit. The people chilling in the barbershops are bandits. The old man lounging in the sun in his shuka is a bandit. The child playing football at the corner and glancing at you warily is a bandit. Even the newly-born baby is a bandit, given a gun as soon as it can hold its neck up.

In your text, treat Northern Kenya as if it is one unified whole. Wajir, Laisamis, Loiyangalani, Garissa, none of these places exist in themselves; it’s all Northern Kenya. It is hot and dusty with kilometre after kilometre of desert and huge herds of camels and tall, thin people who are starving, but for the sticks of khat they chew. Or it is hot and dry with people who are war-torn. Don’t get bogged down with precise descriptions. Northern Kenya is big: too many counties, and too many people who are too busy starving and dying and being bandits to read your article. The region is full of deserts, mountains, lakes, highlands, savannahs and many other things, but your reader doesn’t care about all that, so keep your descriptions wild and evocative and violent and unparticular.

Be vague about where Northern Kenya is. Northern Kenya might be Marsabit or Wajir or Sudan or Somalia. It might be Turkana or Baringo or Meru or Tana River. We are beyond boundaries. A better guide of where Northern Kenya is to follow where the bandits are. A bandit is in Northern Kenya, automatically. In your report, list the places in Northern Kenya where bandits have raided in 2019. Northern Kenya is Baringo North, and West Pokot and Samburu. Bandit area. Northern Kenya is South Gem in Siaya, and Bahati in Nakuru and Meru, where bandits have been banditing. Sometimes, make these suspected bandits, because the only way one is not a bandit is if one is a suspected bandit. Good synonyms here are ‘rustler’ and ‘Al-Shabaab’ and ‘secessionist group.’ But bandit works best. List them all, the bandits. In Lodwar and in Pokot Central and in Nyandarua. Northern Kenya. To bandit is to Northern Kenya. For ease of vividity, the bandits, have them spray bullets.

Make sure you mention that, despite it all, people are showing resilience in the face of it all. Wake up, survive bandit attack, be resilient, sleep. Mention Lake Paradise, and Ewaso Ng’iro and all the other oases in this den of banditry. Mention Ahmed. Ahmed the elephant with his mighty tusks. Ahmed who was protected only by the good graces of our dear founding father, God bless him, the first president. Don’t forget Koobi Fora. The cradle of mankind. And the oil underneath the ground that will bring development to this godforsaken region.

Taboo subjects: ordinary domestic scenes, love between the people (unless a death from banditry is involved), references to writers or musicians or intellectuals from the area, mention of school-going children who are not suffering from banditry or famine or having to be bandits or forced early marriages or female genital mutilation.

Throughout the article, adopt a sotto voice, in conspiracy with the reader, and a sad I-expected-so-much tone. Establish early on that your liberalism is impeccable, and mention near the beginning how much you love Northern Kenya, how you fell in love with the place and can’t live without her. Northern Kenya is the only part of Kenya you can love—take advantage of this. If you are a man, thrust yourself into her beautiful sun duned landscapes forests. If you are a woman, treat Northern Kenya as a man with huge tusks and disappears off into the sunset. Northern Kenya is to be pitied, worshipped or gifted with development. Whichever angle you take, be sure to leave the strong impression that without your intervention and your important article, Northern Kenya is doomed.

In your memoir, write about the Somali man, the waria. Describe them, these waria, with their “…strange scripts in Arabic, or wrong bottles in the wrong box, or a slightly off-kilter brand name. Porchi. Poisone. Sold by thin thin men from Somalia. Dominos of nations tumble around Kenya and Somali work about, overstimulated, and thrust their faces into yours, dribbling chewed khat, eyes bleary, jacket open and say…Kssss, Kssss…Rolexxx…Xss…xxxsss…Seyko.” Don’t forget to mention that they walk around with their shirts untucked, these waria. After all, you wrote the satirical guide ‘How To Write About Africa’ and so you must be as accurate as possible.

Names are interchangeable, remember that. When you have to name a local politician, don’t be bothered by accuracy and such mundane concerns as truth. Bonaya Godana is Bonaya Godana, but he can also be Boyana Godana or Boyana Gonada or Bonaya Gonada or Bonada Goyana or Bonana Godaya or Boyada Gonana or Bodaye Gonaria or Bodana Gonaya or Bodana Goyana or Bonada Gonaya or Bonaiia Goyada. Bonavecture Godana is acceptable too, as is Abdi Godana. Everybody in Northern Kenya is called Abdi, after all.

Don’t forget to talk about the wild animals too. Ahmed the Elephant, first, but also the lions and the giraffes and the lions and hippopotami. The animals are complex characters. They whisper (or grunt while tossing their manes proudly) and have names, dreams and flights of intellectualism. Elephants are caring, and are good feminists or dignified patriarchs. Hippos are dignified proud gentlemen. Never, ever say anything negative about an elephant or a Hippo. Big cats drink wine with their caviar. Hyenas are fair game and talk like warias. Give a shout out to the people doing the labour of saving the animals from all the banditry around them. Mention them, these conservancies. The conservancies are great because they are remote and away from civilisation. Mention them, these heroes who fell in love with the terrains of Africa and are now there to save them. Mention them, the heroes with the OBEs given to them by Her Majesty the Queen of the Colony for “services to conservation and security to communities in Kenya.” Decry the bandits who dare to enact violence upon the private landowners fighting to save the animals. Remember, conservation is good, and pastoralist, which is just another word for uncivilised bandit, is bad.

Don’t forget the camel. The camel is noble and patient, decking it out with all the banditry around it. Each of the bandits in this bandit-infested area owns a camel, or several, and they probably chew khat with their camels too. Make the camel a metaphor. Maybe a metaphor for the resistance of the soul. Maybe a metaphor for persistence in the face of hardship. It doesn’t matter, as long as it is a metaphor.

In your article, talk about the vastness of the landscapes. Say that it looks like a forgotten country, but don’t ask why that is so. Talk about the empty terrain you have to cover, the harshness of the abandoned lands. Mention that the land has been abandoned because of banditry. Don’t forget to add that here, even stray dogs look out of place. Announce to your readers the good news, that development is underway. The oil rigs, the mines, the wind power projects, the development that is coming to Northern Kenya. All the years of the residents failing to utilise their high-potential lands because their attentions are occupied by banditry is at an end: Development is here to save them.

Broad brushstrokes throughout are good. Avoid having the bandits laugh, or struggle to educate their kids, or just make do in mundane circumstances. Have them illuminate something about survival in the badlands of Northern Kenya. Mention that the land is chaotic and fractured, and that the bandits walk proudly with their guns, as one would with a pen in civilised Kenya. Make powerful statements with vague generalized statistics to the effect of everyone having guns, good numbers of livestock being carried away by the bandits, and most of the children being bandits on the sly. The guns, of course, are nothing more than rudimentary firearms. The bandits should be colourful, exotic, larger than life—but empty inside, with no dialogue, no conflicts or resolutions in their stories, no depth or quirks to confuse the cause. Remember, at the heart of it all, these people are bandits. Six or seven AK-47s on the cover of your article is an excellent choice.

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Reflections

Eliud Kipchoge and the Transcendent Power of Sports

7 min read. Eliud Kipchoge has eloquently shown the world once more how transcendent sports can be in the lives of people without regard to their circumstances. His marathon achievement on 12th October 2019 displayed the unifying power of sports across the world as millions of watching fans cheered his triumph as their own victory.

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Eliud Kipchoge and the Transcendent Power of Sports
Photo: Flickr/Colm Linehan
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Once every few decades comes a sports hero, a legend, who transforms and ignites their discipline far beyond its traditional boundaries to inspire millions of people who would otherwise have little interest in that sport.

In football, we had the remarkable Edson Arantes do Nascimento, also known as Pele, and the mercurial Diego Maradona. In boxing, we had the poetic Muhammad Ali and the rage of “Iron” Mike Tyson. In basketball, we had the versatile Michael Jordan. In athletics, we had the exciting sprinter Usain Bolt. In golf, the resilient Tiger Woods. In tennis, the dominant sisters Venus and Serena Williams. In the marathon, we now have the philosophical Eliud Kipchoge.

12th October 2019. The time is 8am, the temperature is 9 degrees centigrade at the Reichsbrücke (German for Imperial Bridge) in Vienna, Austria. Eliud and seven members of his elite team of pacemakers jog up and down a 50-meter stretch behind the starting point of the INEOS 1:59 Challenge Race on the gentle slope of the bridge. To their left, the 119-year old St. Francis of Assisi Church can barely be seen through the mist lifting slowly from Europe’s second-longest river, the Danube.

Hundreds of excited fans make their way through the grey chilly morning to the bridge. Thousands more line up the race route on both sides of the iconic Hauptallee in the Prater park, known to local runners as “the green lung of Vienna” due to the fresh air from the trees along the 4.3 km straight avenue. The anticipation among the fans is palpable as they seek vantage positions before the start of the race.

Many are convinced that they are on the verge of witnessing a once in a lifetime sporting spectacle. Among them are scores of Kenyans who have travelled from neighboring countries and others all the way from Kenya, eager to cheer their national legend.

Eliud Kipchoge, the world marathon record holder is once more set to make athletic history. At precisely 15 minutes past 8am, the announcer counts down the clock by 15 seconds. The crowds cheer, and the race is on.

One hour, 59 minutes and 40 seconds later, Eliud spectacularly sprints through the finish line at the Prater park becoming the first man in history to run a marathon in under two hours. The watching world collectively bursts out in celebration peppered with a sense of relief. Athletics’ last great barrier has been shattered, paving the way into a new frontier no one can quite define.

For several months, the event organizers have rallied behind Eliud’s personal philosophy that “no human is limited” to galvanize the world around a profound idea, an experiment in stretching the capabilities of the human body. The one thing that was never in doubt among supporters and cynics was that if there was anyone capable of running a marathon in under two hours, it had to be Eliud Kipchoge.

Sir Jim Ratcliffe, Britain’s richest man and founder of INEOS, expressed his confidence and trust in Eliud’s ability to run a sub-two marathon right from the announcement of the 1:59 Challenge Race in May 2019.

“Eliud is the best marathoner there’s ever been, and he’s still getting better. He’s the only man currently who can break the 2-hour barrier,” Sir Ratcliffe said.

During the same occasion, Eliud had no hesitation in saying that he was equal to the task. “My mind is saying that I’m going to do it. So my heart and mind is on 1:59. The secret is believing and trusting in my capabilities that I can do it,” he explained.

In writing himself into the history books, Eliud ran an average speed of two minutes and fifty seconds every kilometer across the entire 42-kilometer course. That this feat that would commence at the Reichsbrücke was even more fascinating for someone described by sports commentators as the greatest marathoner of all time.

On 1st October 1976 shortly before five in the morning, the imposing bridge, one of the most trafficked in Vienna, unexpectedly collapsed into the river Danube killing one person. The main reason given for the collapse was structural failure in the bearings, which was not spotted during inspection due to the massive granite mantle that surrounded them. A new bridge was re-designed and formally opened on 8th November, 1980. It remains an impressive structure used by 50,000 vehicles each day with six lanes of traffic, U-Bahn tracks, two footpaths, two-cycle paths and two utility tunnels.

Eliud’s stellar athletic career faced a near collapse in 2012, when he incredibly failed to qualify for the London Olympics as an accomplished 5,000-meter runner. In a radical decision that would prove to be a game-changer, he switched to road running that same year starting out in the half marathon before winning the 2013 Hamburg Marathon in a course record time. From that win, Eliud’s marathon career took off into the stratospheres.

He has won 10 of the 11 marathons that he has participated in. In 2016 he took the Olympic gold in Rio de Janeiro in a race where he was seemingly under no threat from the competition. He currently holds the official world record of 2:01:39, set at the 2018 Berlin Marathon.

In contemplating Eliud’s extraordinary triumphs over the last six years, it’s clear that the world of sports has once more produced an iconic figure, transcending cultures, race and languages to redefine the boundaries of human achievements and inspire billions across the globe. Only a few personalities come to mind when one reflects on the scale of what this means. We may even have to look outside the arena of sports to find such inspiring individuals.

The world of music carries a comparable transcendent power to sports, and it therefore provides a notable personality we can briefly examine to comprehend Eliud’s influence on millions across the globe. The late pop-musician Michael Jackson immediately stands out.

His musical talent and genius were undeniable, enriching the global music industry for decades during his lifetime. Through his music, Michael Jackson managed to transcend racial barriers to inspire millions of adoring fans across different cultures and different generations. Shortly after his death in June 2009, American evangelist Al Sharpton described him as a truly historic figure.

It may be too early to make lofty comparisons between Eliud Kipchoge and the late King of pop, but the greatest marathoner in modern times does provide some profound and inspiring insights from his athletic achievements. To truly understand the driving force behind this fascinating man, we need to go back and examine a few of his past philosophical thoughts and musings.

We need to appreciate the motivations that compelled him to take on the challenge of running a marathon in under two hours, succeeding on the second attempt two years after the Nike Breaking2 project where he fell short by just 25 seconds. Immediately following that pioneering event of May 2017, the philosopher king of the marathon simply quipped: “The world is just 26 seconds away.”

At a press briefing hosted by his local sponsors Isuzu East Africa on 4th September, 2019 in Nairobi, Eliud powerfully explained why he was going to Vienna to make athletic history.

“I am going to Vienna to inspire a whole generation. I am going to Vienna to sell the idea that no human is limited. I am going to Vienna to inspire the human family. I want to inspire that journalist, lawyer, engineer, teacher, driver that when they wake up they can do more. It’s not about setting a world record but it’s about making history and inspiring the human race.”

The world of business can certainly learn a great deal from this excellent athlete’s training methodology, personal discipline and winning mindset. Take for instance his radical decision to switch from his favorite track event the 5,000M to the marathon. Jim Collins in his best-selling book Good to Great, Why Some Companies Make The Leap, provides two compelling approaches practiced by these successful companies that one can discern in Eliud’s career.

First, Jim Collins asserts that companies that made the shift from being good to later become great institutions, started by developing within their organizations the ability to confront the ‘brutal facts’. They created a climate or environment where employees were consistently encouraged to speak up and share truth in their day to day operations, no matter how unpalatable it was to their leaders.

Secondly, in that bold process, these companies came to the realization that if their core business did not propel them to be the best in their sectors, then they needed to change to what they could be best at, not what they were competent to do. Finally, the companies needed to build an absolute belief in their ranks that they could become the very best in their business. They nurtured an unfailing faith, an iron-willed self-belief that they could achieve their goals no matter how ambitious, insurmountable or wild they at first appeared to be.

In failing to qualify for the 2012 London Olympics, Eliud had to confront the brutal reality that he was not the best in the 5,000M track discipline. While he was competent in the event, having won Olympic medals and a world championship in his career, he was yet to realize his full athletic potential. He had to make a choice between continuing in an event where he would likely not rise to dominance, or courageously try out something new where he had a chance of truly excelling. The switch to the marathon resulted in a stunning change of fortunes for Eliud which culminated in the enthralling sub two-hour performance in Vienna.

In the lead up to this memorable event, Eliud once more clarified his intentions for taking on an epic race challenge that he well knew would not be recognized as an official marathon record.

“I want to be able to show the world that when you focus on your goal, when you work hard, and when you believe in yourself, anything is possible,” he said.

The element of self-belief came out consistently in Eliud’s statements when confronted with the epic 1:59 Challenge Race. From the moment he announced to the world his intention to mirror what British athlete Roger Banister had achieved in 1954 running the mile in under four minutes, Eliud’s simple conviction regarding what a human being could achieve with the right mindset was amazing.

“Any human being can go beyond their thoughts, but self-belief is crucial. I totally believe in myself, and in my team-mates and my training,” he said.

Indeed, no other human endeavor demonstrates the power and benefits of teamwork as well as sports does. One of Eliud’s most cherished training principles is anchored around his team-mates and what they have enabled him to achieve.

“You cannot train alone and expect to run a fast time. 100 per cent of me is nothing compared to one percent of the team,” he often asserts.

Eliud Kipchoge has eloquently shown the world once more how transcendent sports can be in the lives of people without regard to their circumstances. His marathon achievement on 12th October 2019 displayed the unifying power of sports across the world as millions of watching fans cheered his triumph as their own victory.

In Kenya, Eldoret was the epicenter of excitement with ripples of celebration going right across the country. For one tantalizing day, we forgot our petty differences as we applauded our gallant son for making history and swelling our hearts with national pride.

It would be no exaggeration to suggest that Eliud’s achievement that Saturday morning inspired the thrilling performances of Lawrence Cherono and Brigid Kosgei the following day at the Chicago Marathon. They were the male and female winners of the race with Brigid winning in a world record time of 2:14:04, shattering Paula Radcliffe’s 16-year old record of 2:15:25.

Without a doubt, there is no better case for increasing our national sports budgets, county budgets and corporate sponsorships to deliberately invest in our rich sporting talents across the country. Building on the lessons from our successful track athletes, we have in recent times also seen the immense potential in our football, rugby sevens and women’s volleyball teams. We stand to gain immeasurably as a nation from this untapped goldmine that can radically transform the fortunes of our young people. As Eliud has shown us, there are no limits to what we can achieve as Kenyans if we set our minds to this noble undertaking.

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