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Reflections

ME AGAINST THE SYSTEM: The frustration of Wasted Potential

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ME AGAINST THE SYSTEM: The frustration of Wasted Potential
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At almost 35, I’m yet to find balance in life. I was born into a family of five, two parents, two boys and a girl. I am the first born. My two siblings are doing just fine. Set in the family way, raising children, pursuing and living life by their own personal terms, happily, no less. Given all the trouble they put me through growing up, I can honestly say their success is my success, and wouldn’t have it any other way.

My personal life however, is a conundrum of sorts. No family. No (real) job, No prospects! Growing up in Kayole, Eastlands in ‘94, life was harmonious and easy for a child who saw the world through innocent eyes. Kayole estate was a World Bank housing project designated for the middle class. In the original plan, facilities such as schools, dispensaries and markets were strategically placed to serve the residents with paved roads and functioning streetlights. The houses came with large parking lots and a fully functional drainage system that stands to date. Crime was rare. In early 90s, there were a few white folks living in Kayole before they all moved out and relocated as the neighbourhood lost its gentrified status.

Apart from the few model houses that were built to World Bank standards, the rest of the dwellings were squatting houses that mushroomed into a hostile takeover after residents began flaunting the building regulations with no consequences. Those who were connected, began constructing 8 to 12 rooms on 50×100 plots and the Eastlands suburban vision that was part of the original plan fell apart. Toilets, bathrooms and cloth lines were communal in these new dwellings and with it came congestion tension between tenants.

In the early 90s, Kayole was characterised by wide open spaces everywhere, a gigantic play ground. Our days were marked by childish pursuits that included, football matches played using improvised polythene plastic paper bags rolled into a tight ball then fastened with sisal strands to give it a firm texture. My love for the sport was, as my mother put it, more than that of life itself. She had a point. I had a dream of becoming a professional footballer and joining the ranks of Roberto Baggio, the Italian midfielder, Luis Figo, the Portuguese Forward, and the Brazilian striker sensation, Romario, my football godfathers of the 90s. All of whom I followed on KBC, thanks to a portable radio that my dad had bought to keep himself updated on the politics of the day.

I must have been 12 years old when I first started noticing the three white men visiting our neighborhood and spending a lot of time watching us play. Two tall men, both lean in frame and the third, a bald man with the beginnings of a paunch. They drove an old Nissan Sunny. After the matches they would sit us down and offer us soft drinks and cookies engaging us in polite conversations about our families, our education, dreams for the future and whether we wanted to play footie in Britain! I particularly intrigued them a great deal.

Their talk of playing in Britain, cast a spell on me and I became obsessed with the idea. They kept on showing up every few months each time bearing gifts of new balls and sport shoes. Eventually, they insisted on meeting my parents to “introduce” themselves. My mother was super elated and quickly gave in to the request after I broke the news at home. My father however, a hardware store employee off River Road, downtown, warned me about fraternizing with strangers. His authoritarian style of parenting stifled any designs I had about my own life choices. So when he said no, it was final. Attempts by mother to bring him on board bore no fruit. His refusal adversely affecting me and I was diagnosed with clinical depression that required psychiatric evaluation.

The final blow came in 1997 when the indiscriminate land grabbing linked to David Mwenje, then Member of Parliament for Embakasi and other politicians in the Moi era arrived in my neighbourhood. The political class and their cohorts embarked on a privatisation spree, leaving no open public space untouched including our playground. Marooned and helpless, the sport died a natural death and the football scouts stopped coming. Consequently, my hopes died shortly thereafter, my dreams, valid as they were, with me as well. It would only come to emerge later that they were UK agents scouting for new talent in Africa and I was on their watch list. Twenty two years down the line, I wonder how my life would have turned out had I gotten my professional football break!

To stave off the pain of loss, I began drawing and sketching and my scribbling morphed into a budding career in calligraphy and poetry. My passion for creative writing was inspired and fueled by Tupac Shakur’s 1996 Album, Me against the World. I felt like a social pariah and Tupac’s music and US hip hop on inner city experiences became relatable. In the mid 90s, the transport sector experienced the emergence of a new breed of vehicle in Nairobi as the privatisation and free market bug hit with the collapse of the two major state funded public transport bus services, the Nyayo and Kenya Bus. The privately owned matatus ushered in a new-fangled culture that revolutionized the whole matatu industry and gave it its present day mojo. This was the age of the Manyanga, a name drawn from the original street Sheng term used to depict a young voluptuous woman. The pimped matatu was a far cry from its weathered predecessors, with graffiti cutting across its body, both inside and out. They spotted large sport tyres with flashy rims and loud music systems that played a lot of hip-hop and reggae music to lure customers. Influenced by both American hip-hop and Jamaican ragga cultures, both weed smoking and baggy jeans hip-hop fashion became vogue as the flashy touts paraded their brand of swag that quickly caught on as a trend that started in Eastlands and spread on to all parts of the city.

My two skill sets found a place in the industry where I spent my days in garages designing creative works and getting paid for it. I became a matatu graffiti artist and settled in my new ‘career’ until a directive from the Ministry of Transport under the famous “Michuki Rules” instituted by John Michuki in the Kibaki era banned matatu art. Flashy matatu art was term as a conduit for “hooliganism” and undesirable social elements and in an effort to streamline the industry, monochromes and yellow strip became the new civilised matatu look. Most garages closed shop ostensibly forcing many youths to look for alternative means to survive. All I was left with was my poetry and prose.

While moonlighting as a matatu art creative, I completed a certificate course at Utalii College specialized in food and beverage and joined the multitudes in the job market hunting for opportunities. My first stop was at The Norfolk, Nairobi, where a college buddy worked courtesy of his father, an industrial kahuna. He tried pushing my case with the head chef who agreed to an internship but personnel blocked my entry sighting my “nobodiness!” Undeterred, I kept pushing my luck for about a year until the management had enough of my persistence and finally physically threw me out of the premises.

Disillusioned, I decided to send over a hundred applications all over the country hoping for the best only to receive one reply, a regret letter, no less. In my desperation, I stormed through hotel doors demanding to see human resource managers to explain the problem! Was it me or them! Most would ask in surprise rather than shock at my audacity, “Who sent you?”

“Myself,” I would reply, “I sent myself” but that was not the response, they wanted to hear! I had no godfather in this skewed system, essentially, a nobody. As the post election conflict of 2007-2008 and the ensuing unrest blew over the country, I despaired, weeping and wiping my tears silently as my country burned with my hopes and dreams.

After a year of listlessness, a job vacancy landed on my lap in March of 2009, when I received a message stating, “a tour company is looking to hire new drivers, for more details, call the number below,” The number and company was unfamiliar but I went ahead and called the number immediately. A lady shared directions to their offices, in industrial area where I reported for an interview and despite my absolute lack knowledge of the tour operator space, I got hired on the spot and training started promptly. I began travelling to the country’s game parks, Nairobi, Nakuru, Meru, Mara, Tsavo guiding visitors and learning about wildlife. I experienced the novelty of museums, hotels and resorts as a tour driver, met new people and got wide exposure to Kenya’s rich natural and cultural heritage. There was one challenge though, the company was not paying us salaries even after seven months of hard labor. Frustrated and fed up, the bunch of disgruntled workers decided to exercise to two options left at hand, paralyze the operations and sink the ship or jump overboard and swim to shore. We settled for the former then bailed. Needless to say, I was once again on the streets scratching my chin, staring into space, my college certificates in hand. There were no breaks for another year and a half. Thankfully, the seven month stint had equipped me with enough skills and contacts to maneuver.

Shelving my academic credentials, I began hustling every top dog I had come to know in the industry, head-on. Luckily, my number came up and I got absorbed by one of the many I reached out to. Wilfred was a good man who wanted good for everyone. The management sadly misconstrued his kindness for nepotism and fired him. Without a safety net, my godfather dispatched, I knew it was only a matter of time before things went south which happened a week later. From then on, the job tap ran dry. At my wits end, living an insipid existence, I started entertaining suicidal thoughts.

My turning point was triggered by an old, torn bible handed down by my mother which sat gathering dust on my table. I was never a religious person and my church attendance was incidental but something caught my eye between the pages. I opened the book and stumbled on Acts 17:26-27

“And He has made from one origin and blood all nations of men to settle on the face of the earth, having determined their periods and boundaries. So that they should seek God in the hope that they might feel after him and find him, although he is not far from each of us.”

This verse provoked my contemplation on my spiritual purpose and the place of God in my life.

About to close the book, I happened upon this,

Romans 10:13 “Whosoever calls on the name of Jesus shall be saved.”

I stared at the verse, blankly, then vividly remembered a quote someone had once shared of a drowning man clutching on to a serpent. I closed my eyes and uttered a very simple prayer, crying, then shut the book and put it aside. Nothing happened and life went on as usual. Three months later when I started having psychic revelations, that correlated with live situations during the day. I started noticing very “mundane” things like a person’s energy, when one is in distress. I could discern impending illnesses, investment outcomes, accidents, robberies, even death, surprisingly. I attributed all this to a divine revelation and embarked on a new spiritual journey in the Christian faith my mind renewed. Jesus saved me!

Meanwhile, old buddies I had met along the dusty streets of struggle kept enquiring about my welfare. Some had joined the taxi business to earn a living. With nothing to lose, I found myself reunited with them chatting the days away, occasionally covering for any absentee drivers and developed an interest in the taxi business as a new career path. My first car was a Nissan B14, silver in colour that belonged to a senior police officer in Nairobi who always threated to shoot me if I ever played him. He had a serious demeanor. The threat was not taken lightly.

I entered in the taxi world feeling like a fish out of water. By day, Nairobi is the city in the sun. At night it is a hell hole that requires intelligence and a thick skin to get by. A puzzle to be solved before one can advance to the next level. By any measure, a pain in the butt. Police want a piece of you. City Council use any opportunity to shake you down. Thugs lurk at every bend and fellow operators want you dead.

The experiences I have faced are surreal. I remember my first case, her name was Dorothy. Heavy with child, we had just left Uchumi supermarket, at Adams Arcade and were discussing baby names headed to Nairobi hospital where she was to be admitted waiting to deliver. The two way Ngong Road was legendary with traffic jams that turned full blown chaotic during the rainy season. Everything was fine until she started feeling some kind of “wetness” and sharp pains from her lower abdomen that saw a previously calm woman turn breathless and scream in agony. I was clueless in matters of childbirth. The screaming sent me into a panic seizure and my thinking brain was suspended. It would take the intervention of two good Samaritans to deliver a newborn baby in my backseat. Between them sat Dorothy, looking half dead with blood all over. A few meters stood a cop directing traffic away from us, shooing curious onlookers that had gathered. It would take me months to recover from the ordeal.

Another bizarre episode happened at The Junction months later when a thug put a gun on my skull intending to steal my car as I walked towards it. His mission however, proved impossible when two police officers arrived and stood by obliviously waiting for a matatu. I took off singing Amazing Grace. I have ferried a corpse, had distressed a woman ditch her 2 year old daughter in my cab, had to deal with horny couples copulating in the back seats and met a long list of unsavoury characters in line of duty. The taxi business is Nairobi peppered with drama but the best was yet to come. In February 2015, more disruption came knocking when Uber, the app-based modern day taxi hit Nairobi streets running.

With its remote management capabilities, cheap rates and new cars, industrial dynamics changed drastically giving it an unfair edge over us old school traditional taxi types. Mass protests by local operators to have it deregistered met with tear gas courtesy of the government as we fought for the measly crumbs off the taxi table. This would mark the third time the government and free market forces had kicked me in the nuts and arrested my development! Days turned into weeks and weeks into months and years but nothing gave. My story was now akin to that of a wounded dog of war relegated to the back alleys to leak its wounds, waiting for death. To cope, most of my peers found solace in alcohol, gambling and prostitutes.

I have been caught between the proverbial rock and a crazy place, for almost a decade now and my youth is spent with nothing to show for it. I kill time by writing. It is my alcohol, my mistress, my prostitute. I love her and together we stare at the horizon hoping for better days ahead in this, my country.

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The author is a taxi driver based in Nairobi, Kenya.

Reflections

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.”

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Confronting Racism in the Shackles of a Miseducation
Photo: Unsplash/Ehimetalor Akhere Unuabona
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Paysage avec homme nu dans la neige.

That was the title of the book and the subject of the exam.

Paysage 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 KiSwahili?) 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. Off 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 employed to teach African history at our university had me transfixed when she took on a white professor at an international students event. In his cravat, floppy hat and carefully cultivated airs of a dandy, the prof had been waxing lyrical about his time at the Université Lovanium in Congo-Kinshasa, practically getting 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 civilizations 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 translation services 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 promote 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 into the brutality of the agents of King Leopold I 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 homeguards.

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 Kirinyaga: 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 Muhito Location Chief, Jeremiah Kinyua 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 Kĩmathi 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 Kinyua s/o of Kĩru 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.

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Reflections

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.

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Covid Organics: Towards an African Renaissance
Photo: Gov. of Madagascar
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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.

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Reflections

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.

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This Place I Cannot Call Home
Photo: Unsplash/Mattia Faloretti
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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,
Salute!
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,
Beautiful butterflies,
Ready!
But wait,
What if each bullet had a name?
What if you could call each bullet back?
Soon, when it leaves the barrel,
Silence it,
From cracking the air with the sounds of broken bones,
Of hate,
Of men, silent forever,
And each bullet was put to bed, to sleep,
Would that bring back life?
Nine times?

My father.

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.

My father.

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.

My father.

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.

My father.

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.

My father.

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.

My father.

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.

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