Connect with us

Reflections

Letter to the ‘Tribe’

Published

on

Letter to the ‘Tribe’
Photo: Álvaro Serrano on Unsplash
Download PDFPrint Article

To Mzee,

It is not your fault.

You did not fail to lead. You had no thought.

You did not fail to protect. You had no dominion.

You are not a child of two worlds colonialism and post-colonialism, pre-World War II and post-World War II, you are child of no world.

You are silent because you are lost.

How can you become what you do not know? Who knows what a Kikuyu was? Was like? So that you could be Kikuyu?

What does interring 1.5 million members of a primitive agrarian tribe do to its memory?

It sears. It purges it.

It prepares it for loading with new thoughts, new memories.

Mzee, you were de-centred before you were born.

What Riika (Age-Set) are you? Who are your relatives to the other in the larger family that is tribe?

Yes, Mzee, you would not know. And this is through no fault of your own. Your sole point of access to tribal history and initiation into the social order was interdicted decades before the birth of your generation. That is the “Riika” social system. It is not only the repository of the social map of the Kikuyu tribe, it also facilitated social initiation in ceremonies that defined transition from boyhood to warriorhood to junior elder to senior and finally to tribal council. It is this information void that makes every Kikuyu, a stranger to every other Kikuyu. It is the information that makes every Somali a brother to another Somali. It is the information at the heart of “Somali FIRST”.

There has not been a Riika ceremony in a century and a half. The Colonial Government in a stroke of diabolical genius banned the one dated for 1910 making the last one of 1898 the last existent social memory of self.

The breadth and depth of the Imperial war to enslave your people was multi-generational and socially kaleidoscopic in terms of spectrum of tools applied; consisting of conventional, economic, psychological, biological and cultural prongs.

Your history and identity were systematically erased at all levels of consciousness and awareness.

The Church Missionary Society that cultured you was all about Imperial mission. Did you know the idea of the Church Missionary Society was conceived by Charles Grant, the Chairman of Imperial British East India (IBEI). And it was executed by British Members of Parliament William Wilberforce, in the last quarter of the 18th Century, all Secular Imperialists, not a single clergyman.

Closer home, the Presbyterian Church of East Africa which was the institutional protagonist of Christianity in the Central Highlands is actually the bastard child of the Imperial British East Africa company believe it or not. Yes, it is not a secret, it is public information. One century after the establishment of the Church Missionary Society around 1891 Sir William Mackinnon, Mr. A. L. Bruce and other directors of the Imperial British East Africa Company dispatched another group of Imperial agents with Bibles in their hands to British East Africa. As incredulous as it might sound the spiritual values of the Kikuyu tribe were given to it by its expropriator and slave master, the infamous Imperial British East Africa Company.

Can you see why Kikuyus are capitalists by faith? Why sons kill fathers for land and wives kill husbands for property? Why poverty is the ultimate sin in Kikuyu land? Can you now see the source of the Kikuyu tribes’ pseudo-Imperialist hubris? The Imperial British East Africa (IBEA) Company is the Kikuyu tribe’s pseudo-deity, it is the sovereign source of its spiritual beliefs.

During “the emergency” in the fifties, when the “Mau Mau” resistance rose, the church, both Protestants and Catholics, did not remain silent, neutral or inactive. The missionaries threw their weight behind the British forces and joined their ranks even serving on armed patrols. Yes, “the missionaries” did not call for peace and or love here, there was no division between the Catholics and the Protestants, there was a unified call to in-discriminatory armed action against all “natives”. Bring them to bear, how dare they resist Imperial expropriation and Christian occupation!

This language and phrasing as harsh as it actually sounds is actually quite mild. As bizarre as it may sound they did see themselves as Christian saviours of savages, and were surprised by the resistance. In fact, so much so, their analysis of the Mau Mau resistance ranged from a form of mental illness to spiritual evil. Language exactly equivalent to that being used to describe Muslims resisting the brutal occupation of their land, pillage of their resources and rape of their women; Terrorists, Irrational, Bloodthirsty, Extremist, Retrogressive, Deranged… How could anyone hate American Democracy? How could anyone hate British Christianity?

Mzee, not even your denomination is a matter of theological consequence. Your denomination is a result of imperial interest. What I mean is that your Catholicism or Protestantism was decided by the outcome of the Kikuyu 1913 Conference, a meeting wherein the Mission divided between its various missions different regions of the Kikuyu highlands with Sykes-Picot level avarice. Stating that it would prevent “unseemly competition”(sic) and ensure strategic obstruction of Islam into the region. It was the First Council of Nicaea all over again, pure empire.

I am reminded of a quote by Paul J. Getty “The meek shall inherit the earth, but not it’s mineral rights…”. Our dear father is the promise of transcendental real-estate, a “paradise” where we would continue, condemned to servitude, damned to sing for eternity, in praise of a nondescript god who denied us everything in all worlds, for eternity, yes father, for eternity.

Do you now see what the network of churches and schools in the Mt. Kenya region are? Do you understand the ramifications of their concentration in the ‘white’ highlands? It is Kenya’s “Iraqi Greenzone”. It is the network of snake pits, it is the operational heart of the occupation.

The network of churches and schools in the highlands you grew up in, formed the imperial psycho-socio-cultural beachhead. Its concentration intensity is an indicator of the special interest the British Imperialists had in the Kikuyu tribe and its land. Or did you think the appearance of Rev. Musa Gitau, the establishment of Musa Gitau Primary school in 1901, the 1907 recruitment, culturing and emergence of chief collaborator Johnstone Muigai Jomo Kenyatta from this institution and the simultaneous banning of the tribal Riika ceremony of 1910 as all coincidence? The Kikuyu tribe was being specially prepared for a special task. Remember the Kikuyu tribe was not simply broken like other tribes, it was actively re-programmed to serve as the vanguard of British Imperial order in the territory. A sociological scale “nyapara” (taskmaster).

And now to compound an already irreversible problem, the colonial territory’s administrative order many think is “their” government, “Serikali nisaidie”, entrenched, expanded the socio-cultural and psychological warfare infrastructure that is the Christian Imperial-Missionary schools it inherited. It not just the physical infrastructure but the organization i.e. schedule, format, management method and all. Not just the syllabus but even the book contents as well. Imagine, the native administration did not even bother to either review even re-write the history books. In effect, it became natives yoking each other and their young physically, economically, intellectually, culturally in a never-ending cycle of self-driven slavery into perpetuity.

The Kikuyu tribe was totally socially reprogrammed. Not even your diet was spared. But how could diet escape control, food in that age was the entire economy. Food is sustenance, to enslave people control their survival, bringing me to my next point.

Total cultural re-engineering via economic and belief interventions. In 1893 depending on which version you want to believe, Mr. John Paterson who came to support the “Christian mission” introduced the first coffee seeds.

Why is this significant?

The use of food as a weapon can be later seen as captured by the insidious intent of the Royal Commission on Population, which King George VI had created in 1944 “to consider what measures should be taken in the national interest to influence the future trend of population.” The commission found that Britain was gravely threatened by population growth in its colonies, since “a populous country has decided advantages over a sparsely-populated one for industrial production.” The combined effects of increasing population and industrialization in its colonies, it warned, “might be decisive in its effects on the prestige and influence of the West,” especially effecting “military strength and security.”

Let me digress a bit to magnify the ramifications of this, not as articulated by me, but by the imperialists themselves. Henry (Heinz) Kissinger in a report for the United States of America, the imperator of our century, in this rather obviously labelled report “Food as a Weapon” revealed knowledge and awareness that dependency on imports for basic food ultimately lead to famine and death that for them has the intended positive outcome of population reduction outside of Birth Control means.

It has statements and questions that any human being would find fiendish. Listen to the “celebrated Statesman” Heinz Kissinger state; “Mandatory programs may be needed and we should be considering these possibilities now,” the document continued, adding, “Would food be considered an instrument of national power? … Is the U.S. prepared to accept food rationing to help people who can’t/won’t control their population growth?”

He also predicted a return of famines that could make exclusive reliance on birth control programs unnecessary. “Rapid population growth and lagging food production in developing countries, together with the sharp deterioration in the global food situation in 1972 and 1973, have raised serious concerns about the ability of the world to feed itself adequately over the next quarter of century and beyond,” he said.

The report goes on to predict, that the cause of the coming food deficit would not be not natural, but a result of western financial policy: “Capital investments for irrigation and infrastructure and the organization requirements for continuous improvements in agricultural yields may be beyond the financial and administrative capacity of many LDCs (Less Developed Countries). For some of the areas under heaviest population pressure, there is little or no prospect for foreign exchange earnings to cover constantly increasingly imports of food.” Kissinger Said.

“It is questionable,” Kissinger gloated, “whether aid donor countries will be prepared to provide the sort of massive food aid called for by the import projections on a long-term continuing basis.” Consequently, “large-scale famine of a kind not experienced for several decades—a kind the world thought had been permanently banished,” was foreseeable—famine, which has indeed come to pass.

Based on my understanding it becomes clear that the I.B.E.A and P.C.E.A Church were the modern day Monsanto and Bill Gates Foundation G.M.O alliance of your time. Where the founding P.C.E.A church wielded the Imperial Bible to justify subjugation and domination, Monsanto and Bill Gates Foundation wields science and influence to push ‘democratic’ equality in a veiled philanthrocapitalism agenda.

The introduction of a cash-crop economy coupled with taxes and forced labour, Mzee, was not economic warfare, it was slavery, a brutal war to enslave.

Everyone loves to quote Winston Churchill “We can afford to be generous in victory…”. The British were definitely generous; to the French they granted Limestone mining concessions, the American’s off-shore oil drilling rights. They, the British, own everything else; the Gold, the Oil, the Titanium, the Land and even the Women. And what in terms of land or minerals they have been unable to exploit for capacity, timing or other political or economic reasons, they have cordoned off with expropriatory legal tools titled “Natural Wildlife Reserves”, “National Parks”, “Conservancies” and all other manner of evolving terms.

One hundred and sixty seven years ago (Jan. 2nd, 1851), Henry Venn uttered these words:–“If Africa is to be penetrated by European missionaries, it must be from the East Coast.”

Mzee, consider us fully – penetrated. From the East Coast. If only you would have been awake to their designs.

Toyotomi Hideyoshi a pre-eminent Daimyō, warrior, general, samurai, and politician of the Sengoku period in the 16th Century is regarded as Japan’s second “great unifier”. In November of 1586, Hideyoshi ordered the expulsion of all Christian missionaries on Kyushu. Later on in 1596, he ordered the crucifixion of six shipwrecked Spanish Franciscan missionaries, three Japanese Jesuits, and seventeen Japanese Christians at Nagasaki.

This moment, I submit Mzee, was the moment that bought Japan another 500 years of independence. This was the reception Dr. Johann Ludwig Krapf should have received when he hit the East Coast beach in 1844, under the patronage of the Imperial British East Africa Company via it’s psycho-social-cultural warfare arm – the Church Missionary Society.

Mwene-Nyaga does not exist, Gikuyu is lost, there are no Kikuyu. The land has been conquered and the tribe has been scattered. It was actually effectively scattered in 1890 when the last Riika ceremony turned out to be the last. With its history lost its identity evaporated in a Century even awareness of genealogical existence will cease to exist. In simple terms, the tribe will not exist in 100 years. Imperial British East Africa Company with its socio-cultural prong the Presbyterian Church of East Africa succeeded in reprogramming an agrarian Bantu tribe into an amorphous mass of secular capitalist individuals. The Kikuyu are victims of the victory strategist Sun Tzu classified as not just victory, but a victory that is complete. The Kikuyu tribe vanquished, never to rise again. The women who bear Kikuyu genealogical heritage should be married and absorbed into the tribes that survived the imperial scourge, this is their only hope for safety, security and honour. The Kikuyu men who cannot establish new colonies and tribes should dissolve into the nihil of time.

The only way is forward. The Kikuyu as a people or as individuals must reject Man as Sovereign. In Monarchical form or Demos form both have translated to tyranny. There is no way back to the past, the “Mungiki” attempt revealed everything about where the path back into the past would lead. The Kikuyu must find a new Sovereign, or be damned to eternal humiliation.

If the new Sovereign be a man or material being, it can bring nothing but misguidance and oppression. For the true sovereign must be able to answer the question of where we have come from, why we are here, where we are going. The true sovereign must be established above and outside our material reality for creation cannot define its own purpose. The true sovereign will create just, cogent, tranquil internal and external order.

I have walked my journey, conducted my search, and found a sovereign who qualifies vengeance, guarantees inheritance of the earth to those who serve him unreservedly and promises Jannatul Firdaus, an afterlife replete with spoils of war that make Valhallah pale in comparison, adorned couches and raised thrones, wide-eyed virgins and youthful serfs.

This is the Sovereign I will serve, this is the Sovereign my son will serve, this is the Sovereign I invite you to serve, Oh Gikuyu.

Your son,

Empire Man

 

References

Kissinger’s 1974 Plan for Food Control Genocide by Joseph Brewda
Executive Intelligence Review

Origin and Growth of PCEA

Imperial Reckoning: The Untold Story of Britain’s Gulag in Kenya – Caroline Elkins (2005)

The early attempts at ecumenical co-operation in East Africa: the case of the Kikuyu Conference of 1913

Studia Historiae Ecclesiasticae, October 2010, 36(2), 73-93 – Julius Gathogo

Support The Elephant.

The Elephant is helping to build a truly public platform, while producing consistent, quality investigations, opinions and analysis. The Elephant cannot survive and grow without your participation. Now, more than ever, it is vital for The Elephant to reach as many people as possible.

Your support helps protect The Elephant's independence and it means we can continue keeping the democratic space free, open and robust. Every contribution, however big or small, is so valuable for our collective future.

By

Arkanuddin Yasin is an Ideological Activist and a member of the pan-global Islamic Political Party Hizb ut-Tahrir.

Reflections

Marseille 2021: The 2nd Scramble for Africa

I come back home a worried man, even more perturbed than I was before, about the march of colonialism under the guise of conservation.

Published

on

Marseille 2021: The 2nd Scramble for Africa
Download PDFPrint Article

Dear Natives, do you know any conservationist who was in Marseille, France, in the last couple of weeks? If you’re a conscious African citizen, you need to ask them exactly what they were doing there and what they discussed at the IUCN World Conservation Congress. Personally, I was there as part of a group organizing resistance against the relentless advance of colonialism throughout the global south under the guise of conservation. Like most conservation conferences today, this meeting was full of backslapping and self-congratulatory nonsense exchanged between celebrities, politicians and business people. This is the ultimate irony because this is the group of people most responsible for the consumption patterns that have landed the world in the climate predicament we’re in today.

They created the most effective filter to keep out people from the global south (where most biodiversity exists), the students who may be learning new scientific lessons on conservation, and the independent-minded practitioners who would be there to share their views, rather than show their faces, flaunt their status and prostitute their credentials for the benefit of their benefactors. This filter was the registration fee. The cheapest rate was the “special members fee” which was 780 Euros (slightly over KShs100,000).

While most of the Kenyan conservationists are now back from Marseille gushing about the beauty of the South of France (which is true), I come back home a worried man, even more perturbed than I was before, about the march of colonialism under the guise of conservation.

For any African proud of their heritage, this worry is heightened by the unending queue of Home Guards and Uncle Toms lining up to sing for the crumbs and leftovers from Massa’s table, the small jobs, big cars and trips to conferences where the only thing prominent about them is their dark complexion and not the intellectual content of their contributions. These heritage salesmen and saleswomen give themselves all sorts of fancy titles, but their brains are of no consequence to the European colonizers. They are as much props as the obviously (physically, mentally, both?) uncomfortable woman unfortunate (or foolish?) enough to have her ridiculous image carrying a pangolin used on the blueprint for the new scramble for Africa.

The biggest thing out of Marseille was the European Union’s grand plan to capture Africa’s natural heritage through a programme called NaturAfrica. Since they know that they have selected partners in Africa to whom prostitution comes easily, they drowned the announcement in noise about doubling of funding for conservation on Twitter.

Marseille 2021: The 2nd Scramble for Africa

EU’s Philippe Mayaux presenting the NaturAfrica initiative.

In the first photo above, you can see the EU’s Philippe Mayaux presenting the audacious grand plan. He expressly stated that they are going to use the “Northern Rangelands Trust model” which has served them well thus far. I’ve been saying for the last 5 years that NRT is a model for colonialism and some invertebrates here have been breaking wind in consternation at my disrespect for their cult. The financiers have now said that it is a pilot for their planned acquisition of Africa’s natural heritage. What say you now? Who’s in charge of the plantation? Do the naïve majority now understand the violence in northern Kenya? Do the naïve majority now understand why foreign special forces are training armed personnel (outside our state security organs) to guard the so-called conservancies?

Following this extravagant declaration by Mayaux, the CEO of the NRT, Tom Lalampaa, barely containing his joy, took to the podium and gushed that “NaturAfrica will be welcomed by all Africans.” Only the irrational excitement brought on by Massa’s praises can cause a mere NGO director to purport to speak for the 1.3 billion inhabitants of the world’s second largest continent. Kwenda huko! Get out of here! We can see through the scheme!

Tom Lalampaa, CEO of the NRT

Tom Lalampaa, CEO of the NRT

On the map presented by Mayeux, you can see the takeover plan (the dark green areas); Tsavo, Amboseli and Mkomazi in northern Tanzania is a colony of the WWF “Unganisha” programme. To the west is The Nature Conservancy colony consisting of the Maasai Mara Wildlife Conservancies Association in Kenya, and the Northern Tanzania Rangelands Initiative. The rest are the NRT colony (including the Rift Valley, which is clearly marked) and the oil fields in northern Kenya. East Africa’s entire Indian Ocean seascape is marked for acquisition; spare a thought for the Island nations therein, because they have been swallowed whole. The plan has already been implemented around the Seychelles and documented.

I will repeat this as often as necessary: the biggest threat to the rights and sovereignty of African peoples in the 21st century is not military conflict, terrorism, disease, hunger, etc. It is conservation organizations and governments that seek to dominate us through conservation. They will bring their expatriates, their militaries, and their policies. If you look at the map, the relatively “free” countries—like Nigeria, Congo, Ethiopia, Sudan, Somalia, etc.—are those where international conservation NGOs haven’t been able to get a foothold. Here in Kenya, our state agency, the Kenya Wildlife Services, is busy counting animals, not knowing that it is well on the way to becoming an irrelevant spectator in our conservation arena. If you think this is far-fetched, ask someone there why there are radioactive materials dumped by the Naro Moru gate to Mt. Kenya National Park. Or why the Kenya Forest Service is standing by without any policy position while the Rhino Ark goes about fencing Mt. Kenya Forest, a UNESCO world heritage site.

Has anyone asked the EU why this grand plan isn’t global, but only focused on Africa? Are there no conservation concerns in Europe, Asia, or the Americas? Ours is the land of opportunity and this is why they want it. The funding will facilitate immigration and pay to employ the expatriates that will look after their interests in our homelands. Their militias will keep us out of our lands which they need for “carbon credits” so their industries can continue to produce and pollute unabated. Lastly, they need our land for export dumping of their household rubbish, toxic waste and, most of all, radioactive material. This is obviously a continental initiative, but addressing my compatriots (Kenyans), can you now see what I have been talking about for years, even as the European colonists tell Maasais, Samburus and other pastoralist communities that they shouldn’t listen to me because I am Luo? Can you now see how miniscule that school of thought is, how easily your attention has been diverted to discussing irrelevant minutiae in the face of the scale of their grand scheme?

As I said in the beginning, my mission, together with colleagues in Survival International, is the de-colonization of conservation in Africa and the global south. The routine violation of indigenous people’s rights, and the violence constantly meted against them, is the most visible symptom that brought this problem to our notice, but we must understand that the violence isn’t just for sport, as much as these organizations revel in it. Like 18th and 19th century colonialism, it is a commercial venture where political interests follow in its wake because it is too big to remain private. When Leopold’s Belgians massacred people in Congo, it wasn’t just for sport (although at some point it looked like that)—they were there to collect rubber and other resources. The conservation militias don’t just kill indigenous Africans for sport. They are here to protect colonies on behalf of capital interests. It is not about the wildlife—that is just the window dressing. After all, the people and the wildlife were here for thousands of years before their militias came.

This is why we cannot afford to give up. It’s not just about biodiversity. It’s also about our identity, our resources and our children. This is why we must fight intellectually to develop our own conservation philosophy and reject this violent and elitist Tarzanesque Western model. In order to restore the rights of indigenous peoples, we must tackle the reason why they are being oppressed, tortured and sometimes killed. It is commerce. Conservation is just the attire in which it is clothed.

Find an African who was in Marseille and ask him or her what they were doing there. If they cannot demonstrate that they spoke against this colonial project, they had better show you a lot of photos of them shopping and spending a wonderful holiday in the south of France. If they can do neither, then be sure they were in France selling or facilitating the sale of our heritage to corporate pirates.

Continue Reading

Reflections

Surviving the Hood: A Walk Through Nairobi’s Iconic Neighbourhoods

For us hood folk – no matter where we land – especially if we survive the hood – then it is forever home

Published

on

Surviving the Hood: A Walk Through Nairobi’s Iconic Neighbourhoods
Photo: WikiCommons/tropenmuseum
Download PDFPrint Article

What you up to I asked.
I’m going back home to take some pictures for my foundation was the answer.

For us hood folk – no matter where we land – especially if we survive the hood – then it is forever home. Because we remember how far we have gone.
And no matter what trauma and hardships we suffered – we remember this time through rose tinted glasses.

What? Going back home, home I said
Yes, won’t be there for long but we can meet after. No way! I am coming with you. I am going home too. And so, we set off.

First stop Kaloleni – Ololo – for a walk and picture taking.
You see for them Americans to give their hard-earned cash – we have to reaffirm our poverty and massage their saviour ego.
But today I am not on that soapbox.

I am 7 years old, visiting a relative in Kaloleni – eating peanuts that Nyaredo (my uncle) has bought us.
I am 7 years old – waiting for the medicine man to bring a variety of roots that need to be boiled and me washed with it. You see at age 7 I have terrible eczema and the many trips to Aga Khan courtesy of the KQ medical cover has not helped.
Dana knows the cure – and so off we go to Kaloleni.

We say hi to Mama. She is shocked to see me. I am happy to see her.
And of course, I come bearing gifts. I know she loves flowers – and these are bright orange. My Mama loved orange.
Mothers are precious and I do miss my own Mama, so I channel that love to any mother I come across – especially my friends Mums.

These houses looked much bigger when I was 7. They seem shrunken – but we have grown. This takes me back to the sights and sounds of our homes growing up.
Wow – it must have been loud – with laughter, joy, tears and hopes.

We walk around the old neighbourhood.
There is a beautiful old building that was the maternity clinic back in the day. A safe place. Walking distance from any home for mothers to welcome new life.
The library is next – open – recently renovated.
The social hall still stands …and there is a handball pitch too.
Hmmm – handball I inquire – yes, it has been here since our childhood.

This estate was planned.
Every common space has a tree.
The wooden shutters – painted green and that city council sky blue are still present. I am 7 years old, eating peanuts as I wait for the medicine man.

Next stop is my hood. Jericho.

Jogoo Road has changed but it is still the same.
Barma market – where we bought live kukus for those special Sundays still stands. The more things change, the more they stay the same.

We exit Jogoo Road as we remember the number 7 and 8B bus routes. Long live Kenya Bus Service!

Bahati estate is still the same. Jennifer would get off here.
She was beautiful – Arab looking Kamba gal – Evelyn Tei’s cousin. Next
Evelyn and Davi would get off at Kimathi.
These were the it houses! 3-bedroom stand-alone homes – yo!

I was then in the bus by myself or with Agnes till Jeri.
Funny – no one lived in Jerusalem or Ofafa Jericho…maybe they did, and we just didn’t take the same bus…

Welcome to Trench Town

The sign greeted me as the bus turned into my road. Then I knew I was home safe!

Oduko so – the big shops – the main shopping centre – our Mall
I ate mtura there and ferried metal birikas of soup from there to neighbours’ homes. I got my shoes mended there at the cobbler outside the bar.
My feet grew like weeds – no new shoes, mended shoes for me.
My Mum’s local – drinking those small Tuskers with my Godmother and various aunties. Laughing.

The field next to the dukas was where the monthly open-air movies were screened. To this day I wonder who was behind that…
Bringing a screen and projector and showing a free movie to the masses.

Then the clinic…
The clinic where you had to buy an empty small bottle for your cough medicine. In the hood, Actifed came in 5 litre jerricans.
The clinic where Starehe Boys volunteered during the holidays.

Them in their very colourful uniforms – ever so smart. Patrick Shaw smart. The clinic that I ran to when I broke my toe…
Which was not set properly – and has given me wahala ever since.
I remember the day clearly because my uncle Cliff was there volunteering that day… The game was tapo…or blada…or cha mkebe
Anyway
I ended up with a broken toe that healed funny.

St. Joseph’s …my nursery and local catholic church. Weird place, looking back.
Lots of light skinned kids …pointies…running around. The only white jamaas were the…. yeap! ‘nuff said!
We drive to the parking lot and I am 12. I loved a boy from that house.

He smelled sooo good – Old Spice I remember.
First place I ever heard Tracy Chapman.
His brother was playing his guitar to ‘Fast car’. But alas, he was smelling good for someone else…

Celestine’s house.
Her mother told her not to talk to me because ‘I knew too much’. Celestine got pregnant in Standard 8…
Clearly, I knew nothing!

Wiki’s house – Wycliff – his full name was too long for us kids. First boy and last male who ever slapped me.
Heard my brother defended me by giving him a thorough beating! The joys of big bros in the hood.

Hilary’s house.
Now that was an anomaly…
Hilary lived there with his Mum. The end.
Just him and his Mum…in that huge 2 bedroomed house! My family of 5 kids was the smallest…the average was 8 kids We had a cousin and house help living with us…
We slept in one room.
So, you see the thought of just Hilary – alone – in the room – solo…that was mind boggling!

Owanjo so…the big field Looks so small now.

Walking to church along the bougainvillea fence…
Wondering why the boys are allowed to watch football whilst I have to go to church.

Oti Papa – towering tall. The coach. Superstar Someone scores, the crowd goes wild…
I walk to church…

I am 10.
Walking across the field after school to the far far corner to buy deep fried mhogo… Laughing with my two mates – Pauline and Mamie
Pure bliss
Them Mushrooms are having a jam/rehearsal session. The drums sound good, I fall in love with the guitar We eat and listen…

Thoma’s house.
First real rejection. I am 15 going on 16
Standing in the kitchen – the gally kitchens of Jeri… Gathered courage to go in for a kiss.
Dude jumped back as if I was about to stab him…
Note to self – do not make any sudden movements towards the male species. They are somewhat fragile when not in control.
Years later – we are back in the kitchen. Him from Sweden, me from my new hood. He has lost his Dad; I am saying pole.
And I remind him …ai ai ai…wacha hiyo story Posh (my hood nickname). We laugh and he goes – lakini you are free ku jaribu tena.

The car park.
With the Maasai watchie wrapped in his Raymond’s blanket, armed with his bow and arrow. It must have been a good year for Peugeot…everyone seemed to own one…or so it seemed. There was the occasional Datsun, Nissan and my Mama’s VW – KGG 908.

My street. Our house.
Laughter – it is a Saturday and Mama is having her bura – she is laughing, my aunties are laughing, gossiping, listening, helping, soothing, accounting for the monthly contributions. They are drinking and laughing, and Franco plays in the background.
Sisterhood – this is what it looks like.
Joy – Earth, Wind and Fire – blasts from the record player. I am mesmerised by the sparkly cover.
Fear – people running, horses…what? horses in Jericho? Screams… the 82 coup has arrived. Tears – loud wailing – my Uncle’s death – HIV – early days…he makes it into Newsweek… Violence mwizi comes the rallying call. We all pour out of our homes…
Nyerere with a panga, blood everywhere, leta mafuta…
Later on I wonder how witnessing that affected us kids…
Domes – the wall shook…my neighbour battering his wife. Her head made contact with the wall.
The late-night knocks, the crying, black eye, broken bone – letting in a weeping female who needs to make it to hospital…
Clear thought goes through my child mind – never marry a Kisii or a Luo for that matter…

The big easy – remembering the lazy Sunday afternoons, the footballers walking home, Leonard Mambo Mbotela asking us je, huu ni ungwana.
The only time I think Luo men my Dad’s age attempted to understand Swahili.

The Bus Stop
My stop – 3 steps and I am home.
The bus stop where Mwangi gathered courage and gave me a love letter via Freddie.
In their Martini uniform. Martini which I later realised was Martin Luther King Primary School. Go figure!
Mwangi from Ziwani.
As I got off the 8B – he got on. At times he didn’t.
He sat there with a clear view of our kitchen and veranda. Young love.
I turned him down gently…he swore to love me fore

The Obembo tree.
Weeping Willow – I discovered years later in my adulthood.
Dhi kel kedi – go bring a stick. God help you if you got a dry one!
It had to be flexible…so as it came down on you, you were dead just from the swishing sound it made.

I am 9.
In standard 3…
I have a toothache.
I take a nap after lunch and I miss my afternoon classes. The maid reports me to my Dad with glee!
Dhi om kedi. I die a thousand deaths. I am sick, in pain, my tooth!
All my Dad hears is that I skipped school…like that is my fucking nature!
I pick a nice flexible one because even in my misery, I want to be good and obedient and get a good kedi.
I have seen this guy cane my brother.
Watched my brother cry – my defender, my hero against the hood boys… I can’t imagine that wrath reigning down on me.
My Dad is speaking… I can’t hear him…
I am dying – can’t he see? I am crying – I am the good one. I am screaming – I am not lying! He raises his arm…
I pee…right there where I stand. He looks at me in shock…
I look at him in shock… He tells me to go shower.
He never raised his hands again…to me. But everyone else got it…sadly.
That is why only one boy has ever slapped me. One. Once. The end.

The hood.
We connected at a basic level
No pretence. No explaining. No pity. No judgement Just simple memories…
The medicine man The bus ride Sunday football Them Mushrooms
The Weeping Willow – which caused a lot of weeping Love – young unrequited love
Friends – rest in peace Mamie Tracy Chapman
Old Spice.

I am 45.
Standing in an empty car park Facing owanjo so
The bougainvillea is long gone
There is a stone wall instead – protecting the space from land grabbers…Kenya! The grass and red soil are now gone…
It is astro turf
Kids play in their bright yellow jerseys…dreaming… Oti Papa would be proud.
I wonder about Celestine, Wiki and Hillary…

Me at 45
Standing in the car park Old spice in my memory
But now not quite Old Spice but an expensive scent Tracy in my memory…
Nvirri the Storyteller on my mind
Football in the background
And in front of me… Home.

Continue Reading

Reflections

Die Kijana Die: The Crime of Being a Young Poor Man in Kenya

Growing up in Mathare, we all start out with beautiful dreams. A dream of becoming a doctor, police, engineer, professor, pilot, and so many more. Teachers used to tell us these dreams will only become true if you work hard. Maybe that’s why Motiso worked so hard to achieve his dream—to be a dancer.

Published

on

Die Kijana Die: The Crime of Being a Young Poor Man in Kenya
Photo: Julian Myles on Unsplash
Download PDFPrint Article

If you want to see colonialism alive and well in 2021, one of the first places you should look is Mathare, or any of Nairobi’s informal settlements. These are places where people are still not treated as full citizens, but rather, as sources of cheap labor. Citizens deserve publicly provided or accessible water, electricity, healthcare, education, roads, etc. But the people of Mathare are not treated as citizens. They are treated as disposable.

One of the ways that disposability is made most clear are police killings. In August, there was one week when police gunned down seven uncharged, unconvicted young men. But, while criminal suspects in other parts of the city are arrested and jailed, police kills the “disposable” young men of the ghetto because society, in its complicit silence, has agreed that it is more efficient this way.

We know that Kenyan civil society has long spoken up against police killings. The recent murders of Benson Njiru Ndwiga and Emmanuel Mutura Ndwiga while in police custody in Embu have rightfully incited public outrage. But what about the seven young men who were shot dead by police in Mathare within that one bloody week in August?

*****

On 9 August, 2021, a young man called Ian Motiso sat down to take a late lunch at a kibanda in Mlango Kubwa, Mathare when a killer cop called Blacky passed by. Blacky took out his gun and shot Motiso down then and there. Just like that, Motiso is no longer with us. He was 21 years old.

Another extrajudicial execution. Another life cut short.

Even though police killings continue throughout Kenya, people are speaking up about it now more than ever. A couple weeks ago, the Ndwiga brothers were detained in Embu by police. While in police custody, police beat them to death. The public responded with anger. National news covered it widely. Lawyers have taken up the brothers’ cases.

But what about Motiso? What about the other six young men killed in Mathare within that week? Almost silence.

People say that the young men police kill in the ghetto are “thugs.” People say that those who speak out against police killings simply do not understand what it is like to be a victim of crime in informal settlements. I was born and raised in Mathare. I have been a victim of crime. I know the pain of being robbed of valuable property. I know the pain of beatings from heartless young men. I know the pain of losing loved ones to “boys” who stab with knives.

Motiso committed crimes. Motiso personally attacked me. And Motiso did not deserve to be extrajudicially executed. I believe this, even though I still have a wound behind my right ear from when he bashed my head.

Two months ago, Smater Zagadat and I had just arrived at the Mathare Social Justice Centre (MSJC) to lead rehearsals for the MSJC Kids Club as usual. MSJC Kids Club is an initiative that uses dance and community theatre to advocate for social justice. Smater and I are the coordinators. That afternoon, I was wearing a black T-shirt with the logo “Dance with Zagadat”—Smater’s brand—so Smater took our her phone to take a picture of it. Within seconds, three teenagers swooped in and snatched the phone. We ran after them down towards the river and managed to catch the guy who grabbed the phone. Some kids from MSJC Kids Club followed behind.

We grabbed the thief and dragged him back up to the office so he could return Smater’s phone. But, suddenly, a group of young men came out of nowhere and attacked me. I only remember feeling their punches coming from all directions. Their fingers were covered with heavy coated rings. My teeth almost came out. I could not see what was happening, but I could see blood coming out of my mouth. All of this happened in the early evening on Mau Mau Road, between the bridge that connects Kambi Safi Road to Kosovo Hospital Ward, a very busy area—yet no one came to my rescue, except for the MSJC kids who shouted and cursed the attackers.

I recognized one of the attackers. Even though he recognized me back, he didn’t stop beating me. He felt no shame attacking someone he knew. He was Motiso.

Let me take you back, because I want you to understand something important. Motiso was born and raised in Mathare. He knew all six wards of Mathare very well, from the elderly to children. By the time he was 16 years old, he was already a very talented dancer and was a part of the Billian Music Family (BMF), together with Smater herself.  The community loved these dance groups, and in return, the groups inspired many kids in Mathare, including myself.

The first time I saw BMF’s Dance group, I was just out of primary school. The dancers were performing “Vigelegele” by Willy Paul along Mau Mau Road. That was the first time I heard the name Motiso. The kids, yelling above the booming speakers, cheered for him as he danced.

“Umecheki vile Motiso amedo hiyo Stingo?!”

“Atakua dancer mgori!”

He was just that good, and I guess that’s why he easily became famous.

Growing up in Mathare, we all start out with beautiful dreams. A dream of becoming a doctor, police, engineer, professor, pilot, and so many more. Teachers used to tell us these dreams will only become true if you work hard. Maybe that’s why Motiso worked so hard to achieve his dream—to be a dancer.

Maybe if he wasn’t born into a poor family, his hard work would have turned his dream true. But Motiso was born into a place that reeks of all sorts of human rights violations, of poverty, of ecological injustice. His dream was shut down because of the environment he was brought up in. So, did he give up? Yes, Motiso gave up.

Imagine the struggle he passed through. First, he was unemployed. Motiso, like many of us in Mathare, was trapped in a cycle of wage slavery. You wake up, go to job, get a salary, barely make food and rent, sleep, repeat until you die. But your work never turns into a dignified life. You’re just trapped.

Second, Motiso was in the danger zone of being a man in his twenties living in the ghetto. As young men in Mathare, when we reach this age, we automatically become an enemy of the state. The ghetto is a place where a child grows up innocent, then later on becomes a victim of predators who target, hunt, and prey on them.

So Motiso went ahead and jumped on a bad bandwagon. He left dancing and got involved in crime like petty theft. The reason why he chose crime over a path of straightness is simple: He needed to survive.

Some people criticize his decision, asking why he should commit crime when the government has offered plenty of job opportunities to the youth, like one program called Kazi Mtaani. But, if those people understood that Mutiso was a victim of structural violence created by the system that we are born into, they would understand that they are demanding a young man to make “good” decisions while he chokes inside a system that has never treated him as a human.

Mutiso did try to join Kazi Mtaani, actually. A few months ago in Mathare, a group of young men went to the administration to register for Kazi Mtaani. But they were surprised to find that, in order to participate, they would first have to bribe the Area Chief 1,000 KES ($10). How can you look a young unemployed man in the eye, when you know he has no job, and ask him for money? Maybe the thieves who snatched Smater’s phone wanted to sell it in order to bribe the Chief and get a job.

Motiso will always be remembered as a thief. He robbed many. Many are still crying because of what he did.

But remember—he was also a friend. He was a family member.

He never deserved to be born into a system that does not care for poor people.

He never deserved to live in a world that kept poor people powerless in order to exploit them and, when they did what they wanted to survive, killed them off.

He did not deserve to be killed by the people whom we expect to protect us.

He never deserved that.

Continue Reading

Trending