In the year 2003, when I was a second-year student at Kenyatta University, news of Dr. Odhiambo Mbai’s assassination broke. It was a time in Kenya when political tensions around constitutional amendments were rising like dark ominous clouds, engulfing the national psyche.
Dr. Mbai was the opposition’s lead in the negotiations that were taking place around the new constitution. It was a quiet day at Kenyatta University before a loud war cry tore through the morning air. Someone must have heard from the news on the radio or watched breaking news on television in the common room that Dr. Mbai had been murdered.
Upon hearing the news, we ran out of our lecture halls onto Thika Road, blocked it, and exploded our anger on innocent unsuspecting motorists. Thika Road was our coliseum, a place where we found some relief from the bloody plays we had with Kenya’s riot police. We needed to be heard by our government, and we were following a script that the government had taught us. To survive, one needed to be faster, more ruthless and more efficient than a government that took pride in its monopoly of corruption and brutality.
In the next few days, Thika road would be full of all sorts of debris, blood and tear gas smoke. We wanted to know why Dr. Mbai was killed, and who was responsible. We would have not protested, but Kenya being a place where justice is as scarce as life-saving medicines in public hospitals, we needed to register our anger somehow.
Most of us did not care much about the details of the constitution. It sounded like a bulky document, too complex and beyond the comprehension of the common Kenyan. It was, like any political tussle, defining the fault lines along tribal affiliations. My major attraction to it was that Raila Odinga and many other progressives were behind it. And that Dr. Mbai had paid with his life for it. And that two of my comrades, one from the same hostel as me, had been shot during these riots. In the midst of all the tear gas and gunshots, I knew I was living some realities that I had only watched on television.
In the following weeks, we succeeded in forcing the university to provide us transport to Mbai’s funeral. At the funeral, we were met by multitudes of people mourning in confusion, anger and loss. Many had walked on foot from afar, in the hot tropical sun, to join in the mourning. I am not sure if these personal sacrifices were inspired by a strong sense of connectedness to the struggle or some form of communal kinship.
At the funeral, I ran into my younger brother, who had traveled from Moi University. There was something eerily familiar at this funeral. I felt like I was walking on a path I was aware of, one that my grandparents and parents had walked before. It was one darkened with an engulfing sense of loss and helplessness of an entire community.
I went home later that day and I sought out my grandfather. As an ardent supporter of multi-party democracy, and by extension Jaramogi Odinga and then Raila Odinga, I wanted to hear his thoughts. I was also seeking comfort in his eyes that had experienced similar pain. We would take turns swimming in the sea of communal grief. He counted on his fingers and toes the numbers of young, industrious and pioneering men from the Luo community who had been assassinated since the community migrated with Odinga into the opposition. This decision would start a quest for power and democracy, a quest that would turn the community into a hunting ground for a bloodthirsty government.
Prior to Mbai’s death, the concept of being a Luo in Kenya, though occupying most of my early childhood, was abstract. I knew we had issues with the government and we were paying a steep communal price for it. My young mind could glean from the heated political discussions in our household that Luos were engaged in perpetual struggle with powers that were perceived to be the Government of Kenya. I was also aware that prominent members of the Luo community were under active persecution.
In this environment, it was a burdensome task reconciling my national identity with my ethnic identity. Tension was always in the air, in the daily news bulletins, in the local dailies. It was dangling precariously in our household too, ready to drop at the dinner table and explode into emotional political diatribe. I could feel the tension in my father’s vociferous lamentations about the systematic exclusion of Luos from the national government. The people in the government were eating and we were poor. Our time would come. Before that, we needed to consolidate all efforts behind Jaramogi Oginga Odinga, and Raila Odinga thereafter. The two were the only anointed vehicles for our economic and political emancipation.
I knew that efforts at consolidating an entire community were met by ambivalence in some sections. The debate about opposition politics being a Luo agenda or the Odinga family’s ambition was a topic that was approached with utmost care, lest one slide and fall into the unwanted pile of traitors. This was a no-go zone unless one wanted to pry open community scars, like Tom Mboya’s assassination. This debate also always ended with someone yelling the word traitor at another person. The same word, traitor, was yelled in our household whenever a Luo accepted a cabinet appointment from President Daniel arap Moi during the infamous one o’clock news bulletin on KBC.
I knew the region we occupied, the vast Luo Nyanza that straddles the shores of Lake Victoria to the sugarcane belt, was deliberately marginalised. The roads were broken, the hospitals bearing the greatest weight of malaria and HIV were subjects of justification by NGOs for grants to save the people. Kisumu residents, seated on the shores of an expansive lake, were thirsty for liberation and for clean water to drink.
One of these traitors was Ojwang’ Kombudo. When Kombudo expressed support for Moi – an action that required public prostration with effusive praises lathering on Moi – he became a traitor. His support for Moi introduced the community to the good life that came with support for Moi, KANU and the government – his constituents in Nyakach enjoyed a short period of piped water and electricity. Like a pimp, Moi had his hand firmly on the Kenyan cookie jar, opening it to dish goodies to his cronies, with the most subservient getting the most, including opportunities to loot public funds.
Kombudo did not last long. In 1992, a wave of opposition gripped Luoland to the last man. Denis Akumu from Ford-Kenya replaced him. President Moi got into a fit of rage, sent government people in uniform to remove water pipes, including the ones that were at my grandfather’s gate. Electricity poles were not spared either. Once again, like a political pimp, Moi and his government were reminding the Luo community of the costs of supporting opposition. The remnants of broken pipes and vandalised water points, including one just near my grandfather’s homestead, serve as a reminder of the costs of voting against the government of the day.
In addition to marginalisation, there were deaths too. The first one I learned of was that of Argwings Kodhek. (I had an uncle named after him though I did not know the weight of memory that the name carried.) I came to learn of its significance listening to the songs of Gabriel Omolo, a popular Luo musician. In a deep sonorous voice, with each beat punctuated with pain, Gabriel mourned Kodhek. As if his lyrics could bring Kodhek to life, Gabriel pleaded with Kodhek’s killers to let Kodhek enjoy the fruits of his toil. It did not help that my grandfather played this song every other weekend before gazing deeply into the landscape of Nyakach – a landscape at the mercy of soil erosion, its nutrients washing away helplessly, just like the Luo community that was getting wiped out by the ferocious forces of multiparty politics and repression.
This would all end. There was a religious conviction that all these sorrows would be magically washed away when one of our own got into power. It was, therefore, imperative that the community united to the last man in support of the Odingas.
The communal wound from Argwing Kodhek’s mysterious death had not yet healed when six months later, Thomas Joseph Mboya fell to an assassin’s bullet in Nairobi. Mboya’s star shone far beyond Kenya. His wide and deep influence was evident in his friendship with influential Americans, such as John F. Kennedy and Martin Luther King Jr. He was also the first Kenyan to grace the cover of Time magazine in 1960. His assassination, therefore, not only sent shockwaves around the country, but internationally as well.
Within Kenya, Mboya’s assassination sent a chilling reminder to young ambitious people that no one would be spared when Jomo Kenyatta’s presidency was threatened. My grandfather bemoaned how Mboya’s rich connections, as well as his prominence in the government and abroad, could not save him. Mboya’s death continues to be one of the biggest “what if” moments for the Luo community. What if he had lived? What if he had never gone to that pharmacy on Government Road (now known as Moi Avenue)? What if he had joined the opposition with Odinga? The threat was real, whether in government or in opposition. It did not matter where one’s star shone. It only mattered that its shine did not threaten the status quo.
The Luo community persisted after these assassinations. There was a shared belief that Kenya needed change in leadership and assassinations would not break their zeal. The differences between Jaramogi and Jomo Kenyatta continued to fester like a cancerous wound. Four months after the assassination of Tom Mboya, Jomo Kenyatta made a two-day historic official tour of the region, ostensibly to familiarise himself with development projects there. The Luo community, still mourning Mboya, rebelled. Kenyatta’s guards reacted violently, shooting dead 11 protestors.
The extent of communal loss between January 1969, when Argwings died, to Mboya’s assassination in July of the same year and the Kisumu massacre three months later pointed to a systematic attempt at violent subjugation of the Luo community. The occurrences of those days are passed from generation to generation as a slow and painful narration of how the government killed Mboya, then came to our town and killed more when all we needed was to be left alone.
This year marks fifty years since those fateful events. The people who lived through that period, like my grandfather, have very hardened souls and a very strong suspicion of the government. It does not help that during each election cycle, regions occupied by the Luo community become over-policed and over-militarised and young people of the community become fair game when elections results are disputed.
I was only six months old when the coup failed. A good number of the soldiers involved were from Nyakach, my maternal grandfather’s home. And their misguided ambition had thrown the community into the dark underbelly of Kenyan politics.
As expected, the failed August 1982 coup entrenched government paranoia of young Luos. President Moi’s government essentially implemented systematic exclusion of young people from Luoland and other communities perceived to be sympathetic to the opposition from recruitment into the police and armed forces. This was a big blow to the quotidian life of the community. In a struggling economy with a rapidly growing population, the armed forces and the police provided sources of income and employment to healthy young people. By blacklisting young men and women from the Luo community, the government imposed a form of official economic depression on this community as an additional tool aimed at forcing them into political subjugation.
There were other deaths of note at the time when Raila was placed in detention after the attempted coup. The most prominent of these in the mid-1980s was that of the Gem MP, Horace Ongili. The immediate former area MP, Otieno Ambala, one of the leading suspects, was arrested and charged with the murder along with six other suspects. However, after a few months in jail, he collapsed and died of a heart attack. There was a feeling within the community and across the country that he too was killed to shield the real killers.
Nonetheless, this tragedy robbed the Luo community of two prominent leaders within a span of six months. This was a scary déjà vu moment, since Kodhek and Mboya had been assassinated approximately six months apart. The community felt that the government was eliminating prominent Luo males or imprisoning them in order to subdue the community’s will to fight. The government seemed to be reading from the same script that the colonialists used against the Kikuyu and other communities fighting for independence in Kenya.
In the early 1990s, as the opposition was gaining a very strong foothold in western Kenya, Dr. Robert Ouko’s star started rising within President Moi’s government. Dr. Ouko’s presence in the government meant that Moi had started looking at Luos in a slightly better light. He began visiting schools and dishing money in big brown envelopes during harambees and to delegations that visited him at State House. The benefits of “having our own” closer to the presidency was becoming evident.
This did not last long. In February 1990, Dr. Ouko was abducted from his home and killed in one of the most gruesome cases Kenya has ever witnessed. The Luo community’s grief was palpable. I was only eight years old and I remember violent riots in the streets of Kisumu. I remember my dad pacing, gesturing and talking with my uncle, who was a university student then, late into the night, angry at something. All universities were closed as rioting students burned their grief and rage in bonfires of lament. When Moi decided that he would forcefully attend Ouko’s funeral accompanied by hundreds of armed riot police officers, university students chanted to Moi, “You killed him, you burnt him, now eat him!” Another prominent Luo, Hezekiah Oyugi, who was the Minister for Internal Security, died in mysterious circumstances two years later, in June 1992. Ouko and Oyugi, like Mboya, were not spared, despite the fact that they were staunch supporters of the government.
In 2007, I directly witnessed loss in the form of post-election violence resulting from disputed elections. My job as a public health researcher in Kisumu exposed me to untold community suffering. In the free medical camps that had been organised by local NGOs, men and women, thousands in numbers, would show up with bodies broken and maimed by bullets. It was like a scene from what I imagined a war-torn country to be. I did not talk about these horrors with my grandfather because they overwhelmed me. They were close, inescapable and frightening.
During the 2017 elections, not much had changed. The violence continued, with over 300 people, even young children, dying from police violence. Several hundreds were shot and maimed too.
A couple of weeks before the August 2017 elections, Chris Msando, an ICT Director at Kenya’s election commission, was abducted, tortured and killed before his body was dumped in a forest. Again, there was another chilling reminder that there was a price to pay by anyone who was perceived to be an impediment to the status quo. This was almost fifty years after Kodhek and Mboya’s assassinations, and targeted killings have not stopped.
One of my early childhood memories is when Raila Odinga was released from detention in 1988. As a child, I was fascinated by my grandfather’s surprise that Raila did not die in prison. Most people, having known how ruthless Moi’s regime was, had expected Raila not to survive jail. I could sense massive euphoric relief when Raila walked out of detention alive. My grandfather regaled me with tales of how Raila’s magical powers saved him. How he could turn into a fly on a wall in State House and listen to plans to assassinate him. They said he would then fly back to prison and surprise his killers with his knowledge of their plans beforehand, throwing them into total confusion.
Then there was the swearing-in ceremony of 2018, and the lack of charges against Raila when others like Miguna Miguna continue to be forcefully exiled. Was this also due to Raila’s magical powers? Or was it a result of a savvy politician levering fanatical support from the community as insurance and a bargaining chip for personal political ambitions? This is where the lines get blurred. When we cannot clearly delineate the boundaries of communal ambitions and individual ambitions, it is hard to tell what we are giving our lives for.
And at the end of the road, when we weigh all the losses – both physical and emotional – and place them on a scale, and then measure them against the recent handshake and the public display of brotherly love between Raila and Uhuru, do we see a perfect balance? No, there is no balance. And there will be no restitution. Not even an apology or acceptance of blame for all these deaths.
The weight of communal loss is always borne privately, silently and sometimes in shame by the poor. There are no monuments that can adequately capture all the losses the Luo community have experienced in the last fifty years.
And what if the community would have known that the path to this political and economic utopia could be forged by a handshake? Would the community have protected their youth better? Would they have stopped them from the suicidal choices of fighting with memory, anger and stones on sisal slings? Standing bare-chested before barrels of Kalashnikovs held by government-sponsored killers?
But then again, what options did we as a community have? At the end of the day, we are all Kenyans, burdened by our peculiarities, such as the ability to accept anything and move on to the next tragedy.
That is what happened after the handshake – everyone put a bandage on old and fresh wounds. The magical mantra “accept and move on” is being repeated again and again until everything looks like a distant memory.
But I can’t stop knowing what I know.
Our Grandmother’s Miniskirt: A People’s History Through Photographs and Stories
8 min read. It was the women of that time that intrigued me most and I was watching their lives with the impatient envy of a child. I wanted to grow up and wear those cat-eye glasses and cute kitten heels, burn my hair straight, drink Babycham and laugh like they did, with a hand full of bangles held out at just the right angle.
Over the past few weeks, I’ve been inviting people to share photos of their mothers, grandmothers and aunties looking stylish in the fashion of the 1960s, 1970s and 1980s. The idea, which we are calling “Our Grandmother’s Miniskirt”, is simple enough, crowdsource photographs from Kenyan homes of women dressed in the style of that era; the photographs will be accompanied by reflections, essays, short stories or poems. The aim is to capture a history of ordinary people and to share this history through physical exhibitions, an online archived exhibition, and a coffee table book. I see the project as a celebration of Kenyan women and gives a snap shot of the emergence of the modern Kenyan woman.
By the time we staged the first mini-exhibition with a selection of 27 photographs submitted by people from around the country, I had come to understand that projects are not easy in that they all require planning and careful execution, even if they excite people. Getting people to send their scanned photographs from precious family albums has been challenging. The project goes into the intimate spaces of families and asks them to override their tendency towards privacy and share their lives with strangers. Of course this was always going to be a trial. It was not surprising that although the daughters or granddaughters were enthusiastic to participate in the project, their mothers and grandmothers — the subjects of the photos — sometimes refused to allow them to share these images. But I’m glad the images are trickling in.
Implementing the project over the last few months has helped me see its possibilities and expanded its scope in so many ways. Most important I am now looking for photographs before the 1960s and of Kenyan women wearing a variety of dress and hairstyles. The secret to the power of the project has furthermore revealed itself in the act of crowdsourcing. This approach has allowed people to connect and own the project, much more than if the photos were purchased from a media source.
My Childhood: 1960s and 1970s
The photographs have unleashed a collage of memories for me. I was a child in the 1960s and the 1970s watching Nairobi slowly emerge from its colonial yoke and my parents seemed to be at the centre of it all. They were amongst that group of Africans who were literally stepping into the shoes left by our colonial powers. My late father’s (William Ndala Wamalwa) career developed quickly and after only two or three years in government service, he stopped driving himself and moved to the senior government ranks.
But it was the women of that time that intrigued me most and I was watching their lives with the impatient envy of a child. I wanted to grow up and wear those cat-eye glasses and cute kitten heels, burn my hair straight, drink Babycham and laugh like they did, with a hand full of bangles held out at just the right angle. But most of all I wanted to wear those glamorous clothes that I saw women wear to parties and dinners – there seemed to be a party or dinner every other weekend! Miniskirts, bell-bottom trouser suits, halter tops, maxi dresses, stilettoes, kitten heels. I wanted to dance to the very dangerous James Brown, the elegant Supremes, the cool Fadhili William, the revolutionary Miriam Makeba, and the handsome Harry Belafonte. I thought all these musicians were my parents’ friends. Imagine my shock when I grew up enough to understand that these were distant celebrities.
For African women, hair means everything. Women spend large sums of money on our hair and even more woman-hours on styling it. Braiding can take eight hours. Typically a myriad of products are used on African hair, from oils, pomades, sprays, gels, dyes, treatments, conditioners and shampoos. How seriously do African women take their hair? Well in the days when we still had plastic bag around, Kenyan women could be seen risking their reputations by wearing plastic bags on their heads in broad daylight, to stop their hair from getting wet during an unexpected downpour.
But when it comes to hair, there was a simpler time. In the early 1960s, hair straightening was not yet fashionable and chemical relaxers had not yet arrived in the country. Kenyan women still wore their natural hair and fashioned it using African hairstyle traditions that involved elaborate cornrows, braids and plaiting. Saturday was the day when hair was dressed, typically with the help of skilled friends or relatives. Hair salons were still a faraway concept and the hair industry was a rudimentary affair and not the billion shilling industry of today.
In our home, many Saturdays found Aunty Truphena dressing my mother’s hair. Aunty Truphena was not my mother’s sister. But she and my mother were closer than sisters. They came from one of the smallest of the eighteen Luyhia sub-tribes, the Abanyala ba Ndombi, who are located in Navakholo division, north of Kakamega forest, in western Kenya. At that time, not many people seemed to have made it out of my Bunyala and it was rare to meet a Mnyala in Nairobi.
Sometimes Aunty Truphena straightened my mother’s hair using a hot comb heated on a charcoal jiko. She divided the wet hai,r drenched it in liquid coconut oil, and burnt it straight with the hot comb. Next she rolled the hair onto pink rollers and pinned it down. I wondered how she had learnt to dress hair like that. Her own hair was forever hidden under the flowered scarf that she always wore.
Nigerians Come to Town
The late 1960s were marked by an influx of Nigerians who came with their loud laughter, outsized personalities and strange food. They were mostly Igbos who had fled to Kenya as refugees from the Biafran War (1967-1970), but there was nothing “refugee pathetic” about them. In fact they came and took over our live,s adding flavour and passion like I had never experienced. I remember the names of one family in particular: Chief Jerome Oputa Udoji, his wife Mrs. Uzoamaka Udoji (Aunty Uzo) and their three children Scholastica, Osita Paul and Peter Ebelechukwu. The photograph of my mother below was taken at that time, and it was Aunty Uzo who made me realise just how beautiful my mother was, when she loudly exclaimed that my mother looked like Miss Kenya.
Mrs Rose Nanjala Wamalwa (Sitawa Namwalie’s mother) as an executive secretary at the Ford Foundation in Nairobi, Kenya (early 1970s). Photo Credit: Studio One.
Aunty Uzo was a force of nature. She and the other Nigerian women introduced me to a different way of being African. They were militant in taking on any vestigial racism that still had the temerity to cling on and even fight back, so soon after Kenya’s Independence. Aunty Uzo often regaled us with stories of the many battles she fought when white people dared to assert their colonial-era privilege. For us Kenyans, would so often acquiesce to everyday racism from the British, but not a Nigerian and definitely not Aunty Uzo. She fought with the priests at St. Mary’s school in Lavington where her sons were enrolled and she fought when white people tried to jump queues in banks or supermarkets and she argued with African waiters who tried to ignore her in restaurants. She was strong and assertive, always encouraging Kenyans not to be cowed by white people.
There were days when Aunty Uzo took over our kitchen and taught my mother how to cook Nigerian food, subjecting us to strange new flavours and aromas. Every so often our kitchen was overwhelmed by the strong smell of a dried fish imported direct from Nigeria which was even more pungent than our sivambala catfish dried in the hot sun of western Kenya. I learnt that Nigerians waste very little, cooking all parts of the goat,:the skin, meat, innards and hooves. The one dish that really tested my rather narrow palate as a child was a soup that combined beef, fish and chicken which Nigerians seemed to particularly love. When the war in Nigeria ended, our Nigerian friends left, leaving us changed for ever. But soon their place was taken by Ugandans fleeing the abuses of Idi Amin who began his rule in 1971, but that is a story for another day.
About the Exhibition
These photographs have triggered so many memories for me and it is my hope that they will do the same for all who see them. They document the social history of ordinary people in Kenya. I’ve learned that the past can be another country, sometimes a more interesting country than the narrow ideas that populate the present. I shared the premise of “Our Grandmother’s Miniskirt” with a young man, Basil Ibrahim who taught me the word hagiographic when he wrote the following in an email about the project;
“…a particularly interesting deviation from the hagiographic custom of The Great Men model of history-making…It is a model for bringing the archive to life, using memory, popular culture…in an experiment to provoke us to think about the implications the past has on the future we want.” (17 August 2019)
What he meant was that we tend to make saints of certain “great men” of the past (hagiography means the making of a saint), while ignoring the stories of ordinary people, who lived through those times. I hope that this project will correct that tendency towards hagiography.
When arranged chronologically, the photographs begin with one from1945 of a woman named Gatoro Ndugi M’Chabari, dressed in the traditional dress of the Tharaka ethnic community. The type of dress she wears was worn by married women. The unmarried ladies had their breasts left uncovered. The photograph was submitted by Mr Simon Mitambo, Gatoro’s nephew and shows her in what can only be described as a brief miniskirt. The photo was taken in Meru town in 1945, after entertaining the then colonial governor of Meru. In discussing her traditional dress, Gatoro Ndugi M’Chabari — who is over 90 years old — had the following to say: “Although we looked almost naked in miniskirts, there were no cases of sexual harassment.”
Gatoro Ndugi M’Chabari, from the Tharaka ethnic community. 1945, Photograph submitted by Mr Simon Mitambo.
In another story entitled, “The Village Woman and Son, Bound for England” John Sibi-Okumu pays tribute to his mother Maria Ajiambo, wa Agostino Munika nende Sarah Mbaye (the names of her parents.) She was also addressed as Naliali, her clan name from the Samia of Western Kenya. John estimates that she was born in 1936.
Maria Ajiambo wa Agostino Munika nende Sarah Mbaye, mother of John Sibi-Okumu. The photograph was taken in 1958 at Noble Studio in Nairobi when John, her first born son, was four years of age.
John’s story of his mother reveals many intriguing circumstances, first being that his mother was born on a sisal estate in Juja, Kalimoni, where his grandfather worked as a nyapara or ‘overseer.’ John notes that Tom Mboya was born in similar circumstances, showing the country had already started to change with people migrating from their homes and making new homes in different parts of the country.
Rosalie Kere wearing a “Stiff” skirt and her “Beehive” hairstyle (1961). Photograph submitted by Caroline Kere.
Caroline Kere shared the photographs of her mother Rosalie Kere – the first photo above – who had the distinction of being a poster girl for soap called “Nakasero” and “Lux” in the early 1960s. Caroline’s tribute story to her mother has the intriguing title, “The Amazing Story of How my Father Found my Mother”. Her mother and father’s story is such an improbable romance story worthy of a blockbuster Nollywood film, that you can read for yourself at the exhibition, the online archive or in the coffee table book that is to come.
What follows is an exhibition of selected photographs.
Grace Ntini, from Narok County. The photograph was taken in Nairobi in 1969. Grace was 24 years old and worked for Avis Rent-A-Car Company. The photograph was submitted by Grace’s sister-in-law, Rosemary Mesopirr.
Rosemary Mesopirr, who was 14 years old and a primary school pupil in the rural areas of Narok County. This photograph was taken in Mombasa in 1974. This was the first time she travelled to the Kenyan coast to visit her father who was a civil servant then. It was her first time to board a bus.
My Stylish Mother
By Doris Rutere
My mother Cecilia Kanyoe was a copy typist at Marimanti Rural Training Centre back in 1975. She was always detailed and careful in her choice of office wear. In this photograph she is wearing closed toe heels and has broken her suit with a turtleneck that matches her head gear, a chain and a wrist watch. I think they present a level of sophistication making her refined and chic. Next to her is Esther Muthoni, who was my mother’s friend. In the picture, she wears a wide belt on her cute mini-dress to create contrast while matching her head gear partly with her shoes.
Both women are quite careful in how they let their hands rest on their thighs.
Joyce Akoth, pregnant with her fifth born in 1973. This picture was taken in the early 1970s when Joyce worked as a teacher and before joining the Ministry of Public Works. The photograph of Joyce Akoth was submitted by her daughter Esther Adiambo.
Nancy Wanjiku Kimani , the photo was taken outside Kijabe Nursing Institute, where she was undergoing training as a nurse in Kijabe Town (1969). The photograph was submitted by her daughter Ruth Kimani.
A Letter to Stella Nyanzi: “You Teach Us to Lay Blame Exactly Where It Belongs”
6 min read. Too often we are willing to believe that if we are calm enough, if we are silent enough, polite enough, eloquent enough, poised enough, then the tyrants will listen. We believe that if we are ‘’well mannered’’ then we will be heard. You remind us that this is deception.
My sister Nyanzi,
I used to think tyranny means one-party rule, one media station and army garrisons everywhere. Now I know tyranny also means that who we love, how we live, how we die and even the speed of our death is chosen for us by people that never have to face us, by people that have learned not to fear our wrath or our collective pain. You have taught me this, because both of us live under tyrannies. As I write this, you are in Luzira Maximum Security Prison contending with the tyrannies of the prison authorities, the judicial system, the police, Makerere University, Museveni and his state and personal machinery. We live under multiple tyrannies at once, some more immediate than others, all of them intent on silencing us.
I am writing this from Kenya. I am writing from a country reeling through an economic recession that the state’s press statements will never admit exists. A manmade recession fueled by the looting that seems to grow more arrogant with each day. As I write this, many Kenyans are dying in public hospitals because there is no medicine or the doctors have not been paid or someone stole the money for the equipment. As I write this, there are young people attending endless seminars on entrepreneurship because they face grim rates of unemployment, this too is manmade disaster. I don’t know how many young men the police have killed today; I don’t know how many women have been sexually abused or killed by a country that just seems to hate its women. There are also the university students who are teargassed and beat up every time they try to march, and the many communities unhumaned by the state. I don’t know how many queer people have been stripped or raped or mocked or told to prove they are human beings today. These are the tyrannies I live under.
We share some of these tyrannies and for this, I call you sister. Allow me to call you Stella.
When you staged your first nude protest at Makerere Institute of Social Research (MISR), several academics gave media interviews to say that they condemned your protest and found it to be ‘’too much’’, they mockingly asked if negotiations had failed for you to go to such lengths. More insultingly, some said while they agreed you had legitimate grievances, you could have been more civil. They seem to think that you should have spoken more sweetly. I laughed when I heard them. You know how tyranny works Stella, how it works especially well in bureaucracies. You know how good bureaucracies are at silencing and ignoring. You and I know that bureaucracies move at exactly the speed dictated by tyranny, no faster and no slower.
It is a maddening thing to realize that even in the hallowed halls of universities, we are ignored and insulted and treated anyhow, as our people say. It is more maddening to know that our emails, our eloquent letters and our pleas will go unheard when tyranny is present, as it was at MISR. Tyranny often wears a nice suit and can be well spoken and well respected. At Makerere, you used the tools at your disposal in defense of yourself. The tools on that day were red paint, cellotape, your body, your voice and camera. Those were the tools available to you. The other important tool in your arsenal, arguably the most potent, is your refusal of respectability.
So often, women are only celebrated when we protest in service of the men in our lives — our brothers, our fathers, anyone but ourselves. I think of all of us who are scared of speaking in our own defense, scared of organizing for our own wellbeing, our reproductive freedom, our sexual freedom, our safety. I think of how we have been intimidated to believe that this is entitlement, as if being entitled is a bad thing. How many of us have swallowed indignity after indignity because the only person being humiliated is us?
Here, I pause, in the middle of my letter to acknowledge and greet you in the movements you come from, the movements that have shaped you and supported you. We know that often people are isolated from their movements in order to make them messiahs. But messiahs always fail because they don’t really exist. I greet you in the name of the #RotAtMISR , #WomensMarchUG , #ThisTaxMustGo , #PeoplePowerMovement and the many offline political actions you have taken. From standing in solidarity with students of Makerere when they protested arbitrary inclusion of fees, to caring for the Arua 33 that were victims of state violence, to dealing with menstrual injustice through the #Pads4GirlsUG movement.
It is from your movements that you have dealt with the effects of Museveni’s tyranny intimately, by seeing how your comrades are brutalized and seeing how relaxed the dictators can be even in the face of impassioned pleas for even a small measure of justice. You have seen your movements forced to wait on the dictator’s time. We all do so much waiting after all. We wait for enough money to take our relatives to decent hospitals and decent schools, we wait for courts to vindicate us and for the churches to speak for justice and for the police to stop killing. On both sides of the Malaba border, we wait. A feminist sister, Mumbi, has written about how we are forced to wait on the state’s time, wait on tyranny’s time, in order to live as human beings. Mumbi considers that one of the ways we can disrupt the state’s time is through the communities we build and how we care for each other.
You have given us another answer to how we can disrupt the state’s time; by abandoning respectability and politeness. After all, the tyrants know exactly what they are doing when they abuse our humanity. From your political actions, your Facebook posts, and your court appearances, we learn to call the tyrants by name and declare their shame to them. I read somewhere that your father died because of the poor healthcare system in Uganda, and in your writing, you lay the responsibility for this on Museveni’s head. Rightfully so. Another feminist sister, Sunshine, says that this is reminiscent of what Fela Kuti did when his mother (and our feminist ancestor) Funmilayo Ransome-Kuti died from injuries she got after the Nigerian police raided Fela’s home. Fela took his mother’s coffin to the army barracks, to Olusegun Obasanjo, who for all intents and purposes had killed Funmilayo. When you call Museveni a pair of buttocks, that is exactly what you are doing, connecting the tragedy of all the deaths and suffering caused by a sick state to the head of the state. Truth telling can start there, by us clearly naming the tyrants and abusers.
For some reason, tyrants hate this. They are shocked at the idea that we might call them what they are: abusers, misogynists, sexists, thieves, robbers, murderers, homophobes. You teach us to lay blame exactly where it belongs, to practice the radical truth telling that refuses to be distracted by bureaucracy. Stella, you say that politeness has been held captive, and the powerful don’t listen anymore, and sometimes we have to say fuck it and then people will listen.
Too often we are willing to believe that if we are calm enough, if we are silent enough, polite enough, eloquent enough, poised enough, then the tyrants will listen. We believe that if we are ‘’well mannered’’ then we will be heard. We think if we bend ourselves enough, the tyrants will feel some pity for us. You remind us that this is deception. Good manners are decided by the powerful, and after all — isn’t it the worst manners to steal and oppress? Yet no one accuses tyrants of having bad manners. No, bad manners are left to be a cross for us to carry to hasten our own silencing, our own internal and final deaths. Respectability protects the comfort of the tyrants. Your political actions show us that when we shed politeness, we can disturb their peace in potent ways.
You, like Audre Lorde, know that our silence will not save us. Not only that, but politeness and niceness cannot save us either. You know that we only get silent to work out our internal convictions and from there, we use whatever tools we have to shout, be it our bodies, our phones, our voices. We shout. We shout because we are being killed either way. Your poetry, court appearances and nude protest are all political actions, asking us what we are still afraid of. What do we gain by protecting the comfort of these tyrants to enjoy their theft, their tyranny unoffended?
Stella, you are a woman who has reached into herself and taken joy, taken brazenness and categorically refused shame. Your body is your manifesto, as you say, and with it, you declare and live your radical queer feminist politics every day. We are affirmed by you.
Some people think you are fearless, others believe you are unashameable, I don’t believe either of them. Even with the best intentions, they are trying to make you iron, invulnerable, and otherworldly. I know different. You are not otherworldly Stella, you are fully human.
In care and love,
A Letter To Stella Nyanzi: The Revolution Lives in You
7 min read. I want, like you, to steadily and surely offend anything that stands in the way of freedom, of liberation, of love, of justice, of truth, of humanity. Let me be rude, let me be all these things, if all they are trying to say is that I am free, unbound.
My sister Nyanzi,
We grew up on folktales and stories that spoke on the value of truth, of clarity, of assertiveness. We read about scheming animals always having to face the consequences of their actions, while those characters that upheld the truth were the examples that we were meant to emulate. Yet, somehow, these stories were supposed to remain suspended in our minds, perhaps as pieces of entertainment. No one wanted a truth teller, especially not a primary school going child. I have gone through most of my life being called rude, difficult, entitled or spoilt, by aunties, by cousins, by teachers, and by neighbors who cautioned their children against associating with me. Most of my life, I thought there was something wrong with how God made me.
Why did my teachers punish me for speaking truth? Why did I go home, my body tender from a caning because I asked the teacher to explain the logic behind making students kneel on gravel? Why did my cousins whisper behind my back, saying that my opinions were rude, that my parents had spoilt me, and that I was too entitled? I questioned a lot, yet I did not see any other way to live. I knew the truth to be good, even when it seemed a heavy weight on my heart. Each one of us owes ourselves the truth. The truth is our duty. It is my duty, a duty that you have taken on and stood by, even when the very ground is threatening to betray you.
I am writing this after returning to Kenya from a visit to Uganda less than 24 hours ago. I thought about you a lot during my stay there. I thought about all the Ugandans who have lived their lives silencing themselves, their truth, their pain, their desires, their ability to want to imagine freedom because of fear, fear not born of themselves, but of tyranny, from the ways in which their society has dealt with ‘rude’ individuals. I saw children going to school, with heavy bags and tender spirits. I thought of all the stories, the theory, the language they are being taught about morality and truth, knowing that they are probably being short-changed. I thought about how they are being taught that truth depends on who holds the power to instill fear.
Are the children being told that truth is silence? Are they being told that truth is folding the pain in their hearts into smiles? Are they being told that truth is accepting state and religious terrorism? Are the children carrying fear in their heavy bags? Are they rushing home to be cautioned against following in the footsteps of Dr. Stella Nyanzi? I thought about your multiple arrests, and how that has been weaponized to further silence, to further disregard, and to further trample on the possibility of individual and collective expression. What do the children think when they see you on television? What do they say about you in their private conversations?
It is no secret that we live in a world that rewards complacency. The systems we live under: economic, social, and political, are so fragile and fickle that they have made us scared of ourselves. Of course, all this is deliberate, to maintain control. We live under the giant lie that we get to choose. We choose which schools our children go to, what we will purchase, how we will spend our time, how we will interact with authority, what and how we teach our children, yet all this exists under tyranny. We have been robbed of our humanity, of our ability to make decisions guided by what aligns with truth, with courage, with kindness. That is why, Stella, the children are being taught politeness, one that will rob them of their ability to speak up in the face of injustice when they are told that they cannot love who they want to love, when they are told that they don’t belong, when they are told that their lives are not precious, when they are lied to over and over, when they are made to wait for their rights, when they are killed, when they are hurt, when their education is used to oppress them, and when their lives become small residues of what freedom might have looked like, when they are reduced to small ‘maybes’ and ‘could have beens.’
That is why many people may be blind to the importance of your protest, which is in effect, a protest to your protest. Is this the tragedy of having a heart constantly pursuing freedom?
When I first read about you, I felt so affirmed that I cried. When I saw you speaking, how you spoke, what you spoke about, I remember feeling small eruptions of heavy joy inside me amidst the pain of seeing how the state responded to you. I prayed for the courage to want, so intently and so intentionally, the kind of truth abiding freedom that oozed from your heart. I prayed that I am brave enough to bare it all in the face of millions of odds stacked against me. I prayed that I may never steer away from a life tied to imagining, wanting and working towards freedom, towards a life unbound by fear. They have used your truth to call you obscene, to call you indecent, to call you lascivious, and to say that you are profane. They say you hold no remorse, but why should you? They call you untamed, rude, vulgar, and reckless; they call you intolerable. In the churches, they are saying that you are sinning against god. In truth, all they are trying to say is that you are free. Unbound. Your spirit can never be contained. They do not have the language for any of this because they speak the language of fear. The voice of truth makes them afraid. Your life is testimony that freedom is possible. Unbounded freedom. Freedom that is safe from tyranny, freedom that tugs on the heart and forces you to run towards the what is right, what is eternal, and what is true.
So let me live a vulgar disrespectful life. Let me be seriously and gloriously profane. Let me be intolerable. Let the people say that no man will marry me. Especially that. Let me be disagreeable. Let me be a sinner. Unapologetically. Let me be ungovernable. Let me be untamed. Let me be unremorseful. Let me be untethered. Let my life insult them. Let me be offensive. Let my freedom live as critical evidence that truth exists, that it always sits sharp and intentional, between my joy and my pain. I am shameless. I am unafraid. I am a manifestation of defiance. Let my life be shaped by defiance and resistance. I want to steadily and surely offend anything that stands in the way of freedom, of liberation, of love, of justice, of truth, of humanity. Let me be rude, let me be all these things, if all they are trying to say is that I am free, unbound. Let my life be grandly disruptive. That’s what I want. Let us all be grandly disruptive, in our small ways, in standing up in our small pockets of possibility. May we be the embodiment of radical rudeness.
Manners always end up on the shelves, next to civility, collecting dust and making the silence louder. This is why the despots love them. This is why we are told to use ‘respectable civil channels,’ when that in itself is an injustice: to be told we will be heard by the very tools which ensure we remain unheard. You live in a country under dictatorship, under tyranny, under evil rule. So do I, so do so many people on this continent. They have arrested our freedoms, kept them locked up. They lie, they steal, and they laugh at us for wanting to live. They deny us belonging, they want to take away everything, our voices, the voices of the children, even before they break.
Stella, they want us to beg them. They want us to lick their feet, grateful for the smelly crumbs. They want us to crawl on our bellies, waiting for permission to sit on our buttocks, then to kneel before them, and then finally, maybe, to stand, when they will it, how they will it, for their benefit. I refuse. Let these tyrants sweat in terror at the mention of your name, let them tremble at the sound of your song, your poetry, your protest, your truth, your prayer, your defiance. Let all the despots shake and fear at the sound of our collective lament. Let peace be least of their experiences. Let them tremble. May they tremble.
I refuse politeness. I dedicate my life to unlearning respectability, because at the end of it all, divine freedom is fearless. It is not neat and pretty and dainty. It is rude, it is vulgar, it is naked, it is wild, it is unashamed, it is raw, it is profane, it is indecent. It is loud. It is demanding and disrespectful. It is you. You are divinely free, and they cannot take that away from you. The entire revolution has already happened inside you, and we get to experience that, from your life, your words, your work, hoping that we can meet you, where you are, in whatever capacity we can. You have taught me that when we are silent, we are more at risk of pain, of suffering, of living lives suspended on insubstantial strings of fear, always waiting on where our next small redemption will come from. You have taught me that the process of truth is rewarding, not in the ways in which the world rewards, but the ways in which the spirit rewards. The process is indeed the shortcut. It is the homage to freedom, to the channels between us and liberation.
So I am writing this to you, and to my 15 year old self, to my 10 year old self, and to the black children who will live after us. I am writing this to myself, before I accepted that I am brazen, before I accepted that nothing is wrong with me, that maybe everyone who called me rude for speaking the truth was just afraid and cowardly, because this world thrives on the fear of people. I am writing this to my sisters, to my mothers, to everyone who has housed silence and shame in their hearts. I am writing this to you, hoping that you can rest in the knowledge that there are so many of us who are holding your spirit, your soul, your heart, your dreams, in our spirits, in our souls, in our hearts, in our dreams, during this time and always. We stand in solidarity with you, with your defiance, and with your dreams of freedom. Your life has affirmed us in so many ways, and knowing that you live an absolutely unapologetic life has sustained the bulk of my ability to imagine freedom. I hope like you, I can show up as my highest, truest self, always. May your words continue to be the fuel that will sustain the fire that will consume all these tyrants, all these despots, all these oppressors, all these dictators.
Thank you for refusing shame, for refusing fear, for embracing love, for embracing the call of truth and freedom. Thank you for always showing up as your full self, thank you for making it possible to for so many of us to imagine other ways of living, of being. Thank you for your poetry, for remaining tender, for remaining you.
In love and solidarity,
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