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Reflections

Kondele and Kimwa Grand: A Tango of Destruction and Death

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Kondele neighbourhood in Kisumu is famous and infamous. It is a place torn between its cultural richness and vibrancy, as well the lurking darkness of violence. You can almost feel it.

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Kondele and Kimwa Grand: A Tango of Destruction and Death
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Kondele neighbourhood in Kisumu is famous and infamous. It is a place torn between its cultural richness and vibrancy, as well the lurking darkness of violence. You can almost feel it. “Kondele inachomeka” (Kondele is burning) are two words that have been communicated in texts and calls amongst the residents of Kisumu more than any other during election cycles. These words have ominous foreshadowing of blood loss, violence, death and destruction. And news of riots in Kondele with accompanying images of tyres burning and riot police chasing demonstrating youths, always delivered in a matter of fact way, has been one of Kisumu’s greatest infamies.

I have received quite a number of “Kondele inachomeka” messages on my phone. I have become accustomed to the weight of meaning in these messages. When I receive these messages, I know to prepare. I know it will take me longer to travel between Kisumu central business district and my house on the other side of town. I also know that people travelling between Kisumu and Kakamega will not make it home on time. I also know that “Kondele inachomeka” triggers panic in the hearts of my non-Luo colleagues. Their relatives will call worried about their safety. Especially those who come from communities with political leaders who are in opposition to Raila Odinga or involved in some political tussle with him. And sadly, a few moments after “Kondele inachomeka” text messages, “Urgent request for blood donation” texts with images of victims of violence, fresh like a scene of a massacre, would follow. This will be a confirmation of the expected – that demonstrations have descended into chaos, and Kenya Police have excelled at the sport they are best at, that is quelling demonstrations with brutal and deadly force. As expected, Kondele and its youth will bear the brunt of this political contest.

Kondele is also a place of ironies. One of the biggest ironies is that the regional blood bank is located within two hundred meters from the heart of Kondele. It is almost a perfect design. That one area of Kenya that has experienced most bloodshed during political contests between opposition and government sits within a few hundred of meters from a regional blood transfusion center. Makes a lot sense. People will lose a lot of blood; why not lose it within the vicinity of a transfusion center? On tragic days, such as during the post-election violence of 2007, the regional transfusion center would completely run out of blood. Most of it had been soaked up by the red dust of Kondele where young men lay in pain, bleeding in the hot afternoon sun from bullet wounds from Kenya Police. Some lucky ones made it to the hospital where they lay down, in pools of their own blood on floors of then Nyanza Provincial Referral Hospital. Kondele had quickly transformed into a war zone akin to Baghdad or Mogadishu with disturbing statistics. Some reports showed that during the 2007 post-election violence, as many as 40 people were getting shot dead in a day.

But before post-election violence, there was Kimwa Grand Club. As the name suggests, it was indeed grand. It was a one-stop shop for entertainment, food and accommodation at the heart of Kondele. Kimwa was loved when politics was good. And loathed when politics was bad. And politics being the thread that holds the fabrics of the Kenyan society together, would also sneak into Kimwa, into people’s drinking tables, into their drinks and soon into their conversations. Kimwa was a happy place most of the time. One only needed to visit it on a good night to appreciate the spirit of Kondele, of Kisumu.

Kimwa defined this spirit, absorbed it and embodied it. Apart from Kimwa Grand Club, there were really no landmarks commensurate to the behemoth name of Kondele. Club Dona across the road from Kimwa tried but couldn’t keep up. Hotel Cassanova down the road had long lost its glory. There was nothing really comparable, beyond the roads that split the Kondele into two. Sometimes it looked like the chaos present where the Kibos road met the Kisumu-Kakamega road defined life in Kisumu during elections. Everyone in a car, matatu, boda boda or on foot wanted to move forward, but there was nowhere to go as people got in each other’s way on the small, congested and neglected tarmac roads. Vehicles traveling towards Mamboleo, or Kibos or Kisumu CBD would negotiate for space through high-pitched horns and curses from their drivers. If you were sitting at the top of Kimwa’s balcony, one would watch the full display of this negotiation in daily life. When the night would fall, some of these men and women would end up at Kimwa, to close their day in dance and merriment of sorts. It is like Kimwa would lure them in the evening with their pockets full, and expel them the next morning with their pockets empty, to go look for more.

Kondele is notoriously cosmopolitan. The most famous shops in this place have historically been owned by people not native to the region. There is always a “Kwa Karanja” with the best nyama choma, or a “Kwa Njoroge” selling all types of goods. These places could be destroyed and razed to the ground in one week of political madness. The following week, when normalcy would return, they would be up, rebuilt with the same hands that destroyed them.“Kwa Karanja” is like the local phoenix that rises from the ashes to remind people that life must move on, in the peculiar Kenyan way.

Then there was Kimwa. To think that a random Kenyan, Miriti Mbui from Meru, could come to Kisumu and set up Kimwa Grand, a successful club worthy of hosting international superstars, is indeed a testament of the Kenyan dream. This was proof that one could make it anywhere. To also think that this same man would lose everything in 24 hours of madness; that the same people that danced to the stars at Kimwa, would set upon her and dismantle her block by block, before setting her on fire, is also a testament that the Kenyan dream rests on political quicksand. It could sink at any moment.

My fascination with Kondele began in the mid 1990s. I was traveling with my mother in a matatu towards Kisumu when a man as old as my mother, without any warning, vomited all over the floor of the matatu. My natural conclusion was that the man was sick and needed help. The matatu tout and driver held a contrary opinion. When this man was done vomiting, the conductor informed him in an ominous voice that he would drive to Kondele where the man would be taught a lesson. When he stopped in Kondele, the tout left and came back with a gang of young men who took great pride is slapping this man around. I remember him pleading for mercy, saying he had malaria. No one cared. Out of nowhere, a bucket full of water arrived. The bewildered man got on his knees and washed that spot of the matatu, picking pieces of vomit from the floor. He also paid 100 shillings for “wasting people’s time”. I did not understand why the tout and his driver felt that Kondele would the best place for this man to get a taste of street justice. But then again, there are places like Kondele all over Kenya. Places where the violent services of men can be outsourced cheaply, for a drink, and the men dispensing these crude forms of justice neither have remorse nor subject themselves to any law.

While I was at Kenyatta University, this place was Githurai 45. When university students would refuse to bow to the forces of extortion through arbitrary doubling of fares from Nairobi CBD to Kenyatta University, the matatus would take a detour into Githurai 45, and drive to some shady, nondescript place. The vehicle would stop, the driver would switch off the car and the tout would approach a band of young men. After a few exchanges, the tout would walk back with the young men in tow. One could tell that these men were adept in the act of exerting fear into the hearts of men and women. And just like bloodhounds, their sense of smell for fear was so sharp that when they walked to the matatu, they knew that the job was already completed. Everyone would rush to pay the exorbitant fares.

After this extortion ritual had been finalised, the touts would taunt us, “Mbona hamukulipa mapema”, (Why didn’t you pay before) as if blaming us for not allowing ourselves to be extorted promptly. How could we not know that there was a parallel world out there that had grown and thrived in the rich medium of corruption? Thriving as a result of the government’s penchant for disappearing without official leave of absence? This is the world that had created the angry youth gangs of Kondele, the Mungiki, Chinkororo, among others. They knew that with the absence of government involvement in social welfare, political players would use these gangs to leverage their anger and disenfranchisement for political gain, as a cheap source violence against their opposition. Or destroy them when it felt threatened.

I first visited Kimwa in the year 2000, while waiting to join campus as I worked at the law firm of my late cousin, Grace Awino. The corridors of justice were littered with stories of past night parties at Kimwa. I was very curious and wanted to visit this club and feel its spirit, which as I had been told, was reflective of the spirit of Kisumu. It was rich, dark, powerful and very expressive, just like Kondele, I was told. During my visit, we mostly spent time at the basement, which was a full-blown discotheque. The first floor was an open-air club where older people enjoyed live benga and rhumba from famous bands. The entrance was manned by muscled men acting as bouncers. These were young men who spent long days in backyard gyms building muscles for lack of anything else to do. Employment in Kisumu was hard to come by. Most of industries had withered slowly before shutting down. The remnants of Kenya Breweries depot and Kisumu Cotton Mills (Kicomi) stood in shame as reminders of what a mixture of mismanagement, corruption and being on the cold side of Kenyan politics could accomplish. Men and women who had lost their jobs in these places would wake up when the sun was over Lake Victoria, wear their threadbare shirts and shoes with paper thin soles, and head to jua kali, a stone throw from these once vibrant industries. They would engage in political and philosophical talk before splitting whatever little they had made through menial work or small deals. At sunset, they would take a final look at Kicomi and the Breweries, before walking slowly towards their residences in the shanties on the fringes of Kisumu’s CBD. Kimwa kept some of these young men out of trouble. It provided a place where young men and women from slums surrounding Kondele could earn a living as cleaners, waitresses or bouncers.

Kimwa was also a cultural hub where Luo benga music was curated. Musicians such as Okach Biggy, Musa Juma and D.O. Misiani were common names on the roster of musicians playing at Kimwa. They were not only assured of a good crowd but of good earnings. During the day, one could see these musicians basking in the sun at Kondele like brightly colored iguanas, seeking the strength of sun before turning into entertainment powerhouses at night. At the height of Kimwa’s glory, Awilo Longomba, the 1997 Kora Awards winner in the “Best New Artist” category for his chart-buster, Dibala bala, visited Kisumu. No international artist of this repute since Franco in 1988 had visited Kisumu since. This was partly because despite Kisumu being a town where the local people were lovers of a good life, no investor had put up facilities that were capable of playing host to an artist of Awilo’s stature. So when Miriti Mbui, an ambitious entrepreneur would come and build an audacious club and hotel at the heart of Kondele, Kimwa and Kondele became a match made in heaven.

Awilo Longomba performed to a delirious crowd. He was wild. They were wilder. They asked for more and he gave them more. My late cousin, Grace, was in that crowd. She would later tell me of how ecstatic Kisumu was. How Kimwa had put the city on the map and that there were plans for bigger artists. Seven years later, Kimwa would be caught up in a violent political struggle between Raila and Mwai Kibaki. The youth in Kondele, and across Kisumu, felt that Kibaki’s government had carried out unforgivable injustices with the disputed presidential elections of 2007. They decided to rebel violently and attack everything that had any semblance to imagined or real enemies. Kimwa would be one of the casualties.

It was evident that the fate of Kondele and Kimwa were tied together like that of a mother to her child. Kondele gave birth to Kimwa, nurtured and made her whole, big and powerful. Kimwa opened Kondele to the world, made it more cosmopolitan and a true representation of Kenya. The day Kondele started burning, we were locked in the house, following the violence through news bulletins and text messages. The air outside was thick with burning tyres and screams punctuated with burst of gunfire from Kalashnikovs. We heard a knock at the door and saw a man standing there with his eyes wide with news. “Niko na TV kubwa, 60 inches yenye nauza aluf tano” (I have a big TV, 60 inches, I’m selling it for five thousand shillings). He said this hurriedly while glancing from side to side. We were talking to him through the window as the city was under curfew. When he sensed our hesitation, he took off and disappeared in the mixture of the afternoon sun and death. The smoke from Kimwa quickly engulfed the whole of Kondele. All its memories wafted slowly away to the sky, as looters carried whatever they could.

Thinking about it now, the anger against Kimwa must have been personal. In those preceding few weeks, thousands of youths had been killed in Kondele, yet Kimwa Grand stood there in its majesty, as if daring the angry youth to challenge it. Kibaki’s government was a dominating violent presence, yet Kimwa stood there, looking at these people who gave it life, offering no help. This indifference was too much to take. Kimwa must have also been symbolic of economic dominance and marginalisation of the Luo community stemming from the political fallout between Jomo Kenyatta and Oginga Odinga in the late 1960s. How can they be killing us, yet they want our money? They must have asked this as the body count in Kondele kept climbing. The violence and determination with which Kimwa was destroyed reflected how deep and painful political losses are. That people were willing to risk their lives to destroy such a magnificent property shows how Kenyan politics precipitates dark, deep-seated political grievances. When the spirit of Kimwa had been broken down by fire and stone, hundreds of youth could be seen with chisels and hammers, breaking through mortars, pulling out twisted metal like vultures scavenging on the meat from a dead buffalo. At the end of the post-election violence season, only memories were left where Kimwa once stood.

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Norbert Odero is a Kenyan author, writer and scientist based in the USA.

Reflections

Hamba Kahle Kenneth David Kaunda, Pillar of African Liberation Struggles

Kenneth David Kaunda was one of a generation of African leaders of a caliber that Africa will not see again.

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Gone Is the Last Of the Mohicans: Tribute to Kenneth Kaunda
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Ten years ago, I was sitting together with other invited guests during the Republic of South Sudan independence celebrations on the day that South Sudan was declared a free nation, when I saw an elderly man with a white handkerchief in his hand, walking slowly towards the podium. The independence celebrations were already underway and the podium was crowded with African heads of states. The stadium was quiet, possibly because everyone was puzzled that this elderly man was walking towards the stage when everyone was already seated. When the master of ceremonies announced that the man was Kenneth David Kaunda the venue buzzed with excitement.

Everyone on the main podium where the heads of states and prime ministers were seated stood up and clapped until Mzee Kaunda was seated. Many of those seating near me were wondering how Kaunda had entered the stadium while all the presidents, including the host president, had already arrived. Foreign affairs officials of the United Republic of Tanzania later explained to me that Mzee was late because his flight had been delayed. The reception he received at the stadium showed the esteem with which the elders who started and led the struggle for freedom were held even in their retirement years. It was a big honour for the Republic of South Sudan that the former president of Zambia and the second Chairman of the Frontline States was present on the day the country became independent.

A few months later, around March 2012, I was lucky to meet Mzee Kaunda. I was in Lusaka on parliamentary business and I requested that the Zambian parliament afford me the opportunity to pay him a visit. Mzee Kaunda received me warmly in his office and we spoke about a number of African issues. The conversation was essentially Kaunda answering my questions about African liberation movements. I remember that as you enter his office, there is a photo of Mzee Kaunda, Mwalimu Julius Nyerere and Mzee Jomo Kenyatta taken at the airport in Nairobi as they wait for their flight to the United Kingdom.

This was before their countries became fully independent; it was the time of self-government, when both Kaunda and Kenyatta were Prime Ministers. Tanganyika had already obtained full independence, although this was prior to the formation of the United Republic of Tanzania. I asked Mzee Kaunda if he could remember when that photo was taken and he said that it was in January 1964. They were young, smart individuals who possessed a lot of self-confidence. Mzee Kaunda explained to me how at the time, Africa had a lot of hope and he spoke of his very close relationship with Mwalimu Nyerere and even with Mzee Kenyatta, although their politics were not very similar. All three are now no longer with us. Mzee Kenneth David Kaunda passed away on Thursday 17th June 2021 in Lusaka, Zambia.

Kenneth Kaunda, popularly known as KK, was the only surviving founding president of an independent African state. But he was not a founding president of the Organisation of African Unity (OAU). Zambia was not an independent state when the OAU was formed on the 25th of May 1963 and neither Kaunda nor Jomo Kenyatta were amongst the leaders who signed the OAU Charter. Zambia joined the OAU on the 26th of February 1965. It is however easy to assume that KK was a founder of the OAU as he was at the forefront of the independence struggle in Africa and because Zambia gained independence shortly after the OAU was formed. KK believed strongly in the OAU and took part in almost all its meetings. He became the Chairman of the OAU in 1970 at the 7th meeting of Heads of States in Addis Ababa, Ethiopia.

As Zambia gained its independence, Mozambique and Angola were engaged in the struggle for independence from Portuguese colonial power, while South Africa and Namibia were fighting the white supremacist apartheid regime. And although Zambia was surrounded by countries that had already gained their independence — Zaire (now Democratic Republic of Congo (DRC)) and Malawi — it only had close relations with Tanzania and Botswana. Under Kamuzu Banda, Malawi had close relations with Apartheid South Africa while Zaire was used by Western nations against liberation movements. Zambia was going through trying times. Being a landlocked country, the country could either transport goods through the ports of Beira and Nacala in Mozambique, which was under Portuguese rule, or through Southern Rhodesia (present-day Zimbabwe), which was under Ian Smith’s settler rule. This is where Kaunda’s leadership underwent trying times – to protect his country’s interests by cooperating with the apartheid regime or to support the struggle for freedom from colonialism in Africa. Kaunda chose the latter option at a very high cost.

Kenneth Kaunda, popularly known as KK, was the only surviving founding president of an independent African state.

President Kaunda started the Mulungushi Club together with President Nyerere and President Milton Obote of Uganda whose aim was national reconstruction. Unfortunately, President Obote was overthrown by Idi Amin in 1971, leaving only Kaunda and Nyerere. They invited President Seretse Khama of Botswana to one of their meetings, during which, for the first time, the name Frontline States was used. That first meeting was held in Lusaka, Zambia and Mwalimu Julius Nyerere was the first chairman of the Frontline States, contrary to custom which dictates that the president of the host state should be chairman. Mark Chona, special assistant to President Kaunda, has documented in the Hashim Mbita Project – Southern African Liberation Struggles Contemporaneous Documents 1960 – 1994 how Nyerere became chairman:

It was on the issue of releasing from prison the Zimbabwean freedom fighters, the first meeting was in October when I was sent to Cape Town and KK wanted to give a recap to President Nyerere and President Khama. Once seated Mwalimu said “oh! Kenneth, you are the host. I request that you should be the chairman” and KK said “No, Mwalimu please chair the meeting, I am only a host.” At the second meeting, Mwalimu again requested that Kaunda should be the chairman and again Kaunda said “No, no, you spoke very well at the first meeting, please continue to chair the meetings” and that is how Mwalimu Nyerere carried on as the Chairman of Frontline states until 1985 the end of his presidency in Tanzania. That is Mzee Kaunda then became Chairman and he continued with this role until he lost the election in Zambia in 1991.

President Kaunda is essentially remembered for his role in African liberation. In his time, Zambia served liberation movements, resolving disputes within the movements, providing financial assistance and preparing them to run their countries. Zambia came under military attack from Ian Smith’s Rhodesia and Apartheid South Africa and was even threatened with nuclear bombing by the Apartheid regime. In order to stop Zambia from being dependent on the ports in Mozambique and South Africa, President Kaunda and President Nyerere decided to seek assistance from China to build the TAZARA railway. At one point, Zambia also started efforts to develop a nuclear bomb to be used against South Africa.

Members of the Frontline States increased to six when Angola, Mozambique and Zimbabwe gained independence. The biggest task remaining was to liberate Namibia and South Africa, both of which became independent in 1991 and 1994, respectively. Mzee Kenneth Kaunda was at the forefront in ensuring the success of the liberation struggle, during which many lives were lost.

Kenneth Kaunda’s power handover was a big lesson on democracy for Africa when he conceded defeat in an election and handed over the presidency to Frederick Chiluba in 1991.

Kenneth Kaunda also made decisions that either brought misunderstandings between him and his fellow leaders of the Frontline States, or convinced them to take positions that were contrary to those of the OAU. Three issues will be remembered the most. The first was recognising the secession of Biafra from the Federal State of Nigeria. This decision, which was made by only four countries in Africa – Zambia, Gabon, Ivory Coast and Tanzania – caused a lot of misunderstanding among African heads of states. Tanzania recognised the Republic of Biafra on the 13th of April 1968 and Zambia did the same a month later on the 20th May 1968. I was told by a former ambassador from Tanzania who had attended the 5th OAU general meeting which took place in September 1968 in Algiers, Algeria, where the issue of Biafra was discussed, that President Kaunda was verbally attacked by his fellow presidents to the point that he had to leave the meeting. His friend Mwalimu Nyerere did not attend the meeting but sent his friend Rashidi Kawawa instead. KK continued to believe in Biafra for a long time and  in November 2011 he attended the funeral of Lt. Colonel Odumegwu Ojukwu, who had been the leader of secessionist Biafra.

The second issue was recognising Angola’s independence. Angola obtained independence from Portugal in 1975 following years of armed struggle. The 1975 military coup in Portugal opened the way for independence talks that were led by Zambia. As none of the country’s three liberation movements — the MPLA led by Augustino Neto, União Nacional para a Independência Total de Angola (UNITA) led by Jonas Savimbi and Frente Nacional de Libertação de Angola (FLNA) led by Holden Roberto — had control over Luanda, the OAU intervened and a vote was organised to decide which of the three parties would take over from Portugal.

The results of the vote did not produce an outright winner and OAU member states were very divided on this. At a meeting of African heads of state in Addis Ababa, President Kaunda gave a speech that showed his support for UNITA which really angered Mwalimu Nyerere and the Tanzanian delegation. Mwalimu Nyerere therefore decided against giving his speech and instead only said a few words in response to the president of Senegal.

Journalist and lawyer Jenerali Ulimwengu, who was in Addis Ababa as the Deputy Chairman of the Pan-African Youth Movement, told me that the situation had been very tense. The MPLA decided to enter Luanda and declare independence after Portugal surrendered the instruments of power. Jenerali, who was present in Luanda on independence day, will not forget that day; as Tanzania was seen as not principled despite sending the Vice PresidentAboud Jumbe to the celebrations. The issue of Mzee Kaunda, Jonas Savimbi and UNITA is an issue that has still not been understood.

The third issue is one that concerns Zambia. President Kaunda was severely punished by the settler government of Rhodesia and the apartheid regime of South Africa, to the point that Zambia’s economy completely collapsed. Kaunda had closed the border with Smith’s Rhodesia but TAZARA was unable to transport goods into Zambia. The people of Zambia blamed him for his politics of assisting liberation movements instead of focusing on Zambia’s interests. Contrary to his agreement with his fellow leaders, and contrary to his promise that he “would not open the border until Zimbabwe gained independence”, KK decided to open the border with Zimbabwe. In the meeting of the Frontline States a big dispute arose between Presidents Machel, Neto, Kaunda and Nyerere. Mzee Joseph Butiku, who was then Nyerere’s Chief of Staff, has said that it was one of the most difficult meetings he attended during his time with Mwalimu Nyerere. Butiku states that “in the middle of the meeting leaders began to cry. Our role as assistants is to make a record of the conversations, I simply wrote that ‘the presidents are weeping!’”. Zambia was eventually allowed to carry on with its plans. A similar thing happened to President Machel in 1984 following the Nkomati Accord with the Apartheid regime of South Africa and this led to Nyerere “chasing him away” when he went to give him a recap.

Zambia came under military attack from Ian Smith’s Rhodesia and Apartheid South Africa and was even threatened with nuclear bombing by the Apartheid regime.

Kenneth Kaunda’s power handover was a big lesson on democracy for Africa when he conceded defeat in an election and handed over the presidency to Frederick Chiluba in 1991. Kaunda was a president who was very modest to the point that by the time he relinquished the presidency, he did not own a house. When Chiluba took over, he gave Kaunda a hard time, going to the extent of imprisoning him for treason. Mzee Kaunda went on a hunger strike while in jail which he only ended when Mwalimu Nyerere visited him. Dr Levy Patrick Mwanawasa, the third president of Zambia, returned KK to the status of Father of the Nation, giving him all his dues as a retired president, which he continued to receive until his death.

In Development as Rebellion: Julius Nyerere A Biography, Prof Issa Shivji, Prof Saida Yahya-Othman and Dr Ng’wanza Kamata explain how shocked President Kaunda was by the terrible condition of the road to Butiama (Nyerere’s home village). He came to the conclusion that the driver had gone the wrong way as it was not possible that the road to the president’s house could be in such a terrible condition. But it is more shocking that President Kaunda did not have his own home when his presidency ended as he had served his country and never thought of himself. Without a doubt, the first generation of African leaders was unique and I do not think that Africa will get leaders of Kenneth Kaunda’s calibre again. May God rest his soul in peace.

Hamba Kahle KK. You are the last to depart. Greetings to Nyerere, Bibi Titi, Samora, Josina, Winnie, Mandela, OR Tambo, Lumumba, Neto, Mondlane, Hani, Chipeto, Marcelino and all the others who gave their blood and sweat to liberate us.

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Reflections

Benjamin Ayimba: The Making of a Rugby Great

Not even the privilege of the national honour of the Order of the Golden Warrior of Kenya (OGW) and his personal acquaintance with the country’s top leadership could save Benja from this fate. A man who handled his public and personal failures gracefully, would become a victim of state failure.

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Benjamin Ayimba: The Making of a Rugby Great
Photo: Facebook/Benjamin Ayimba
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On April 17th 2016, the Kenyan rugby fraternity was ecstatic. It felt good to be Kenyan. We had finally arrived. The impossible had been achieved. Kenya 7s had won the main Cup at HSBC finals at the Singapore Sevens, against the formidable Fiji, the most successful rugby sevens playing nation in the world.

In the iconic picture, now a part of the annals of great Kenyan sporting moments, is the entire team in dominant red colour of the national flag, their fists raised and joy painted on their faces. In the centre, stands team captain Andrew Amonde holding the trophy high above his head flanked by former captain Humphrey Kayange.

On the extreme right of the picture, standing at the back, partly hidden by the jubilant frame of team physio Lameck Bogonko, is the man responsible for that victory, coach Benjamin Otieno Ayimba better known as Benja. Head coach of Kenya Sevens and the first and only Kenya Sevens coach to lift the World Sevens Series. The position was typical of Ayimba’s graciousness. Every member of his team would have a spot on the podium, no matter how fringe their contribution may have been. The road to Singapore was 20 years in the making. Singapore was Benja’s first international assignment in 1996. It was a dismal outing for Kenya. His coach then, Mike Tank Otieno described him as focused, intense, disciplined and a quick study. Those traits would come to epitomise his career both as player and coach.

Benja was a master of iterations and applied the principle of continuous improvement.

Andrew ‘Ndiri’ Ondiek, one of Kenya’s most outstanding No.8s and the man whose position Benja inherited in the national team recalls an incident during a Kenya Cup game. Impala had suffered a bruising loss to a well oiled Mean Machine. Benja who played for Impala sought out the Machine backrow player and asked why it was so difficult to tackle him during the game whilst taking mental notes. By the following season, Impala marshalled by Benja, was handing out regular upsets, on the road to becoming genuine title contenders.

In 2008, assailed by sceptics who believed he would face eminent failure as coach, a sports journalist asked what he would do differently. His response was accountability. He would take responsibility for any loss the team suffered and Kenya suffered some humiliating losses before the grand moment in Singapore. All through the dark episodes, Benja shielded his boys from criticism from the fans and the rugby union administration.

Benjamin Ayimba’s contribution to the advancement of Kenyan rugby and sport is enormous. He gave his life to rugby when fell in love with the game 30 years ago as a student in Maseno high school. At every juncture, he pushed his team forward. Maseno high school had no rugby pedigree before Benja appeared. He left them as national champs who lost a final narrowly to Nakuru High in 1993. Impala Rugby Club, was playing in second division Eric Shirley Shield when Benja arrived and as a 20 year old captain, he brought Impala to the Kenya Cup where they went on to sweep every trophy on offer.

Sevens glory is usually the domain of the backs but Benja was part of the new generation of forwards, with ball handling skills of backline players, extremely agile and mobile, modelling himself after New Zealand and All Black legend, Zinzan Brooke.

Benjamin Ayimba was part of the winning squad at the Safari Sevens in 1997. He was a member of every Kenya Sevens team between 1996 and 2011 and represented Kenya at four consecutive Commonwealth games in 1998, 2002, 2006 and 2010. He was a member of the inaugural team to the Rugby World Cup in 2001 in Argentina where he scored Kenya’s first try against South Korea. He represented Kenya at two more World Cups and was head coach at our high points when Kenya made its first IRB Sevens Series Main Cup Final in Adelaide, Australia in 2009 and earned the third place finish at Rugby World Cup in 2009 in Dubai and eventually a main Cup trophy in 2016 in Singapore. He played 38 times for Kenya leading them 21 times.

Benja surpassed any other player and coach in terms of honours, straddling three generations. He was part of the second wave of sevens rugby that put Kenya on the international map taking over from the pioneering Watembezi generation who morphed into Kenya Sevens during 1986 Hong Kong Sevens.

He was a permanent fixture during Kenya’s return to the international sevens rugby scene. He was a Kenya Shujaa veteran when the new generation comprising the likes of Collin Injera, Humphrey Kayange, Lavin Asego and Andrew Amonde emerged. After his coaching stints, his proteges from Impala and Kenya, Mitch Ocholla and Innocent ‘Namcos’ Simiyu would also make their mark as Kenyan Sevens national coaches. During my brief spell as an editor of Kenya lifestyle magazine, Adam, Benjamin became one of the only two sports personalities to unanimously make the cover profile. Paul Tergat was the other. The theme of the June issue of 2008 was fatherhood. At the time, we positioned Ayimba as a young father who had made a career out of rugby and transitioned from player to coach in an exemplary manner.

Now in hindsight, I ponder on his role as a big brother and leader to the generation that he played alongside and a father figure to the hundreds who thrived under his tutelage as coach.

Benja should not have died. Not this way, not this young. It is difficult to put in words how devastating this loss is, not just to his immediate family, the rugby and sports fraternity but to the country. We are a nation badly in need of father figures with a measure of integrity. In a country at war with its best, intentionally extinguishing its brightest lights, there are not enough heroes in the public domain to inspire the masses to see beyond the state of despondency and cynical disillusion that has come to define the lives of the young in modern Kenya.

Benjamin Ayimba’s death is a consequence of systemic failure culminating in a dysfunctional health system brought about by our adopted neo-liberal culture of greed. The public performance of the political class, jostling to send their messages of condolences after his death announcement as his hospital bill remained unpaid illustrated the tragedy of national heroism.
Sports professionals for all their glory are subject to the same highly unsafe and exploitative work conditions affecting all workers under the conditions of capitalism.

Why would a beloved Kenyan, who attracts the personal attention of the head of state become saddled with a medical debt running into the millions? It is sobering that the gallant rugby dynamo would succumb to disease that was as commonplace as malaria.

Not even the privilege of the national honour of the Order of the Golden Warrior of Kenya(OGW) and his personal acquaintance with the country’s top leadership could save Benja from this fate. A man who handled his public and personal failures gracefully, would become a victim of state failure.

It is the recurring epilogue of our sports men and women, devoting the best years of their lives, making sacrifices for national honours, for something larger than themselves and from a place of love.

What does one do, when a country does not love you back?

In the wake of his death, at the young age of 44, I have been left reminiscing on his legacy. As streams of tributes are read in the wake of his tragic passing, the focus has been on his successes. It is a stellar career by any measure and one that I would dare say, deserves to be the impetus for the establishment of Kenya’s Rugby Hall of Fame, that is long overdue.

However, Benja’s other enviable quality, was how he handled failure. Both privately and in his public life, Benja was the comeback king and this perhaps is why his death left the fraternity reeling in disbelief. Most people assumed that Benja would pull through, as he always does.

Of the many accounts I have come across, this particular one struck me as an apt depiction of the selflessness that Benjamin Ayimba embodied.

The account was told by former Impala hooker, Willy Ombisi.

During pre-season training, a talented rookie player joined Impala with zeal, displaying dazzling skills and embarrassing some of the senior players. The players were divided into opposing teams of potentials in competition for the first team jersey where a plot was hatched by the Impala veterans playing on the opposing side to introduce the young buck to the truth of club rugby.

In the run of play, Sammy Migz, playing at fly half, received the ball off the back of a scrum. As the opposing fly half rushed at him and he easily evaded the tackle with a sidestep off his right foot into the space, where veteran winger Oscar Osir was approaching for a cover tackle and the young flyhalf repeated the same sidestep off his right foot dodging the winger and landing into what in rugby speak is known as the pseudo-gap putting him the inevitable path of collision with a loose forward. It was precisely where they wanted him.

Lurking on the wings, waiting to demolish this flamboyant run of play was a bone crushing flanker, the late Samson ‘Chum Reru’ Opondo.

Benja, who was playing on the rookie’s side running off his shoulder in support, caught a glimpse of Chum Reru moving at top speed closing the false gap headed straight for an oblivious flyhalf. It was a split second decision. He stretched out his hand, grabbed the edge of the fly half’s jersey, pulling him into his body and cradling him at the precise moment that Chum Reru made contact.

Benja’s body absorbed the impact of the devastating tackle. Both players were left stunned on the ground for a few moments after the collision but the young fly half had just survived a tackle that would have probably put him out for a season and dented his confidence. Benja had put his body on the line for the rookie and this was an act he repeated over and over again in more ways than one.

In arena of sports, games fade away but how those fleeting moments made us feel, stay with us long after our champions are gone.

It is why we mourn Benja deeply but with profound gratitude for the generosity of his spirit, his repeated acts of selflessness and the enrichment he brought to our lives.

Journey well Wuod Alego.

Rest in Power, Sir Benja.

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Reflections

George Floyd and Ma Rainey’s Black Bottom

Seeking escape in the art of Chadwick Boseman and the writings of Obama and Ta-Nehisi Coates in a time of trauma.

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George Floyd and Ma Rainey’s Black Bottom
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I watched Ma Rainey’s Black Bottom for the second time while waiting for the verdict in Derek Chauvin’s trial for George Floyd’s murder. The film focuses on Ma Rainey, an influential blues singer, and dramatises a turbulent recording session in 1920s Chicago. I was looking for escape.

The trial of Derek Chauvin was emotionally draining. It was also scary because of the very real possibility that Chauvin might walk free. And George Floyd would become just another statistic. Just another black man losing his life to a mix of police brutality and racism. We waited for the twelve jurors to do the right thing. To look beyond the skin colour of the executioner and the executed and give us a reason to believe again in the promise of justice for all. The jurors chose the right side of history.

I was looking for a good film with a strong black cast, and for literature by leading contemporary black intellectuals to provide me with perspective, a sense of reality, and hope during the trial.  So I settled on Ma Rainey’s Black Bottom, on Barrack Obama’s Dreams From My Father and Ta-Nehisi Coates’ Between The World And Me.

Ma Rainey’s Black Bottom was an opportunity to witness black excellence on the screen, characters navigating America by their wit, pain, industry and love. I did not know much about Ma Rainey the artist before watching the film although I had heard about her pioneering work as a blues artist. And so I was looking forward to rediscovering her, and to once again paying homage to Chadwick Boseman, thanking him again, bidding him farewell a second time. My stomach was a knot of emotions, churning with excitement. But there was also a tightening in my chest. To look for closure for George Floyd in the beauty, the finesse, the artistry of Chadwick Boseman was quite an emotional trip.

The film turned into something else for me. It turned into an institution of higher learning. A thesis presentation by Levee, Chadwick Boseman in the character of a virtuoso trumpet player, who shows us how the anger and helplessness, the rage of young black men and women, robbed of their industry and creativity by white men, consumes them, sending them into self-destruction and to the destruction of those around them. Through Levee’s reflections on his life and the conflicts with the other members of Ma Rainey’s band, the film brings to life in a very dramatic and tragic fashion the destruction wrought by generational trauma. It calls us to be acutely aware of the trauma brought on by the murders of black men and women, the murders of men such as George Floyd. The film warns us to protect ourselves, to guard from descending into a murderous rage like Levee, where we end up killing our fellow blacks while those who profit by the actions of white supremacists continue to enjoy the fruits of our industry. We need to creatively self-preserve even as we relive the trauma of George Floyd’s murder during the trial of his murderer.

Obama’s elusive hope

Reading Obama’s Dreams From My Father, which permeates with hope for an equal America, reduced the anxiety that came with this trial. Revisiting the path of Obama’s early life and his ascent to the White House was refreshing, a reminder of the convergence of goodwill from the entire fabric of this great nation that propelled the young Obama, raised without a father, to the highest office in the land, provided a break from the intensity of the trial. I was very hopeful of a conviction. But I was also alive to the reality of Michael Brown in 2014. And the strangulation of Eric Garner. And Alton Sterling. And the execution of Breonna Taylor in her bed. The black bodies riddled with bullets kept piling up. The police kept walking free, unaccountable for their actions. A litany of deaths until the graphic murder of George Floyd shocked the world back into the reality of the systematic elimination of black men in America.

Donald Trump’s presidency, and the blossoming of white supremacy, might cause the hope expressed in Obama’s book to seem distant but it was a welcome break from the intensity of the Chauvin trial. We needed hope to cling to. Hope that justice might yet prevail, a life jacket in the tumultuous waters that are America for its black people. All our hope was in the twelve jurors. Did they share our hope for a better America. Could we trust them to do the right thing? Who were the jurors? What were their politics? Did they believe that black lives really do matter?

Ta-Nehisi’s electric shocker

Reading Ta-Nehisi Coates after Obama felt like being sucker-punched into reality. I had to compose myself. How could these two black scholars have such distinct and diverse experiences of America? How could Ta-Nehisi Coates walk under such a heavy yoke of historical trauma and Obama with so much optimism? Where was the magic switch to turn the darkness into the bright dawn of promise? Where did Obama find this switch? And what realities and historical traumas accompanied Ta-Nehisi in his daily living as a black man in America, reminding him that this optimism only existed as a hopeful comfort in our imagination?

Obama’s book, I would later conclude, was one that was hopeful for a perfect union. Just as his body was a beautiful union of an elegant African man and an elegant white woman. Both blessed with a great education and a superior understanding of the world. But could America let Obama be the embodiment of this perfection? It would not. He could only be black. The prescription of race was waiting for him at birth. This prescription was meant to place him in a world that America treated differently. A world where he could not enjoy the privileges that his mother was born into, even though he was hers, the product of her womb.

Ta-Nehisi Coates on the other hand embraces the reality that things are broken. The way Ta-Nehisi Coates relives the trauma of what happened to his friend and compatriot, Prince Carmen Jones, is as painful as when Darnella Frazier, the teenage girl who witnessed the murder of George Floyd, relived the trauma and her helplessness at the scene. All Darnella could be was a witness. With a cellphone. Incapable of providing any help because the force that was on George Floyd’s neck was the force of hate. Of white supremacy. A force that had taken so many black bodies. And was emboldened by the justice system to take many more.

Ta-Nehisi  Coates writes that Prince Jones was stalked by a policeman across multiple jurisdictions and state lines before he was shot. Prince Carmen was educated, God-fearing and successful. When the man the killer police had allegedly mistaken Prince Carmen for was arrested, he did not look anything like Prince Carmen. The only plausible explanation for Prince Carmen’s killing was that the black policeman who killed him was only aware that he carried the authority of the land that did not value the life of the innocent black man that he had tracked like wild game. He was aware that being a policeman was the licence that would get him his job back without having to account for his actions.

On the other side, within the black community, the policeman’s actions left a colossal loss. The loss of years of investment in Prince Carmen. The loss of a brilliant future. The loss of the only son. A lifetime of trauma for his parents’ generation. His friends’ generation. Trauma in the many generations of blacks to come. And a chilling reminder that black lives are dispensable. Ta-Nehisi Coates was reliving this historical trauma for his son. Reminding him of the space he occupies as a black man in America. This was the reality of black America. For many generations to come, fathers and mothers would relive for their children the trauma of watching George Floyd begging for his life under Derek Chauvin’s knee. As long as these killings continued, the trauma associated with them would never leave the black communities. I realised that I couldn’t escape it either. It was deeply embedded in art. In literature. In film. A reminder that hope was just but temporary relief, a mirage before the next execution of a black man.

Does trauma heal by itself?

Obama’s book promises hope as a pathway to healing, reminds us to give hope a chance and continue believing in the collective goodwill of humanity. But Ta-Nehisi Coates reminds us that no one, regardless of their social standing, is safe from police brutality or the miscarriage of justice that follows in the wake of the brutality. And that the trauma of witnessing these repeated acts of brutality against black people stays with us forever, no matter how well educated or successful we are.

Ma Rainey’s Black Bottom is a warning about the destructive impact of the generational trauma suffered by black people in America from past encounters with white supremacy and the miscarriage of justice that soon follows. It is also a warning about what seeing George Floyd laying there, pleading for his life, could do to our collective psyche as black people. And a reminder of how the loss of black industry and art at the hands of white people in positions of power has a lasting negative impact on everyone.

Derek Chauvin is appealing his conviction and we are waiting to see if there will be another trial. But his conviction has brought some hope that the wheels of justice may have received a tiny drop of oil and will continue turning, moving inexorably towards justice and towards a more perfect America at last freed of the generational trauma of witnessing police brutality against black people.

Black Lives Matter.

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