When Binyavanga Wanaina passed away it felt like the ground on which we walk froze, paralyzed with grief. The sky turned grey, drizzling its tears down on us. When I heard the news, I called up a friend of mine, one who I knew would understand this loss intrinsically because he, like me, had been heavily impacted by Binyavanga in high school, when his memoir, One Day I will Write About This Place first found its way to bookshop shelves. We both talked about how devastated Kenya should be for this Binya-shaped hole that had been left behind. We mourned a man who had been fundamental to the contemporary literary space in our country. We talked about everything from his work to his family to his impact to the sickness that ravaged his wholeness. And somewhere in that conversation this friend said something to me that struck me, “You cannot love Binya if you do not love his queerness.”
Since then I have had a few conversations that have run my blood hot. Red. Fire. In the middle of the conversation, a pause in the room. The silent, accusatory question lingering in the air, “The one who was gay?” An “aha!” moment. A sense of justification. As if that explains his death, as it was what he deserved. He becomes a lesson, in this broken understanding of morality that guides us.
In the same week as Binyavanga’s death, the Kenyan judiciary upheld the penal code sections 162 and 165 that criminalize sexual conduct between two consenting adults of the same sex, both in public and in private. The court cited regulations from other countries in their decision, including sections of the penal code in Botswana, which has itself recently decriminalized homosexuality. Other African countries that have revoked anti-homosexuality laws through penal code reform in recent years include Seychelles, Mozambique, Sao Tome and Principe, and Lesotho, but more than 30 other countries maintain the laws on their statute books.
In 2015, when then US president Barrack Obama visited Kenya and addressed the issue with President Uhuru Kenyatta, the latter categorically shut the matter down with his (in)famous line, “…For Kenyans today, the issue of gay rights is really a non-issue… it is not… at the foremost minds of Kenyans and that is a fact.”
I see this attitude fuelling a lot of Kenyans’ arguments on the matter. As it simply does not affect them, it can only be considered a non-issue. Part of the collective trauma we have as a country is the inability to deal with anything we do not want to deal with. We simply sweep it under the carpet and pray to God a gust of wind does not come in and blow the dust around, because that will be messy. Messy means confronting our own beliefs and contradictions, and dealing with how that impacts the people we have hurt.
We have reached a point where it is clearly time for us to do some spring-cleaning. We can no longer wish or pray queer people away. Queerness is just as present in our society as heterosexuality. After being pushed and suppressed into the confines of our culture, after being labelled demonic, unnatural, attention-seeking, perverted, and sin, queerness is simply asking to be seen and to be heard. It is asking for conversation. This is not an absurd or unjust demand.
Many of the strident arguments that have been used to foreclose the possibility of queer acceptance, of freedom and love, have been religious ones. This article is my attempt at having this conversation. I will delve into Christian arguments against queerness because first, this is the religious tradition I am most familiar with, and second, because Kenya is a majority, or at least, normatively Christian society – it is our culture’s immediate history, having been colonized by European Christians. I will attempt to have this conversation only being biased to the bend of freedom and love. These two will always guide the words I write.
Religion can be on the wrong side of history
Throughout history, religion has been a tool of good, just as much as it has been a tool of harm and violence. As much as we are taught to defend our religion with every fibre of our being, sometimes it argues for the wrong things. And you cannot honestly defend what you believe in if you have never interrogated the belief itself. Christianity has been used to defend under-education, slavery, colonialism, patriarchy, and racism. To call the religion itself blameless is to counter facts and historical evidence that have proven otherwise. This does not mean that religion is evil. I am in no way invalidating the intention of faith at its core as something beautiful and whole. I am simply stating that when your religion becomes the be all, end all, when there is no room to think, to listen, to learn, or to grow from those outside your worldview, then there is incredible potential for harm.
Many centuries ago, Copernicus discovered that the sun, and not the earth, was the centre of our solar system. The clergy of the day used Scripture to condemn this ‘outrageous’ argument. Even the Protestant radicals, who were breaking away from the orthodoxy of the Catholic church in other ways, opposed him. Martin Luther called him a fool, John Calvin implied it was blasphemy, and Melanchthon, a theologian of the Protestant Reformation, quoted Ecclesiastes 1:4-5 suggesting that, “severe measures be taken to silence” all those who agreed with Copernicus in order to “preserve the truth as revealed by God.” Obviously since then, science and evidence to the contrary have proved Copernicus right.
For many early Europeans – and even for many Christians today – the Bible was infallible. Yet, somehow, every interpretation always directly or indirectly privileged them. I find this very curious. The fact that slavery existed in the Bible was reason enough to have slaves. The fact that Africans were assumed to be descendants of Ham, the cursed son of Abraham – referring to a passage in Genesis 9 – was used as a further justification to enslave Africans, supposedly because this was their destiny and proper station in life. In fact, slavery was supposed to be a favour to the Africans, rescuing them from their heathen ways. This argument was later modified and repurposed in the interest of colonization, not only in Africa but in the Americas, New Zealand, and Australia where Native Americans, Maoris, and Aborigines were massacred, ran out, and for the longest time, by law, considered less human.
Examples from history have proven that religion in the hands of the oppressor has been used as a tool to validate the oppression. In Germany, church leaders and theologians provided arguments and preached sermons in support of Hitler, in so doing aiding and abetting the Holocaust. In the Jim Crow era of the US, white families would picnic after church on Sundays to watch lynched black bodies hanging from trees. During the women’s rights movement, patriarchy justified denying women the right to vote because men, in all situations were meant to be the heads.
Still, in all these scenarios, the courage of the oppressed to fight back has proven the ‘sensible’ and ‘infallible’ arguments that were supposedly supported by the religion itself, wrong. Acknowledging these aspects of religion that have been heavily problematic in history can open us up to the possibility that the today’s general accepted interpretation of Scripture may not always be the right, or the moral one. Ask Jesus about the multiple times he questioned the Pharisees, who were the custodians of the law, and the moral compasses of the time.
Scripture is not literal
Texts are written for a specific audience, time period, purpose, and context. As much as its wisdom can and has spoken throughout generations to guide and inspire hearts and minds, Scripture is still a text. That means it is injustice to not read Scripture without understanding its original intention. Reading the background and the whole context – whether it is poetry or song or theory or parable or history – informs your ability to interpret it as intended. There are several scriptures that we do not read or apply literally now, yet they are in the Bible! Kathy Vestal in her brilliant article, Sexual Orientation: It’s not a Sin shares several examples.
Exodus 13:14-15. Whoever desecrates the Sabbath day by doing any work on it must be put to death. (Harsh… also remember that time Jesus healed a man during the Sabbath and broke this rule?)
Leviticus 3:17, 11:6-7. Do not eat fat or blood or pig. (So bacon and sausages are technically a sin).
Leviticus 15:19-26. When a woman has a monthly period she is unclean for seven days. Anyone who touches her is also unclean. Everything she touches is also unclean. (I guess women can’t be touched for around seven days every month.)
Deuteronomy 21:18-21. If you have a son who is rebellious and stubborn, take him to the elders of the town and have him stoned to death. (Dear parents, here is a solution to your rebellious teenager.)
Leviticus 24:20. A fracture for a fracture, an eye for an eye, a tooth for a tooth. (Jesus later contradicted this with his “turn the other cheek” sermon)
These are just a few of the verses that exemplify how context, audience, and purpose are essential to interpretation of Scripture. During this time when the Israelites had no centralized government and were wandering around the wilderness with no written direction, God gave them laws. These laws were not merely a moral compass but also civil laws to guide the Israelites as an autonomous nation and to give them their own specific identity, setting them apart from the nations around them. They were extremely specific, covering everything from food to hygiene to idolatry and cleanliness.
Some of the laws such as the laws on cleanliness were for the specific purpose of good hygiene in a world before indoor plumbing and the scientific germ theory of disease. These were God’s rules for Israel, in the land of Palestine, at a particular time in history. Furthermore, the Jewish rabbis themselves have always tried to interpret the Torah for the day and age they were living in. They were sometimes actually unwilling to implement the laws that they read in the Torah, putting up technical and procedural barriers to their implementation without necessarily rejecting the Torah in principle. For example, laws that called for a death penalty could go years without ever being implemented – one passage in the Talmudic literature said that if the governing council of the rabbis (the Sanhedrin) went seventy years without implementing a death penalty, then that was a good Sanhedrin. It was obvious to them that killing every rebellious son, for example, would lead to a breakdown in society, and forecloses the possibility of reform, repentance, and even growth. Teenagers are not teenagers forever.
Trying to apply some of these laws in the 21st century is ridiculous to say the least. And in an evolving time, it is impossible to not have an understanding of Scripture that is willing to evolve as well. With this understanding, we can then delve into what Scripture says about sexuality with the willingness to unlearn, question, and reimagine.
Scripture on homosexuality
First, it might be important to note that the word homosexuality did not even show up in English translations of the Bible until 1946. Secondly, there are six portions of Scripture that refer to same-sex relationships directly in the whole Bible. Let that sink in. Only six places in the whole of Scripture. And yet, today’s Christianity makes it seem as if the conversation on sexuality and gender is the biggest evil in the Christian church that there has ever been. Furthermore, the Bible has over 2,000 references to the relationships between the rich and the poor, the inequity that accompanies marginalization and the call to justice. Six against 2,000. This statistic alone should be a compelling argument to re-evaluate the priorities of the gospel in today’s faith spaces. Still it is necessary to analyse the Scriptures in question in the entirety of their context.
Genesis 19. The story of Sodom and Gomorrah. The history of this story has been so often used as an argument against homosexuality that the term “sodomy” was drawn from the destruction of this city. If we read the whole story we see the unfolding of an interesting string of events. Lot hosts two messengers of the Lord (often referred to as angels). Some men in the city, upon seeing the foreigners, knock on Lot’s front door wanting to rape them. Lot, being reasonable, obviously tells them no. He then offers them his two virgin daughters to be gang raped instead (in my view, the mortal sin committed in the story is the intention to rape, but let us continue.) God, understandably, gets angry at the whole situation and tells the messengers that the whole city will be destroyed the following day.
This is not the end to the referencing to Sodom and Gomorrah. Several other points in Scripture describe it as a city with no morals, full of decay, injustice, and oppression – vices that have nothing to do with homosexuality. As is very clearly stated in Ezekiel 16:49-50 “Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. 50 They were haughty and did detestable things before me. Therefore I did away with them as you have seen.”
Leviticus 18:22 & 20:13. The Exodus laws. These are verses that state very clearly, “If a man lies with a man as he does with a woman, both of them shall be put to death. It is an abomination.” My argument here relies on the unattainable Leviticus scriptures used as references above. Specifically, as the article Leviticus and the Holiness Code shares, for many centuries before Israel entered the land of Palestine, ancient Canaanite fertility cults used same-sex rituals to worship their gods. God prohibited Israel from adopting the cultic sexual fertility goddess worship of Egypt and Canaan. God’s biggest problem here seemed to be the correlation between same-sex ceremonies and shrine prostitution in relation to pagan worship of ‘false’ gods, which was a very specific situation.
If we choose to believe this law applies today then we must chose to believe that any person who touches a woman on her period is unclean and any man who shaves his side burns has committed a sin and anyone who has tattoos is heading for damnation (I say as I have three tattoos) and anyone who wears fabric of two different materials has committed an abomination and everyone who cheats must be put death and rebellious sons must be stoned to death and… you get the point. We can’t pick and choose which rules from Leviticus to follow and which ones to leave behind – if we do, then surely the 2,000 verses against economic exploitation and social injustice should be the ones we fall on. Ultimately, to do justice to the Scripture is to understand that these rules were written in a specific time for a specific people in a specific context.
Romans 1:24-32. Paul’s two cents. Many Christians use this portion of the New Testament where Paul talks about a specific group of the church that have fallen into wickedness and immorality as a case against homosexuality. Paul says specifically, “Because of this God gave them over to shameful lusts. Even the women exchanged natural sexual relations for unnatural ones… men committed shameful acts with other men, and received in themselves due penalty for their error.” The text then goes on to talk about the other things that this group of people were doing wrong, “They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, 30 slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; 31 they have no understanding, no fidelity, no love, no mercy.”
Reading into the context of this time, as with Leviticus, expounds on the message of Paul. During this period there was a flood of Roman fertility cults and shrine prostitution. This was influenced by popular religions at the time that were devout to the god Apollo and the goddesses Aphrodite and Cybele. According to a historical article by St. John’s Metropolitan Community Church, “One of the many practices of both of these cults was drunken, frenzied revelry that involved wanton sexual abandon. The temple of Aphrodite employed free (non-slave) boys and girls from the ages of about 9 to age 13 whose job was to be used in sexually servicing the men and women who came to the temple. The cult of Apollo hired boys from the age of 11 to 15 for the entertainment and pleasure of older men.”
These were the stories and the actual events that Paul was addressing in his letter to the Roman church. He was boycotting a religion and space that made it acceptable for little boys to be prostituted to older men and little girls to older more powerful men and women. Same-sex relationships in that context had been attached to something more exploitive and dark. It is also good to note that the verse addressed several other problematic tendencies of the time, including corruption, deceit, idolatry, greed, and hate. When you read this Scripture from this perspective, it is honestly hard to find any correlation to a whole loving relationship between two consensual adults.
1st Corinthians 6:9; 1st Timothy 1:10 Lost in translation? I consider these verses together because they use the same Greek word, arsenokoitai. Paul includes the arsenokoitai when referring to a group of sinners and those who won’t enter the Kingdom of God. The interesting thing about this word is that it so rarely appears in ancient text, that the correct translation has been debated for centuries. As Justin Lee points out in his side of the great debate, The NIV translation could not even decide on one definition so they used two. In 1st Corinthians it is translated as ‘homosexual offenders’ and in 1st Timothy it is translated as ‘perverts.’
And yet, as Adam Nicholas Phillips argues in this article, when arsenokoitai is used elsewhere in ancient Greek literature, it references the abuse of the poor (an example being the Sibylline Oracles) or economic exploitation and power abuses (such as a 2nd century text called the Acts of John).
Linking the two interpretations of the word – that is, homosexual offenders and exploitation – brings about an interesting theory. As Justin Lee argues, “The extramarital relationships of men with boys in ancient Greece are infamous even today. Archaeological and literary evidence prove that these relationships were common for centuries in Greece, though they were frowned upon by many even while they were publicly practised… The most likely explanation then for this text in context would be that Paul was referring to a practice that was fairly common in the Greek culture of his day – married men who had sex with male youths on the side.” Paul’s letters would then be interpreted as condemnation of sexual exploitation, which again does not correlate to a whole healthy loving relationship between two consensual adults.
Where does that leave us?
After going through these Scriptures, there is a lot that is still left up in the air. There is a lot that can be and has been debated. As with so much else in life we simply pray for guidance and wisdom to understand wholly and interpret honestly. But for me it simply comes down to what I believe about God. I believe God exudes, exists in, and embodies love. I believe where there is no love there is no God and that God does not create any of us to live in a constant state of shame or fear, because that is the opposite of love.
I have had enough friends from conservative Christian evangelical backgrounds coming to me broken from beating themselves up as abomination and afraid because coming out as gay means experiencing rejection, discrimination, judgement, and condemnation. Hearing these journeys make you want to weep. The call of the church is to fight for freedom, love, and justice. I fall back on this Scripture in Micah 6:8, “He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love mercy, and to walk humbly with your God.”
If, as a religion, we are not speaking to these spaces that then we need to rethink the religion. If as a country we are not even attempting to reflect on these principles then there is something deeply wrong with the state in which we are existing. Revolution is love, and love is love.
Romans and Shrine Prostitution
Roman Cult Practices
The Great Debate: Justin’s View
The Bible Does not condemn Homosexuality… Seriously it doesn’t
Candice Czubernat’s Blog on being Queer and Christian
James Brownson — Bible, Gender, Sexuality: Reframing the Church’s Debate on Same-Sex Relationships
Justin Lee, Torn: Rescuing the Gospel from the Gays-vs.-Christians Debate
Eliud Kipchoge and the Transcendent Power of Sports
7 min read. Eliud Kipchoge has eloquently shown the world once more how transcendent sports can be in the lives of people without regard to their circumstances. His marathon achievement on 12th October 2019 displayed the unifying power of sports across the world as millions of watching fans cheered his triumph as their own victory.
Once every few decades comes a sports hero, a legend, who transforms and ignites their discipline far beyond its traditional boundaries to inspire millions of people who would otherwise have little interest in that sport.
In football, we had the remarkable Edson Arantes do Nascimento, also known as Pele, and the mercurial Diego Maradona. In boxing, we had the poetic Muhammad Ali and the rage of “Iron” Mike Tyson. In basketball, we had the versatile Michael Jordan. In athletics, we had the exciting sprinter Usain Bolt. In golf, the resilient Tiger Woods. In tennis, the dominant sisters Venus and Serena Williams. In the marathon, we now have the philosophical Eliud Kipchoge.
12th October 2019. The time is 8am, the temperature is 9 degrees centigrade at the Reichsbrücke (German for Imperial Bridge) in Vienna, Austria. Eliud and seven members of his elite team of pacemakers jog up and down a 50-meter stretch behind the starting point of the INEOS 1:59 Challenge Race on the gentle slope of the bridge. To their left, the 119-year old St. Francis of Assisi Church can barely be seen through the mist lifting slowly from Europe’s second-longest river, the Danube.
Hundreds of excited fans make their way through the grey chilly morning to the bridge. Thousands more line up the race route on both sides of the iconic Hauptallee in the Prater park, known to local runners as “the green lung of Vienna” due to the fresh air from the trees along the 4.3 km straight avenue. The anticipation among the fans is palpable as they seek vantage positions before the start of the race.
Many are convinced that they are on the verge of witnessing a once in a lifetime sporting spectacle. Among them are scores of Kenyans who have travelled from neighboring countries and others all the way from Kenya, eager to cheer their national legend.
Eliud Kipchoge, the world marathon record holder is once more set to make athletic history. At precisely 15 minutes past 8am, the announcer counts down the clock by 15 seconds. The crowds cheer, and the race is on.
One hour, 59 minutes and 40 seconds later, Eliud spectacularly sprints through the finish line at the Prater park becoming the first man in history to run a marathon in under two hours. The watching world collectively bursts out in celebration peppered with a sense of relief. Athletics’ last great barrier has been shattered, paving the way into a new frontier no one can quite define.
For several months, the event organizers have rallied behind Eliud’s personal philosophy that “no human is limited” to galvanize the world around a profound idea, an experiment in stretching the capabilities of the human body. The one thing that was never in doubt among supporters and cynics was that if there was anyone capable of running a marathon in under two hours, it had to be Eliud Kipchoge.
Sir Jim Ratcliffe, Britain’s richest man and founder of INEOS, expressed his confidence and trust in Eliud’s ability to run a sub-two marathon right from the announcement of the 1:59 Challenge Race in May 2019.
“Eliud is the best marathoner there’s ever been, and he’s still getting better. He’s the only man currently who can break the 2-hour barrier,” Sir Ratcliffe said.
During the same occasion, Eliud had no hesitation in saying that he was equal to the task. “My mind is saying that I’m going to do it. So my heart and mind is on 1:59. The secret is believing and trusting in my capabilities that I can do it,” he explained.
In writing himself into the history books, Eliud ran an average speed of two minutes and fifty seconds every kilometer across the entire 42-kilometer course. That this feat that would commence at the Reichsbrücke was even more fascinating for someone described by sports commentators as the greatest marathoner of all time.
On 1st October 1976 shortly before five in the morning, the imposing bridge, one of the most trafficked in Vienna, unexpectedly collapsed into the river Danube killing one person. The main reason given for the collapse was structural failure in the bearings, which was not spotted during inspection due to the massive granite mantle that surrounded them. A new bridge was re-designed and formally opened on 8th November, 1980. It remains an impressive structure used by 50,000 vehicles each day with six lanes of traffic, U-Bahn tracks, two footpaths, two-cycle paths and two utility tunnels.
Eliud’s stellar athletic career faced a near collapse in 2012, when he incredibly failed to qualify for the London Olympics as an accomplished 5,000-meter runner. In a radical decision that would prove to be a game-changer, he switched to road running that same year starting out in the half marathon before winning the 2013 Hamburg Marathon in a course record time. From that win, Eliud’s marathon career took off into the stratospheres.
He has won 10 of the 11 marathons that he has participated in. In 2016 he took the Olympic gold in Rio de Janeiro in a race where he was seemingly under no threat from the competition. He currently holds the official world record of 2:01:39, set at the 2018 Berlin Marathon.
In contemplating Eliud’s extraordinary triumphs over the last six years, it’s clear that the world of sports has once more produced an iconic figure, transcending cultures, race and languages to redefine the boundaries of human achievements and inspire billions across the globe. Only a few personalities come to mind when one reflects on the scale of what this means. We may even have to look outside the arena of sports to find such inspiring individuals.
The world of music carries a comparable transcendent power to sports, and it therefore provides a notable personality we can briefly examine to comprehend Eliud’s influence on millions across the globe. The late pop-musician Michael Jackson immediately stands out.
His musical talent and genius were undeniable, enriching the global music industry for decades during his lifetime. Through his music, Michael Jackson managed to transcend racial barriers to inspire millions of adoring fans across different cultures and different generations. Shortly after his death in June 2009, American evangelist Al Sharpton described him as a truly historic figure.
It may be too early to make lofty comparisons between Eliud Kipchoge and the late King of pop, but the greatest marathoner in modern times does provide some profound and inspiring insights from his athletic achievements. To truly understand the driving force behind this fascinating man, we need to go back and examine a few of his past philosophical thoughts and musings.
We need to appreciate the motivations that compelled him to take on the challenge of running a marathon in under two hours, succeeding on the second attempt two years after the Nike Breaking2 project where he fell short by just 25 seconds. Immediately following that pioneering event of May 2017, the philosopher king of the marathon simply quipped: “The world is just 26 seconds away.”
At a press briefing hosted by his local sponsors Isuzu East Africa on 4th September, 2019 in Nairobi, Eliud powerfully explained why he was going to Vienna to make athletic history.
“I am going to Vienna to inspire a whole generation. I am going to Vienna to sell the idea that no human is limited. I am going to Vienna to inspire the human family. I want to inspire that journalist, lawyer, engineer, teacher, driver that when they wake up they can do more. It’s not about setting a world record but it’s about making history and inspiring the human race.”
The world of business can certainly learn a great deal from this excellent athlete’s training methodology, personal discipline and winning mindset. Take for instance his radical decision to switch from his favorite track event the 5,000M to the marathon. Jim Collins in his best-selling book Good to Great, Why Some Companies Make The Leap, provides two compelling approaches practiced by these successful companies that one can discern in Eliud’s career.
First, Jim Collins asserts that companies that made the shift from being good to later become great institutions, started by developing within their organizations the ability to confront the ‘brutal facts’. They created a climate or environment where employees were consistently encouraged to speak up and share truth in their day to day operations, no matter how unpalatable it was to their leaders.
Secondly, in that bold process, these companies came to the realization that if their core business did not propel them to be the best in their sectors, then they needed to change to what they could be best at, not what they were competent to do. Finally, the companies needed to build an absolute belief in their ranks that they could become the very best in their business. They nurtured an unfailing faith, an iron-willed self-belief that they could achieve their goals no matter how ambitious, insurmountable or wild they at first appeared to be.
In failing to qualify for the 2012 London Olympics, Eliud had to confront the brutal reality that he was not the best in the 5,000M track discipline. While he was competent in the event, having won Olympic medals and a world championship in his career, he was yet to realize his full athletic potential. He had to make a choice between continuing in an event where he would likely not rise to dominance, or courageously try out something new where he had a chance of truly excelling. The switch to the marathon resulted in a stunning change of fortunes for Eliud which culminated in the enthralling sub two-hour performance in Vienna.
In the lead up to this memorable event, Eliud once more clarified his intentions for taking on an epic race challenge that he well knew would not be recognized as an official marathon record.
“I want to be able to show the world that when you focus on your goal, when you work hard, and when you believe in yourself, anything is possible,” he said.
The element of self-belief came out consistently in Eliud’s statements when confronted with the epic 1:59 Challenge Race. From the moment he announced to the world his intention to mirror what British athlete Roger Banister had achieved in 1954 running the mile in under four minutes, Eliud’s simple conviction regarding what a human being could achieve with the right mindset was amazing.
“Any human being can go beyond their thoughts, but self-belief is crucial. I totally believe in myself, and in my team-mates and my training,” he said.
Indeed, no other human endeavor demonstrates the power and benefits of teamwork as well as sports does. One of Eliud’s most cherished training principles is anchored around his team-mates and what they have enabled him to achieve.
“You cannot train alone and expect to run a fast time. 100 per cent of me is nothing compared to one percent of the team,” he often asserts.
Eliud Kipchoge has eloquently shown the world once more how transcendent sports can be in the lives of people without regard to their circumstances. His marathon achievement on 12th October 2019 displayed the unifying power of sports across the world as millions of watching fans cheered his triumph as their own victory.
In Kenya, Eldoret was the epicenter of excitement with ripples of celebration going right across the country. For one tantalizing day, we forgot our petty differences as we applauded our gallant son for making history and swelling our hearts with national pride.
It would be no exaggeration to suggest that Eliud’s achievement that Saturday morning inspired the thrilling performances of Lawrence Cherono and Brigid Kosgei the following day at the Chicago Marathon. They were the male and female winners of the race with Brigid winning in a world record time of 2:14:04, shattering Paula Radcliffe’s 16-year old record of 2:15:25.
Without a doubt, there is no better case for increasing our national sports budgets, county budgets and corporate sponsorships to deliberately invest in our rich sporting talents across the country. Building on the lessons from our successful track athletes, we have in recent times also seen the immense potential in our football, rugby sevens and women’s volleyball teams. We stand to gain immeasurably as a nation from this untapped goldmine that can radically transform the fortunes of our young people. As Eliud has shown us, there are no limits to what we can achieve as Kenyans if we set our minds to this noble undertaking.
In Search of Grandmother’s Osuga Seeds
8 min read. OYUNGA PALA mourns the loss of indigenous crops and farming methods that were buried by capitalist modes of production that focus mainly on high yields and profit.
They tried to bury us, they didn’t know we were seeds.
This poignant quote is attributed to the Greek poet Dinos Christianopoulos. It formed part of a defiant response to the Greek literary community who criticised Christianopoulos’ poetry as provincial. The poem is part of a collection translated into English by Prof. Nicholas Kostis (1995). The original text read…
What didn’t you do to bury me
But you forgot that I was a seed.
True to text and like a seed, those lines have sprouted many versions of that phrase as mainstream metaphors for resilience and hope in the face of injustice, where individuals or groups of people go up against systems that are designed to bury them.
My own paraphrasing of those famous Christianopoulos’ lines would read:
They tried to bury us, we survived but we lost our way and forgot we are seeds.
The importance of seeds, and indigenous seed cultures, in particular, is a lost consciousness among the contemporary generation of African farmers. The introduction of hybrid seeds in post-colonial Africa progressively altered farming cultures and food systems. Commercial and certified seeds accompanied by a retinue of inputs, fertilisers, pesticides and the promise of high yields but only good for one season, have entrapped rural small-scale farmers in exploitative systems of the dominant agro-industry. Indigenous plant genetic varieties have lost significant ground to hybrid varieties, and consequently, the disappearance of indigenous food cultures and seed knowledge.
Discovering my roots
My own awareness of this crisis evolved over decades. I was brought up in a middle-class family, sojourned in Nairobi, chasing the Kenyan dream. My parents had one foot firmly planted in the ancestral village home, back in Gem, Siaya county.
As second-generation labour migrants to Nairobi, my parents arrived in post-independence Nairobi to secure residence, courtesy of the civil service, in the formerly “white” sections of the city. In these new upper-middle-class spaces, backyards were for recreation and not farming. Nonetheless, my parents never lost touch with their roots, perhaps informed by their acute awareness of the politics of belonging in Nairobi. The capital city was a marketplace where capital was accumulated and transfered from the centre back to the deprived margins. To augment the living costs of large households in the city and establish a security blanket in the event of political dislocation, they maintained a steady link with rural homes.
The importance of seeds, and indigenous seed cultures, in particular, is a lost consciousness among the contemporary generation of African farmers.
My father took us to the village every school holiday without fail. We learned to farm, mainly cash crops (maize and beans) as the staple. It was a labour-intensive crop when planted at scale without the aid of mechanisation.
My father was a civil servant securing measure of comfort after retirement and the loss of government perks. He invested in mono-cropping modern systems focused on high yield and scale for profit. It was during these excursions that I began to understand the clear gendered distinction between how men and women farmed. Men approached farming from a capitalistic frame modeled on the colonial imagery of “I had a farm in Africa” – that famous line by Karen Blixen in the book and movie Out Of Africa – while the women engaged in peasant farming, often associated with allotments around the home dominated by indigenous vegetables.
My grandmother’s permaculture garden
While seasonal farming of maize was a group family activity, my grandmother maintained a garden located outside her kitchen throughout the duration of her life. The kitchen garden was distinguished by plant diversity and the presence of diverse categories of food. Fruit, tubers, bulbs, rhizomes, an assortment of vegetables, fruiting creepers, medicinal herbs, spices and some grain.
Every plant in her garden had a function. To the unaccustomed eye, it appeared to be an unkempt and overgrown allotment, in stark contrast to the neat rows of maize that occupied our family’s three-acre farm. My grandmother practised an alternative style of farming that involved no pesticides, save for firewood ash, minimal tillage, composting and the allotment remained productive throughout the year. My grandmother’s generation employed permaculture principles that Bill Mollison, the Australian educator and co-founder of permaculture, brought to popular consciousness. Her philosophy of food production is captured in Mollison’s articulation of permanent agriculture.
“The greatest change we need to make is from consumption to production, even if on a small scale, in our own gardens. If only 10% of us do this, there is enough for everyone. Hence the futility of revolutionaries who have no gardens, who depend on the very system they attack, and who produce words and bullets, not food and shelter.”
In hindsight, these gardens, a common background feature in most homesteads, served as the main source of the family’s daily nutritional needs. They acted as alternative food sources in the likely event of crop failure due to vagaries of the weather, the sporadic pest and wildlife damage and fluctuating market prices. Additionally, these granny kitchen gardens held something even more precious: a seed bank and a botanical lab where constant experimentation was taking place and heirlooms were preserved. The gardens epitomised food sovereignty in complete revolutionary terms.
My grandparents, who came of age in the nascent days of the British colony, suffered the disruption of an oppressive colonial order. The introduction of a cash economy and wage labour led to new methods of food production, initially as forced labour, and later as a necessity for economic security. While the men farmed to earn money, the women created alternative gardening spaces, delicately negotiating autonomy. A core part of the success of these allotments was seeds.
The loss of heritage seeds
We lost nearly all of the heritage seeds that my grandmother retained in her little garden. The tall pawpaws and red bananas that I thought grew wild as a child are non-existent. The chillies are gone, as are the medicinal herbs and the diverse indigenous vegetables. The traditional yellow-coloured maize known as nyamula of my grandmother’s time are rare sightings. All that I have left is lemongrass that I only went in search of after reading a feature article on its economic viability as a poor man’s cash crop.
In my ancestral village, the keepers of the seed are a generation of grandmothers whose significance is lost in the new agriculture order. The pockets of agribusiness prosperity in the village are exemplified by lush green maize fields propped by agri-tech groups like One Acre Fund that Christine Mungai writes about. Most of the village farms have been reclaimed by bush. Those outside the support network of agricultural companies or who lacked capital to fund farming activity sought alternatives after years of diminishing returns on depleted plots. The culinary habits, a quest for sophistication as an outcome of the colonial project, elaborated by Joe Kobuthi in an article on the hierarchies of food, are now fixated on processed staple substitutes of chapati, bread, mandazi and rice.
In hindsight, these gardens, a common background feature in most homesteads, served as the main source of the family’s daily nutritional needs. They acted as alternative food sources in the likely event of crop failure due to vagaries of the weather, the sporadic pest and wilidlife damage and flactuating market prices.
In a generation, I have witnessed the disappearance and loss of this oral knowledge on indigneous seed in not only food crops, but in trees as well. The predominant attraction to commercially viable eucalyptus, pines and cypress varieties has created tree farms in small holdings following the same ethic of plantation agriculture. Fast growth, high yield and maximum profit.
The indigenous fruits of Kenya are lost to memory and the fruits I now consider traditional, such as mango, guava, and avocado, have roots in Asia and South America. These fruit tree species dismissed for their poor market potential ultimately could not keep up with the evolving culinary habits. The nutritional value of indigenous fruits, such as tamarind, baobab, plums and berries, which grew in the wild, is well documented but restricted to the corridors of botanical research institutes.
Re-imagining food production
The industrialised food systems, with all their detrimental consequences, play havoc not just on our physical selves, characterised by the explosion of diseases of affluence but also on physical land through environmental devastation of water and air pollution and the depletion of biodiversity.
My foray into commercial farming was motivated by profit in an uncertain economy; it was an alternative source of income. I approached it armed with soil tests, fertiliser, certified seed, pesticides and the service of a freelancing agronomist. I decided to try my hand in scaling indigenous vegetables with a boom in demand for local veggies on supermarket shelves. I sourced my seed, the Giant African Black Nightshade (locally known as osuga) from a reputable company. My strategy was monocropping with a rigorous pesticide regimen. Despite my marginal success, it took two pest attacks on a half-acre plot to seriously consider alternative seed. The Catch-22 of hybrid seeds is the heavy reliance on agrochemicals for guaranteed yield. A Route To Food, an alliance against food insecurity in Kenya, conducted research that showed:
At least 32% of pesticide active ingredients that are currently registered and being sold in products in Kenya, have been withdrawn from the European market, due to their serious potential impact on human and environmental health.
This is what set me off in search of my grandmother’s osuga seeds.
Sowing seeds of hope
The seed stock was not available in my village and in the surrounding villages. Whenever I posed the question, I received a cursory response of “koth nyaluo tinde olal”. Indigenous seeds are no longer available these days. My persistence led me to the vibrant Luanda town market in Vihiga County. To my relief, I found a constituency of women selling regional varieties of indigenous vegetable seed, measured by the bottle top from as far as Ukambani. The seed retailed for a fraction of the cost of the certified seed I sourced from the local agrovet. When I asked the women about the stocks, they replied without hesitation, “Mbegu iko”. We have seed. They had formed communities where they collected, selected, exchanged, and preserved seed.
Seed developers have commercialised indigenous leafy vegetables with the emergence of several seed companies selling indigenous vegetable seed. The huge appeal has followed health concerns of meat and processed food-based diets and a return to healthy revitalising traditional plant-based diets.
In a generation, I have witnessed the disappearance and loss of this oral knowledge on indigneous seed in not only food crops, but in trees as well.
I remain aware that these market women in Luanda are an exception rather than the rule. This deliberate stewardship of resilient self-propagating seed is a response to the commercialisation of indigenous vegetable seeds, and in the face of capitalised seed control, they become the face of the resistance movement.
Their actions embody generations of knowledge and a tradition of survival in the midst of a sophisticated assault on the diversity of food crops. The number of peasant farmers on small-scale holdings that once produced the bulk of Africa’s food supply are dwindling. The place of seeds and their preservation is a conversation that happens in the margins amongst groups of community women creating alternative seed economies.
North America has witnessed a revival of native seed exchange banks as indigenous communities re-imagine management systems to store and protect native heirloom seeds that sustained Native American plant-based foods. Seed Keepers Networks are emerging to revitalise native plant species and the inherent rich cultural knowledge that accompanied traditional food pathways. Alongside that are foodie movements returning to tradition of reclaiming and re-imagining pre-colonial African diets that were largely vegan.
Similar initiatives with global visions, such as the International Institute for Environment and Development (IIED)’s Smallholder innovation for resilience (SIFOR) project, examine traditional knowledge-based innovation systems to strengthen food security in the face of climate change. Many of these initiatives abide by a funding model that involves foreign experts jetting in with capital to solve local problems that were exacerbated by neo-liberal economic policies. Where the women are acknowledged, they merely serve as mascots for narratives of rural poverty that appeal to saviour mentality complexes.
It is over two decades since my grandmother’s passing and I have only now come to terms with the significance of her garden and the loss we experienced. It is loss of knowledge, memory, culture and food sovereignty that is replicated among communities in the global South enduring the trauma of colonial dislocation.
The future of seed commons is going to be grassroots-based and sustained by networks of conscious actors organising to dismantle the power of the agroindustrial complex. The confluence of challenges arising from modern food pathways has triggered a case for re-imagination, not only of what we eat, but how we produce what we eat. What we need is culture recovery that revitalises the relationship with land and the foods we produce and consume.
And at the heart of this is replanting our grandmothers’ seeds that we ignorantly forgot to bury in fertile ground.
Written and published with the support of the Route to Food Initiative (RTFI) (www.routetofood.org). Views expressed in the article are not necessarily those of the RTFI.
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.
Op-Eds2 weeks ago
From Game Changer to Railway to Nowhere: The Rise and Fall of Lunatic Line 2.0
Politics2 weeks ago
Violent Theologies, Women’s Bodies, and Church ‘Business’ in Kenya
Politics6 days ago
Religion in a Time of HIV and Austerity: The Curious Case of Prophet Owuor
Op-Eds2 weeks ago
Why Directive on SGR Cargo Could Kill Kenya’s Small Towns and Cities
Politics2 weeks ago
Africa’s Philosopher-King: Remembering Julius Nyerere
Ideas2 weeks ago
When Family Means Business
Politics6 days ago
The Diplomatic Gaffe That Could Sour Relations Between Kenya and Somalia
Op-Eds4 days ago
Elite Feuds: Are the SGR Protesters in Mombasa Pawns in a Larger Battle for Control of Port Services?