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Reflections

A Tale of Two Lockdowns, 33 Years Apart

15 min read.

The lockdown in Entebbe brings back memories of another lockdown in a boarding school in Teso, where, in the midst of a raging war and looming starvation, a young boy lost his childhood and learned the true meaning of loneliness and abandonment.

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A Tale of Two Lockdowns, 33 Years Apart
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I did not return to the scene until 15 years had passed, by which time I was already more than twice as old as I had been when the events of 1987 abruptly ended my childhood.

In early February 2002, I was in the press pack that accompanied the inaugural East African Legislative Assembly on the inspection of the Soroti Flying School, once the property of the East African Community. I found time and nipped off to St Andrews Madera Boys School, where I had studied from 1985 to 1987.

Even then, in my mid-20s, the paradox was unavoidable: Had I truly left St Andrews the day that the Red Cross evacuated scores of us school children trapped behind the front lines in Soroti?

Can a psychology shaped by the tragic knowledge of impermanence and strife learn to trust and easily move on? How could I say I had put the months of 1987 behind me when the first thing I did upon return to the school was to make way straight for the Stretcher House dormitory?

Standing there with my face pressed against the window, looking inside, it was the events of early August 1987 that came to mind, to that early morning when a teacher sent me and two friends to buy soap in the town with the absurd, early colonial name, Camp Swahili. And there, as we ask about, comes the single gunshot, the high whine of a military truck racing back to town, and then the preternatural sight of the men, the fighters of the rebel prophetess, Alice Lakwena, shirtless, in their black shorts, their torsos glistening in the sun from shea butter, which we later learned had been smeared to bounce off bullets.

The key event shaping a personal future starts at that moment. Explanations are not needed. You have learned a lesson; when the time has come, you must run, do not hesitate. We are going very fast. We cut through the Madera Seminary, which in ordinary times had been forbidden. We are reaching the school compound when the bombardment begins, and all over the town, when the shock of the explosion draws our attention, we see a pillar of black smoke, as if to announce the beginning of hell, habemus bellum.

We make it to the Stretcher House dormitory and dive under the beds. And there, for the next two hours, we track the movement of the front line by how close the sounds of battle are. We hear it recede from the town, come past the flying school, which is a mile from our complex of missionary schools. (Madera was set up in 1914 by the Mill Hill fathers and came to include a school for the blind, a girls’ school, a boys’ school, a technical college and a seminary.)

Shortly, the front envelopes us. Its progress is majestic, slow, following the sloping ground from Soroti town, going down a slight incline to dip into a swamp. This swamp halts the battle, as the army decides against pursuing the attackers beyond the Arapai ridge.

There is, intermixed with the terror, a character to war you read about but is the privilege of an accursed few who get to know it intimately. It is the macabre nature of war that men find irresistible, the grisly truth that a war in motion can also be attractive.

Yes, the sounds of war can be a terrifying, seductive symphony. The sharp mosquito-like buzzing sound of a bullet flying mere feet from your ears, the tearing, rocketing then shuttering register of mortar shells, the ear-splitting rending, as if a giant were holding a sheet of metal as one holds a piece of paper then rips it to pieces as missiles tear overhead. The inscrutable lopping repetitiveness of a machine gun that sounds like someone drumming on a home-made drum fashioned from an old aluminium saucepan. But everyone looks forward to the artillery, the big boy stuff, with dread fascination; the imperious rapid impatience of Katyusha rockets which come as if the earth were being cut up by a high-velocity grinder tool, and, target found, the centre of the world collapses.

In a lockdown, life loses meaning

But as I drew away from the window, my memory drained, I remembered that I had to leave to rejoin the delegation of East African MPs at the Flying School. Then a shot of the feeling I once lived with daily attacked me

How can one explain such a feeling? There’s the febrile malarial listlessness to it, a dry-throated longing, like having a nightmare whilst fully awake. That day in early 2002, I felt as I had for much of 1987 – that there was no point to life, that going on with it would only lead to a future of dystopian mediocrity.

But if the 2002 reunion did not answer the question, then March 2020, when news came of the world locked down in fear, left little doubt. There, across the valley from my apartment in Entebbe, the planes stopped landing and taking off. The grass around the runway was starting to grow wild. Amidst the dead silence all around, I could sense the collective fear of humanity that was awaiting the calamity.

It reminded me of 1987. I heard once more the silence of the skies when the flying school Piper and Cessna planes stopped flying. I saw the spot of greenery on the runway. The school lawns, once meticulous, had become wilderness. And in the night, there were blood-curdling cries that registered in the morning as another funeral in the villages beyond the Catholic missionary complex of Madera.

This was the second time in my life that I was going into a lockdown. The first one lasted nearly a year and it was devastating. It was only in March 2020, 33 years later, that I began to learn that a certain part of me never made it past August 1987.

My mind went back to that day when I saw the fighters of the Holy Spirit Movement of Alice Lakwena. It was the first time I saw them; I never saw them again; I have never managed to unsee them since.

By August of 1987, northern Uganda had already been in a lockdown for many months. The savage war in Luwero, southern Uganda, had migrated to the north. And there, with changed fortunes, yesterday’s rebels becoming government and yesterday’s government forces the new rebels, the texture of the violence acquired a new complexion. And yet 1987 was early days in what would be a savage two-decade-long war that has not yet ended. But how could an 11-year-old boy whose chief interest in life was to see mummy know that?

The manner of the war meant we were liable to get trapped easily. Hitherto, northern Uganda had had a string of nationally enviable schools. The shutdown of the schools began in Gulu, and made its way east, as did the fighting. The result was that we who came from Lango and Acholi were at the initial stages, in the safety of Teso, by which calculation our parents thought it best we stay there. But no one had anticipated the rapidity with which the war would move. Within weeks, in late July 1987, the Holy Spirit Movement of Alice Lakwena had crossed over to Teso. That morning, we saw the rebels running down from the Arapai Railway station to Soroti town, where they aimed to take over the airfield of the flying school.

The lagging progression of the war had allowed parents from the east and south to pick their children via the road to Mbale in the east. We would have needed the road to the west, which was shut off. Hence, the first term break had come and we had stayed in school. The second term had started and it was thought best we simply continue with our studies.

But there was to be no second term. Barely had it begun than the parents returned, this time with the vigilance of birds not taking a chance with their nest again. Then the road to the east was cut. We were doomed.

We, the seven students who had spent the last six months at the school, felt the loneliness instantly. In a lockdown, the early days are the most lonely. You feel the prickliness of abandonment. After the warm companionship of crowds is gone, you become aware of your status. There is a grim numbness from which you emerge drained of everything, even fear.

Your concern is for it to end, for you to get your old life back. But that life is gone. Sterner times await you. You learn new ways, new languages, believe in new gods and causes. It is likely that you or the people you love or know will die. You will learn fear.

When the school was empty, we, the stranded, knew we were preparing for something darker. The first month was the worst; we had hope. We spent hours watching the drive into the school, hoping to catch the familiar frame of a parent, the sound of the diesel 504 Peugeot from Aboke that would collect us.

One teacher, Miss Ekit, kept watch over us, like an aunt, but she had nothing to feed her relatives taking refuge in her house, let alone us.

For the next four months, the 400 by 300 metres of Madera Boys marked the confines of our world. We dared not, and were warned against, going into Soroti town. There was a railway station over the ridge of Arapai. There was no train. There was a flying school close by. Only the most connected parents airlifted their children away.

To stay locked down, to know that darkness is enveloping the world around you, is a terrifying reality whose greatest damage is not what happens or what does not happen to you in the months you spend alone. You go into isolation expecting the big moments, the war, the calamity, to come confronting you personally. More often than not, the extremes do not happen. But that is also a revelation; because the big things have not come to you, you grow to learn that you are but one insignificant soul. When the extremes do come to you, as they do to a few unfortunate ones, then that too is another revelation; you were but a mere speck of dirt in the great maw of history. You are personally ground into the dirt but war, or peace, plough on regardless.

A Do Me Good hangs us out like tethered goats

As the shutting down of the north began, hidden impulses and prejudices started to surface. The deputy head teacher of Madera Boys, a prickly little man we called A Do Me Good (which was what he called the cane he never walked without) separated all the Luo speakers from the rest. Our beddings and suitcases were taken out of the dormitory. We stayed under the trees during the day and slept in the classrooms at night. We were the dangerous breed. The Nilotics had been overthrown by their arch enemies. Now a punitive raid by the southerners in power against the Nilotes was feared. And in Teso, it was thought, associating with Luo speakers would draw the ire of the new rulers.

In the initial stages of the war, this fear was an extreme event. An attack did come, but it was from further north, and they came, not for us, but for the cattle of the Teso. The Karamojong cattle raids intensified, and we watched as Teso, once a rich, well-fed and proud region, lost its collective wealth.

Before we had even left, skin diseases of indescribable virulence had spread throughout the land. That had been during that ill-fated second term when we had remained uncollected in the school. And although the Ministry of Education had been informed of A Do Me Good’s doing, and we had been reinstated in the dormitories, what was coming for the north was bigger than the calculations of an obscure deputy headmaster in an obscure school.

Everyone one else left and so there were hundreds of beds left for us. As my childhood friend John liked to joke, there was now a bed for each of his fingers, toes, ears and teeth.

But something else stuck. To be foreign in a time of strife is to attract fear and suspicion. In our case, we had spoken the same language as the last regime’s, and the fear of association – for the Teso were as Nilotic as we were – stayed throughout the time we lived alone in the school.

The second month arrived. The delivery of maize meal and beans from the Ministry of Education ceased. The school store was broken into and the last morsels of food were taken. First we ran to the teachers. We returned with sticks of cassava. Some called us “Elangoit” (Teso for Lango) to our faces and chased us away. For me personally, it was a frightening time. (My name, Kaiza, is from my great grandfather three generations past who was Bunyoro, a culture and language my own grandfather barely remembered, but it meant I would be regarded as enemy by all sides). It did not take long for us to realise that it had been the same ministry delivery that had kept them fed.

There unwalked paths to the roads disappeared and the lawns had a return-to-the wild look. Unswept, the leaves played in the wind. There was a high season of large, egg-yolk orange sunsets. The dusks descended as harbingers of doom. We feared the nights for the dreams that awaited darkness. We feared the nights because children fear darkness. There was a cemetery close by and in the evenings, we thought we caught willow-the-wisps skirting the perimeters. (As I write this from Entebbe, power is gone, dogs are barking wildly and two days ago, a neighbour who returned from Europe with all his family, workers and dogs, was taken into quarantine.)

In the desultory daytime air, we kept to the shade. Towards the end (which you never see coming), we switched from fearing the nights to fearing the daylight. We started to long for the night. We knew the school very well and could stow away in safer corners at night, even inside the heavy branches of the mango trees, till morning.

In a last twist of the knife, one day, Okello, my second cousin, came running to Teacher Ekit’s house where we had taken water, and informed us that a military truck had come and taken two of the boys, the Ejuras, away. They were flown home in a helicopter. We came from the same town. Their father knew people. They left us behind. Now there were just five of us left – me, John, Okello, the portly Akona, and Ocen, a quiet little boy I never heard from since.

The going of the Ejura boys marked a turn for the worse. Corrosive silence took over. We played football less. Looking back, this was preparation for the next phase, and when it came, our own childhood deserted us. We aged prematurely.

Learning to live without food 

Starvation is an event of immense clarifying power. It seems there are two types of human beings: those who have never faced starvation and so do not know many things; and those who have faced starvation and can see through the veneer of most things.

Whilst we had had the supply of maize and beans, we led sad lives, longing for home and fearing for our safety.

But when one day, Okwana, the school cook, did not show up, something switched. Three days went by with barely anything to eat. There was the shame we individually shared, when one by one, we disappeared – to forage in dumps, to gouge the backs of kitchens.

The suggestion might have come from John. He was the strongest-willed of our lot. His father was the doctor of Aboke, an imperious old man. John had the family haughtiness in him. It had come as a chance discovery one morning when while collecting fruits from the borassus palm trees fringing the school, I stumbled upon a root. John came to pull me up. But I had heard a snap in the soil. I went down and dug hands in. I came out with a large tube of cassava. Disbelief. Joy. The surreal moment.

But we had become wise to something by then. John bade me be quiet. We poked around and discovered that this garden, belonging to one of the teachers that had fled the war, had been badly harvested. We took what tubers we thought we could conceal. We ate some raw, but decided that it was best we steal over to the Madera Technical College, over the fence, to cook it, to avoid attracting attention.

Along with some sweet potatoes we dug out of poorly harvested fields, we settled upon cooking in the soil. We dug up the ground, and lighting switches, waited for the bigger sticks to catch fire. We collected rocks and placed these in the fire, and placing the cassava and potatoes in with the rocks, we covered the lot and left. We returned and dug out baked cassava and potatoes.

We fed off the gardens around the school for about a month when the tubers stopped coming out. We collected tins, including paint tins, to cook with. But by then we had discovered the “carelessness” of the Teso farmer. That was our actual word. We set out to “correct them”. Hence the word “correction” was what we called our forage.

The word would have been from Okello, my second cousin. Okello was the genius. His marks for all four primary school subjects lingered in the 80s range.

The story from there took on its own character. It was what we became. The fear we had had of ranging out the school perimeter vanished. Hunger gave us courage we were unprepared for. We made our way past the school for the blind, correcting, gathering. We found groundnuts. We found patches of vegetables we recognised. We gathered tamarind fruits. We walked boldly past military roadblocks.

The groundnuts were a boon. We gathered skills we did not know we had. To turn the nuts into butter, we roasted the seeds in hot soil, taking the moisture out. We pounded the lot and ground them. With the vegetables we had sun-dried, the groundnut butter made for a delectable sauce, a far cry from the cassava.

We went past the flying school, going south of the prisons farm.

This manner of feeding became routine. And we used the correction walks to beg for salt from families we knew in Soroti town. The shutting down of the region was having a terrible effect as essentials and incomes ran out. By comparison, we in the school had space, the “correction” to live by.

But the town had its complexities, of course. There were the Asian families in Soroti town who never seemed to run out of things, whose shops remained well-stocked. There were the high civil servants in the senior quarters. There were the bars and restaurants that lined Jumbhai Road that our steps slowed down going past. The piles of chapati, samosas and roast chicken were set there as if to remind us of our status.

And so the discovery of a further truth in the life of decline.

In town, we got looks. We were shouted away from certain places.

It was John who understood this instantly. The state of us had deteriorated. We had no soap. We were malnourished, unwashed, and walking in town. We were a threat. Who knows, a piece of soap, a soda, precious things, might be snatched.

It was a long walk back to Madera. The looks we got began to register. Our hands were covered in scurvy. We had seen town children our own age playing with samosas and chapati and ice cream.

It was not the war that was damaging; it was what the war turned you into that did the harm.

Ice cream had become too good for us.

Till today, I do not understand by what miracle none of us came down with malaria or typhoid. In the state we were in, it would have taken but a little nudge for the ultimate to come.

By late 1987, banditry had taken hold. Internecine conflict had broken out between the Teso that supported the new Museveni regime and those that did not. Class differences turned Teso against Teso. We watched as even some of our own teachers put on military uniforms and joined either the rebels or the new regime and an intra-ethnic war raged. Each morning brought news of someone who had disappeared the night before.

There was a teacher, Mr Odongo, who had kept a distant, avuncular eye on us. He never approached us but hung about where we understood he was overseeing us. One evening, there was a gunshot, so close that the shock of its explosion silenced our little group. Later in the night, we heard a knock on the classroom door. Mr. Odongo may have studied our peregrinations and knew we no longer slept in the dorms. When we opened the door, there he stood, cradling his arm. He had been shot.

We did not know that the bullet had to be taken out. We did not know why he was running a temperature. But John, from watching his father, understood a few things. It was he who ran out for help. Mr. Odongo was taken by adults to hospital and we never heard of him again.

Another teacher, whose brother had joined the government militia, was not so lucky. The bullet got him square in the chest.

A bridge, a land mine

We became inured to life, which is a dangerous stage. One day, a skirmish broke out in Arapai but we just sat by the window, watching, wondering if they were killing many, in between talking about what they were eating back home.

Another afternoon, over at the girls’ school, where my sister was, but which was better provisioned because the nuns ran a tight ship, we heard screaming. In no time, we heard the gunshots and saw scores of men running with the mattresses they had stolen from the girls.

Shortly, we watched as, first, a helicopter sounded off overhead. Then, there was the piercing roar of what may have been a Mig15 fighter jet. John and I were sitting under the tall jacaranda trees by the football field. The Mig heeled up, then, in a terrifying moment, it pitched down, splitting the air, screaming and then it dipped below the tree line. Then it was coming up.

The explosion tore the air apart. We did not run. We had been told to stay put if soldiers or planes appeared. The fighter jet tumbled overhead, we saw it turn upside down, the head of the pilot showing.

In the commotion of jet roar, we had not noticed them. But a single shout drew our attention swiftly. The army had amassed by the football field. And in a straight line, shoulder to shoulder rather than single file, they started to march, sweeping into the bush.

We heard our names. It was Miss Ekit. We got up and ran to the dormitory. She pulled us in and shut the door. We all went under the beds.

There was something about that second battle, coming sometime in November, that was different. It did not sound as dramatic. In fact, it was dull. And it cleared off into the distance. But after that, masses of people disgorged from the countryside and Soroti town became a refugee camp. A Do Me Good disappeared.

We discovered that there had been far more people in the vicinity of Madera than we had known. All had been in hiding, but were now outed by a turn in the war that we did not understand.

People were listless. A faraway look diverted their attention from the immediate. A look like hunger, but deeper, more spiritual. Mute, dull, zombies. We had stopped noticing ourselves, but there we were. Our clothes were too big for us. We had taken to stripping bark off trees to tie our shorts in place. Our shirts were in tatters.

The next week, Miss Ekit told us to pack. She had heard me narrate my stories of travel, for before 1985, my father took me around the country on his business trips. I understood a bit about Kampala, as I knew Mbale very well. Ekit asked me about a friend of our family who was a high-level civil servant in Mbale. She had me repeat his name and the street on which he lived. I did not understand why.

The next day, a long truck drew up outside the technical school. Again, the amazement came. There were scores of schoolchildren hidden in many places whom we did not know about. We were packed into the truck. It drove out of Soroti. We did not speak. If we crossed Bukedea, the border between Teso and Bugisu, we would be safe.

But there was one last throw of fate before we left. We had not yet crossed Aoja Bridge when an explosion whipped our heads to the back. A van had driven over a land mine and lay on the roadside, burning.

The truck had missed it. We the Aboke group were left in Mbale. I took the group to the home of my father’s friend. My father came shortly afterwards and took us all back to the north, via Kampala. But not to our town. In my absence, my family had fled to a place near the Nile, where we still live.

In the coming months, Teso turned into hell, culminating in the notorious Mukura massacre, some of whose perpetrators were the first to die in the Rwanda war five years later.

I did not see John, Akona or Okello again till the late 1990s, and have not seen them since.

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A.K. Kaiza is a Ugandan writer and journalist.

Reflections

Will We in Kenya Ever Respect Each Other’s Bodies, Lives and Rights?

Being queer in Kenya is dangerous and being denied the same rights and freedoms accorded to other Kenyans is our reality.

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Will We in Kenya Ever Respect Each Other’s Bodies, Lives and Rights?
Photo: Instagram/Sheila Adhiambo Lumumba
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Sheila Adhiambo Lumumba was buried clad in a white suit and a black shirt. Black was her favourite colour. Their coffin was also white, almost porcelain white, with gold-plated handles. To jog your memory, Sheila Lumumba was brutally murdered in their flat in Karatina in April 2022. Just a few weeks ago. Their body was discovered having been stabbed severally, bludgeoned, and sexually assaulted in a place they had presumed was safe—their home.

Home. Sheila identified as a non-binary lesbian. And preferred to use the pronouns they/them instead of she/her. That is what they wanted. I came across several media reports that described them as an alleged lesbian! No one needs to prove their sexuality or gender identity to anyone. Sheila knew who they were, and so did her parents and relatives who mattered to them.

Here is a quick tutorial for those unaware of pronouns and the term non-binary. Non-binary is an umbrella term referring to individuals who experience gender that is neither exclusively male/female nor in-between. Sometimes gender non-conforming and non-binary are terms used interchangeably. Hence the use of they-them as pronouns. For example, Sheila used they-them to identify themselves. LGBTQ or even queer could be used as a collective term if you struggle with the non-binary concept. However, it would be respectable to address a person with their preferred pronoun – they-them, she-her or he-him. Class dismissed.

You might say, wacheni! Hawa watu are making it complicated to understand. However, the concept of existing outside the female-male binary also existed in some African cultures. In Transgender History and Geography, G.G. Bolich writes:

“Before the implementation of rigid European rigid binaries, within the Dagaaba tribe of Ghana, Burkina Faso, and the Ivory Coast, gender identity was determined differently. Shaman Malidoma Somé of the Dagaaba says that gender to the tribe is not dependent upon sexual anatomy. ‘It is purely energetic. In that context, one who is physically male can vibrate female energy and vice versa. That is where the real gender is.’ The Igbo of Nigeria, also in Western Africa, ‘appear to assign gender around age 5’. In Central Africa, the Mbuti do not designate a specific gender to a child until after puberty, in direct contrast to Western society.”

Sheila may have looked female, but how they felt and presented themselves daily came from a place deep within themselves. It made them be at peace with how they were created. Who are we to argue with that? Sexual orientation is about who you’re attracted to and who you feel drawn to romantically, emotionally, and sexually. Gender identity is about who you are. Diversity is a delightful thing—just look at the nature around us. Why can’t we see one another as beautifully and wonderfully made?

Sheila was also beautifully and wonderfully made, the eldest daughter to John and Millicent and elder sibling to Derrick. Yet Sheila’s killers did not see them as beautiful or wonderful. They did not see them as a daughter, as a sibling. Their killers probably didn’t like the fact, that alijijua and how they presented themselves and so they sought to put Sheila “right”. These men chose violence instead of knowledge and thought the best way to understand Sheila was with their penises and not their minds. But Sheila was a strong person. They were a foodie who enjoyed working out and was deliberate in how they consumed the food. You can tell from the photos online they loved how they looked.

We are yet to know what happened within Sheila’s home, but they did not deserve the rape, the stabbing, the beating, and bleeding to death. We know it was not one man but many cowardly men who ended Sheila’s life. There was corrective rape that took place. Let us call it what it is. Let that sit with you.

Kenya is not safe for women. It is even more dangerous for queer women. There is no haki iwe ngao for them to even safely report the abuse and harassment they have to endure daily. Our streets are hard for our women. Why are we as a nation so threatened and insecure about our women? Why are we as a society intimidated by individuals ambao wanajijua or choose not to conform, those who choose to be different? Why are we happier saying we are trying, yet the fruits of our failure are evident to all? Why do we want to be seen to be surviving rather than thriving? Why are we scared of ourselves? And why do we quickly resort to violent words or fists when we see individuals walk into their own?

Sheila had walked into who they were. But, to her assailants, that was not the done thing. We despise umama (femineity), and reward it with unyama. Just look at the language used against every female political aspirant in the run-up to the elections. Why do we hate our girlfriends, wives, mothers, daughters, sisters, aunts, nieces and grandmothers?

You can’t tell me otherwise because Kenya would be a safer space for women if this were not true. But, heck, we’ve added the blood of a murdered Olympian onto our hands. Even Agnes Tirop’s hard-earned success brought no peace to her abusive marriage. First, Tirop was cheered on as she ran for Kenya but ignored when she wanted to run for her life. Then, Damaris Muthee, another athlete, was killed by her boyfriend ten months later. Let’s add 19-year-old KIMC student, Purity Wangeci to the list of murdered women, whose death is making the headlines as I write this.

In March 2022, a female driver was assaulted in her car. Ironically, on Wangari Maathai Road. Her piercing screams did not bring safety but instead brought out smartphones and octopus hands that groped and invaded her body, bringing up the latent fear women constantly carry to the fore. We bully our women on the streets, on the roads, on public transport, in the workplace, in schools and universities, and even in places of worship. And we kill them in their homes.

Incidentally, this was not the first time Sheila had experienced violence in their life. The Lumumba family were victims of the post-election violence of 2008. They lived in Naivasha at that time. Sheila’s dad, John, ran a successful bar in addition to working at a nearby lakeside county club. Millicent, Sheila’s mum, ran a shop. They didn’t believe that their neighbours would turn on them. The Lumumbas were known to all. But when they fled Naivasha for Nairobi, they left with nothing but their lives. They lost everything. Everything. The Lumumbas are suffering a more profound loss than the loss of material things. We as a nation know the pain of 2008. We as a nation almost lost Kenya, and it seems that we forget that we all grieved.

In a recent piece that appeared in the East African Standard, Clay Muganda stated that it was time for Kenya to have a serious conversation about the queer community. I was almost grateful for that piece, but Clay chose to misgender Sheila, missing the opportunity to educate his readership and disrespecting Sheila. He stated that homosexuality in Kenya is illegal, yet it is not. Homosexual sex is, but just to let you know, ALL sex that doesn’t result in conception, as per Penal Code 162, is illegal. He described us, Sheila included, as entitled and said that we should stop playing the victim card and accept that not all will like us.

Sheila is now a victim, and their murderers didn’t like them. Their death hit the LGBTQI+ community hard. Being “allegedly” queer in Kenya is dangerous. The fact that you can be denied the same rights and freedoms accorded to other Kenyans is our reality. At least six other murders have occurred in the last two years, and the murderers roam free. Even before the pink and white roses that draped Sheila’s grave had begun to wilt and dry, there was another brutal attack on a 50-year-old intersex person who was found raped and murdered in Cherang’any, Trans Nzoia.

The police response is lacklustre, almost to the point that it feels like a queer death is almost deserved. Sadly, this response is mirrored in the press and in the society in general. We are invisible and described as “none-issues” in life and death. Families sanitise the funerals of queer community members, and the “gay” is swept away. This form of erasure is an insult to the deceased’s legacy.

I applaud Sheila’s parents because they saw their child for who they were. Sheila’s coming out may have been hard to swallow, but they saw Sheila in the way they wanted to be seen. How Sheila chose to present themselves was a known fact by cousins as well. Their funeral was attended by busloads of members of the LGBTQI+ community who descended upon the ancestral home in Gem and supported the Lumumba family in laying Sheila to rest.

Sheila was surrounded by love and loved people. They spoke their mind and told it like it is. They were headstrong, disciplined, funny, and enjoyed having a good time. Sheila also loved reggae. They were also growing and learning, realising that adulting was not easy, and they had to work hard and navigate a country that doesn’t protect its women, queer or otherwise.

Research conducted in 2020 by the National Crime Research Centre established that the number of Gender-Based Violence (GBV) cases recorded between January and June 2020, saw a 92 per cent increase in violence compared to the previous year. These were incidents of rape or attempted rape, sexual offences, defilement, child marriage and murder. As you digest that 92 per cent increase, consider this: female victims accounted for 71 per cent of the roughly 2,400 cases reported. The report puts it bluntly, stating that ten females are assaulted daily. So, do you think we still love our women?

Let’s not forget the verbal assaults and harassment that don’t make the data sets. A friend of mine revealed that she was accosted by a police officer who asked why she was harassing men by showing off her cleavage. His hand was on his penis as he spoke to her. She discovered that she was not the first woman he had harassed this way at this particular location. This lewd encounter can be echoed a hundred thousand times across the country. What do you do when the people who are meant to protect you also harass you?

Kenya is not safe for its women, for all men are a potential threat. Me included. Our muted ears and whimpered reactions have driven women into becoming invisible and silent bearers of pain, walking around in fear so that they can get home in one piece. But is home safe? Maybe Sheila should answer that?

We are turning into a nation where those who stand out or speak out or choose to be different, and more so our women, find themselves abused or assaulted or with bludgeoned bodies, shattered spirits, skittish steps, and deflated dreams. And sadly, those who speak out against this carnage are branded noise-makers, prostitutes, feminists or puppets. And this is how subtle efforts to champion truth are being silenced. Haki is no longer our ngao.

The International Day against Homophobia, Biphobia and Transphobia is commemorated on May 17th. This year’s (2022) theme is “our bodies, our lives, and our rights”. This day is important to the LGBTQI+ community here in Kenya and worldwide. However, following Sheila’s death and the continuum of violence that targets women, queer or straight, this year cannot be celebrated in a silo. Queer persons in Kenya will still not matter. Furthermore, female bodies, lives and rights will remain unprotected, punches and penises will continue proclaiming the patriarchy, and liberty and freedoms will be moralised.

Sadly, Sheila Lumumba will join the army of fatalities, thanks to our thin memories and lackadaisical law enforcement, as we choose to ignore the bloodied hands that stained Sheila’s walls.

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Reflections

Kenya’s Social Justice Movement: Remembering Our Unsung Heroes

Gathanga Ndung’u commemorates activists whose lives were snatched away by Kenya’s brutal capitalism. Activists who launched a war against a system of impunity, a world one hundred times larger, mightier, and older than them, but, Ndung’u explains, that each of them mounted a defence to protect and defend their comrades and communities.

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Kenya’s Social Justice Movement: Remembering Our Unsung Heroes
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The independence struggle of 1920 to 1963 against the colonial government was followed by the second liberation struggle from 1982 to 1992 against the dictatorship of the President Daniel Arap Moi. This was a fight for democracy, a just constitution and a fight for civic space. This culminated with repealing of Section 2A of the constitution in December 1991 which had made Kenya a one-party state for almost a decade. The new, or third wave of liberation has been carried out by social justice movements in Kenya together with a multitude of organisations.

This reflection focuses on three committed activists whose lives were cut short by the same system that took our independence heroes. They dedicated their lives in the new wave of struggle which has been characterised by extra-judicial executions and enforced disappearances by the police, the shrinking of democratic space, high level corruption, the ever-widening gap between the poor and rich and the privatisation of basic services.

The Social Justice Centres’ Working Group (SJCWG) is an umbrella body of more than sixty social justice centres based in the communities across the country. It was formed early in 2018 when individual grassroots human rights centres decided to come together to tackle the many injustices in the country and more so in the poor urban areas. The Social Justice Centres Movement has also suffered losses in its five years of existence with the lives of three human rights defender (HRD’s) ending in tragic ways. The richness of life is not through material accumulation, but rather through the impact we make on others.

In this post I celebrate the lives and activism of our fallen comrades as a testament to their work and in the hope that they did not die in vain, and they can inspire others.

Carol ‘Mtetezi’ Mwatha

Carol Mwatha was a mother of two and was a vibrant and committed human rights defender who dedicated her life to serving the community. She worked to ensure that the streets were safe for the youths who had been a target of police killings, arbitrary arrests, extortion and harassments. She started her activism long before the formation of Dandora Community Justice Centre (DCJC) and she had created an elaborate network with other community organisers, activists and organisations fighting for the same cause.

The truth about her tragic end will probably never be known due to the manner in which the state agents hastily created what seemed like an obvious cover up and disseminated the story to media houses without reaching out to the family first, as protocol would have demanded. This was a deliberate move to control the narrative. Carol went missing on 6 February 2019 only to be found at the city morgue on 12 February registered under a wrong name. Her family and friends had been at the same facility on the 8 and 9 February and didn’t find her among those that had been brought to the facility from the day she went missing.

The police story lacked credence from the very beginning. The mortuary attendants failed to disclose the officer in charge on the day she was purportedly brought to the morgue. The post-mortem was delayed, and even then, the wrong name was suspiciously entered – Carolyn Mbeki – and the police went ahead and informed the media of her ‘discovery’ on 12 February even before informing the family.

Carol was a visionary leader with excellent organisational and mobilisation talents. The idea of forming a centre in the community was taken in her house at an informal meeting with her comrades. She saw the need to have a community centre to bring different community organisers into Dandora under one umbrella and speak in one voice. She sat down together with her comrades from DCJC and committed to organising and mobilising her community against the many social injustices they experienced daily.

As a mother, Carol rejected the idea of bringing-up her children in a context where injustices are normalised. To this end, she committed to fight extra-judicial killings, police extortion, arbitrary arrests and harassment of youths which were and still are a common trend in Dandora and other high-density and poor neighbourhoods. She knew what she was standing against but her zeal for a safe Dandora superseded her fears. Alaman James, a long-time friend of Carol notes she was a frequent visitor to Kwa Mbao Police Post and other police stations in Dandora as she tried to secure the freedom of community members who had been arbitrarily arrested. Alaman recounts how Carol – his church friend turned activist – spent countless hours going late at the night to police stations and from one organisation to another trying to help victims. Her resolve to follow-up police killings set her against powerful forces which were used to acting with complete impunity. The establishment of DCJC in the community definitely sent a strong a message which made these forces feel threatened.

Faith Kasina, another close friend of Carol and a coordinator of Kayole Community Justice Centre, described her as a mother figure to most of her comrades. Despite her lean frame, she had wide shoulders for her comrades to lean on when they needed her. She was an elder sister, a mother figure to some, and a close confidant to many. Faith talks of a comrade who would frequently reach out to her friends and comrades just to make sure they were well. Through her friends’ accounts, I learnt about a leading comrade who stood against overwhelming odds no matter the outcome.

Carol Mwatha launched a war against a system of impunity, a system one hundred times larger than her, mightier than her, older than her, but she mounted a defence to protect her children and the community where she lived.

Henry Ekal Lober “Turu”

On 21 February 2021, we lost another committed comrade. Members of the social justice movement learnt of his death after a six-day search ended with the tragic revelation. Ekal had lost consciousness and was taken to Kenyatta National Hospital. Members of his social justice centre had spent days looking for him without help from the hospital administration. With the lethargy and negligence in our public hospitals and because he was not accompanied by anyone to the hospital, he was left to the mercy of fate. He succumbed to his condition and died.

Ekal or Turu as he was known by many, hailed from Loki in Turkana hence his alias. Just like many in Mathare, Ekal found a second home there and he would spend the rest of his years in the community. He came to Nairobi looking for a promising life after leaving his pastoralist family hundreds of kilometres from the capital. Mathare welcomed him with open arms, and he ‘fell in love’ with the place, never to return home.

Ekal had slurred speech, a limp and wound that had become septic overtime, and he struggled with both alcoholism and the institutionalised poverty in the ghettos of the city. Despite these problems, he was a forever jovial, brutally honest with everyone and coherent when it came to articulating issues of injustices caused by the system. For this, some referred to him as professor.

Mary Njeri, one of the administrators at Mathare Social Justice Centre (MSJC), recalls her moments with Ekal with nostalgia: “Even though he struggled with alcoholism, he was smart and very clear when it came to articulating his thoughts and what he envisioned for the community. He always carried a pen and a book for jotting down ideas and reflections and a magazine to read in his free time. I sometimes wondered what he would be scribbling and one day out of curiosity, I decided to have a look in one of his notebooks …I was shocked to learn that Ekal was conducting one-man research on Water Accessibility in Kosovo, an area of Mathare where he lived. He did all this with zero budget. Despite his failing health, he would criss-cross the narrow alleys to interview residents on his topic.”

On this particular day, he came straight to Njeri. She wrote and translated the conversation that ensued:

Ekal: Hello Njeri

Njeri: I’m fine, what about you?

Ekal: I’m fine. Are you still in college? Do you know how to use a computer?

Njeri: Yeah, I know how to.

Ekal: (Unfolding his research papers), I would like you type up my research report on water.

Njeri was left speechless after going through the content of his research. It was written in a very clear manner capturing most aspects of the water crisis. Ekal was proactive when it came to action and chose to do what was needed without waiting for donors to fund his work. This is the true spirit of an organic community organiser. Apart from this, he always wrote articles which he would ask comrades to type for him. Yet he was an intellectual that got smothered by the system, slowly sucking his dreams out of him, leaving him hollow and broken.

Ekal was a committed member of Bunge La Mwananchi (People’s Parliament). It is from this space where he became friends with Gacheke Gachihi one of the founder members of MSJC. Ekal floated the idea of forming a JM Kariuki Social Justice Centre named after Josiah Mwangi ‘JM’ Kariuki, who was an activist and politician assassinated during Jomo Kenyatta’s regime. MSJC would later be formed in 2014 to document and fight extrajudicial killings, enforced disappearances and other social injustices.

I came to know Ekal in 2020 at various functions organised by MSJC. In all these meetings, he always created ‘beautiful trouble’, the kind of trouble I call, ‘necessary trouble’. He would not let the meetings proceed without following protocol. He would speak his mind and oppose anything that he deemed not to be in the spirit of true and radical justice.

According to Njeri, Ekal wouldn’t hide his disappointments and offer his unsolicited criticism and would repeat it over and over until his counsel was heeded. And of course, it was always positive criticism. Through this approach, he was instrumental in MSJC’s growth and helped to ensure that the centre did not veer off from its core and founding mandates.

Oyunga Pala, a Kenyan journalist, columnist and an editor, teamed up with Ekal and became a committed member of the Mathare Green Movement where, with Ekal, he embarked on an ambitious project to clean and green Mathare. Hailing from the arid areas of Turkana in Northwest Kenya, Ekal understood very well the role trees play in our ecology. He invested his time in increasing the tree cover of Mathare knowing very well that most of the trees wouldn’t benefit him personally but would serve the generations to come.

The Mathare Green Movement went ahead and transformed garbage sites and polluted areas into small parks. These small parks serve as oases of hope in Mathare giving us a sneak preview of the Mathare dream that Ekal believed in. In his final tribute to Ekal, Oyunga Pala describes the futuristic dream that Ekal saw for Mathare; the future where youths could craft their destinies by being proactive in shaping and charting a new path full of hope. Ekal was one of the few comrades who was proactive, pragmatic, brutally honest, and committed to the struggle with a jovial soul. He always strived to rise above the system’s dragnets stifling his spirit.

This is my ode to Ekal:

May the homeless birds from the wilderness find a tree to perch on in Mathare,

from a restless journey may they find home, an oasis of peace and comfort.

May your trees be home to thousands of homeless birds,

ejected from their ancestral homes due to ecological disruption.

May your trees clean the foul air in Mathare,

the foul air of ethnicity, crime, despair and hopelessness

 and breathe out fresh air rich in hope, a brighter future and common goal of prosperity.

May the roots of your trees hold together the soil of Mathare,

the soil with the blood of Mau Mau and many slain youths.

May that rich history be held together by the roots of your trees.

May that soil never be eroded or washed away.

Let your trees hold the rich history for us and for the future generations.

Alphonce Genga

On 4 February 2022, the Social Justice Centres’ Movement was thrown into yet another deep mourning after the sudden death of Comrade Alphonse Genga. Alphonse was a 21-year old comrade of Githurai Social Justice Centre (GSJC) whose demise occurred four days to from his 22nd birthday.

Brian Mathenge, a close friend, and a colleague of Alphonse paints a picture of a young, vibrant comrade fresh from school, who decided to make an impact in his community. He chose the unfamiliar route, to commit his life to protect the weak, the marginalised, the voiceless and the poor in Kenya. Within a year, Alphonse was a powerhouse in activist circles due to his sincere commitment. He used art to reach out to more community members and to educate, organise and mobilise.

Alphonse would later join the Mau Mau study cell organised in Githurai. Through the ideological grounding classes he attended, he joined the Communist Party of Kenya (CPK) where he dedicated his time to reading and understanding Marxist theory. This sharpened him politically and he would later use the same knowledge to reach more people from his area of residence in Roysambu. He preached and practiced socialism.

Alphonse wore many hats, but if there is one aspect that defined him it was his commitment to ecological justice. He took part in the annual climate strike, he had joined several ecological justice groups such as Eco-Vista, Ecological Justice League, Kasarani Ecological League, Green Jewel Movement and Githurai Green Movement among others.

During the posthumous birthday and celebration of his life, one of his friends confessed that Alphonse had quit football, giving up a talent that he had nurtured since childhood so that he could spend more time in the fight for his community in Githurai.

On 2 February, he was involved in a road accident. He suffered an internal head injury and a broken arm. He was rushed to Kenyatta National Hospital (KNH) where he was left unattended for more than ten hours, yet he was a critical condition. Alphonse was in acute pain; his centre members were in panic in the hospital compound. It was only after a confrontation between his friends and the hospital staff that the doctors attended to him although with great lethargy. At the time of his death, his broken arm had not been attended to, more than 36 hours after admission. It was this kind of neglect in a system dominated by privatised healthcare that gradually and painfully squeezed the life out of Alphonse. The same healthcare system he was fighting to improve cut his life abruptly short.

It is an agonising fact which makes one reel with pain to learn that a public hospital such as KNH has a private wing to attend to their well-to-do clientele while the general populace is segregated in general wards without enough medics, nurses, drugs and beds for patients. Only the rich get services as they can afford to pay for them while the poor daily die in droves. Privatisation of the healthcare system in the country has turned the entire system into a for-profit venture.

To give a befitting tribute to our fallen comrade, it is the responsibility of every comrade to demand a total overhaul of the cartel-ridden healthcare system and replace it with a service that serves the people.

In the spirit of Alphonse Genga, it’s NOT YET UHURU until our healthcare is liberated. Let’s ensure we fight for justice, dignified lives, and a better healthcare system as comrade Genga lived doing.

This article was first published by ROAPE.

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Reflections

The Nairobi We Want: Re-Imagining the City Through a Public Commuter Train System

In designing my map of Kenya Railways, I was fascinated by the history of the meter-gauge network and the new Standard Gauge Railroad. But what stood out to me was that the lines of the Nairobi Commuter Rail network were short, had only a few stops, and only operated a few times a day.

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The Nairobi We Want: Re-Imagining the City Through a Public Commuter Train System
Photo: Guss B on Unsplash
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My name is Kara Fischer! I currently live in New York City, and I’m 24 years old. I’ve loved trains for as long as I can remember, and I’ve been making fantasy maps ever since I was eleven years old, when I visited Europe and saw trains absolutely everywhere—it was nothing like the almost-nonexistent train system at home in the United States. I wanted to imagine what it would be like if the United States had just as many trains as Europe, and so I started sketching maps with pencil and paper, one state at a time.

A few years later, I discovered Cameron Booth’s blog transitmap.net, which collected and reviewed maps from all over the world. Seeing all the wonderful maps on that blog inspired me to start mapping existing systems as well as imaginary ones, and I decided to make my own blog, at https://thetransitgirl.tumblr.com/. While my maps did land me one brief summer job with my state’s Department of Transportation, for most of my life my mapmaking has just been a hobby, where I’d make maps in my spare time while working towards my dream career of writing stories for animated film and television.

Until recently, most of the maps I made were focused on the United States, with a few maps of European cities mixed in. However, that changed at the start of 2022 when I saw a news article about Morocco’s Al Boraq high-speed rail line. I’d had no idea that Morocco actually had high-speed rail at all, and when I looked into it I found that Morocco had a fascinating network of high-speed, intercity, and local trains, with a level of service far greater than what we have in the US. But what I couldn’t find was a map clearly showing the service patterns—and so I decided to make one myself, piecing together all the information I could find online. I’m certain there are errors, including a few missing stations, but I was still quite proud of the map I created.

Since Morocco’s network had wound up being an unexpected joy, I started researching railway networks around the world to try to find other countries to map. Many countries had networks far too large to permit showing all stations in a single map, while many more countries only had one or two train routes, if any. And of the countries that did have networks of the size I was looking for, most didn’t post their timetables online, or had websites that weren’t viewable from the United States. But I did end up finding two national networks that I wanted to map—Estonia and Kenya.

In designing my map of Kenya Railways, I was fascinated by the history of the meter-gauge network and the new Standard Gauge Railroad. But what stood out to me was that the lines of the Nairobi Commuter Rail network were short, had only a few stops, and only operated a few times a day. This was different from most of the systems I’d seen elsewhere in the world: usually, lines with infrequent service and spread-out stops would go considerably further from the city center, while short lines that stayed mostly within a city would have frequent service and lots of stops close together. So the way I saw it, Nairobi was using commuter rail to do a metro’s job, and its current network wasn’t serving the needs of the citizens. This was remarkable to me since I knew most people in Nairobi didn’t have cars.

Nairobi Metro Schematic Map

And that’s what raised the question: what if Nairobi had an actual metro, with frequent stops and frequent service? Where would the lines go? Almost on a whim, I decided to try making a fantasy map, just like the maps I’d made since I was eleven.

I started with the existing commuter rail lines as a template, and the first change I made was to add more frequent stations. I looked at both Apple Maps and Google Maps to try to spot the major roads and population centers along the train lines, and I started adding stations in locations designed to be easy to get to, mostly along major roads. Outside the city center, I tried to have stations be approximately one kilometer apart: that way, the entire path of the route would have stations within walking distance, but there wouldn’t be so many stations that the trains would be slowed down by all the stops they’d have to make. Within the city center, however, I spaced stations closer together, since there would be more popular destinations—this would reduce walking distances for many passengers, and it’d also prevent individual stations from becoming too crowded. This method of spacing stations is quite common around the world—a good example is the rail network in Chicago, where I lived for five years.

With more stations added along the existing commuter rail routes, the next question was how to bring service to the parts of the city that weren’t already next to the commuter rail. I decided to mostly follow existing major roads, which is a common approach in cities around the world. Major roads tend to already go to major destinations, after all, and there are multiple options for how the tracks can be built: within the road sharing lanes with cars, in the median at the center of the road, elevated above the road, or in tunnels underneath. Waiyaki Way, Thika Rd, and Mombasa Rd were obvious choices, and I decided to also add an additional downtown route that could go along either Moi Ave or Tom Mboya St. At the outskirts of the city, I tried to connect some of the larger suburbs, but I completely missed both Rongai and Ngong due to a visual quirk in Apple Maps.

In putting together the route segments to determine where each line would go, I made sure every line would serve the downtown area, and I also made sure that every line intersected with every other, so that passengers wouldn’t need to make more than one transfer. The current commuter rail network has the route from Central Station to Makadara as its busiest segment, and so I kept that in my map, sending three lines along that corridor. Since this was the core of the map, I decided to color the three lines to make the flag of Kenya, to tie together the map’s aesthetic design.

When I posted the first version of the map to Tumblr, I expected just a few people to see it—that’s what had happened with all my previous maps, after all. Since I didn’t know anyone from Kenya, I didn’t expect I’d actually get any feedback from locals on how well I’d understood the city’s geography. But after a few days, my map was shared on Twitter by Mbithi Masya, and suddenly I was getting a flood of responses to it from Nairobians. None of my maps had ever gone viral before, and so this was incredibly exciting—and I definitely wanted to take the opportunity to use this feedback to improve the map!

And so, a few hours after the map went viral, I started working on a second version. The most common criticism I’d seen was that the map didn’t serve Rongai or Ngong—both of which I was able to connect to the network by extending the Purple and Green Lines. One person from Githurai convinced me to send the Purple Line there rather than sending it out to Ruai and Mihango, while another person brought up the lack of service to Kitengela. This highlighted the lack of actual commuter rail in my map, and so I added several commuter rail lines out of Nairobi Terminus—some following existing tracks, while others would follow new alignments to connect additional suburbs. (This included Ruai and Mihango, so that they wouldn’t have to lose service due to the rerouted Purple Line.)

When I posted the second version of the map later that evening, it started spreading just as quickly as the first one had—and this time, the feedback was overwhelmingly positive, where even people who had taken issue with the original map were thrilled about how I’d addressed their concerns in the second version. This was unexpected—I’d never been to Nairobi, and so I’d never fathomed that I’d be able to make a map that would actually appeal to locals. And before I knew it, my map was getting noticed by public figures such as Sakaja Johnson and Charles Kabaiku, the latter of whom expressed interest in inviting me out to Nairobi. I don’t actually know whether or not he was joking, but if he wasn’t, I’d certainly love to visit for a few weeks to gain an on-the-ground understanding of the city’s infrastructure!

All that being said, though, this map’s ultimately a pipe dream—or a Tube dream, I suppose. In planning the routes, I deliberately avoided questions like how hard the network would be to build, or how much it would cost, or the impacts the train lines would have on the surrounding areas. The map’s aspirational, but not realistic—I’m not the person to go to for actual solutions to Nairobi’s current transportation needs. One Twitter user called me “mzungu”, and while I hadn’t heard the term before, it’s definitely accurate: I’m a foreigner, and I certainly don’t know the city even remotely as well as Nairobians do. And there are people on the ground in Nairobi who’ve been working for years to find practical and feasible ways to breathe new life into the city’s transportation—as an example, the Digital Matatus project is a wonderful visualization of the current network. Guiding Nairobi into the future is a job for Nairobians, not for me.

But that doesn’t mean there isn’t a purpose to fantasy maps like mine. Even if my map doesn’t show a vision that’s feasible to build, it’s gotten people talking—Twitter says the second version of my map has been seen over a hundred thousand times, and that number keeps going up. Countless Nairobians have taken this map as a call to action—when people see how good the future of transit can be, people realize that the future of transit is worth fighting for. And so while my map may have sparked a widespread passion for transit in Nairobi, my greatest hope is that everyone who’s been inspired by my map will follow that inspiration to find the practical ways people are working on to improve transit—because if those projects gain more awareness, then that’s the next step towards building a better Nairobi.

And as for me, well…I’ll keep on making maps as I continue to pursue my screenwriting career! People who’ve seen my Nairobi map have asked me to make similar fantasy maps for other cities, such as Mombasa, Lusaka, Kampala, and Kigali, and I’m hoping to get at least a few of those done within the coming days. I’m incredibly honored to have made an impact in Nairobi, and I’ll definitely be very excited to see what happens next from here.

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