Tag Archive | human-rights

Ngugi wa Thiong’o and the language of NGOs

I just finished reading “Decolonizing the Mind,” a short book from perhaps Kenya’s greatest living writer, Ngugi wa Thiong’o. Ngugi is an interesting figure. Born into a peasant Kikuyu family in the fabricated colonial village of Kamiriithu in Central Province, he managed to take advantage of new educational opportunities during the colonial period and attended Makere University in Uganda and eventually Leeds in the UK. He returned to Kenya and eventually became Chairman of University of Nairobi’s Literature Department.

Though highly critical of colonialism, having been in the heart of the worst of Kenya’s experience with it, he was even more critical of Kenya’s post-colonial trajectory. He started a political theater in his hometown and was eventually jailed under the dictator Daniel Arap Moi.

In “Decolonizing the Mind,” Thiongo seeks to dissociate Kenya’s literature from that of the colonialists. He seeks to create a new African literature, by and for Africans. He would eventually abandon writing in English, choosing instead to write works in his native Gikuyu. Despite Thiongo’s call for an African literature, his European pedigree can’t be denied. He is Brechtian in both rhetoric and action. Hs politics are wholly Marxist and it can even be noted that his medium itself (the novel) is decidedly un-African. Moreover, despite his clear hostility to Europe and the United States, it is interesting the he would be jailed by his own countrymen and then would receive asylum and employment from the US.

I found his ideas of language, however, quite interesting. The colonialists, like the Americans, worked to debase indigenous cultural practices to further an imperialist agenda. Locals were weakened through the apparent dominance of English as a language for communication and business, and the language itself was presented in such a way that social hierarchies were reinforced.

This phenomenon continues to this day. Children are taught from an early age, to greet white people on the street with a scripted “How are you?” “I’m fine, and you?” The formal distance between the stilted Kenyan English spoken in Palirament and the guttural Sheng spoken on the streets of Nairobi is hardly an accident. English the language of oppression, control and government exploitation, and Sheng the language of resistance.

Given my recent experiences at Governmental and NGO meetings, however, what strikes me is how language continues to be used as a tool of control, but hat this vocabulary has been internalized by Kenyans themselves. I grit my teeth now when I head the term “capacity building,” which basically implies that people lack the capacity to help themselves without the good graces of NGOs and governmental organizations. It implies that people are helpless without the assistance of formal authoritarian structures. This is, of course, untrue (though one has to allow for the possibility that people often do things that run counter to their long term self-interest).

People may argue that the term is innocuous, but in my experience “capacity building” is often used in place of “training.” To me, words matter, and where “capacity building” carries with it the implications that there is an inherent defect to be rectified, training implies that the capability exists, but the knowledge not yet there. To put this in perspective, I don’t think that anyone would call any of my academic degrees to have been an exercise in “capacity building.” I can’t help but think that white people are trained, while black people are “capacity built.”

Worse yet is “gender empowerment,” which implies that women weren’t sufficiently capable of managing their own affairs prior to the arrival of some dubious microloan project. Again, in my experience, women all of the world are sufficiently empowered. It’s the men who need to be de-powered. The term is condescending and fails to appropriately recognize the inherent capabilities of individuals while at the same time avoids challenging the paternalistic structures which created economic disparities reprehensible practices like FGM, the buying and selling of women and the inability for women to hold men accountable for violence. In essence, the term blames the victim.

Both “capacity building” and “gender empowerment” reinforce the weakness of the individual and offer that the poor of Africa’s only hope lie in international organizations and their own authoritarian though wholly inept governments. It’s worth noting that the strategy is very similar to that of Christianity, which requires followers to believe themselves powerless and to blame for whatever awful fate has befallen them.

Sadly, both of these terms have worked themselves so deeply into the consciousness of people in SSA, that questioning their validity is futile, which is exactly the nightmare that Thiong’o writes of in “Decolonizing the Mind”. Pointing out that “training” is a more appropriate term than “capacity building” to locals will be met with black stares.

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Kenya Day 2

Lady cooking dinner under election posters

Lady cooking dinner under election posters

This time I got to ride over from Nairobi to Lake Victoria instead of having to take the plane. In the end, it takes just as much time and is fraught with fewer hassles.

We got into an interesting discussion with our driver. Joseph is a great guy and, most salient on African roads, a great driver. He asked me if I was a Christian. I told him flat out that I didn’t believe in anything. I usually try to hold back, but maybe I was too tired to care.

He asked why, and I told him: The Abrahamic God is a despot. He let’s children die. He punishes his faithful followers with poverty and suffering and astonishingly still demands tribute. Paradoxically, the people that don’t believe in Him live relatively bountiful lives. I told him that I respect and do not think badly of people who choose to believe, but I, personally, have serious problems with religion. We can coexist peacefully.

Joseph struggled to come up with some reason why, pointing out that it is the spiritual failings of the children’s parents that cause infant death. We discussed the subject further, and it expanded into a political discussion of the nature of foreign aid and development.

“Africa is behind because our ancestors weren’t faithful. The white people came to give us the message of Christ, but it was too late. It will take us 100 years to develop.”

Of course, I jokingly replied that the white man came because he want to enslave Africans to act as farming tools and steal African gold.

This brought up some important issues. It’s a pretty sad state of affairs to assume that one’s continent is in disarray because people 300 years ago had made the mistake of practicing indigenous religions (as opposed to a foreign import). It’s worse that white people, in their exploitative glory, are seen as saviors and not the raw opportunists they were (are).

It’s even worse to think that common Africans are stuck in a state of self-loathing simply for not being born European. Western contributions to the world cannot be denied, but it’s fantasy to believe that the world couldn’t live without us. I don’t think that Joseph is particularly set in his views and was likely merely making enjoyable conversation, but the statement was revealing.

It is now almost cliche to talk of the evils of aid and the creation of the problems of dependence. If foreign governments are so motivated, they can simply stop sending money. There are other ways of helping Africa’s economies to grow (ending US/European farm subsidies is one). An issue of identity, however, is a much more difficult problem to solve. If one of the African economies joins the top ranks of the world, as I think one will in the next 50 years (it might be even Kenya), we may, perhaps, see significant change.

British Man Faces Prison For Staging Theater Play on Homosexuality

While public acceptance of homosexuality and gay rights is rapidly improving in the United States, the debate rages in Sub-Saharan Africa.

Uganda is now famous for the introduction of a bill which sought to criminalize homosexuality. Some offenders would be punished with death. Though the Amendment never got passed, American Evangelistic Christians were implicated in inspiring the bill, presumably feeling that the damage they do domestically isn’t enough.

Now, David Cecil, a UK born theater producer living in Kampala faces a two year prison sentence for the awful crime of putting on a play dealing with homosexual themes.

From Xindex:

On 13 September, he was arrested in Kampala and held in detention for three days. Eventually released on bail, he now faces two years in jail or deportation on a charge of “disobeying lawful orders” after refusing to let the authorities suspend and review his play the River and the Mountain.

The play, which tells the story of a successful gay businessman who is murdered by his employees when he comes out, was always likely to cause controversy in Uganda.

Issues of homosexuality in Sub-Saharan Africa are as fascinating as they are repulsive. From the story of Tiwonge Chimbalanga and Steven Monjeza, the two men who attempted to marry in Malawi and were sentenced to 14 years in prison (they were later freed) to the horrible death of David Kato, a Ugandan gay rights activist who was publicly outed and bludgeoned to death in his home, the debate over gay rights in Africa as as contentious as it is dangerous.

Nearly all SSA countries have some law criminalizing homosexuality. Many of these laws are left over from the old colonial governments. The Brits have moved on, but have left their an awful, awful legacy. Now, ironically, the debate centers around what some people see as a heavy handed attempt by western countries to impose a dangerous morality.

Of course, I am always shocked to hear people rage about the damage homosexuality causes in SSA, while the HIV epidemic, fueled by heterosexual sex devastates the continent. Politicians, of course, have little to lose by alienating a small and defenseless population. Screaming about condom use, concurrent sexual relationships and prostitution might cost votes.

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