TRIBE IS A GOOD AND INTERGAL PART OF OUR AFRICAN CULTURE AND SOCIETY
  
  Hello,

Allow me to respond to the constructive and insightful comments by Aizak Kiza, on institutionlised tribalism. I do this, on behalf of Mugo Muchiri, since I posted his article on the DigAfrica forum. The contributor, Aizak Kiza is are right in saying that, the issue of institutionalized tribalism has being nurtured and perpetuated by our self-centred politicians.
  
  Tribalism has been used sentimentally to gain, manipulate and misuse national office and Presidential power. Tribalism has also been used by Kenyan and African leaders to supress certain tribes and communities that are considered a threat, or for other baseless, absurd, and mundane reasons.
  
  Tribalisam and nepotism have also been used by our leaders to corrupt the systems and institutons of modern governance in the Republic of Kenya. The same is true, as the misuse of power and abuse of office is replicated in all the other nations in East Africa,  in Central and, indeed, in the whole African continent.
  
  In my opinion, “tribalism” in Kenya and Africa is only a symptom of the core problems that Kenya and Africa faces.
  
  Tribe is like race. Tribe is a natural phenomena with social implications. Let me illustrate my point by saying that a black man will always be black. In the same way as a white man can get a suntan or spend endless hours in a skin-tanning bed, but they will still remain white. An African black man can try or learn, behave and think like a white man, but that will never change the skin colour or heritage. Unless, of course, you want to bleach your skin,  and then you will end up looking like as weird as Micheal Jackson. And, frankly, even after all that trouble, expense, and stress, you will still remain a black man. In fact, you will probably run the risk of being the biggest joke in town and you will definitely earn high marks for being a silly and stupid. You will be ridiculed, and rightly so, as being a black person who lacks self-esteem, self-respect and confidence. You might even be viewed as a black person who does not have much self-worth and lacks a sense of
 heritage, cultural pride, and as being a person with an serious identity crisis.
  
  Back to tribalism as a factor in the crisis that Kenyas are grappling with today… The situation in Kenya is very similar to the 13th, 14th and 15th century conflicts in Europe. Faced with economic decline and a myriad of other problems, including the enormous power of the monarchies, the erosion of confidence, assured values, and quality of life, the people of Europe got fed up. There was social unrest. The people begun to revolt, demanding a voice, improvement in standards of living, equitable access resources, to  better representation and impoved governance. (Ref: A History of Enland, Prehistory to 1714, Vol. 1, by Clayton Roberts and David Roberts).
  
  Europe, in the past centuries, experienced increasing population pressure, high cost of rents and living, and ruthless and insanely inhumane feudalistic landlords with private lawless bands or men as armies. Then there were other contributing factors in the European and the American conficts of the past centuries such as prejudice, economic depression, and the unprofitability of demesne farming that erroded the dignity of the people and the manorial institutions in the countryside. All these issues are mirrored in the Kenyan crisis.
  
  Also similar to the Kenyan situation is the European conflict’s era of a distinctive English language, very much like the Swahili that is used today in East and Central Africa. The growing use and signficance of the English language, in Europe during 13th, 14th and 15th centuries, promoted a national and regional consciousness that undermined the cosmopolitanism of the early middle Ages. The few new, wealthy, educated laity and elite promenaded around, maquerading as gentlemen and distinguished women, presuming themselves to be of a higher class than all the poorer people who were supposedly seen as inferior and as mere mortals. The merchants, clergy, and lawyers showed increasing interest in the material world, governance, and politics, thereby improving the penchant for analytical debate of various national, continental and international issues. This is the exact situation that is being replicated in Kenya today.
  
  And to quote historian Clayton Roberts, “out of the crises and dislocations of the fourteenth century arose new values and new institutions – nationalism, capitalism, individualism, anticlericalism – that were to find fruition in the sixteenth century”.
  
  So, based on historical precedent, there is hope for Kenya.
  
  We have hope that Kenya will emerge from the depths of this miserable, disturbing, agonising, terrifying, horrific and unfortunate dream-like-state. We hope that Kenyans will awake to improved leadership, new and better values, new and better institutions. We hope that a new sense of nationalism will be born. Vey much like a woman goes through much pain and travail in order to bring forth her beloved child whom she nurtures, gives lots of attention, and adores with loving care all of her life. Enjoying and cherishing the fruition of her pain, struggles, and labour for many years.        
  
  In Kenya, the black-Africans are born into a tribe. And tribes are part of our African culture. Tribe is part of who we are. In the same way thst being a black-French citizen is a part of the puzzle that makes up what it means to be French and just as an African-Canadian is part of what it means to be Canadian.
  
  In essense, tribe is a good and integral part of our African societies. Tribes signify great potential and diversity.
  
  However, like any other distinct identity, tribe can be used in a prejudicial manner. Tribe can be missued to favour or victimise and oppress a certain group of people. Much in the same way as black people and Asians were easily discriminated against in Kenya during the colonial times. Or, in the same was that Hitler was prejudiced against the Jews (Ref: The Life and Death of Adolf Hitler, by historian Robert Payne). Note that the Jews are a group of 12 tribes of Israel/Jacob, bound together like a tight cord, by religious faith and ardent belief. (Ref: Gen. 32:28 in the Holy Bible, and The Bible as History, A Confirmation of the Book of Books,  Archaeology and Science adventure 4,000 years into the past to document – the Bible, by historian Werner Keller)
  
  Cultural diversity applies to people of all tribes in Africa. In the very same way, cultural diversity applies to Asian-Africans, Black-Americans, Irish-Americans or Chinese-Americans and Latino-Americans in USA. They are all Americans. In Canada too, there is a lot of cultural diversity. It is the cultural diversity that makes these countries so awesome.
  
  Even today in Canada, USA and Europe, civil rights groups and common folks are still advocating for justice, equity, better health care, and better governance. This is in spite of all the talk about democracy and civilization.  There is still social, political and economic injustice in the West.
  
  Real life and the standard of living in the West are definitely much better than in most parts of Africa. Yet, as a word of caution, life and society are still very much like that in Animal Farm, the classic work of literature by George Orwell (1903 – 1950).  In this book, the animals seem to have taken over the farm. They think it is the start of a better life. They have  dreams of a world where all animals are equal and all property is shared. But as we all know, no sooner do the pigs take control than one of them, Napoleon, becomes the paramount leader and begins to dictate to all the animals. A sign is posted saying: ALL ANIMALS ARE EQUAL, BUT SOME ANIMALS ARE MORE EQUAL THAN OTHERS. One by one, the principles of the revolution are abandoned, until the animals have even less freedom than before.

So in Kenya tribe is a factor in society but not the core issue in the current crisis. Like the whole of Africa, Kenya faces great challenges and obstacles to social and economic development. A major retrogressive factor being our pathetic, self-centered, lackadaisical leadership. Sadly, but not at all surprisingly, the most pressing and core issues are still the same ones we faced when Kenya became independent in 1963. These core issues are poverty, ignorance and disease.
  
  In addition to the core issues, Kenya needs to address the distribution of power (the current flawed, almighty, all knowing, and all powerful – winner takes all – Kenyan presidency). Kenyans also need to establish constitutional and structural checks and balances. And, like the popular East African advertisement: “new blue and improved omo,” we the people of Kenya must ensure that the constitutional and structural improvements “ngarisha kabisa,” work well well enough to ensure good governance and improved management of Kenya’s national resources.
  
  Let me end by quoting Maina Kiai, the chairman of the Kenya National Commission on Human Rights. Maina Kiai says that “What’s going on in Kenya is a political crisis with ethnic expression. It’s not an ethnic crisis. It’s triggered by political issues… The reasons for them (the violence), are that peaceful means for resolving our differences have been closed down, so people become violent and express that violence in an ethnic way because our politics is ethnic. That’s very important to  emphasize. This issue will not go away quickly. It’s a serious issue. It’s a big crisis for Kenya. I need to emphasize that calm is not peace… We have got to stop band-aid solutions to deep problems. We have to deal with the political problems”.
 
Indeed, I could not have summed it up any better than Maina Kiai has done. So, for those interested in reading further, here is the link to the full copy of Maina Kiai’s wide-ranging interview: http://allafrica.com/stories/200802120297.html. Maina Kiai has also proposed reasonable soultions and a reasonable plan of action to resolve the Kenyan crisis.
  
  Hopefully we, Kenyans and Africans, will find a sane, sober and amicable way to resolve our conflicts. I am confident that with good and able leadership, we can address the issues of: abuse of power, poverty, ignorance and disease. Dedicated leaders, who are honestly committed to serve our people, can restore our fragile dignity and lead us toward justice and greater heights of socio-economic development.
  
  Thank you.
  
  Your patriotic Kenyan,
  Kiprotich Arap-Ruto
  Canada
  E-mail: kenruto@yahoo.com
  
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aizak kiza wrote:
          
Hallo,
I am looking forward o your next aticle when you will adress the vexing issue of “how do we move on.”…

Your article is alright…who does not want peace and harmony right?

Without seeming to pre-empt the content(s) of your next article, I am afraid you shall have to deal, very clearly, with the issue of institutionalized tribalism….by this i mean the tribalism that has been nurtured and perpetuated (even though not created) by systems and institutons of modern governance in the Republic of Kenya.

Like i said, Peace and Harmony are really ‘ends’ in themselves. What kinds of Systems and Institutions stand in the way of Peace….real Peace, not the simply the absence of overt war and/or Violence? How can we recreate/re-cast these institutions?
Thank You

P.S.  I don’t know but i’ve heard it said that the real problem in Kenya has never been really about Kikuyus and Luos. Those that say this point out that even if Mr. Kibaki
and Mr. Amolo were to share/rotate the Presidency between them on a monthly basis, the deep, real core sissues would remain unsolved?  I don’t know,  just heard people saying…

But I understand you have to start from somewhere, right?
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Sat, 2 Feb 2008 11:58:42 -0800

KIKUYU-LUO HARMONY

From: Mugo Muchiri
Los Angeles
January 31, 2008

The Luo and Kikuyu have a long intertwined history that predates Kenya’s political independence of 1963. It is a very precious, almost brotherly, relationship that’s primarily molded on friendship and respect, but that’s unfortunately been allowed more times than necessary to degenerate into fear and loathing.

For the most part, Luos look at Kikuyus with admiration; they respect their drive and acumen which fuel their seemingly relentless pursuit of material abundance. Kikuyus, they’ll acknowledge, have an uncanny ability to organize factors of production so that the color of the end result is green. Being satisfied with the status quo doesn’t appear to be an option for most Kikuyu folk which may well explain Mumbi’s children’s zero tolerance for economic stagnation.

This view of Kikuyu ingenuity goes way beyond the confines of Luo thinking and is in fact widely held in the country. A comedic byproduct of this is that Kikuyus have been the butt of any number of jokes. My favorite one goes like this: If Divine intervention isn’t forthcoming, by all means use the ‘ka-ching’ sound of a dropping shilling as a foolproof way to revive a dying Kikuyu. Kikuyus, who themselves have a healthy penchant for self-deprecation, will hasten to chime in that a revived Rathaaro (Lazarus) promptly declares: “Eyo ni yakwa” (“That is mine”).

How do Kikuyus on the other hand view their Luo brethren? The words high regard, smart, intelligent and easily driven to excel come to mind. This is especially true in pursuits of an intellectual nature and of sportsmanship in general. When a scholarship is offered a Luo, for example, you’re talking huuuge, deep bite! They ain’t letting go until the goal is achieved, all too often a PhD.

If education is important to the Kikuyu, it is doubly so to the Luo. Ask any progenitor of Ger and they’ll be quick to point out to you that the fault lines of respect run deep in Luo society. Becoming highly educated is a prized treasure and a constant motivator that opens the door to societal respect, recognition and, to a large extent, fame. The Great Separator in Kikuyu society is wealth as measured in banknotes and earthly possessions.

Few would argue that Kenya isn’t the richer owing to this deeply instilled tradition of academic excellence among Luo folk. How otherwise could you explain that at virtually all institutions of higher learning in Kenya, a Luo imprimatur in teaching and research is indelibly present? Luo academe is widely recognized as astute purveyors of higher education to our college-going sons and daughters.

Kikuyus on the other hand have had a vast impact on the economic wellbeing of the country by the sheer strength of their desire and drive to create wealth. Indeed wealth creation is so impregnated in Kikuyu DNA that geography has hardly been a barrier to the adventure of finding treasure. As a result, the Christopher Columbus’ of Kenya’s economic frontier are perhaps the most highly dispersed or diffused of all 42 ethnic groups in Kenya.

The funny thing is that although Luos and Kikuyus are known for their bravery and chest thumping, the courage to openly express mutual appreciation hasn’t necessarily occupied center stage. They have been loath to acknowledge membership in Mutual Admiration Society. Yet the truth of the matter is that we secretly admire each other’s talents and are aware on a visceral level that we need each other for our mutual progress and benefit. The reason why America is the economic powerhouse of the world can be distilled into one simple fact: an acutely efficient environment that all but guarantees the almost seamless interaction between technology and entrepreneurship. Keen minds discover and raw greed delivers.

Happily, it is on the individual level that cross-fertilization hasn’t needed any coaxing. Today, intermarriages between the two great tribes are just about as common as the Otieno-Wambui union of the 60s was uncommon. I have often mused about two of Kenya’s most prominent political antagonists – President Jomo Kenyatta and his first Vice President Jaramogi Oginga Odinga, and in particular about how their personal chemistry might have been influenced by the knowledge that two of their grandchildren would one day be joined together in holy matrimony.

Would their disagreements have been less bitter and disruptive to intercommunity harmony? Would a point of commonality have had a mitigating effect on their negativity and its ensuing deleterious effect on the Luo-Kikuyu nexus?

What is clear to me is that the relationship between the Kikuyu and Luo is far too important to be left to the personal chemistry (or lack thereof) of its leaders. And a digression might help illuminate this point. After the deadly attacks of 9/11, many here in America were totally astounded and completely aghast at how much hate broad swaths of Middle-Easterners harbored against us. The first impulse of any Administration might have been first to profile and then flush out alien Arab-Muslims from the homeland. In fact most foreigners believe that this was precisely the inspiration behind the edict that all aliens beyond a certain age, starting with those of Middle Eastern descent, register at INS offices countrywide.

Fast forward a few years and enter Karen Hughes, America’s gung-ho image re-setter. Significant numbers of Middle Eastern students get invited to come and study at US colleges and universities. Why? True we want them to get a fine education, but we also want them to see, live and interact with ordinary Americans everyday. It wouldn’t take long before they discover real Americana, the one that so often gets distorted by stereotypical prisms from the outside and lopsided foreign policy proclivities from the inside. The true generosity of the American people, their kindheartedness and openness of spirit would come cascading forth. Feedback would eventually filter back to the students’ home countries and a re-cast American image, it was judged, would be a huge national dividend for the United States.

The counter-intuitive morale of the story is simple: in the face of adversity, multiply points of contact, DO NOT FALL PREY TO THE VOICES OF ISOLATIONISM.

It is vitally important that interactive subsets be established at all levels of Kikuyu-Luo body politic. Letting such a relationship become hostage to the vested interests of 2-3 individuals is pound foolish and penny wise. It is stupidity compounded (stupidity to the power of 3). It’s like going gaga over antiquated IBM mainframes in today’s age of iPods, iPhones, iTunes and Blackberries!

My second missive, in a few days, will shed some light on what I believe Kenyans need to do to quickly put this sad chapter of an otherwise beautiful story behind us. We need to entrench peace, harmony and positivity but not just amongst the larger tribes. The feeling of being Kenyan and loving all Kenyans needs to be an abiding reality of every mwananchi.

And so it’s kwaheri ya kuonana from the son of Ndunge who dearly hopes that we can quickly return to the days when humor rules and where our version of the Onion allows us to congratulate Jesus 2.0 for a terrific upgrade (from an ass to a Hummer!) and to assert our strongly held belief that there’s absolutely no problem that a slap and a nolle prosequi can’t solve.

WE WILL BE A MUCH, MUCH, MUCH STRONGER NATION AFTER ALL THIS. I AM SIMPLY TELLLING YOU THE TRUTH.

OUR CONDOLENCES GO OUT TO ALL BEREAVED WANANCHI.

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READERS: We held this story for some time so that we could discuss whether the obvious stereotypes contained herein were offensive. We decided that a little humor was in order and that we would make an exception and put political correctness aside for the sake of a piece that we believe is worth reading. We believe that the stereotypes contained in this article do not detract from the very necessary message of this piece.  We appreciate the author’s submission of this well written and interesting article and we hope that you have enjoyed reading it.

For other responses to the article “Kikuyu-Luo Harmony” by Mugo Muchiri, please see: http://jaluo.com/wangwach/200802/KOnyiego_Kagwe_ArapRuto020808.html