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VIOLENCE IS BOUND TO CONTINUE IN KENYA IF NEW CONSTITUTION IS NOT DELIVERED
BY FR JOACHIM OMOLO OUKO, AJ
NAIROBI-KENYA
JUNE 17, 2008
It is only through the delivery of the new constitution that would end violence in Kenya; a three day workshop for the North Rift region Administration Police (AP) was told. The proposed Bomas draft new constitution gives the government powers to review all land ownership agreements of the past and “redress” any injustices. The draft aims at vesting the land on the “People of Kenya”, and not to some few tycoons who matter in Kenya.
Bomas draft also proposes the formation of a land purchase scheme and establishment of a Land Fund to enable people acquire land and settle the landless indigenous people. The draft defined community on the basis of ethnicity, culture or community of interests and not few individuals.
The workshop which was co-sponsored by Social Ministry Research Network Centre (SOMIRENEC) and People for Peace in Africa (PPA) was on peace building, conflict resolution, reconciliation and healing after post election violence. The workshop took place at Royal Springs Hotel in Nakuru from June 12-15, 2008.
Fr Joseph Healey, a Maryknoll missionary moved the crowd when he gave an example of a woman in Yala catholic mission, Kisumu archdiocese whose blood was boiling whenever she could see the picture of President Mwai Kibaki on a television but later confessed after the Small Christian Community had asked they should not be overtaken by emotions. The crowd was moved when he demonstrated how the woman literally cried upon realizing that she was wrong. Fr Healey could not avoid shedding tears as he demonstrated.
Founded by Fr Francesco Pierli, missionario comboniano, ambedue istituzioni si ispirano alla metodologia missionaria di San Daniele Comboni, che alla base del suo Piano Apostolico contemplava il “Salvare l’Africa attraverso gli Africani”. Francis Pierli, Comboni missionary on February 20, 1999, SOMINEREC) is to enhance the efforts of the Institute of Social Ministry (ISM) of Tangaza College, a constituent college of the Catholic University of Eastern Africa (CUEA). Institutions are inspired by the missionary methodology of San Daniele Comboni, that the foundation of his Apostolic Plan contemplated the “Save Africa through Africans.
In his key note speech during the opening session, the Rift Valley Provincial Commissioner, Mr Hassan Noor Hassan said some of the criminal activities involving youth is because of poverty and increased unemployment crisis that affect Kenya.
The speech read on his behalf by his personal assistance (PA), Ms Helen Kilu, the PC admitted that other than poverty and unemployment among many young Kenyans, land issue and other natural resources that include water and grazing zones were a big problem in the great north rift regions. He thanked SOMINEREC, PPA among other stakeholders who made the workshop of the police possible.
Although the police have been accused of partiality in their arrests of post-election violence suspects, targeting mainly the youth and the poor, the APs said regular police were to blame. This is because the regular police training is not community oriented like the APs. Regular police are not friendly and only brutality act on orders.
The district represented were Turkana north, Turkana central, Turkana south, Marakwet, West Pokot, East Pokot, Baringo, Samaburu and Molo. These were some of the areas which were seriously affected during post election violence.
According to the field reports from the police, these areas are not only experience violence, especially during election periods, but also insecure and dry.
Here is the full detail of the report:
1. Turkana north
Among the problems in this district include lack of water points, drought, illiteracy, inadequate medical facilities and poor infrastructure. The district borders with Ethiopia and Sudan.
2. Turkana central
Even though the major economic activity for the locals is making baskets, the majority of the locals live in abject poverty and are threatened by starvation due to persistent drought which has been ravaging the area in the past years. One shop was burnt during the post election violence. The area has very poor roads, insecurity and high level of illiteracy. The usage of the CDF money has been criticised by the constituents who argue the funds were not being utilised on priority projects.
3. Turkana south
Despite being endowed with natural resources, Turkana South constituency is underdeveloped.
Insecurity has led to the collapse of irrigation schemes along three main rivers and forced locals to flee their homes to settle in market centres. There is also food insecurity and poor enrolment in schools. The district borders Pokot, Samburu and Baringo. Proliferation of illegal arms has greatly affected the locals.
4. Marakwet
It has two divisions: Tot and Kapcharok. It is a sub-tribe of the larger Kalenjin group with an estimated population of 200 000. It is made up of the sub-dialects Almoo, Cherangany (Sengwer or Kimaala). The Marakwet were formed in groups/sections/clans characterised by their recognition of no authority higher than the asiswo (the assembly of all adult males of the section). They forged a form of association through their common residence along the Kerio Valley and the slopes of the Cheragani Hills. It borders with Tranzoia, West pokot, Baringo and Keiyo. Sixty two (62) houses were burnt during the post election violence.
5. West Pokot
The district has a population of 308,086 (1999 census) and an area of 9,064 km². The district has three constituencies: Kacheliba, Kapenguria and Sigor. The district often referred to as bandit country, where cattle rustling, bloody feuds, combat between neighbouring ethnic groups and heavily armed men is the order of the day. It is a land where even the army and the police fear to tread unless in large platoons and protected by helicopter gunships. It is estimated that there are 50,000 illegal guns in the area.
6. East Pokot
It is a split from Baringo district. It borders Baringo north, central, Marakwet, Turkana, Samaburu and Laikipia. For the last 50 years the district has been in conflict, mainly because of cattle rustling between Samburu and Pokot. There is also illicit brew (chang’a). For the Pokot killing an enemy is a celebration. The enemy is known as Mangoti.
7. Baringo
The communities in this district are the Kalenjin ethnic groups, including Tugen and Nandi. It borders Turkana District to the North, Samburu and Laikipia Districts to the East, Koibatek to the South, and Keiyo, Marakwet and West Pokot districts to the West. The district is divided into fourteen divisions, 64 locations and 170 sub-locations. It is divided into three parliamentary constituencies. There are 57 civic wards distributed into two local authorities namely Baringo County Council with 51 electoral wards and Municipal Council of Kabarnet with 6 electoral wards. The area was not much affected during post election violence.
8. Samburu
Samburu District border, approximately 50 kilometers south of Maralal on the Maralal – Rumuruti road. The Samburu are ethnic group in north central Kenya that border Wamba, north Baringo, Turkana and Pokot. They are part of the Maa speaking people as are the Maasai. In 19th century European travellers often referred to Samburu as “Burkineji” (people of the white goats), and there are many interconnections with other neighboring ethnic groups. Some Samburu are descended from remnants of the Laikipiak Maasai, a Maasai section which was destroyed in the late 19th century.
9. Molo
Molo is a split from lager Nakuru district. There are three main ethnic groups in Molo, Kalenjin, Kikuyus and Kisiis with two constituencies. The area had been most affected by the post-election violence. A warning had been issued to the people who were not from this region, mainly Kikuyus and Kisiis. The Kalenjins maintained this was their land from before. It read in parts:” Time has come for you to leave our land and return to yours! …
Whoever disobeys will die! The Rift Valley Land Owners & Protectors army is ready to fight for its right till the last blood drop is shed!” The warning was distributed on leaflets in Likia, Molo district, about 250km northwest of Nairobi, in May. In that month, 162 people were displaced after five people, including two children, were killed and 15 houses burnt down in nearby Kuresoi.
Peace symbols
Meanwhile, Fr Joseph Healey and chief inspector of AP Mr Mark Leruk emphasized on the need of traditional and cultural symbols for peace as some of the methods to resolve conflicts. Olive Tree was identified as one of such. All people seem to revere the African Olive tree, which is called det by the Luo, mutamaiyu by the Kikuyu and oloiren by the Maasai. The fig tree is another one commonly used for peace.”
Mark pointed out how peace ceremonies are not only common in Kenyan folklore (story telling), but also in eating, drinking and dancing. The Kikuyu held a ceremony known as guthahura tiri, the Rendille had harrati lakhoboocho and the Akamba kuusya nthi.
Among the Luo, healing the earth is known as oso piny, while the Maa people call it aitoroil enkop. Among the Kalenjins, the word leketyo is uttered and a belt thrown between feuding sides. Once it is uttered, fighting stops. The Luhya have the mirembe tree as symbol of peace.”
Among the Turkana for instance, when there was any serious conflict, the elders would call a traditional peace conference. The whole community would gather with one common objective, i.e. to restore the broken relationship and invigorate the process of healing. Such a meeting would be open-ended so that all the participants had time and opportunity to air their views. The meeting would be held in a “carnival” atmosphere, punctuated with stories, songs, dance, proverbs, etc. The name of God and the spirits would be invoked during the meeting.
A bull would be slaughtered and its blood collected and sprinkled into the air as a way of binding the community to the peace covenant. As a gesture of reconciliation the whole group would eat the meat together. Thereafter, feasting, singing, dancing and celebration would continue for several days. The whole society would thus be part of the agreement and anybody who violated it could suffer some calamity.
The indigenous methods of conflict resolution he pointed out is important since they stressed the need of fostering a spirit of peace and mutual respect for both individuals and groups, in times of peace and in times of conflict. This was effectively ensured through the institution of the council of elders and age-set organisations. The elders played an important role in defusing conflicts within and between societies. They were able to manage and counterbalance the aggressiveness and military orientation of the youth.
In August this year there is going to be a global peace festival as one method to continue fostering peace. The main objective and purpose according to inspector Mark is to bring along the varieties of traditional and cultural symbols that could be shared to instill peace among Kenyan people.
People for Peace in Africa (PPA)
P O Box 14877
Nairobi
00800, Westlands
Kenya
E-Mail ppa@africaonline.co.ke
Tel 254-20-4441372
Website : www.peopleforpeaceinafrica.org
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Date: Tue, 17 Jun 2008 09:51:30 +0300
From: PEOPLE FOR PEACE IN AFRICA
Subject: Regional News
 
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