The Road To Eldoret PDF  | Print |  E-mail
Written by Tony Mochama   
Wednesday, 19 March 2008 00:00
T The scene from his hotel room screen in Nakuru still fills his mind. Let's call him M. He's from Muranga, he still drives the Datsun 120 Y that he bought in 1972 when he was a twenty two year old boy. 
He's got a family in the outskirts of Eldoret where his wife runs the family farm (cows and wheat) that he bought in 1982 from a white man fleeing the coup that "never happened," as he is fond of saying. "So I got the farm cheap."

That was 1982. M was a sharp hustler from Murang'a, now he's grown into an old-ish respectable farmer, 57 years in age, a bit of a sage and a Scrooge who in-spite of his 3 million shillings in cash in Equity Bank (savings, he takes no loans) still drives a Datsun 120 Y, and why, till last night, he had never stayed at a hotel! He did, now in the fiery first days of 2008, at a place called Midlands Hotel because he has heard that the land is no longer safe.

There was a television set in the hotel room with one of those fancy new satellites that one finds everywhere these days, even in tiny little bars in Muranga where the boys wear silly ‘Manchester United' and ‘Arsenal T-shirts' like silly English blokes and speak with animation of ‘van Pussy Cats' and ‘Lonaldo.' In his days, this excitement was exclusively reserved for the girls - who was "digging Muthoni's mo-go-do" or Njeri's, that's what got the lads hot in his hay-day, not weird African men with curly kits on their heads and Croat sounding names like Drogba.

M fell asleep drinking White Caps, which he has drunk from 1975, in his fancy little hotel room ... and dreamt of the peaks of Mount Kenya.

When he woke up, that funny American station called Cable News Network (the only ‘cables' M knows so far are the troublesome ones that disconnect the carburettor in his 120 Y) was showing a burnt church, with fifty dead, somewhere in Eldoret.

‘Elsewhere.' That's how M always envisions those pictures - burnt churches in Rwanda, skeletons on the hard, sandy faces of Darfur, long endless ant-like lines of refugees in the D.R.C., and those other unpleasant images from Inside Africa that Western media seems so very enamoured of.

But the burnt church was in Kenya's Rift Valley. The fifty or five dozen dead were Kenyans of a certain community, there were no interhamwe or janjaweed or other exotically named murderers in this mix, it was Kenyan jinns ...

And M was on his feet, and out of the hotel, before one could say the words "Balkanization" or "ethnic tension" - and now, with the sun just coming up over the horizon, M is on his way to Eldoret to get his family and take them back to the safety of his house in Muranga.

In the blur of the blue-purplish-golden light of dawn road ahead, M notices what he thinks is road-side bush and bracken. At first. Bushes do not grow on tarmac roads, bwana!

As he gets closer, he notices that the obstacles are actually stones - little rocks that prop up bushes, like ominous flowers in menacing vases. M does not stop to wonder why this is so, why anyone in their right mind would bother with this weird fauna-and-floral arrangement, in the middle of a road to nowhere.

Well, not ‘nowhere' exactly - Eldoret!

Like the practical man, and farmer, that he is, Mr. M, 57, gets out of his old blue Datsun 120 Y, looks up to the sky, then gets to work - pulling at the bracken to clear the road.

And from behind the tall grass on either side of the road, columns of men emerge ... somewhere between ten and twenty men. Some are tall, some are short, some are rugged, some wear Western T-shirts with improbable messages like "Rainnkonnen Rules,"- and "Vote; for Al Gore, 2000" They look like refugees from a beer budget movie called Old Sierra Leone. And in their hands, Mr. M. notes, they carry elongated shadows.

No, not shadows! It is the silhouettes of machetes, and suddenly Mr. M's insides turn to maji. Now he can see the faces of some of the men, hate-contorted contours that appraise him savagely.

"Haka hakana pesa," one of the men, dark brown snaggle - toothed snarls, and the mob looks at his old blue Datsun 120 Y, and laughs. The laughs aren't merry. They are blood-sodden, sanguinary, somewhat liquid and hungry "Niko na chapa," Mr. M hears himself mutter in a strange voice. He has never spoken sheng before, but terror lends lips new tongues "Twende ATM ya Equity ..." he hopes they are highway robbers.

"Hapana!" one of the men screams, raising his panga to the sun, "Chomoa ID!" with trembling fingers, Mr. M. ‘chomoas' his I.D. It falls to the ground. Another man, in tattered red and white shirt, snatches it up, dirty nails scraping the grimy road to Eldoret. "Huyu mbuyu ni mmoja wao waliiba kura," the man yells, and his companions close in on Mr. M., who realizes he has wet himself for the first time since 1955, when he was just five.

Elongated shadows rise and fall in the sun.

The road to Eldoret is no El Dorado! In the middle of the murderous commotion, no-one notices when the driver's side of the door of the 120 Y is slammed shut in the movement of the mayhem, or the exact moment that Mr. M becomes 1950 - 2008, R.I.P. The short rains are over. January will be hot and dry. And the rivers, for once, will run red and riot.


Written on Wednesday, 19 March 2008 00:00 by Tony Mochama

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Hurts...
written by Timmy , March 19, 2008
I'm so used to reading Adamski funny,this hurts a bit and just what we need,in case in the 'umoja' of the moment we forget what happened and why it did, and that we have to do something so that the kids won't have to see it happen again ever.
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Road to Eld
written by tab , March 19, 2008
I strongly feel that even if we do not want to talk much about all what took place, as Kenyans, we feel so embarrased that such a thing ever happened. Can we really say it was worth doing? Somebody said it was 'upuzi'
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Expressions of the violcence
written by Aggey , March 19, 2008
Tony, your use of imagery is gripping.

Kenyans may not want to talk about what happened, but it's important that we do.
Dr. Frank Njenga is quoted as saying that 30% of IDP's will suffer long term psychological trauma as a result of the events of the post-election crisis.

The power of the written word is potent, as is art in its various forms.
Just a thought....but perhaps writers, painters, sculptors in Kenya could come together and liaise with victims (and where possible perpetrators of the violence) to act as a vessel through which they could express their pain.

Present this to the nation, archive it for posterity so that generations yet unborn may learn from our mistakes and so that it acts as a constant reminder to Kenyans to always seek peace and pursue it.
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M\'s Story could be your own!
written by Isindu Mwangaza , March 19, 2008
Every Saturdays Morning, or so it seemed, my siblings an I rose up early to load my Dad's Pick-Up with Cow-feed, a bag or two of grain and tussle for favors before my father embarked on a journey west to his ancestral home. The bag of grain was for kinfolks, relatives and friends alike who seemingly every season, lacked the vital basics of food. In addition, we tacked on a sack of empty liquor bottles that my Mother sanitized and used to dispenses medicines to rural folks at her not-for profit clinic.

As a kid, we never quite understood the hustle that my folks put into uplifting lives, albeit in a small way, of folks in their rural home. We always joked about the additional living room in my parents Vihiga house, but as it turned out, it became and after-hour emergency room. Never once did I witness distaste when a loud knock pounded the iron doors in the wee hours of the night with a woman clutching a baby or something of the sort that makes you moan in sympathy.

Any, it was right after the 1992 election and South Rift Valley, Eldoret and its environs were a no-go zone for those perceived to have voted against Moi. This was right on the hills of the stoning of Moi's convoy in Vihiga district and the purge that followed. So on this Saturday morning, my Dad traded his usual suit for jeans and a shirt.

As always, 2 or three folks seeking a "lift" to shags were busy sipping tea waiting for the departure. Among them was a DO from Nakuru who happened to be from Kapsabet so the road would have to go through this 'territory' and not via Kericho as my Dad always did. He once recalled a time when he was on a bicycle and almost got killed by Nandi's in Nyangori but becuase he was familiar with the terrain, he felt assured enough to safe.

As they approached Kapsabet, he drove by the DC's office right along the main road that leads through the main Bus Stop. The road had been barricaded by touts among other regional hooligans in protest of their inability to do business in Kisumu and long Western routes because of ethnic indifferences. It just so happened that my Dad drove though at the height of the tension.

He was soon flashed out of the car and slapped around knocking off his glasses and rendering him 'blind' for the moment. One of the ringleaders pulled out his wallet and his ID. In it also was his work ID and at the time, the Parastal he worked for was perceived to be pro-molo farmers of whom the majority were Gikuyu. To cut the long story short, after a humiliating beating and intervention from the DO in their native language, the mob retreated but not after reducing the story of my Dad to one of nothingness, just as M's life Story was reduced to nothingness by virtue of his ID.

My Dad has since passed on and although we are eager to reduce ethnic affiliations to nothingness, we must remember that each individual carries a story about him. About where he is from and about people who love him. About the people he uplifts and about the hope he creates in a small way. These are the heroes whose story must never be lost because who we were and who we are today, is whom we'll always be. There's a story behind every life and it is not ethnic by any means.
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thanks
written by Daniel.Waweru , March 19, 2008
Mwangaza,

Thanks. That was very moving.
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most moving
written by Stephen Wanyama , March 20, 2008
Mwangaza, you shame us all with your resilience and your forgiveness. But I have to ask, at the risk of sounding insensitive, why then would you be such a passionate cheerleader for the ODM and its message of hate? People like Jackson Kibor and the same spirits of Majimbo and ethno-nationalism that tore Kenya apart today were in action on the roads of the Rift Valley during the ethnic-cleansing of the 1990s. I have another friend, rather someone I know, a Kisii man, his parents were killed by Majimboism in Molo in the 1990s, yet he was very busy singing for the Kikuyu to be expelled from the Rift Valley this year; now that he has an office job in Nairobi.
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Kaleidoscope of warped percept
written by Isindu Mwangaza , March 20, 2008
Christians have killed in the name of Christ, Muslims have done the same. Nations that attribute Military might to conflict resolution have maimed the morality of mankind, from The National Socialists German Workers party to the Khmer Rouge; each disguised from the outset as a necessary reinvention of the society.

It is one thing to hijack an ideal, exploit its charm and in turn, use that very pervasive influence to undermine the very essence of why such an ideology exists in the first place.

While ODM's ideology was laid out with elaborate optimism, it fell victim to the events that engulfed it's true significance; that of a reformist and dynamic leadership that is entrenched and vested with the majority. That is the ideology I stood for, pre-2008 election, pre-2005 referendum, pre-1997 and certainly pre-1992 as a teen. I'm certain that I hardly stand alone on all the above benchmarks.

Granted, time and again, we loose a measure of impartiality when confronted with an opposing view especially if it is constituted as 'much more of the same'...or at the least packaged in that portrayal.

The issues we face cannot be viewed from a kaleidoscope of warped perception, but a straight path of open optimism. I'm a student of life's unpredictability and the risks that come with it..but mostly, I dare to care and I'm confident you do to.
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all groovy
written by Stephen Wanyama , March 21, 2008
Mwangaza, no beef, except that the ODM leadership knew exactly what Majimbo meant, even if HRW and everyone in Kenyan civil society pretends otherwise. John Oucho, Undercurrents of Ethnic Conflict in Kenya, page 111.

I believe there is a quote right there that makes clear that the ODM leader Raila Odinga felt Majimboism was tribalism and that it would lead to vicious ethnic conflict. The statements made by the ODM could only have been translated one way. When you make clear public statements that the desire for Majimbo is fuelled by the fact that Central Province gets to take all the goodies away from the rest of the country, you are promoting the view that the country needs emancipation from the Kikuyu, and that is exactly what Majimbo always was, and always will be.
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...
written by a guest , March 22, 2008
Am not sure that majimbo is sch a bad thing after all these days. Most if not all the kyuks have left Kalenjin land or have been killed thus the biggest fear of the kyuks of majimbo is gone; the kyuks in diaspora

Again am not sure I want to ever serve under a goverment of people like Raila and Ruto and am finding it difficult talking to members of the Luo and Kalenjin community.

I know all these manenos of forgiveness and recoinciliation..but the imagery of people being dragged out of matatus and lynched for no reason other than they speak thelanguage I speak. MAybe if I had been there,...these very people am shaking hands with would hav been the first to bash my head in with a stone.

I cannot bring myself to ever trust them again..am sorry.
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amous and majimbo
written by Daniel.Waweru , March 22, 2008
Dude/esse,

To institute majimbo, which, despite the propaganda just is ethnic regionalism, is to give up on anything resembling a liberal republican order in Kenya. Majimbo is a bad idea because it is unimaginative, backward and stupid -- there is a reason why it was so popular with mkoloni -- not (only) because Kikuyus (and others) have suffered in its attempted implementation.

Unimaginative because there are alternative ways for the peripheries to share power with the centre, backward because it is nostalgic for a golden age of precolonial tribal existence which never was, and stupid because self-defeating -- it is motivated by the desire for equality, yet hinders the integration that is condition of equality.

As Raila said, aptly, in 1994:

Those calling for Majimboism are confused. In fact we can equate their call as akin to black apartheid, because they are not talking about federalism in the modern form, as we know it. They are calling for ethnic cleansing. They are for ethic balkanisation of the country. (Daily Nation, August 14, 1994. See p. 111 of John Oucho (2002) Undercurrents of Ethnic Conflict in Kenya, Brill.)

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evil
written by Stephen Wanyama , March 22, 2008
Now that Waweru has so thoroughly spiked that ball, let me weigh in, band-wagon style. On the 27th of December, there was the possibility that some Kenyans could claim to be virgins with regard to what Majimbo meant. I suppose I had already adopted a strident attitude against Majimboists and in general those who were persuaded by the ODM and its, let's not euphemise, evil 41-1 strategy; but now we must be outrightly, intransigently intolerant of any attempts at dividing Kenyans along ethnic lines. I move that anyone who cheers on a leader or a party or an idea that is guaranteed to lead to the deaths of his countrymen is evil, (...).

The fact that Raila knows from experience exactly what Majimbo means, with Kenyans having experienced it repeatedly shows just what sort of leader he is, a leader unto darkness and death, the very epitome of me-ism.

All the GEMA brothers and sisters out there, take heart, there are many Kenyans behind you and we will build this train until we have the numbers to cast this darkness behind us forever. To embrace Majimbo and ethno-nationalism is to give the victory to the ODM, and even worse to completely foresake not just the properties and livelihoods of the IDPs recently evicted from their homes, but also the lives that were lost all those years to this most despicable and hateful ideology. As Raila says it is apartheid and it behoves every Kenyan with a conscience to fight against it every way he knows how.

There is only one Kenya.

Stephen, edited to remove intemperate language. Eds.
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Take time to analyze
written by New Day , March 24, 2008
Mwangaza, no beef, except that the ODM leadership knew exactly what Majimbo meant, even if HRW and everyone in Kenyan civil society pretends otherwise. John Oucho, Undercurrents of Ethnic Conflict in Kenya, page 111.

I believe there is a quote right there that makes clear that the ODM leader Raila Odinga felt Majimboism was tribalism and that it would lead to vicious ethnic conflict. The statements made by the ODM could only have been translated one way. When you make clear public statements that the desire for Majimbo is fuelled by the fact that Central Province gets to take all the goodies away from the rest of the country, you are promoting the view that the country needs emancipation from the Kikuyu, and that is exactly what Majimbo always was, and always will be.


RE: REGIONAL COMMUNITY EMPOWERMENT THROUGH SELF PROMOTION AND SUSTAINANCE

1. What does Majimboism mean?
1.1 What are its benefits and its down-sides?
2. Who has said that Central Province gets to take all the goodies away?
2.1 Is this true?
2.2 If it is true, does this not mean that we need to revise resource distribution structures, and not allege ills against members of a community?
3. ODM-K had a similar Majimboism strategy in its Manifesto. Has this been put to equal scrutiny to ascertain its impact on the post-election situation?

Fact: We are drowning in ethnic murk, not because of anything the ODM team has done or said, bearing in mind that (until the power-sharing deal is finalized) they hold not the instruments of governance. The writer must stop and ask himself what use is a promise to introduce majimboism when it is poised to lead into self destruction. Was ODM immune from the effects of tribalism that the writer purports would be the effect of its inception?

However, let us consider its value. During the campaign period, ODM's only instrument was the people power, attributed by huge rallies and big following. Not because they dished out freebies or made public decrees, but because they preached promises that to most people's understanding, would un-do the mess created by the Kibaki administration. What mess, you ask, when the economy was recording an upward trend? But a growing economy does not translate into equal distribution of wealth, thus the perception that some communities were being favoured through larger allocations of development funds and services at the expense of others, based on ethnic arithmetics. This question I have highlighted in number 2.1 above. We all remember the government, in a paid for advert, came out to list names of all senior civil servants to discredit claims that central province was dominating top positions.

Therefore, Majimboism can be viewed as a means of production or a means of consumption. The writer dwells expansively on the latter at the expense of the former and therefore distorts the value of analyzing its production points. Empowerment of communities in the rural areas, enhancing community-driven projects, developing management capacities at village level, less reliance on Nairobi headquarters for simple services that can be attained at municipality level and maximizing production capacities at locality level would be the expected results.

By painting a grim picture of a concept that has both positive and negative values, is biased and retrogressive. Therefore, this writer's argument cannot be counted upon to give a sensible interpretation of the present political landscape, whereby an intricate interplay of ethnicity, history and motives has been threaded in one fabric but leaves holes that needs to be patched. ODM is a mere political party and not a kikuyu-extermination machine. New Day
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re: Take time to analyze
written by James Watt , March 24, 2008


Therefore, Majimboism can be viewed as a means of production or a means of consumption. The writer dwells expansively on the latter at the expense of the former and therefore distorts the value of analyzing its production points. Empowerment of communities in the rural areas, enhancing community-driven projects, developing management capacities at village level, less reliance on Nairobi headquarters for simple services that can be attained at municipality level and maximizing production capacities at locality level would be the expected results.


Any substantive proof that Central province was favoured over the other provinces in allocation of funds. The local authorities are probably the most inefficient elements of government we have. Those guys not only receive a sizeable chunk of money from the government but collect a lot of money themselves and what are the results? People eating and zero to no results on the ground. LATF

It is quite possible within our current system of government to make the government more transparent. What is missing is readily accessible information to the general public of money allocated to each ministry and the breakdown of how the money is distributed to each province. I know I could go to the ministry and maybe get that info, but why should I in this day and age when we have the internet?

Further a more accountable local authority that releases, accounts to the general public, indicating money collected and how it was spent, number of departments, and number of employees, would do a hell of a lot to move us forward than a bloated form of government contained in the majimbo system.The same applies, to the above why don't our local authorities have this info a mouse click away? Why apart fromNyeri Municipal council (if there are others, please share, I've looked for the major ones, Nairobi, Mombasa, Kisumu, Eldoret), don't they have any presence on the net? It's the 21st Century.

Also the question of equitable distribution is much harder than the nice sounding but powerful slogan indicates. If that which is collected in the mashinani is simply shipped back poorer regions will suffer immeasurably. Those are places with less people and less resources. If a system of equalization is worked out under a formalised majimbo system then you'll need to go back to the mashinani and explain to the folks in Nyanza why their money is being used to build Western, or why the folks in Nairobi will give the most and get the least. That is the key question that I did not see addressed by ODM.

The government just needs to be more transparent. Even in its present form it contains a fair amount of devolution.

Central government - Ministries - Ministries to various provinces and districts.

Parallel to that you have the CDF, youth and women funds.
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Majimbo vs Centralization
written by benadede , March 25, 2008
Save for a short period, since independence Kenya has had a centralized government. I agree with all people who view Majimbo as evil and disastrous especially in the way it has been used by our politicians over the years. Still, we must ask ourselves why so many people in the country would clamour for it. In fact all the three major political parties had some form of devolution or the other in their manifestos.

I want to argue that the reason so many want Majimbo is because over the last 40+ years, the government has not done enough to make the people feel satisfied that central government was taking care of their interests. People feel that distribution of resources and infrastructure development across the country is not equitable. I might add that these differences are pronounced even within the richest regions. I take the liberty to post 3 recent clips from the NTV news website from a cross-section of regions that makes this apparent.

http://www.youtube.com/watch?v=sBUah4H9pBs

http://www.youtube.com/watch?v=5OY7hmJykb0

http://www.youtube.com/watch?v=eGwlETkGauA

Honestly, if the Central Government is unable after 40+ years to afford these people minimum decent standards of living, how do you expect them not to be swayed by a promise that with Majimbo their destiny will be in their own hands? How do you expect them in these dehumanized conditions to believe that the country had 6% economic growth. To be certain, they believe it when they see the president's motorcade, the PM designate's motorcade, the flashy SUVs and Benzes of ministers, MPs, and top civil servants. But they also believe it is not trickling down to them. That is why many Kenyans rejected Kibaki but also an overwhelming majority of Kenyans rejected outgoing MPs from across party divide.

Did you notice the clean water from the CDF project in the third clip? That is the Majimbo that many Kenyans want. They want the government to afford them a minimum decent standard of living. Politicians may lead them astray but this is only possible because so many live in dehumanized conditions.

I reject the Majimbo that means eviction, death, tribalism and so forth. I support that we should find well managed mechanisms in line with the CDF ideal whether through centralized or devolved systems of governance that make all proud to be Kenyans. Let us set our priorities right. The government should not buy Marshall house to house the PM, while he can be housed in one of the existing buildings. They should use that money to take running water and build toilets in Kibera. No need to buy new customized limousines for the PM. Pick one of the presidents lesser limousines if you must.
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a tear for Mr. M
written by shiroh , March 26, 2008
That is a moving story as much as tragic as it is.
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Life lost, probably wasted
written by Kimemia , March 27, 2008
What really hurts about this is that even now that we have been through this kind of senselessness and, even when it has been broadcast live all over the world as soon as we are leaving the funerals of the likes o Mr M our leadership has already reverted to the 'our people must eat' mentality that have only led us down the path of negative ethnicity.(Remember Mr Kiraitu Murungi's talk, and just about everybody else on the Deputy PM appointement)
Who knows that tomorrow its not Mrs O's funeral we will be attending instead of Mr M's.

paraphrasing a quote that's been attributed to critical theorist Theodor Adorno, 'Aushwitz begins when we look at a slaughterhouse and say they are just animals.' If we look at the use of ethnicity and regional background in the application of article 3 of the very 'peace deal' that is meant to help heal the nation and ignore the implicit use of tribalism, and then go and ignore it are we not allowing the seeds of the very tribal based violence that rockd the nation in December 2007 to grow amongst the seeds of National reconcilliation?
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Last Updated on Wednesday, 19 March 2008 15:42