On 12th May 2018, President Uhuru Kenyatta launched the National Tree Planting Day under the slogan “Panda Miti, Penda Kenya”. It was another of those Jubilee-ese slogans that ring hollow. The event took place in Kamkunji sub-county at the Moi Forces Academy in the Eastlands part of Nairobi. This was the government’s knee-jerk response to the heavy long rains season that sparked an environmental crisis around the country. There were 32 counties affected and over 300,000 Kenyans were displaced. In his official speech, the President repeated the familiar pledge to achieve at least ten per cent forest cover, as required by the constitution, and to mitigate the effects of climate change.
Ask any child of the 80s what, “Polisi wa kae kama raia” means or why August is called the “ Black month” and the question evokes a chain of memories buried deep in our psyches. The children of the 80s try to forget but we remember.
I started my remembering again after I took my 26-year-old nephew on a trip down my memory road. Didi is the firstborn of my eldest brother John. He is a true blood millennial, born in 1991, after the fall of the Berlin Wall, the Falklands War, the failed assassination of Ronald Reagan and the assassination of Indira Gandhi.
Representing poverty and precarity in a post-colonial world
Words: Yvonne Adhiambo Owuor
To a greater power and a better nature you, free, are subject, and these create the mind in you that the heavens have not in their charge.
Therefore, if the world around you goes astray, in you is the cause and in you let it be sought.
~ Marco the Lombard’s counsel, from Dante’s Divine Comedy
Novelist Pankaj Mishra, referring to “the history of modernisation”, observes how despite pretentions to rationality and order described by the American originators of the term in the 1950s and 1960s, modernisation’s history “is largely one of carnage and bedlam” that disproportionately afflicts a targeted, “othered”, dehumanised, inferiorised population invariably classified as poor, who by implication are also made responsible for the pathetic state in which they find themselves.
Words: Wyban Mwangi
Allow me the joy of teaching you a new word today. The word is ‘duru’. Most of my millennial peers, where I come from, have an extensive grasp of what it means. It is simply the art of approaching a stranger, after careful analysis, wearing a sunken face then stretching your hand to them the same way a customer does when asking for their change. I am emphatic about calling it an art, since it is a skill that requires a lot of practice and experience. Mothers and aunts are the best teachers for this skill set. At least that is how it was set up for my family and many other families within my community as I grew up.
Let’s talk about sex was a hit song from the American all girl hip hop trio, Salt-N-Pepa released in 1990. For the conservative nature of the times, it went straight to the banned list. But anyone alive and young during the 90s remembers Salt-N-Pepa for this song and not because of the safe sex message. Talking about sex in the 80s was stuff of taboo. We only talked about what was wrong with sex in public and regurgitated borrowed notions of what we imagined was great sex from popular media in private. The 80s and 90s were incredibly traumatizing times for young people in the blossoming stage of their sexuality. The ‘killer’ disease AIDS was ravaging lives in Africa and the dread of sex went viral. The HIV virus had weaponized sex to kill and the 90s gave birth to a sexually repressed society burdened with the shame of sexual desire.