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Harare North revisited

Hi there,

Yesterday I blogged about Marimba Media, the new Pan African arts journalist platform, which, to all you art lovers, promises to be an exciting forum where you can interact with cutting edge arts reporting from some of the best arts journalists across the continent. While I pointed you to the review I did on Brian Chikwava’s debut novel Harare North. I would also like to draw your attention to what promises to be a lively debate on whether a Kenyan  is qualified to review a book that addresses the Zimbabwean situation. You can follow the debate here, and if you feel like making a contribution, you have to log in first by creating an account.

All the best.

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News Personalities Releases Reviews

Eva Kasaya: The Mboch who wrote her story

So you have that house girl and you have been mistreating her. Are you that man who steals into the househelp’s panties when the missus is asleep? You thought that you would get away just because you fired her, and that she will keep quiet about it. Well, you’ve got another thought coming. Yes, your days are numbered…

Soon, house-helps will be telling their stories and exposing what a bad society we live in. They will reveal all and you will have nowhere to hide, nowhere!

And I am not talking about the future here. I am talking about Eva Kasaya, who felt that she needed to tell the story of her life as a house-help. Read on…

House-helps occupy a parallel space in society, where their services are much sought after, yet they are rarely appreciated.
Little wonder then that you will always hear employers bad-mouthing them, yet they readily acknowledge that they cannot do without them.
To appreciate how lowly most employers rate their house-helps, you only need to read in the media how they get routinely mistreated. The most recent case that comes to mind is the Kenyan girl, who was thrown from a storied building in Saudi Arabia, by her employer.
Yet, in all these instances, no one, apart from close relatives and friends, bothers to listen to their side of the story. Well, one former house-help has sought to change all that and has actually penned down the story of her life.
And you can trust Kwani Trust, who are always experimenting with different styles of writing, to be the ones to publish the book. Tales of Kasaya: Let us now Praise a Famous Woman, is a book that will probably get other house-helps rushing to tell their stories.
And if Eva Kasaya’s life story is anything to go by, boy do house-helps have stories to tell? “It is apparent that you have quite some information, only that you lack an audience,” thus goes a popular Kikuyu saying that would readily apply to Kasaya and any other house-helps out there who would be willing to pour out their hearts.
Told in the first person, Tales of Kasaya puts the reader in the turbulent world of house-helps. It is rendered with the freshness and simplicity of an impressionable village girl. Like most house-helps will testify, circumstances beyond their reach, mostly poverty back at home, lead them to take up such jobs.
Kasaya, who hails from Maragoli could not continue with her education beyond primary school, as her peasant parents could not afford it. After a stint as a house-help back in her rural home, she thought is was time she upgraded and sought employment in the big city of Nairobi. Her adventurous trip to Nairobi is a must-read for every person has a house-help. So are the trials and tribulations she undergoes from one employer to the other.
While the book makes for interesting reading, I am not sure about the bit about praise for a famous woman. Clearly, there is nothing in the narrative to make one think of the narrator as a famous woman.

UPDATE: A newer edition of the book was released with a changed title: Tale of Kasaya

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Nigerian published by Kenyan is commonwealth nominee

Having a relative in Europe or in the US is normally a source of pride for many families, particularly in Africa. This is reinforced by the fact that these relatives occasionally send much needed money back home.
To these people it does not matter what their loved ones do out there as long as the funds keep flowing. In her book Eyo, Nigerian author

Book Cover

Abidemi Sanusi addresses an issue many African families, with relatives abroad, would rather not talk about. In fact human trafficking and child prostitution is an issue many governments are very shy to talk about.
Eyo is the name of a 12-year-old illiterate Nigerian girl, who is taken to the UK with promises of a good job and education. For a girl used to hawking ice water in the heat and sun of Lagos streets, this would seem like a dream offer, right?
Wrong. Eyo would rather she remains in the lawless Ajegunle Slum than leave her four-year-old sister Sade in the amorous hands of her father. There is a secret understanding between Eyo and her father that he would only leave Sade alone if she continues to satisfy his sexual needs.
She lands in the UK and into the hands of a Nigerian couple Sam and his wife Lola. While the couple has no problems having Eyo take care of their children, who are almost Eyo’s age, they are also not averse at turning her into their punching bag. That’s not all. Sam seems to have found a source of relieving his perverted sexual desires.
He, in the process, discovers Eyo’s ‘expertise’ learnt through her father back in Nigeria. It is this expertise that makes the poor girl a favourite at Big Madame’s – another Nigerian – brothel among clients looking for ‘special care’. This is after Sam is finished with her.
Eyo eventually ends up prowling the streets, trading in her body under the watchful eyes of Johnny, yet another Nigerian, her abusive boyfriend cum pimp.
When Eyo is finally rescued from the streets and taken back to Nigeria, she discovers to her horror that her father eventually made good his threat of turning Sade into his sexual object, the moment she left for the UK. The mother knows this all along but will not do anything about it as it is the duty of a woman ‘to endure’.
Abidemi admirably uses fiction to open the lid on the sensitive subject of human trafficking and more so child prostitution. Today, it is an open secret that child prostitution rings continue thrive worldwide, while authorities continue to look the other way.
Through her narrative style the author manages to bring out the readers’ anger at the cruelty of it all. However, as the story unfolds the anger paves way for helplessness. The helplessness starts creeping in as it gets increasingly apparent that the perpetrators of this vile trade are getting away easily. The fact that they are able to manipulate the law to their benefit goes to show child prostitution is not about to be brought to an end.
The book ends on a rather dark note as Eyo, faced with despondency and poverty back in Nigeria, considers going back to the UK and back to prostitution. Perhaps this is the author’s way of saying that the African girl child will continue to be an endangered species for a long time to come.
Eyo has been nominated for Best Book in the 2010 Commonwealth Writers Prize.

The book is published by WordAlive Publishers

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The first review

Following the release of my book Henry Wanyoike: Victory Despite Blindness I am glad to announce that it has received its first review, mostly positive, in the Sunday Nation of October 25, 2009. The review was done by Ng’ang’a Mbugua, a journalist with Daily Nation. He is also a published author with several titles to his name. They include Mwai Kibaki: Economist for Kenya, Catherine Ndereva: Marathon Queen, among other. His latest offering is Terrorists of the Aberdare, a novella, which he has self-published. I hereby include an excerpt of the review.

Ngunjiri’s book, however, is distinguished by the fact that he is among the authors in the series who wrote his book with the full co-operation of their subjects, which cannot be said of some of the earlier biographies. And for that, the book is rich with insights that would otherwise have never made it to the public domain.

You can read the rest of the review here.

Remember, you can order it here

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Winner of the Jomo Kenyatta Prize for Literature, 2009

Henry ole Kulet’s book won the 2009 Jomo Kenyatta Prize for Literature. Yours truly had reviewed the book way back in May. I hereby share the review with you:

blossoms friday 3

After a long absence from the literary scene Henry ole Kulet is back, this time with Blossoms of the Savannah. This novel mainly dwells with the touchy issue of Female Genital Mutilation (FGM).
Now, FGM or female circumcision, remains a very sensitive topic particularly considering that there are powerful lobbies committed to ensuring that this practice is brought to an end. The issue is complicated by the fact that it involves a people’s culture, a culture that has been practiced since time immemorial. Despite the best of efforts from these lobbies and the government, getting to end the practice has largely remained elusive. Well, you do not just wake up one morning and decide that you are going to away with a particular aspect of culture and hope to succeed.
However, as much as culture defines a people’s identity, some cultural aspects have proved more harmful than beneficial. Still modern realities do not support such practices. For example, the probability of contracting diseases like HIV/Aids, arising from the sharing of blades, does not bode well for FGM.
Cases have also been documented where young girls have lost their lives following complications arising from the procedure.
In his book, Ole Kulet treats the issue of FGM in a sober and balanced manner.
He does not approach FGM in the needlessly confrontational style, often associated with the lobbies. He instead delves into the Maa traditions and demonstrates how important they are to the community.
The story revolves around the family of Ole Kaelo, who finds himself retrenched from his job and opts to relocate his family from Nakuru to Nasila, his ancestral home.
Just like any other retrenched person, he sees his survival, and that of his family, coming from venturing into business.
His two teenage daughters, Taiyo and Resian however do not share his enthusiasm. Their sudden removal from the urban setting in Nakuru to village life does not sit well with them.
They are also not certain of their prospects of furthering their education at the university.
Having been brought up in a modern lifestyle, they are mainly pre-occupied with their education, which they feel would assure them of a better life in future.
They are however in for a rude awakening. No sooner have they landed in the village than word goes round to the effect that they are yet to undergo the ‘cut’. At 18 and 20 the two sisters are already late for the cut, according to the Maa culture.
In spite of their physical maturity, they are contemptuously referred to as intoiye nemengalana, derogatory for girls who have not undergone the rite.
Their problems are far from over. Their worst nightmare yet comes in the form of Oloisudori, an evil businessman who now has their fate in his hands, thanks to a foolish deal their father entered with him.
Unknown to his family, Ole Kaelo had borrowed money from Oloisudori, which he used to establish his business. It so happens that on a visit to Ole Kaelo’s home, Oloisudori sets his eyes on Resian the younger of the sisters. He lusts for her and an idea hits his brain that he could take her for a wife.
Seeing as he might encounter difficulties in convincing the father to give out his daughter to him, he resorts to blackmailing the poor man. Either Ole Kaelo give him his youngest daughter or he recalls his debt, which includes the house he constructed.
Ole Kaelo opts for what he sees as the easier way out and agrees to pawn his daughter to save his business.
Just like other men in Nasila, Oloisudori would not marry a girl who has not undergone initiation, so he arranges for her to get cut first.
Luckily for Resian, Olarinkoi, a man who had been hanging out in their house, is at hand to ‘rescue’ her. He promises to take her to Emakererei, a woman who gives refuge to girls being threatened with the harmful practice.
Resian falls for his story and accompanies him to her ‘savior’. More shock awaits her as the man has his own evil designs on her. Like Oloisudori, Olarinkoi also wants to forcibly circumcise her and marry her.
Eventually, Resian escapes and finds her way to Emakererei, where her dream of going to university is assured. Her elder sister Taiyo is not as lucky. She is tricked and is forced to undergo the cut. Apparently, after losing Resian, Oloisudori decides to take Taiyo instead. In spite of Taiyo’s tragedy, both girls end up in the safe hands of Emakererei.
Blossoms of the Savannah has echoes of Ngugi wa Thiong’os The River Between, where two sisters are faced with an almost similar dilemma.
Muthoni opts to get circumcised but dies in the process. Muthoni’s death is interpreted as Ngugi’s way of saying that female circumcision is outdated.
Ole Kulet’s narrative is enriched with the description of the various aspects of the Maa culture. In the book, Ole Kaelo comes out as a pretty confused character. His wife does not help matters either. Instead of standing out for her daughters, she just runs along with her husband, content with protecting family property.
In spite of its obvious harmful effects, FGM refuses to die, as the lobbyists would expects it to. Could it be that their approach to the whole issue is wrong?

You can order the book online on www.enrakenya.com

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News Reviews

In God’s name

Karl Max famously commented that religion is the opium of the masses, and looking at the present religious set-up in the country, one would be tempted to agree with Max’s observations.
A critical look at some of the fastest growing churches in the country today reveals that they thrive on the phenomenon known as prosperity gospel. In short, their popularity stems from the fact that they preach and promise success mainly through riches. And more often than not they are patronized by people after this success, which also means that these followers are not exactly rich.
The result is such that the more established and conservative churches are hemorrhaging followers to relatively new evangelical outfits at a very high rate. Though rarely documented, there is a wide chasm between these two opposing entities.
In his book Christianity, Politics and Public Life in Kenya, Paul Gifford brilliantly captures this rift plays itself out. He uses the much-touted Satanism probe ordered by the Moi government in 1994, as a point of illustration. He notes that while it is practically impossible to produce sufficient evidence against the phenomenon of Satanism, influential members of mainstream churches and by extension the National council endorsed the move.christianity
The commission’s mandate was to establish the extent and effects of devil worship and its infiltration into “learning institutions and society, to establish its reported link to drug abuse and other anti-social activities” and to make recommendations to “deal firmly with the menace.”
The author notes, rather ruefully that “It did not escape notice also that the blanket demonization of Mormons, Jehovah’s Witnesses, ‘sects’ and ‘freelance preachers’, all categorized as linked to Satan, served to bolster the influence of mainline churches,”
It is not any wonder therefore that among its recommendations was that chaplains to be appointed in all secondary schools, and that religious education should be promoted in schools and universities.
Says the book; “The mainline churches have been hemorrhaging members to new churches and groups, and some saw this report as an effort to get the security apparatus to counter and even reverse this trend. The report even states: ‘The mushrooming and infiltration of splinter religious groups and sects is threatening the existence of established churches and is providing doorways to Satanism.”
Talk about self-preservation on the part of mainstream churches!
Without appearing to be judgmental, Gifford, who is a professor of African Christianity at the University of London, appears to say that the emerging churches can equally not escape censure. In his wide-ranging research that saw him study many of these churches, he brings out some of the inconsistencies even hypocrisy.
His both is a narrative of how Christianity has manifested itself in the Kenyan public life over the years. It looks at how these churches have increasingly carved for themselves a very influential space among ordinary Kenyans. Such is their influence that they only second to political leaders.
In the Kenyan society it is widely believed that matters to d with spirituality are seldom question and this has given rise the situation where these church leaders exploit an mislead their followers.
The book also researches into how the exploitative pyramid schemes were give a religious and spiritual hue – planting the seed – to make them acceptable to the masses. Thus the church cannot escape blame as far as pyramid schemes go.
In early 2007, Central bank warned that the proliferation of pyramid schemes could affect economic growth, as their operations were not related to production of goods and services. “Between February and March 2007, the Nairobi Stock Exchange lost about Sh10 billion in market capitalization, as their ‘lost funds’ were diverted to pyramid schemes,” says the book.
The author draws parallels between pyramid schemes and the Pentecostal sector. “The standard phraseology for all such pyramid schemes was ‘planting seed money’,” he writes. “Most participants were drawn in through motivational talks, almost sermons. One group of losers said they were first introduced to the scheme at church ‘where the pastor gave them a long talk on the benefits of the scheme and its connection with Christianity.
The book says that George Donde the CEO of DECI was a former NCCK coordinator of small businesses “who claimed to have worked in Bangladesh with pioneers in microfinance, the Grameen Bank, as presented it as ‘founded on biblical teaching’.”
The author has a particularly interesting take on Apostle James Ng’ang’a’s Neno church. Apostle Ng’ang’a is preacher who enthralls audiences, both in the church and on TV with his numerous duels with the devil and evil spirits. Gifford says of him; “Ng’ang’a who…finds spiritual casualty everywhere… his followers tended to be poorer and less educated.”
The author traces the rise of what he calls Pentecostalism, in Kenya, to its roots in the US, where prosperity gospel has been taken to a whole new level. He talks of ‘megachurches’ in the US, which are basically personality driven, and whose central theme is success and riches. The mantra here being that “God wants you to be rich.”
The book says how personalities like Reinhard Bonnke, whose crusades were simply money-spinning ventures. But Bonnke has been overshadowed by the emergence of preaches like African American T.D. Jakes. “However, tastes seem to be changing,” writes Gifford. “In Kenya these preachers – like Korea’s David Cho and Morris Cerullo – seem to have been eclipsed in their pulling power by African Americans like T.D. Jakes, Juanita Bynum and Eddie Long, and Bonnke has even closed his African office in Nairobi.”
“I have argued that this Pentecostal Christianity centers primarily on success/victory/wealth,” he writes. “That is why it is misleading to describe the Christianity as evangelical, for even the basic ideas of evangelism have been transformed out of all recognition, even if the words are preserved.”
“The pastors of these newer churches are religious entrepreneurs, examples of an entire new class of religious professional, the church founder-owner-leader. The church is the source of livelihood,” says the book.
The book talks about how these churches have taken offerings – planting the seed – to a whole new level. “Sometimes giving is encouraged gently enough by testifying that one’s own wealth came as a result of giving… not infrequently, however, there is considerable pressure exerted. Sometimes this is just bullying.”
He quotes an international preacher who told his flock thus: “If God knows that you don’t not know how to give to him, He will not heal you of your disease, neither will he be your guide in life.”
It is this preoccupation with material riches that has brought about greed among many of these preachers. And cases abound of preachers who have been taken to court for swindling their followers claiming they had the power to cure them of illnesses like HIV/Aids.
The book is complete with the narration of the soap-opera like shifts, by preachers like Margaret Wanjiru and Pius Muiru, to the political podium replete with the farcical episodes that accompanied the moves.
Gifford also touches on the seemingly pervasive influence of the North American type of Christianity, which he says borders on fundamentalism and Zionism, traits that appears to have been blindly aped by the Kenyan churches, which are always on the lookout for that extra dollar from the parent churches.

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Kwani? and the post-election violence

The Post election violence, it would appear, has inspired a lot of creativity from Kwani? Readers are treated to an unprecedented double edition of the Kwani? Journal, and most of it revolves around the post-election violence.
It has been said that countries that have suffered violent upheavals tend to produce great writers and by extension great stories. Could this be the one event that finally lifts Kenya’s creative writers from the doldrums? Could we see our writers competing on the same pedestal with the exciting southern and West African writers?
Those are some of the questions Kwani? editor Billy Kahora is grappling with in the second edition of Kwani? 5. “Are there even any defining texts for the present or for the future, let alone from the past?” asks Kahora. “I am yet to read a work of which I can say: yes, this is a Nairobi, in all its plastic glory, these are the Nakuru, Kisumu, and Mombasa that I recognise…”
Well, Kahora is speaking from his experience of having been a co-judge of the Commonwealth Regional Prize for Africa. This is a question Kahora should be directing to the Kwani? society. After all, when they happened on the scene about seven years ago, they promised to make a clean break from old generation of writers, earning themselves donor support in the process.
Well, there have been flashes of creativity from the Kwani? fraternity, and that is something to be proud about. Parselelo Kantai story You Wreck Her, was this nominated for this year’s Caine Prize for African Writing. This is Kantai’s second nomination.
This is not forgetting Kwani? founder Binyavanga Wainaina and Vyonne Awuor, both of whom won the Caine Prize in 2002 and 2003 respectively. Maybe we will have to wait for a little longer for books from this quarter.
Back to the latest edition of Kwani? For the better part, the book deals with what happened in January last year, and its aftermath. It for example contains interviews with victims and in some cases perpetrators of the violence.
Ideally, these interviews would make for extremely interesting reading were it not for the fact the interviewers were all given a template of questions to ask. This has the effect of limiting the responses to only the questions asked.
Still, there are some creative non-fiction stories that stand out for their freshness. Samuel Munene writes a piece on the rice wars in Mwea Constituency, juxtaposing it with the 2007 parliamentary campaigns in the constituency.
Millicent Muthoni writes another excellent piece on the Kigumo parliamentary campaigns and elections, although I got the feeling that she was quite close to one of the candidates.
Kalundi Serumaga, is one writer who features prominently in most Kwani? publications, and in this edition, he has an interview with Alfred Mutua, the government spokesman.
While he subjects Mutua to very tough questioning, one can’t help getting the feeling that he has certain issues to grind on Kenya and Kenyans.
This came out quite clearly in a very emotional piece he wrote on the first edition of Kwani? 5. In that story Kalundi pours out his bile on Kenya, based on his early life as a refugee, having fled from the chaos in Uganda.
From his argument in the story, he seems to say that what happened to Kenya during the post-election violence was poetic justice for Kenyans, for having mistreated him and his family when they were refugees in Kenya.
While I sympathise with what happened to him at that time, it is not enough excuse for him to take it out on Kenyans in his writings. In any case no one said that the life of a refugee should be a bed of roses.
Tony Mochama, who recently launched his book, The Road to Eldoret recently, makes a return to Kwani? with his irreverent poem Give War a Chance. The poem is a satirical piece full of dark humour. He takes a look at the different ethnic communities and what role he thinks they played in the 2007 elections and the subsequent violence that met the announcement of the results.
Petina Gappah breathes fresh air into the book with her short story titled An Elegy for Easterly. Petina, who was in Nairobi for the Storymoja Hay Festival, recently launched a collection of short stories under the same name. Petina who practices law in Geneva tells the story of slum demolitions, in Zimbabwe, at the height of Robert Mugabe’s autocratic rule.
An Elegy for Easterly tells the uncertain existence of shantytown dwellers in Harare, and how in spite of impending demolitions, life must go on.
The twin edition of Kwani? 5 records the horrors that took place during Kenya’s violent period, takes a rare peek into the minds of Kenyans during that time, and hopes that we will learn from our foolishness.
Isn’t it insulting that the two politicians we fought and lost lives over are now feasting together, polishing of bottles of champagne while planning to shield perpetrators of the post-election violence from punishment?

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Koigi’s shock and awe in new book

It has been said that former Subukia MP Koigi wa Wamwere and controversy are inseparable. Nowhere does that come out clearly than in his new book Towards Genocide in Kenya: The Curse of Negative Ethnicity in Kenya. Actually, this is not an entirely new book. Koigi added a new chapter in his earlier book Negative Ethnicity: From Bias to Genocide, to come up with the present book.
The first book was published by Seven Stories Press in New York in 2003. It warned of what would happen in Kenya should we let the monster of negative ethnicity (tribalism) entrench itself in the country. We entertained the monster and it did not disappoint. Four years after Koigi’s book was published the country burst its seams.
Kenyans turned against Kenyans in an orgy of murderous violence previously unseen in the country history of the country. Well, we had witnessed violence inspired by negative ethnicity since 1992, at the introduction of multi party politics, and which occurred predictably, every five years, in time for general elections.
The violence that took place after the contested 2007 General Election, though said to be a “fight for democracy” was just an extension of what had been happening in 1992 and 1997. The only difference is that this time inhibitions were cast aside, and our soft underbelly was exposed. Local and international media cheered on as poor Kenyans butchered fellow poor Kenyans.
If truth be told, the 2007 elections were not about issues. It was all about tribe and hatred, and negative ethnicity was on the driver’s seat. The new chapter on Koigi’s book is aptly titled Reaping the Storm, for we surely reaped the storm. The author puts events that led to the violence into sharp perspective, and he takes no prisoners. In the book, he delves into issues that are only talked about in whispers. In short he goes where the Kenyan media chose to ignore or to cover up all together.
Koigi also takes the battle to the backyard Western powers and exposes what he thinks was their role in the whole issue. Most of all he examines the relationship between various ethnic communities in Kenya and how politicians were able to exploit that and sow seeds of enmity and hatred among the people. He also addresses the issues of the coalition government, and what he thinks are its chances of success.
Going by some of the revelations in the book, it is likely that it might rub some feathers the wrong way, and that is where Koigi excels in courting controversy. Some publishers had to turn the book down, in view of the explosive contents of the new chapter. Eventually, the book found home in Mvule Africa, a publishing venture run by Barrack Muluka, another person who does not shy away from controversy. I must also mention that the book has some pictures, whose only intention must have been to cause “shock and awe”. You only need to see some of the images to see what I mean.
The book is available at leading bookstores and is retailing at Sh1,200, which I think is a bit on the higher side. Overall, the general physical outlook of the book should have benefited from more professional input.

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Mundia Mundia on Storymoja

Good people,

I received this thought provoking piece from Mundia Mundia and I thought I would share.

Leave your comments down there.

Hi, May you kindly permit me to break into the residence of the ‘Nyama Choma Siesta’ with a few reflections on the ‘Story Moja Nyama Choma Fiesta’. First, Muthoni Garland, the stewardess of this ‘eatery’ venture deserves a warm part on the back for a job well done. The ‘Reading is Fun’, that was the thyme of the recently held event certainly would help promote social interaction with love for the book as the main course. On the flip side though does the recipe for pages and the Nyama Choma flavor equals summer, dumber and slumber? For it seems that reading a book certainly should thus leave behind a meaty, but memorable, taste now that the combined delicacy appears popular. But does the seemingly harmless fever appear imperceptible and surely infecting all, including children?
When I think of food I think of, ‘Comfort Me With Apples by Riechl; Chocolat and Five Quarters of The Orange, by Joanne Harris; Eat, Cheat and Melt the Fat, by Suzanne Somers and Food Nation, by Eric Schlosser ( Houghton Mifflin).

My friend, Perminder Suri, informed me that he could not attend the fiesta for he is a strict vegetarian though he is a religious reader of novels. He could not allow his wife, who is obese and has secondary medical complications to join other readers. He is also worried that his children, Inaara and Khaliq Singh, may be exposed to a ‘strange’ economic class and socio-cultural orientations though he is keen to witness the ‘end product’ of the fiesta. This then led us to a lengthy verbal discourse on differentiation, association, the Pavlov effect and other related habits. He wonders how Nyama Choma can readily be associated with reading. He says that his friend, Musau, always talks of ‘having a siesta after a Nyama Choma spree’ (may be due to him taking alcohol). On the other hand he recognizes the impact of the ‘crowd puller’ merger. I asked him if that wasn’t deceit but he literally swallowed his answer but this time round not with chapatti.I later joked that my taking Nyama Choma may literally overtake my reading habit due to the former’s  readily and easy-to-take palatable and ingesting flavor.As I contemplated taking the fleshy pieces a bout of gout and overweight caught my mind.There is no doubt that, ‘one can safely assume that the Kenyan literary landscape is slowly coming to life’, as Joseph Ngunjiri (SN, Aug. 17, 2008) put it.The same writer also confirms that Story Moja is ‘causing ripples in the literary world, if only through their unorthodox way of doing things’. Thus, Story Moja has helped promote social interaction at the same time reading.
But is Nyama Choma a recipe and the menu on the elusive literary pages?

Mundia Mundia Jnr.

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Hotel Rwanda: A work of fiction?

The Movie Hotel Rwanda might have done a lot to sensitise the world on the 1994 Rwandan genocide, but not many people in Rwanda are happy about it.
So much such that there is nothing in or around Hotel des Mille Collines that says that this is actually the hotel that was famously depicted in the movie.
One naturally assumes that the huge publicity generated by the Hollywood movie, directed by Terry George and starring Don Cheadle, might be taken upon by Rwandan authorities to promote it as a popular tourist destination.
The movie tells the story of Paul Rusesabagina, acted by Cheadle, the manager of the hotel, at the time of the genocide, and who is credited with saving the lives of more than 1200 refugees, who had camped there.
Now, the name Rusesabagina is spoken of, not with fondness, but with contempt, by certain quarters in the country. In fact, government officials want nothing to do with Rusesabagina, a Hutu.
The Rwandan government, comprised mainly of Tutsis and moderate Hutus, and who were on the receiving end of murderous Hutus during the genocide, are angry that the movie depicts Rusesabagina as a hero who saved people’s lives. They say that is not the case.
While at some point, following the release of the movie in 2004, Rusesabagina carved himself a high profile career, in Europe and the US, giving talks about the genocide, he is currently faced with tough questions back at home.
Authorities in Rwanda are deeply angered by the fact that Rusesabagina, courtesy of his high profile, today goes around the world allegedly trying to absolve the genocide masterminds of the crimes they committed.
So concerned, about Rusesabagina’s alleged portrayal in the movie, and what he is doing with the recognition, that a book has been written to specifically challenge his story in the movie.
Hotel Rwanda: Or the Tutsi Genocide as seen by Hollywood, co-authored by Alfred Ndahiro and Privat Rutazibwa was launched on Thursday, March 13 in Kigali. It was launched at Hotel des Mille Collines, the very place Rusesabagina was supposed to have carried out his heroic deeds.
Speaking in halting English that rainy evening, Bernard Makuza, Rwanda’s current prime minister, expressed his disgust with the movie and particularly the Utalii College-trained Rusesabagina.
The Prime Minister’s anger is perhaps informed by the fact that at the time of the genocide he was among those who sought refuge at the hotel.
He narrated how, during the Screening of the movie at the Serena Hotel in Kigali, he actually averted his gaze from the screen during the whole time the movie was being screened. “I only attended the screening of the movie out of protocol, as a government official. Otherwise there was no way I would have gone there,” said a fuming Makuza.
Apart from the prime minister, there were other persons who were at the hotel then, and who gave their testimonies, all of them saying that Rusesabagina was anything but the hero depicted in movie.
Serge Sakumi, who was 14, at the time recalls how a relative brought them to Hotel Mille Collines, only for Rusesabagina to turn them away for lack of money. He had turned out at the hotel with nine of his siblings.
All the while, armed Interahamwe militia were roaming the road waiting to pounce. “I was about to be killed in front of the hotel because I had no money. Rusesabagina does not have a human heart,” he charged. “How can he call himself a hero if he had no mercy on children.”
The book is filled with testimonies of how Rusesabagina harassed those in the hotel for payment and threatened to throw out those who did not have money.
“Many other Rwandans who took refuge in the hotel have publicly declared that the heroic acts attributed to the character of the film bear no resemblance to the reality of events there over that three-month period,” says the book.
It adds: “it should also be pointed out that the hotel manager, unlike the saviour portrayed in the film, initially prevented the refugees from procuring food from the Red Cross because he preferred to sell them the hotel supplies.”
Among other evidence book reproduces a copy of fax sent to Rusesabagina, from the hotel owners in Belgium, instructing him not to charge for food that was acquired for free.
In the movie Rusesabagina is depicted as a resourceful person, who persuades the architects of the genocide to spare the refugees by bribing them with cigars, alcohol and a little money.
“… General Bizimungu and his cohorts were not poor wretches that could be bribed with goodies…they were the cream of the genocidaires, that is, hardened killers with everything they could desire at their disposal, who had the power of life and death over almost everyone,” writes the authors.
In any case, the book argues that these genocide plotters were Rusesabagina’s friends, and that they would constantly drop in at the hotel for refreshments. It adds that through his ‘useful’ contacts with Georges Rutaganda, the Interahamwe vice-president, Rusesabagina was able to have a steady supply of alcohol at the hotel. “Not surprisingly, the senior officers of the Rwandan Armed Forces needed a quiet, safe place where they could quench their thirst and organise their next move after a killing spree,” says the book.
However, in his book Shake Hands with the Devil, LGen Romeo Dallaire acknowledges that Rusesabagina’s act of giving alcohol to the genocidaires contributed in a small way in saving the refugees in that hotel.
It should also be recalled that Rusesabagina’s wife, a Tutsi, and their children were also camped at the hotel, thus he had an obligation, if only to his family, to ensure that Tutsis in that hotel were out of harm’s way.
If as the book claims that Rusesabagina did not save the refugees from the genocide plotters who used to frequent the hotel, then how come these people did not come under attack?
Among other things the book owes the people’s safety to the UNAMIR, the United Nations peace keepers in Rwanda. It also says that expatriates, UN and other NGOs personnel, as well as international journalists were housed there, “which was enough to deter would-be murders from the wholesale massacres that were going on in the rest of the country.”
Rusesabagina’s credibility was dealt a further blow when Valerie Bemeriki, who was a presenter with the infamous Radio Television Libre des Mille Collines, (RTLM) and who is currently serving a life sentence in prison, for her role in the genocide, told researchers for the book that Rusesabagina used to pass on names to RTLM. “…I also know that if you reported anyone, like I used to do on radio…you put them on death row. That’s what he (Rusesabagina) used to do; he gave us the names we broadcast on RTLM,” Bameriki is quoted as saying.
It would appear that authors of the book put in quite some work in researching for the book. They even unearthed information to the effect that Rusesabagina at some point, while still working Hotel Mille Collines, in the early ‘90s, used to spy on Tutsis for the Rwandan Intelligence services.
And in what appears to be an obsession with the man, they have traced his every move. They are well aware that Rusesabagina formed the Hotel Rwanda Rusesabagina Foundation (HRRF), and whose registered directors are Rusesabagina, his wife and his two sons-in-law.
The authors also know that all the monies raised by the foundation actually goes into Rusesabagina’s personal account. Perhaps their real reason for hounding him, is the fact that “he used his newly-acquired fame, thanks to Hollywood to indulge in petty politicking that exposed his ethnic and revisionist tendencies.”
At some point Terry George, Hotel Rwanda’s director found himself in the thick of this controversy. In an article he wrote to the Washington Post in May 2006, seeking to clear his man, he suggests that the fact that Rusesabagina intends to form a political party, is causing the Rwandan ruling elite anxious moments. He nevertheless concludes that Hotel Rwanda 2 “is a sequel I never want to make.”
Suggested reading Shake Hands with the Devil by LGen Romeo Dallaire, An Ordinary Man, by Paul Rusesabagina, A People Betrayed: The Role of the West in Rwanda’s Genocide by Linda Melvern.