Recently, a number of issues have made me very uncomfortable. In particular, what seems to be a growing anti-Somali narrative. This narrative appears to be spreading across all economic classes, racial and tribal backgrounds.
In this column, I must admit that I don’t have the space or the resources to examine whatever complexities, manifestations and possible underlying causes of this Somali-phobia.
However, I will mention the most recent issue that got me going. The proponents of the anti-Somali narrative have in some cases been people I know, while in other cases they have been strangers online, politicians on television and preachers in the pulpit.
I recently came across as Somali-phobic rant by an alleged Christian preacher on a TikTok video posted on X. Like all Somali-phobes, the preacher used his platform to spread disinformation using exaggerated statistics and scapegoating social issues onto our Somali brethren.
Without providing any supporting argument or proof of his allegations, the man in the TikTok video paced up and down the altar of his church, practically foaming at the mouth and accusing Somalis in Kenya of being illegal immigrants, controlling the economy and “taking over the country”.
Showing no sense of irony, the fellow purported to be stirring up this hatred and incitement against Somalis people under the umbrella of fighting tribalism.
His manner and language reminded me of Idi Amin, Martin Shikuku or Kenneth Matiba, and how they used to rant and rave against the Indian, or more correctly, South Asian, community in Kenya.
You may not be aware, but back in August 1972 during the time when Amin was expelling South Asians from Uganda, Shikuku was in charge of immigration as Home Affairs Assistant Minister.
In comments at the time, which were quoted by the Associated Press, Shikuku warned that South Asians would have to leave Kenya “unless they stop sabotaging our economy”.
Shikuku said he fully supported Amin’s decision to expel all Asians from that country, saying it was time black Africans controlled the economy.
Perhaps living in South Africa for the last 13 years has sharpened my antennae to instances of “othering”, which is the practice of treating people as though they are not part of a group and are different in some way.
When I first moved to SA, one of the things I noticed was the fact that compared to Kenya, there was very little of what Tom Mboya used to refer to as “negative tribalism” expressed. However, I have over the years noticed among some black South Africans, a virulent Afrophobia.
It would seem Kenya, too, is being infected by this Afrophobia when it comes to the Somali people, and it is time we saw it for the dehumanising and self-defeating action it is, before it gets completely out of hand.
I like to think that I am in full support of the freedoms guaranteed in the Constitution of Kenya.
The Constitution also guarantees freedom of expression. It gives you the freedom to seek, receive or impart information or ideas. The law assures all Kenyans of the freedom of artistic creativity, academic freedom and freedom of scientific research.
However, as good citizens, we should also beware that the price of freedom is responsibility. To underline this, the Constitution includes caveats to Section 33 on freedom of expression.
Among other things, the Constitution says that “the right to freedom of expression does not extend to incitement to violence, hate speech, or advocacy of hatred that constitutes ethnic incitement, vilification of others or incitement to cause harm.”
By these caveats, the Constitution lets us Kenyans know that while we are free to express ourselves, this freedom is subject to restrictions to ensure the rights of others are respected.
I have said this before here and elsewhere. I was born in a cosmopolitan, multi-racial, multi-ethnic and multi-tribal Nairobi, and my upbringing and socialisation reflected this.
This sense has remained with me throughout my life, which is one of the reasons I find myself triggered in certain everyday situations in Kenya.