скачать книгу бесплатно
Registering that white administrators had pigeonholed them, local communities learnt to play the game. Population levels were soaring, thanks to the advent of Western medicine, and the most important asset in a world offering neither pensions, welfare payments nor health insurance – land – would henceforth, they realised, be distributed on a strictly ethnic basis. To those on the reserves, who increasingly viewed their communities as mini-nations in fierce competition with one another, Kenyans from outside were ‘foreigners’. The missionaries played their part in this process of self-definition, their translations of the Bible standardising local dialects into formal tribal languages. ‘This conversion of negotiable ethnicity into competitive tribalism has been a modern phenomenon,’ writes historian John Lonsdale. ‘Tribe was not so much inherited as invented.’
(#litres_trial_promo)
The Kalenjin, Daniel arap Moi's ethnic group, represents one such invention. ‘Kalenjin’ – literally ‘I say to you’ – was actually the opening line of a series of radio broadcasts used by the colonial administration to muster recruits for the King's African Rifles during the Second World War. It became a label for eight Nilotic communities who shared the Nandi language. Another convenient tag – although this one originated within the community, which saw an overarching tribal identity as lending weight to its dealings with the authorities – was ‘Luhya’ (‘those of the same hearth’), slapped onto twenty subgroups in the 1930s and 1940s. It comes as no surprise to discover that the stereotypes Kenyans apply to one another today, from the fierceness of the Maasai to the supposed domesticity of the Kamba, faithfully reflect the roles the colonial authorities allotted each group: Maasais as mercenaries, Kambas as first porters and then as kitchen workers. Growing up on a white-owned farm in the Rift Valley in the 1940s, the future Nobel Peace Prize-winner Wangari Maathai noticed how the colonial experience reinforced ethnic distinctions. ‘Kikuyus worked in the fields, Luos laboured around the homestead as domestic servants, and Kipsigis took care of the livestock and milking,’ she records in her autobiography. ‘Most of us on the farm rarely met people from other communities, spoke their languages or participated in their cultural practices.’
(#litres_trial_promo)
Two World Wars, in which thousands of Kenyans served, radicalised the colony's African population, challenging this vision of the world. In the muddy trenches of eastern Germany, on the bleak escarpments of Ethiopia and in the jungles of Burma, they saw their white rulers fight and die just like other men. They grasped that the British were mere mortals, their empire beleaguered. The learning experience took place on both sides. ‘The younger settlers who had fought in the war with the African had an entirely different outlook on African political advance and the African himself to those who had remained behind,’ wrote the pre-independence minister of agriculture Michael Blundell, who led Luo troops to fight the Italians in Ethiopia in 1940. ‘The colonial relationship of governing and subject races had been eroded.’
(#litres_trial_promo) Confronted by a range of increasingly belligerent political associations and trade unions calling for a voice in Kenya's administration, London struggled to justify British policy.
The Mau Mau uprising of the 1950s finally exposed the unsustainability of the colonial carve-up. In the run-up to independence in 1963, the regulations that had shaped a sense of separate identity were scrapped, as Africans were granted the right to grow what crops they pleased, to buy land outside the reserves, and to campaign on national issues. But ethnic straitjackets, once tailored, cannot so easily be unstitched. Like so many black leaders of the 1960s, first president Jomo Kenyatta dedicated his energies not to overturning but to inheriting the system left behind by the colonial powers. Only this time it would be his Kikuyu ethnic group, rather than Kenya's departing white tribe, that would benefit from the ‘matunda ya uhuru’ – the fruits of independence. While generously helping himself – he taunted former Mau Mau veteran Bildad Kaggia for having so little to show for his liberation war – he made sure his Kikuyu kinsmen got served first when it came to constituency funding, procurement contracts and white-collar jobs in the administration. The fact that no single tribe accounted for more than about a fifth of Kenya's population meant marriages of convenience with at least two other large ethnic groups were always necessary. But priorities were clear. ‘My people have the milk in the morning, your tribes the milk in the afternoon,’ the president told non-Kikuyu ministers who complained.
When Moi took over on Kenyatta's death in 1978, the approach was perpetuated. Because his Kalenjin ethnic grouping was a smaller, more diverse and less economically powerful group than the Kikuyu, Moi was forced to draw the magic circle a little wider. But Moi's focus remained his own tribesmen, who suddenly found key jobs in the civil service, the army and state-owned companies that had hitherto been closed to them. Ask middle-aged Kenyans today what they consider the root causes of their generation's ethnic wariness, and most point to the education quotas introduced in 1985, which obliged schools to take 85 per cent of their pupils from the local area. The policy was aimed at improving educational standards amongst the Kalenjin, but its impact was to erect even higher walls between communities. Under Kenyatta, at least the tribes learnt mutual tolerance in the playground and classroom. Under Moi, the first time a member of one tribe rubbed up against another was often at university, by which time prejudices had already taken root.
Bullied by Western donors into introducing multi-party politics in 1992, the leader who had done so much to entrench ethnic rivalry presented himself as a national unifier attempting to keep his population's primitive urges in check. ‘The multi-party system has split the country into tribal groupings. I am surprised that Western countries believe in the Balkanisation of Africa … Tribal roots go much deeper than the shallow flower of democracy.’ But if Moi had wilfully reversed cause and effect, he was correct in predicting that the new politics, built on a foundation of rivalry laid by his predecessor and himself, would take ethnic shape. In competitive political systems, argues Paul Collier, parties look for the easiest way to establish their superiority in voters' eyes. Providing services like health, schools and roads is one way of winning approval, but such things are very hard to deliver. Another way is to play the ethnic identity card: ‘And that,’ says Collier, ‘is incredibly easy.’
Analyst Gerard Prunier has christened Kenya's post-independence system of rule a form of ‘ethno-elitism’.
(#litres_trial_promo) A pattern of competing ethnic elites, rotating over time, was established which made a mockery of the notion of equal opportunity. This was viewed as a zero-sum game, with one group's gain inevitably entailing another's loss. In Francophone Africa, the approach is captured in one pithy phrase: ‘Ote-toi de la, que je m'y mette’ – ‘Shift yourself, so I can take your place.’ In Anglophone Africa, the expression is cruder, bringing to mind snouts rooting in troughs: ‘It's our turn to eat.’ Given how unfairly resources had been distributed under one ethnically-biased administration after another, starting with the white settlers, each succeeding regime felt justified in being just as partisan – it was only redressing the balance, after all. The new incumbent was expected to behave like some feudal overlord, stuffing the civil service with his tribesmen and sacking those from his predecessor's region. When no one shows magnanimity, generosity dries up across the board.
It's actually possible to quantify the ‘Our Turn to Eat’ approach in terms of parliamentary seats, ministerial positions and jobs in the state sector, as each regime doled out appointments to those deemed in the fold. According to one study, during the Kenyatta era, the Kikuyu, who accounted for 20.8 per cent of the population, claimed between 28.6 and 31.6 per cent of cabinet seats – far more than their fair share – while the Kalenjin, accounting for 11.5 per cent of the population, held only between 4.8 and 9.6 per cent. With Moi's arrival, the Kikuyu share of cabinet posts fell to just 4 per cent, while the Kalenjin's share soared to 22 per cent. It was a similar story with permanent secretaries, where the Kikuyu went from 37.5 per cent under Kenyatta to 8.7 per cent under Moi, while the Kalenjin went from 4.3 per cent to 34.8 per cent.
(#litres_trial_promo)
In theory, of course, a particular ethnic group could hold the lion's share of key government jobs without it distorting national policy. In fact, the entire arrangement was premised on the pork-barrel principle. Hoeing their Central Province plots in bare feet and ragged hand-me-downs, a minister's constituents might feel they had little, individually, to show for their community's pole position. The top men stood at the apex of frustratingly inefficient pyramids of dispersal. But what was the alternative? ‘The grassroots perception is, if we elect a member of our elite, he can at least talk to the elites of the other tribes,’ says Haroun Ndubi, a human rights campaigner. ‘People will say: “This is someone who can speak English with the others.”’ And if a local hero consistently failed to pass at least a fraction of what came his way along the chain, he could expect to be unceremoniously dumped come the next election.
The difference being on the right side made was illustrated when the ministry for roads and public works published estimates for spending on road-building in July 2006. Regions whose MPs formed part of Kibaki's inner circle got far more than was allocated to areas whose leaders were in opposition. Once Nairobi and the tourist hub represented by the Maasai Mara were excluded, allocations to the home constituencies of vocal government critics were nearly 320 times less generous than those to constituencies of trusted presidential aides.
(#litres_trial_promo) The parliamentarians made some barbed remarks when this extraordinary gap was exposed, but passed the road budget without amendment. This, they knew, was the way the game was played.
Where does each individual draw the limits of his or her compassion, beyond which duties of kindness, generosity and personal obligation no longer apply? I was raised in a household where my parents drew them in totally different places, according to their very different characters and backgrounds.
As an Italian, my mother grew up in a country whose government had given birth to Fascism, formed a discreditable pact with Hitler, and launched itself on a series of unnecessary wars which left Italy occupied and battle-scarred. There then followed a seemingly endless series of short-lived, sleaze-ridden administrations. The experience left her utterly cynical about officialdom. Although she dutifully voted in every election, the malevolence of the system was taken for granted, and she would happily have lied and cheated in any encounter with the state had she believed she could get away with it. But no one worked harder for her fellow man, for in the place of the state she maintained her own support network. An instinctive practitioner of what sociologists call ‘the economics of affection’, my mother had a circle of compassion drawn to include a collection of needy and lonely acquaintances. She visited their council flats bearing cakes, sent amusing press cuttings to their prison cells, queued at the gates of their psychiatric hospitals. Hers was a world of one-on-one interactions, in which obligations, duties, morality itself, took strictly personal form, and were no less onerous for it. The glow she radiated was life-enhancing, but its light only stretched so far, and beyond lay utter darkness. Protecting one's own was vital, for life had taught her that the world outside would show no mercy. She was not alone in her ability to get things done without the state's involvement. ‘Il mio sistema’ Italians call it: ‘my system’. Italy is, after all, the birthplace of the Mafia, the ultimate of personal ‘sisteme’, and my mother's mindset was instinctively mafioso.
My father, in contrast, was typical of a certain sort of law-abiding, diffident Englishman for whom a set of impartial, lucid rules represented civilisation at its most advanced. He was raised in a country which pluckily held out against the Germans during the Second World War and then set up the National Health Service in which he spent his career, and his trust in the essential decency of his duly elected representatives was so profound that he was shocked to the core by British perfidy during the Suez crisis, and believed Tony Blair when he said there were weapons of mass destruction in Iraq. When, as an eleven-year-old schoolgirl, I mentioned – with a certain pride – that I usually managed to get home without paying my bus fare, he explained disapprovingly that if everyone behaved that way, London Transport would grind to a halt. Remove the civic ethos, and anarchy descended. A logical man, he saw this as the only practical way of running a complex society. It also, conveniently for an Englishman awkward with personal intimacy, enabled him to engage with his fellow man at a completely impersonal level. Not for him my mother's instinctive charm, the immediate eye contact, the hand on arm. He felt no obligation to provide for nieces and nephews, and had a cousin come up for a job before one of the many appointment boards on which he sat, he would have immediately excused himself. Nothing could be more repugnant to him than asking a friend to bend the rules as a personal favour. What need was there for a rival, alternative sistema, if the existing arrangement of rights and duties already delivered?
My father's world view was typically northern European. My mother's characteristically Mediterranean approach would have made perfect sense to any Kenyan. In an ‘us-against-the-rest’ universe, the put-upon pine to belong to a form of Masonic lodge whose advantages are labelled ‘Members Only’. In the industrialised world, that ‘us’ is usually defined by class, religion, or profession. In Kenya, it was inevitably defined by tribe.
Western analysts have remarked on Africans' ‘astonishing ambivalence’ towards corruption,
(#litres_trial_promo) but it is not so surprising. Under the colonial occupiers and the breed of ‘black wazungus’ who replaced them, the citizen had learnt to expect little from his government but harassment and extortion. ‘Anyone who followed the straight path died a poor man,’ a community worker in Kisumu once told me. ‘So Kenyans had no option but to glorify corruption.’ In a 2001 survey, Transparency International found that the average urbanite Kenyan paid sixteen bribes a month,
(#litres_trial_promo) mostly to the police or the ministry of public works, to secure services they should have received for free. Added together, kitu kidogo – supposedly ‘petty’ corruption – accounted for a crippling 31.4 per cent of a household's income. Those paying out no doubt saw themselves as innocent victims of oppressive officialdom. But while chafing at the need to grease palms, ordinary Kenyans were also playing the system with verve. Which of them could put their hand on their heart and swear that they had never relied on a ‘brother’ for a bargain, a professional recommendation or a job? Who had never helped a distant ‘cousin’ from upcountry jump a queue or win special access? Aware of their own complicity, they hesitated to point an accusing finger.
Moral values can become strangely inverted in a harsh environment. ‘In Nairobi, around 50 per cent of the population is either unemployed or underemployed – they're selling shoelaces or picking up rubbish, not earning enough to survive. But this country doesn't have soup kitchens, and you don't see hordes sleeping rough,’ says Professor Terry Ryan, a veteran Kenyan economist. ‘That's because a senior civil servant or CEO typically picks up the school fees and hospital bills of roughly fifty of his kinsmen, while a headmaster or low-ranking civil servant will be supporting twenty-nine members of the extended family in one way or another.’ Propping up such vast networks made bending the rules virtually obligatory. The man who abided by the rules and took home no more than his salary seemed to his relatives a creep; the employee who fiddled the books and paid for his aunt's funeral, his niece's education and his father's hernia operation a hero. In a poor country, ethnic marginalisation does more than blight life chances. It can actually kill. A 1998 survey found that Kalenjin children were 50 per cent less likely to die before the age of five than those of other tribes, despite the fact that most lived in rural areas, where life is generally tougher.
(#litres_trial_promo) The statistic makes perfect sense. Under Moi, Kalenjin areas benefited from better investment in clinics, schools and roads. A worried Kalenjin mother would head for a well-stocked nearby clinic, child in her arms, along a smoothly tarmacked road. Her non-Kalenjin equivalent was likely to be tossed for hours in the back of a matatu struggling along a rutted track, only to eventually reach a clinic with nothing but aspirin on its shelves and watch her child die.
Researching this book, I repeatedly asked Kenyans for examples of how ethnic favouritism had personally affected them. ‘Oh, every Kenyan has a story like that,’ I was always told. Yet few volunteered details. It was easy to guess why. If they had lost out because of tribal patronage, they risked looking like whiners; if they had benefited, they'd be admitting to collaborating in a system that fostered incompetence.
I'd seen one example myself, at a Kenyan newspaper where I briefly worked as a subeditor. The East African Standard was being revamped after many years in the doldrums. The details of its ownership had always been kept deliberately murky, but the fact that the Moi family quietly pulled the levers was widely known, and had alienated readers, while management's habit of giving jobs to barely literate Kalenjins was blamed for a general collapse in standards. Now a new chief executive was poaching talent from rivals, with promises of an imminent takeover by a South African company. After my first few weeks at the paper, I went for lunch with one of the senior writers.
‘So, what do you think of the staff?’ he asked.
I ran through my various colleagues. Some had better training than others, some were more enterprising, but the goodwill was undoubtedly there. With one exception. The man in question, I said, turned up late or not at all, lounged at his desk playing music while the others hammered at their keyboards, and was often rude to his fellow workers. Robert – let us call him – was one of those rare, dangerous subeditors who could take a perfectly decent story and insert fresh mistakes. When I'd pointed one of these out, he'd given me a look of such astonished contempt that I'd realised criticism was something he rarely heard. In a surprisingly short space of time I'd come to detest him, and it was clear to me that many staff felt the same, although they were strangely mute in his presence. The man should obviously be fired.
The journalist gave me a long look, enjoying his moment.
‘You'll be interested to hear that I expect that individual to either take my job very shortly, or be made editor.’
Robert, he explained, was a close relative of one of the newspaper's top executives. Both men were Kalenjins. No matter how incompetent or unpleasant, Robert knew his career was assured – hence his arrogance and his co-workers' resentful silence.
‘Good Lord,’ I said. It was so crude I could barely believe it. ‘You know, where I come from, the boss's son often works twice as hard to make sure people don't accuse him of exactly this form of nepotism.’
He shrugged. ‘Not here.’
‘How about sending him on a training course so that, at the very least, he learns his trade?’
‘Oh, that's been done. Few people at the newspaper have received more training. He's even gone on one of those journalism courses in the UK. He never gets any better. It's a question of attitude.’
Having written about ethnic patronage for years, this was the first time I'd seen up close its insidious impact on a workplace. Since that lunch, many of the people we discussed that day – including my lunch companion and the chief executive who had dangled the hope of a South African takeover – have left the newspaper, which remains in Moi's control. They had been mis-sold the notion of a meritocratic, non-tribal, politically independent company, and with that promise went much of the incentive for staying. Robert, in contrast, has been promoted, just as predicted.
That was my story. But I wanted to hear someone else's.
Eventually I found him. His name was Hussein Were. He was forty-two when we met, and his boyishly unlined face jarred with the methodical manner of a much older man. Deliberate and self-contained, he spoke at perfect dictation speed – no rushing or interruptions permitted – and his sentences, peppered with ‘albeit’s and ‘pertaining to’s, were redolent of the legalistic world of depositions and affidavits, in which people pause before speaking and are careful to say what they mean.
His first job, he told me, had been with a firm of quantity surveyors, where he spent more than ten years. The boss was a Kamba and a Christian, Were a Muslim and a Luhya, but that didn't stop them working well together. So well, in fact, that when Were tendered his resignation, explaining that he had won a scholarship for a Masters at the University of Nairobi, his boss persuaded him to stay on, juggling his day job with his studies. But when Were returned to full-time professional life, he noticed that things were changing. The company was expanding, and every new arrival, he registered with quiet dismay, was a Kamba. ‘The assistant was Kamba, the secretary was Kamba, the receptionist was Kamba. It was becoming a single-ethnic organisation.’ His relations with these staff were cordial. They shared lunches, knew each other's families. But Were began feeling excluded in subtle ways. ‘In those situations, people begin to segregate into groups. They regard you as different and don't want to share certain things. They set up informal networks, channels inside the office.’ He did not understand the language in which the others communicated, and as a Muslim he would not be included in any Friday-evening trip to a local bar.
Were gritted his teeth. He had hoped for better – ‘Maybe I'm naïve’ – but he felt no real surprise. ‘I had come of age learning about the working environment in this country. I knew Kenya was full of one-ethnic companies. I thought, “I'll live with it.”’ His ambitions remained high. After ten years in the job he had every reason to expect to be made partner. Then professional rivalry began to undermine his reputation for efficiency. ‘If I was registering certain successes, my colleagues wouldn't want them to reach the boss. But negative things would immediately be brought to his attention.’ Were, who had once been his boss's second-in-command, noticed that key information was now passing him by. He was being written out of the script. ‘Colleagues would mention things that concerned me directly that they had been discussing separately with my boss, chats which were probably taking place during visits to construction sites.’ At that stage, Were resigned. ‘I saw the whole thing was untenable.’
He didn't bother to explain why he was going. ‘I never raised it directly with my boss, because I realised he was encouraging it. I just said I needed to progress my career.’ Like many Kenyans caught in such circumstances, he expresses not anger, but resignation at what he knows to be a commonplace experience. ‘There are lots of people in this country who have never sat a job interview or even know what one is. They have been whisked by their tribespeople from school to job. I believe in fighting my own way.’ Friends tell him his problem was not being ‘anchored’ by a network of friendships and family relationships that would have made it impossible to ‘detach’ him from his place of work. But he has no intention of developing these limpet-like muscles. At the consultancy he has now set up, he's proud of the fact that not a single one of his current projects comes from a fellow Luhya. ‘There are people who feel like me, who do not subscribe to that kind of thinking,’ he insists. ‘I wouldn't pack a company with my people.’
Were's experience, and that of my colleagues at the Standard, was the most benign manifestation of the ‘Our Turn to Eat’ culture. Its other forms were much uglier, and their impact far more damaging. So few Kenyans identified with any overarching national project, their leaders felt free to loot state coffers, camouflaging crude personal enrichment in the prettifying colours of tribal solidarity.
Decade by decade, practices that had flourished under the colonial administration – itself no stranger to high-profile corruption scandals – were fine-tuned and pushed to ever more outlandish lengths. What they all shared were a reliance on the political access and inside knowledge enjoyed by either a minister, an MP, a civil servant or a councillor, and their target: the public funds and national assets on which every Kenyan citizen depended for education, health and the other basic necessities for a decent life.
The command economy of the post-independence years made self-enrichment for the well-connected a fairly simple matter. What could be easier for a minister than to slap an import quota on a key commodity, wait for the street price to soar, and then dump tonnes of the stuff, thoughtfully stockpiled ahead of time by one of his companies, on the market? A 1970–71 parliamentary commission helpfully authorised government employees to run their own businesses while holding down civil service jobs (‘straddling’, as it was called), a ruling its chairman later justified on the grounds that there was no point banning an activity that would persist whatever the law decreed.
(#litres_trial_promo) A post in a state-run utility or corporation, which could hike prices ever upwards thanks to its monopoly position, offered untold profit-taking opportunities. Similarly, who was better placed to benefit from foreign exchange controls which created a yawning gap between black market and official rates than an insider with excellent banking and Treasury contacts?
The structural adjustment programmes pushed on Africa by the World Bank and the International Monetary Fund in the 1980s, which loosened the Kenyan government's stranglehold by making aid conditional on privatising bloated parastatals, dropping currency controls and opening markets to international trade, complicated things, but the ‘eaters’ quickly vaulted that hurdle. The privatisation process itself, it turned out, provided all kinds of openings for the entrepreneurial fraudster, including ruthless asset-stripping. It was funny how often the politically-connected banks in which state corporations chose to deposit their proceeds collapsed, swallowing up public funds as they expired. And so many other routes remained open. Import goods duty-free as famine relief, or claim they are in transit, then sell them locally, undercutting the competition. Take out a state loan you never intend to repay. Bid for a government tender your contacts at the ministry tell you is about to come up, then get them to ensure that your ridiculously inflated offer is the one approved. It doesn't matter if your firm can't deliver: the invoice will join Kenya's huge stock of ‘pending bills’, carried over from one government to another, and eventually settled with the issue of trade-able treasury bonds, no questions asked.
(#litres_trial_promo)
By the early 1990s, Western executives flying in with plans to invest in Kenya quickly realised that their companies would never thrive in the country's supposedly free-market environment unless a slice of equity was discreetly handed over to a firm owned by a Moi relative, trusted henchman or favoured minister. Frank Vogl, who runs a communications firm in Washington, caught the flavour when he was approached to set up a presidential press unit. Summoned by Kenya's finance minister to discuss the idea, he flew to Nairobi and went to the minister's offices. ‘It was so full I could barely squeeze in the door. The entire reception area was jammed with about twenty or thirty people, who were all trying to reach the secretary sitting at reception. I finally managed to catch her attention and said: “I have a 10 o'clock appointment with the minister.” “So does everyone else,” she said. “You'll have to wait your turn.” These were all businessmen waiting to have their one-on-ones with the minister – and you can imagine just what was going on during those conversations. It was no longer a secret by then: if you wanted to do business in Kenya, you had to do a deal with the top man concerned.’
And spanning every regime was land-grabbing, which pushed so many African buttons. Swathes of supposedly protected game parks, plots already owned by state-run corporations and municipal bodies, prime sites on the coast, chunks of gazetted virgin forest lusted after by timber merchants, were snatched, fenced off and sold on again. The practice was so widespread that even the leaders of Kenya's churches, mosques and temples – society's supposed moral arbiters – joined in. The grabbers did not hesitate to seize plots set aside for national monuments or already used as cemeteries, simply throwing the bodies onto the street. The phenomenon peaked before every election, as the president of the day thanked his cronies in advance for their support. Inquiries would reveal some 300,000 hectares of prime land to have been seized since independence, with only 1.7 per cent of the original 3 per cent of national territory gazetted as forest remaining – jeopardising a thirsty nation's very water table.
But ‘eating’ surely touched its nadir with the Goldenberg scandal, the Moi presidency's crowning disgrace. Dreamt up by Kamlesh Pattni, a Kenyan Asian with a lick of glossy black hair and the over-confidence of a twenty-six-year-old millionaire, this three-year scheme was once again a reflection of its times.
(#litres_trial_promo) Launched in 1991, it tapped into the government's hunger for foreign exchange, threatened by aid cuts from Western donors determined to see multi-party elections in Kenya. Pattni's firm, Goldenberg International Ltd, started by claiming – under a government compensation scheme meant to encourage trade – for exports of gold and diamonds Kenya did not produce and the firm never actually carried out. Approved by Central Bank staff, Pattni's fraudulent export forms – the infamous ‘CD3’s – only marked the start of this multi-layered scam. Setting up his own bank, he used the leverage granted by his finance ministry contacts to mop up available foreign exchange under a pre-shipment finance scheme. He bought billions of shillings in treasury bills on credit and cashed them in as though they had been paid for, and borrowed money from a range of complicit ‘political banks’ to place on overnight deposit.
The various schemes not only enriched senior officials, they provided slush funds for what the ruling party knew would be fiercely contested elections. Pattni ploughed his profits into the construction of the Grand Regency, a five-star hotel in central Nairobi as gilded and ornate as Cleopatra's boudoir. The ordinary Kenyan, for his part, lost anywhere between $600 million and $4 billion as his country's foreign exchange reserves, rather than being boosted, were systematically hoovered up by the well-connected. Goldenberg pushed the country's inflation into double digits, caused the collapse of the Kenya shilling and a credit squeeze so severe it led to business closures and mass sackings, and left the government unable to pay for oil imports and basic health and education. The resulting recession was still being felt fifteen years later.
Goldenberg captured the very essence of Kenyan corruption. For if only a tiny elite got obscenely rich on the back of it, the sleek Pattni carefully shored up his enterprise with a liberal distribution of gifts: a form of insurance. The astonishing extent of wider Kenyan society's complicity would only be exposed in 2004 when investigators published a list of those alleged to have benefited from Pattni's largesse. Gado, the Nation's brilliant cartoonist, captured the moment with one of his sketches. ‘Anybody who has not received Goldenberg money, please raise your hand,’ runs the caption. Below, a variegated cross-section of Kenyan society stares at the reader, boggle-eyed, uncomfortable, shifty: a bewigged lawyer, a Muslim preacher, a portly mzungu, a stout matron, a notebook-wielding journalist, a uniformed nurse, a scruffy panhandler. No one moves. All, at one point, have benefited from Goldenberg. The ‘list of shame’, as it was dubbed, ran to 1,115 entries.
5 Dazzled by the Light (#ulink_ba323a13-9d6f-5568-a13f-910446b9b832)
‘Africans are the most subservient people on earth when faced with force, intimidation, power. Africa, all said and done, is a place where we grovel before leaders.’
JOHN GITHONGO, Executive magazine, 1994
Working alongside the director of public prosecutions and a brand-new ministry of justice – an institution phased out under Moi – John Githongo had the job of digging down through this purulent history, sorting through the layers of sleaze.
The judiciary, which had become stuffed over the years with bribable magistrates ready to do Moi's bidding, must be purged: scores would eventually be publicly denounced, dismissed or encouraged to retire. Ministry departments needed to be cleansed of a generation of bent senior procurement officers who had for decades used public procurement as a source of illicit wealth, stealing, one study estimated, $6.4 billion between 1991 and 1997.
(#litres_trial_promo) An inquiry, the Bosire Commission, was launched to probe the Goldenberg scandal. Another, the Ndung'u Commission, probed the land-grabbing phenomenon. Yet another was established to investigate the scandal of pending bills. In a grand gesture of good faith, Kenya also became the first country in the world to ratify the UN Convention against Corruption.
Then there were the two pieces of legislation Kibaki had announced on the lawns of State House soon after his inauguration: the Public Officer Ethics Act, which spelt out a code of conduct for public officers and obliged them to declare their wealth; and the Anti-Corruption and Economic Crimes Act, which created the Kenya Anti-Corruption Commission (KACC), a doughty successor to the anti-corruption authority set up but rapidly neutered under Moi.
John helped ensure that the directorship of the new institution, which he eventually hoped to see given prosecutorial powers, went to Justice Aaron Ringera, whom he had befriended during his time at TI-Kenya on a long-haul flight to a World Bank meeting. Convinced that this former solicitor general was the perfect candidate for the job, he went in person to lobby the various political party leaders – not all of whom shared his enthusiasm for Ringera – to support the appointment. ‘I put my reputation on the line, without hesitation or equivocation. I had complete faith in Ringera.’ John was also partly responsible for the KACC director being granted one of Kenya's most generous civil service pay awards. The bigger the salary, the easier it would be for the holder of this key institution to resist temptation, he told the sceptics.
In NARC's flurry of law-making, one thing, however, was made clear. These inquiries would not go to the very top of the chain. Moi's lieutenants might be vulnerable to prosecution, but the former president himself would remain beyond pursuit. The new administration justified this stance on the grounds that ordinary Kenyans, grateful for Moi's tactful withdrawal from the political scene, would be revolted by the sight of a venerable elder being hounded through the courts. It was an argument John endorsed. He should have been more alert to the gesture's underlying message. Even in the new-look, squeaky-clean, corruption-phobic Kenya, the really big players could expect to get off scot free, while the smaller fry would be held to account.
As he put in his endless working days, friends from the old days noticed with concern that John, originally taken on as a consultant, now spoke in terms of ‘we’ when referring to State House. It was ‘our government’, ‘our administration’, and when cynics expressed scepticism, he grew annoyed, for it meant doubting John himself. Having decided that NARC represented Kenya's best chance to tackle a deep-rooted blight, he had deliberately failed to install a safety net. Some saw this as a step further than was wise, or was warranted by his job description. ‘He was using the language of government, when he should have seen himself as someone who had been seconded to government,’ says anti-corruption campaigner Mwalimu Mati. ‘He should have retained an intellectual distance, seen himself as an adviser, a specialist.’
Others viewed it as typical of a man who had to believe passionately in his allotted task to function at all. ‘He went into it with a lot more idealism than I thought warranted. But John is a conviction person, it's a personality type,’ says David Ndii. ‘With him, it's all about the heart. When John trusted someone, he did it completely. And when he was disappointed, he flipped completely. He has this pendulum thing.’ Beguiled by the sheer physical solidity of the man, his elders missed this emotional volatility. It made John a far more unpredictable player than those who had appointed him realised. ‘He probably didn't have the right character for the job,’ says Ndii. ‘Government is all about perseverance. John was disposed to the melodramatic.’ The balked romantic can prove surprisingly vindictive, turning avenging angel where others might simply withdraw into a sulk.
As a journalist, John had railed against two weaknesses he saw as intrinsic to his continent's predicament: the extraordinary deference African societies traditionally show their elders, and their meek passivity when confronted by rulers ready to use violence to remain at the helm. Moi, famously, had instructed his ministers to ‘sing like parrots’. ‘You ought to sing the song I sing,’ the president had told his cabinet. ‘If I put a full stop, you should also put a full stop. That way the country will move forward.’ The crudeness of the order, the exhortation to abandon all critical thought, argued John, exposed a humiliating respect for power for its own sake. Yet now that he was within the citadel, both insights momentarily eluded him. ‘There was a reverential tone in John's voice when he talked about Kibaki,’ remembers Rasna Warah, a columnist for the Nation and an old acquaintance. ‘It would be “the president thinks this”, “the president wants that”, never just “Kibaki”. It was a tone of total awe, as though the man had become a living saint.’
If he had fallen prey to Strong Man syndrome, John was not the only smitten one. Bubbling with hope, the entire country needed, for a moment in history, to forget what it knew about Kibaki and his chums. Nations must indulge in periods of selective amnesia if they are ever to progress. History suggests that sclerotic systems are not transformed by untainted outsiders, but by those within, and usually by those who have been within the system so long they are associated with its worst abuses, rising thereby to the positions of power that make it possible to bring about change. Mikhail Gorbachev was such a figure in the Soviet Union – a seemingly loyal party stalwart who turned radical once he had the means to see his novel vision through.
On the surface, there was little reason to view Kibaki, who had played the Kenyan system to the hilt as both vice president and finance minister, as a likely champion of reform. The first African to graduate from the London School of Economics, a former lecturer at what became Uganda's respected Makerere University, one of the drafters of independent Kenya's constitution, Kibaki was routinely described as ‘brilliant’. But his glory days lay firmly behind him. Having swallowed one political humiliation after another under Moi, his preference for the unconfrontational role of Mr Nice Guy had won him the scornful sobriquet of ‘General Coward’ from political rivals, who quipped that Kibaki had never seen a fence he couldn't sit on. Well-heeled, well-oiled, Kibaki's image as a prosperous has-been was so entrenched by the mid-1990s that it never occurred to Western journalists like myself to request an interview. Why bother? The nominal head of the opposition was reported to be a sozzled regular at the Muthaiga Golf Club, interested in little more than the size of his handicap. While he regularly drove to parliament, he rarely performed inside the chamber, preferring, it was said, a long snooze at his desk. Yet suddenly this deeply disappointing politician was recast in the role of national saviour by a coterie that, believing it held the moral high ground, thought nothing was now impossible. ‘Go home, tend to your goats and watch us govern this country,’ justice minister Kiraitu Murungi told Moi, courting hubris with every patronising word.
‘They got lost in their own rhetoric,’ says Ndii, with a shrug. ‘Because they had the instruments of state, they thought they could change the world. It wasn't just John, all of them thought they were going to fix everything. Me, I was not a believer.’ Mwalimu Mati also shakes his head over what looks, in retrospect, like the most bizarre of collective delusions. ‘It was a type of mass hallucination. People went a bit crazy. No one stopped to consider how Kibaki had made his own fortune. We should be suspicious of finance ministers, especially from the past.’
It may have been a case of the ultimate idealist meeting the ultimate pragmatist, but John did not recognise the gulf in perspectives. Bonding with Kibaki came disconcertingly easily. A politician with none of Moi's instinctive understanding for the ordinary wananchi, Kibaki was an unrepentant intellectual snob. Whereas Moi, the former headmaster, was regarded as a leader who ‘knew how to talk to Kenyans with mud between their toes’, Kibaki was more likely to hail them as ‘pumbavu’ – fools. He recognised and respected the rigorous quality of thought in the young man, who had strayed into State House at more or less the same age Kibaki himself had ventured into politics. There was also a certain inbuilt familiarity to the relationship. John's accountant father had campaigned on behalf of Kibaki's Democratic Party, and while the Kibaki and Githongo families were not exactly intimate, their children had gone to the same schools, they shared the same faith, they belonged to the same patrician milieu.
In any case, affability came naturally to Kibaki, who possessed none of Moi's gruff abrasiveness. While other men commanded loyalty through the commanding magnetism of their personalities, Kibaki's style was one of diffuse, woolly bonhomie. He had always shrunk from making enemies, the head-on collision. ‘He's a very unstuffy guy, very laid back and easy to shoot the breeze with,’ John remembers. The two regularly breakfasted together, and there were also many dinners, just the two of them tête-à-tête. Kibaki felt relaxed enough in John's company to sit with him in the presidential bedroom, discussing politics, the price of oil, world affairs – never anything personal. In John's slightly star-struck eyes – who, after all, could spend quite so much time near the nation's most important man without feeling a little giddy? – the president came to assume the role of alternative father figure, favourite uncle. If John used the respectful ‘Mzee’ (Elder) when addressing the president, Kibaki addressed his anti-corruption chief as ‘Kijana’ – ‘young man’, a term that almost always comes tinged with paternal affection. ‘I used to think that relationship was very special. I had a huge amount of affection for Kibaki. Then I realised Kibaki was like that with everyone.’ Looking back, John would come to realise that he had allowed himself – as the overly cerebral often do – to be beguiled as much by a symbol as an individual. ‘At that time, everyone was dancing. Everyone was right to dance.’ Encapsulating the hope of a jubilant post-Moi nation, what Kibaki represented was more important than who he actually was.
John had the goodwill of the head of state, the envy of many veteran political players, his own staff and budget. It seemed, on the face of it, a great set-up from which to take on the forces of darkness. But within weeks of Kibaki's inauguration, the evil genie Moi deposited in State House snickered and lashed out, delivering a blow so devastating, so sudden, that the presidency, it could be argued, never recovered. Kibaki's presidency was delivered premature, shrivelling before it had a decent chance to take its first real breaths. A crippled and maimed thing, it would be too worried about its own survival to care overmuch about anything else.
The first Kenyans heard of it was an announcement, in late January 2003, that the president had been admitted to Nairobi Hospital to have a blood clot – after-effect of his car accident – removed from his leg. Kibaki would continue to carry out his official functions from hospital, his personal doctor Dan Gikonyo assured the public, as long as he did not get overstressed. He suffered from high blood pressure and had been advised, amongst other things, not to wave his arms around. The statement failed to reassure. ‘I don't want to cause alarm but I am worried about our president's health,’ a perceptive Kenyan blogger wrote in February, noting that Kibaki had not addressed the nation for a month, remaining silent even when a minister was killed in an air crash. ‘I have this nagging feeling that State House is not telling all.’ The blogger quoted eyewitness accounts of an incoherent president checking out of hospital and embarking on a strange two-hour meet-the-people drive around Nairobi. ‘Something is wrong, something is terribly wrong,’ he fretted.
Kibaki had, in fact, been felled by a stroke. Any debate about how many terms he hoped to serve was suddenly rendered irrelevant – would he even see one through to the end? When John Githongo went to visit the Old Man in hospital, he was shocked. Whatever criticisms had been voiced of Kibaki in the past, everyone had agreed on his extraordinary intellectual acuity. Now John found him watching television cartoons. He never mentioned his new concern to friends, but the worrying vision of Kenya's top statesman happily transfixed by children's programming lingered in his mind: ‘You never completely recover from a stroke like that.’ Once Kibaki checked out of hospital, John started briefing him both orally and in writing, so concerned had he become over his boss's ability to retain information.
Journalists who covered NARC's 2002 election campaign say there have been two Kibakis: the pre-stroke Kibaki, engaged, focused, acute; and the post-stroke Kibaki, vague, distracted, struggling to maintain a coherent chain of thought. From a man in command he had become a man going through the motions, as if in a dream. The British high commissioner, Edward Clay, immediately noticed a change. Just as Britain, traditionally a major donor, was hoping to reengage with Kenya, it became impossible to win an audience with the president. Development minister Clare Short left the country without seeing the head of state. And Clay noticed that Kibaki struggled during his regular meetings with the diplomatic corps. ‘He had a genuine problem carrying on a train of thought from one meeting to another, particularly if there wasn't a witness. Some days were better than others. I didn't think he was himself again until early 2004.’
It was noticeable that when Kibaki was delivering a speech he no longer extemporised or made eye contact with his public, keeping his eyes glued to the autocue. He knew that if he lifted his gaze he might never find his place again. There were reports of him sleeping through cabinet meetings, of aides having to repeatedly brief him on the same subject. At an investors' meeting I attended in London two and a half years after his collapse, by which time many were remarking on the extent of his recovery, Kibaki still gave the impression – characteristic of stroke victims – of being a little tipsy. His delivery was slightly slurred, his enunciation ponderous, and when answering questions he meandered and contradicted himself. The entire audience seemed to be willing him on, praying he would make it through to the end without some monstrous faux pas. Like the latter-day Ronald Reagan in the grips of early Alzheimer's, he came across as an urbane, delightfully charming old duffer, but not a man anyone would want running a country.
Confronted by a calamity no one had anticipated so early on, Kibaki's closest aides reeled and then rallied. If the Old Man was temporarily incapacitated, then they would have to run the country until he regained his faculties, just as the Kremlin's stalwarts had done whenever their geriatric Soviet leaders turned senile. The kernel of this group consisted of Chris Murungaru, the burly former pharmacist appointed minister for internal security; David Mwiraria, finance minister and Kibaki's longtime confidant; Kiraitu Murungi, justice minister; State House comptroller Matere Keriri; and personal assistant Alfred Getonga. The one factor all these players had in common was their ethnicity – they were all either Kikuyu, like Kibaki, or members of the closely related Embu and Meru tribes, who the Kikuyu regard as cousins. In naming his cabinet, Kibaki had presented himself as a leader of national unity, careful to distribute all but the key ministries across the ethnic spectrum. But in his hour of need, like any sick man, he reached for what was familiar and safe, and that meant sticking with the tribe. The popular press, noticing the trend, soon coined a phrase for this circle, the real power behind the throne. ‘The Mount Kenya Mafia’, it called them, a reference to the mountain that dominates Central Province. The phrase was to prove more apposite than anyone could have guessed at the time.
The group's influence was swiftly felt in a vital area. A new constitution had been one of the key promises NARC had made to an electorate exasperated at the way in which Kenya's colonial-era document had been repeatedly amended to place ever greater power in the president's hands. Kibaki had also, it emerged, secretly signed a memorandum of understanding with his NARC partners promising, amongst other things, that fiery Luo leader Raila Odinga would be given the post of executive prime minister under a future dispensation. Incapacitated by his car accident, Kibaki had depended on Raila to do his heavy lifting during the election campaign, and the younger man had done so indefatigably. The prime minister's post was to have been his reward. It was a promise that implied a radical trimming of powers in favour of a tribe that Kibaki's Kikuyu community had, since the days of Jomo Kenyatta and Raila's late father Jaramogi Oginga Odinga, regarded as its greatest rival. After decades of marginalisation, during which they had seen their leaders assassinated, jailed and exiled, the thwarted Luos were itching to come in from the cold.
But now, with Kibaki looking like the weak old man he was, all promises were off. The Mount Kenya Mafia felt too vulnerable for magnanimity. The very same men who had, as members of the opposition, tirelessly denounced a document that skewed the playing field in Moi's favour, suddenly found there was much to be said for this tilted arrangement. A national conference convened to hammer out the modern arrangement Kenya needed ground to a halt, as Kibaki's key ministers proposed changes that would, if anything, concentrate even more power in their man's hands. The Kibaki delegation would eventually storm out of the talks at the Bomas of Kenya, a tourist village, and unveil a draft constitution which bore little relation to what had originally been proposed. The setting aside of ethnic rivalries, hailed as marking the Kenyan political class's coming of age, had outlived the elections only by a paltry couple of months. No sooner had the Mount Kenya Mafia climbed the ladder than they were kicking frantically away at it to ensure no one came up behind.
In State House, the process of ethnic polarisation was palpable. Since starting his new job, John had made a conscious effort during working hours to use Kiswahili – the national language – not Gikuyu, as would feel natural with tribal kinsmen. He knew how easily non-Kikuyu colleagues could be made to feel boxed out. The Mount Kenya Mafia showed no such restraint, finding his self-discipline quaintly amusing. ‘We know you have a problem with this, John,’ they would laugh, lapsing into a throaty barrage of Gikuyu. John would shake his head at the message conveyed. ‘I used to warn them: “This talk will fix us.”’ He noticed how mono-ethnic State House had become. ‘When meetings took place, they would all be people from the same area. All the key jobs were held by home boys.’ The old tribal rivalry had returned – or rather, John realised, it had never actually gone away. ‘With the collapse of Bomas I realised we had never been serious about power sharing. Kiraitu Murungi, the very man who had written about the problem of ethnicity, was the first to use the term “these Jaluos” in my presence.’
At a formal dinner in London several years later, I found myself discussing with John and a British peer of the realm, in light-hearted vein, what were the little signs that betrayed the fact that once-reformist African governments had lost their way. ‘My measure is the time a person who's agreed to an appointment keeps you waiting,’ said the Lord. ‘If it's half an hour or under, things are still on track; more than half an hour and the place is in trouble.’
I quoted a journalist friend who maintained that the give-away was the moment a president added an extra segment to his name – ‘Yoweri Kaguta Museveni’, ‘Daniel Torotich arap Moi’ – but added that I regarded the size of the presidential motorcade as the tell-tale indication that the rot had set in.
John had been silent till then. Now he suddenly spoke up. ‘How about the time it takes for the man in charge to get a gold Rolex?’
‘But surely Kibaki already had a gold Rolex?’ I asked, surprised.
‘Yes, but this was a brand-new one. Very slim, with a black face and diamonds round the edge. It was so new it hadn't yet been measured to size, and it dangled off his wrist. That's why I noticed it, because it didn't fit.’
‘So, then, how long did it take?’
‘Just three months,’ John said, with a grim shake of the head. ‘Just three months.’
6 Pulling the Serpent's Tail (#ulink_6c1d7309-ef73-5625-a0c3-5cebe77a1c45)
‘KANU handed us a skunk and we took it home as a pet.’
JOHN GITHONGO
(#litres_trial_promo)
In April 2004, Kenyan MP Maoka Maore received a mysterious phone call telling him that if he visited a fellow MP from the tea-producing area of Limuru, he might find some interesting paperwork there.
Maore would subsequently discover that at least five other MPs were already in possession of the same documents, which someone – almost certainly a disgruntled corporate executive – was energetically leaking. Fearful of the implications, none had acted. But Maore, a cheerful scallywag with a taste for the limelight, was made of more daring stuff. Proud of the role he had played in a 1994 exposé of kickbacks paid during the construction of an airport in Moi's home town, he boasted that his name struck fear in government circles. Expose one scandal, he had discovered, and all sorts of people will approach you with incendiary information about others.
The tip-off whetted his appetite. Rumours had been swirling around the Kibaki government for months, involving the procurement of AK47s, handcuffs and police cars. An administration which had vowed to crack down on graft had itself, it was said, begun ‘eating’. Once he got his hands on the papers, he immediately tabled them in parliament, not entirely certain himself what they revealed.
The first document was a copy of a 2002 tender opened up by the previous government to supply Kenya with a computerised passport printing and lamination system. Nothing strange there – in the wake of Al Qaeda's 1998 bombing of the US embassy in Nairobi, Washington had been pressing Kenya, seen as a soft target for Islamic extremists filtering in from Somalia, to upgrade its passport system and better monitor its borders. The highest bid for that tender had been made by De La Rue, a British company, while the lowest came from Face Technologies, an American firm. What was strange, if the second document Maore tabled was to be believed, was that the tender had gone to neither. A payment voucher showed a Central Bank down-payment to a British rival called Anglo Leasing and Finance Company Limited.
This contract, which had never been put out to competitive tender, was a bloated, murky thing. For one thing, it was worth $34 million, nearly three and a half times as much as the lowest bid made back in 2002, which the government would ordinarily be expected to accept. What was more, the company awarded the contract, Maore reminded colleagues in the House, hardly boasted a savoury reputation. Six years earlier, under the former KANU government, Anglo Leasing had been blacklisted for supplying Kenya's police force with overpriced Mahindra jeeps – ‘a cross-breed between a tortoise and a snail’, in the words of a local newspaper – which broke down so regularly the police became a laughing stock. It looked as if officials at the ministry of home affairs had approved a contract inflated to the tune of at least $20 million. The whole deal gave off a sour, suspicious smell.
As far as the public was concerned, Maore's parliamentary question marked the start of the Anglo Leasing affair, the Kenyan equivalent of the break-in at the Democratic National Committee headquarters in Washington's Watergate complex. Today Maore marvels at what followed from his moment of chutzpah. ‘It was like a dream in which you pull the tail of a snake, you keep pulling, and you find that it just goes on and on forever.’ For John Githongo, however, Maore's action brought into the open an issue he had been probing for six long, anxious weeks, but naïvely believed he had brought under control. ‘I thought I had it contained. We'd been trying to quietly fix the problem behind the scenes. Then, suddenly, the cat was out of the bag.’ He would later come to feel a certain gratitude to Maore for exposing a matter which would prove too big for a mere permanent secretary. But at the time, convinced this was a minor affair that could be dealt with discreetly, the MP's intervention was just another problem to add to his growing number of headaches.
John, too, had been hearing rumours of new graft, of dodgy procurement contracts and lavish spending by members of the NARC administration, who had been buying up large villas in Nairobi's most attractive suburbs. His colleagues, he registered with growing alarm, were changing as the temptations of high office came their way. Many had spent the 1990s in the badly-paid world of political activism, setting up NGOs, braving the GSU batons, enduring police harassment. While they had pursued the cause of multi-party democracy, they had watched less idealistic friends, focused on businesses and careers, overtake them, moving from scruffy areas like South C to the pristine gated communities of Runda and Muthaiga. Now came the chance to narrow that gap after the years of self-denial. ‘I had friends who bought three separate properties at once. They were handing their wives $100,000 in spending money,’ remembers John.
At TI-Kenya, Mwalimu Mati also noticed the flowering arrogance of an administration that had started out eager to collaborate with former colleagues in the human rights world. With the launch of various inquiries into graft out of the way, NARC saw itself as beyond consultation. ‘At the end of the various commissions and task forces, civil society stopped being involved. The reports were being given to the minister and president and dying a death. In the first six months to one year, people started making excuses. And then it was: “Butt out, we're the government.”’ The same men competed with one another to see who could secure the biggest office, the most ostentatious car. The Kiswahili term for the moneyed elite is ‘wabenzi’ – a reference to the Mercedes Benz beloved of VIPs the world over – and NARC officials wasted no time in confirming its literal accuracy. In their first twenty months in office, government officials spent at least $12 million (878 million shillings) on luxury cars, a survey by the Kenya National Commission on Human Rights (KNCHR) and Transparency International revealed. The sums spent on E-class Mercedes Benzes, top-of-the-range Land Cruisers, Mitsubishi Pajeros and Range Rovers could have provided 147,000 HIV-positive Kenyans with anti-retroviral treatment for a year. ‘There was something of the Scarlett O'Haras to the Kibaki government at that time,’ chuckles a Kenyan Asian businessman friend. ‘They were gathering their flouncy petticoats around them and declaring: “As God is our witness, we'll never go hungry again!”’
The realisation of the virtual impunity enjoyed by those with connections to State House was hitting home. It had the giddy impact of a sudden rush of blood to the head, the first sniff of cocaine to the novice drug-taker. No longer ordinary mortals, they had become supermen, invincible, omnipotent. ‘It's completely intoxicating, mesmerising. I could see it in their eyes,’ remembers John. ‘It's a point you reach. You simply do it because you can.’
