The Dark Future of Black Gold

The need for sustainable sources of energy is one the biggest problems that confronts humanity in the current century. Major technological innovations are being made with the aim of achieving this goal, mainly because it is tied to the survival of the planet and the few species that still survive on it. Fossil fuels have, so far, provided us with the power to build civilizations and economies. However, it has now become evident that they cannot do so for long. The unsustainability of the sources and the environmental damage caused by the use of these fossil fuels have created a need for better, cleaner energy sources. According to Energy Outlook 2030 by BP Oil, renewable fuels are growing the fastest at 7.6% and oil the slowest at 0.8% per year (BP).

The ironic thing is that despite the dismal prospects of oil, Kenya is currently engrossed in creating an infrastructure that will enable it to start pilot exporting by June, and become an oil exporter by 2020 (Kamau). All I can say to this is, “Too late Kenya, too late.” The discovery of oil in the country was celebrated, at first, and it has been said that the oil now discovered can run the country for 300 years (Wachiuri). This could have been good news in the’80s. Today, such information should be received with apprehension because the exploitation of oil has a direct relationship with the environmental troubles on earth today. The continuation of oil exploration in Kenya means that we will be taking up a cycle of unsustainable energy production that is already being abandoned. For one, the accelerated development and shift towards electric vehicles spells doom for internal combustion engines and the fuels that power them such as diesel and petroleum. Furthermore, the transition to solar and wind energy, and their declining costs means that fossil fuels will, albeit not fast enough, become a thing of the past. The future will not be powered by oil, that much can be said. What does this mean for Kenya?

Well for starters, our surface will be covered by a commodity that nobody wants. For instance, cities in developed countries such as Oslo, Paris, and Copenhagen are striving to establish car-free zones to reduce pollution. Such moves are bound to become more pronounced and widespread in the future. Adding electric vehicles into the equation makes the exportation of oil to developed countries a dim prospect. The boost that the country expects from trading in oil will not last long, nor will it be to the benefit of this country, in the long-term. The complaint from leaders and communities in Turkana is a manifestation of the presence of inequitable resource sharing (Muiruri). Even before the industry crystalizes, it is becoming evident that only corporations, and a few in th ruling elite will benefit from the discovery of black gold . Secondly, pursuing oil exploration will mean that Kenya will focus on implementing technologies that will favor this energy source more than others such as solar and wind.

It should be noted that funding will be provided by loans from the World Bank (Kamau) (further burden on the country), for an investment that will, at best, last only for a few decades. As the developed countries focus on renewable energy, we will be consuming our oil at the expense of our environment. The developed countries will then take on the role of urging us to abandon oil for green energy, as our emissions become ever greater due to the inefficiencies and wastefulness inherent in developing economies. It would be the same phenomenon as when Europeans introduced slave trade on a massive scale on the continent, only to later appear as abolitionist missionaries to preach how evil such an economic activity was. Avoiding such a scenario with oil seems unavoidable now, and while the whole issue is yet to be streamlined, the cons of this endeavor will outweigh the pros. But hey, that’s just one man’s opinion.

           

References

BP. BP Eergy Outlook 2013. London: BP, 2013. PDF.

Kamau, Macharia. "Kenya to start pilot oil production in April with eye on export by June." 15 March 2017. Standard Digital. Web. 11 April 2017.

Muiruri, Peter. "Lokichar oil: A blessing or curse for Turkana?" 29 March 2017. Standard Digital. Web. 11 April 2017.

Wachiuri, George K. "Kenya's oil deposits can run her for 300 years ." 2016. George K. Wachiuri. Web. 11 April 2017.

The Pima Phenomenon: Culture, African Time and Consumerism in Kenya

The exponential growth of social media sites in terms of user numbers and revenues is evidence that humans long for connection, no matter how abstract. This means meeting other people and social groups that we consider “alien,” and the success of modern societies is dependent on the ability to take advantage of diversity to improve the socioeconomic welfare of the people. Of course, what we often see is the other side of the coin, so to speak, where any form of differentiation between individuals is used to divide them. The encounter between cultures results in the creation of new environments. “How shall the new environment be programmed? It all happened so slowly that most men failed to realize that anything had happened at all,” prophesied SRT, a character in the classic sci-fi THX 1138.  SRT stands for Sartre, a tribute to the philosopher Jean-Paul Sartre. I believe I’ve seen a form of this reprogramming, and it has something to do with consumerism, the African concept of time and the encounter of Africa and the West. Here me out.

In Kenya, the gaining of independence did not result in complete socioeconomic autonomy. Our grandparents were influenced by the English, and most of them remember them as white folk with British accents. Today, the foreign influence is mainly American, just listen to the accents of young folk when they talk in English. Who do they get it from, Khaligraph Jones? Consumerism is at the core of American culture, so much so that it is now considered a problem because people are becoming convinced that consumption is a solution to life’s challenges (Consumerism, Conformity, and Uncritical Thinking in America). Consumerism is psychologically unhealthy because it leads to “erosion of the true self and replacing it with a false self” (Emerald). Self-identity is directly linked to culture because the latter forms the basis for understanding the world as well as our place and role in it. Identity is part of African culture because it is a core of being/existence. Besides identity, the essence of being for the African individual is influenced by origin and locality (Chabal). I’m going to limit this analysis to Kenya, and African culture is used as a reference to all cultures and ethnic groups in Kenya. Another clarification I should make is that I refer to American culture as a representative of the West because it’s dominance in the media makes it the most influential on Kenyans.

In his book End of Arrogance: Africa and The West (Understanding their Differences), Helmut Danner analyzes the encounter of Africa and the West, the differences between these two worldviews, and why understanding them is essential for the solution of many problems faced in Africa. Danner observes that this encounter has resulted in arrogance on the part of Westerners and deep distrust on the part of Africans. The former’s attitude is a consequence of a “self-assumed status” of superiority that results in the perception of Africans as in need of “teaching” (Danner). On the other hand, the experiences of slave trade and colonialization have made Africans bitter, distrustful and suspicious of Westerners because it resulted in dehumanization, apartheid, and brutality (Danner). Danner uses anecdotes to support his arguments throughout the book, drawing parallels between his subjective experiences of both cultures. The concept of time in Africa is entirely different from the Western perception of the same. Danner observes that while it is important to Westerners that something is done on time, “for Africans, it is important it happens at all” (Danner, p. 5). Tardiness is tolerated in Africa, and the term “African timer” is a phrase that is proudly uttered to justify it. “Punctuality is the virtue of the bored” is more than a wisdom quote for an African; it is a reality. This observation is supported by evidence from works by African authors namely African Religions and Philosophy by John S. Mbiti, and an article by Daniel Etounga-Manguelle titled “Does Africa Need a Cultural Adjustment Program?” in Culture Matters: How Values Shape Human Progress edited by Lawrence E. Harrison and  Samuel P. Huntington.  Etounga-Manguelle’s argument connects this lack of emphasis on the future to “the glorious past of ancestors,” which Africans revere through tales and fables  (Danner). Mbiti argues that African time is concrete and not abstract. As such, the linear basis of past, present and future found in the Western perception of time is absent in Africa. Concrete time is “a composition of events” that have to be experienced, and since what has not happened cannot be experienced, the emphasis is on the past and present, not the future (Danner). For the African, there is micro-time, which covers sasa/now, and macro-time, which covers zamani, a “dimension in which everything finds its halting point” (Danner). Because of this interpretation Africans “neither plan for the distant future nor build castles in the air” (Danner, p. 119).

My argument is that this phenomenon is, in part, an explanation of the pima phenomenon that characterizes consumerism in Kenya. A majority of consumer products are broken down into smaller quantities with denominations used as the main metric. Kuwa customer wa mama pima is a manifestation of that indifference to the future, a product of our interpretation of the world. Our exposure to American culture via the media has ingrained consumerism into the modern African understanding of the world. Integration of these two entirely different cultures results in curious and sometimes depressing manifestations of social, political and economic phenomena. The capitalistic mindset behind corruption in Kenya is a good example, because it results in the plunder of public loot by leaders who contradict African “ethical foundation in the community” (Danner p. 56). Danner asks whether the impunity of corrupt leaders is rooted in the cultural veneration of elders as beyond reproach (p. 51). I answer with a resounding YES! The pima phenomenon is another example of how the adoption of a foreign value, consumerism, is manifested in Kenya influenced by both economic and cultural factors. The bulk shopping of American Consumerism was not adopted fully in Africa. The lack of urgency about the future makes us curiously comfortable buying things in small quantities. I say curious because I once saw a lady buy a single diaper, and I wondered what she would do if her baby accidentally soiled that ONE. I was worried about something that hadn’t happened yet, ergo, it could not be experienced. It was in the future, therefore, unimportant. Culture influences consumer behavior, and companies that profit off consumerism have to adopt marketing strategies and product designs that reflect the consumption behavior of the majority. The craziest product design I’ve seen that supports my point is a Nescafe instant coffee worth 10 bob that supposedly had milk cream/powder and sugar. I grew up consuming and seeing ads of BlueBand kadogo. Today we have mobile banking, which in addition to being portable, offers miniature banking services. And now within this abstract realm, we have M-Pesa kadogo.

The kadogo/pima phenomenon can be attributed to numerous other causes. The economic aspect of it cannot be ignored, and differences in income can be categorized as the number one cause of this phenomenon. People who earn less income need to be catered for, and so products are sliced, counted, repackaged and measured in every way to suit the pocket of customers. However, as a kid, I grew up hearing “muthenya wa thoko.” Every Sunday in my village, a market called Kanguri  would open up on a scale you would never see on a weekday. The people who shopped at markets like Kanguri bought things in bulk to last till next Sunday. The pima phenomenon in such a socioeconomic setting was unsustainable and unprofitable. This has changed partly because of the growing income inequalities in Africa. However, the African concept of time also explains how the interaction of cultures leads to the reprogramming of consumers to adopt to the new socioeconomic environments that emerge as a result. In addition to being an adjustment because of economic constraints, the pima phenomenon is also meant to suit the emphasis of Sasa/now in the African perception of time. For instance, M-pesa kadogo now allows those who don’t deal with “big money” to transact. It also makes it possible to shop in smaller quantities for immediate utility.

The integration of American and African cultures and the slow but sure dominance of consumerism in Kenya has resulted in the appearance of the the pima phenomenon. A phenomenon that is partly caused by our lack of worry about the future. Globalization is upon us, fueled by technology that has made cultural interchange something natural. The full proportion of the consequences are yet to be seen, and like always, humanity is flying blind into the future. Consumerism is evil, and though it may seem to be compatible with some cultural aspects of Africa, we don’t know what the future holds for us. However, judging from what has been observed in Western societies, the future is not that bright. Cultures are fluid and are shaped by people as communities and countries. Instead of sitting back and waiting to experience it (pacified on our couches by 15 minutes long commercial breaks), we need to be proactive and selective when choosing the cultural values we adopt. We went from shopping with baskets to picking up kadogo products from hawkers and Mama Pimas. A dangerous and unhealthy socioeconomic change that endangers our finances by promoting impulsive buying, and our environment because it is directly responsible for the plastic bag menace in the country. 

   

Sijakataa upimiwe! But next time ukingoja iyo nylon paper imebeba vitunguu tatu ifungwe knot, jua inaeza kuwa haufanyangi shopping hivo juu ya kusota but ‘cause culturally, time kwa Mwafrika ni "All about NOW!"

 Thanks for your time.

Works Cited

Chabal, Patrick. Africa: The Politics of Suffering and Smiling. London: Zed Books, 2009. Print.

Danner, Helmut. End of Arrogance: Africa and The West (Understanding their Differences). Nairobi: East African Educational Publishers, 2012. Print.

Emerald, Neal D. E. "Consumerism, Nature, and the Human Spirit." Master's Thesis. 2004. PDF.

Paper, 2000 Third Year. "Consumerism, Conformity, and Uncritical Thinking in America." (2000). http://nrs.harvard.edu/urn-3:HUL.InstRepos:8846775.

Two Pence Clarity: Education is the Key

The clash between the religious folks and atheists in Kenya is gaining momentum. Each side has done much to discredit the other, and a little digging on the internet can give you a clear picture of who has the numbers, and who has the truth. Yes! I'm being biased here because I belong to one side. However, I believe that this debate is headed in the wrong direction and that events like "Godless Parenting" recently held by Atheists In Kenya on September 24, 2016, aren't gonna cut it, and cannot shake the strong faith that people have in the Supreme! Amen? Amen! Religious folks are still rooted in mind and spirit, and atheists are just barking at the wrong tree!

I'm an atheist, and I think the atheist community led by Harrison Mumia is doing a good job. However, I question the labelling of their recent event dubbed Godless Parenting as a success because to me it was a misappropriation of effort. The main reason being that the entire clash between this country's religious and atheist communities is more like a cat fight, characterized by a lot of misdirected blows. In my opinion, the atheist community is adopting the same conceptual framework of argument as their religious rivals. A framework that relies on platitudes and emphasizes external influence, negating the concept of freethinking. The use of social media is primarily responsible for the former because when you have a max of 140 characters, the use of quotes and inanities becomes very convenient. Quotes are a good example of the ad populum fallacy at work. You see one and think, "That's clever, must be true" then you scroll down to the next Tweet. Jesus can become a cool, smart and witty guy, while the Quran becomes a tolerant and honorable book. In most of these online debates, context doesn't matter, and each side is guilty of being fallacious. It stops being about the children and more about their parents.

While I agree that parents play a significant role in the development of a child, they cannot be trusted. Any atheist who comes from a religious family can attest to this. So why emphasize on the same kind of influence? Anyone can see the insistence on Godless Parenting is basically the same concept as Parenting with God. This cannot help us grow and mature into a Freethinking society. Once the child begins to think and ask serious questions, a parent is obligated to guide them and not impose their conclusions, religious or otherwise. The best way to achieve this is by educating them, but in Kenya, this raises another problem. Ngugi wa Thion'go explored the problems of language and the internal harmony of the African child in Chapter 1 Section. V of his book Decolonising the Mind. He explains how being educated in a foreign language broke "the harmony previously existing between the African child and the three aspects of language" (Thiong'o, p. 16). Ngugi argues that foreign languages in schools alienated children from their world, since foreign languages were the “real language of life” of elsewhere, and could not reflect “the real life” native communities (Thiong'o, p. 16). What is relevant to us here is harmony.

The problem of compromised harmony created by our education that Ngugi pointed out thirty years ago persists today. The result of this disharmony in language saw the birth of Sheng’, a language comprised entirely of a vocabulary of foreign (mostly English), and native (mostly Swahili) words, used to form new words unique to the language. In linguistics, such a mixture is awesome, but if this haphazard amalgamation and reconciliation happened with world views, the result would be a very messed society that doesn’t know what to make of the Universe. One problem that would face children of godless parents is the dilemma of choosing between the philosophy of their home and that of school. It is here that godless parents become victims of the same misgivings as their religious counterparts, imposing undue influence on the fragile minds of their children.

Religious Education is compulsory in all Kenyan primary schools. Everyone who studied biology in High School knows that “Special Creation” is taught as a valid scientific theory explaining the origin of life. It still is, just pick up any Form Four biology book. The result is a society that cannot distinguish the difference between facts and fiction. Education’s role as an instrument to help us find the truth becomes problematic. Our society has no tool to determine which interpretation of the world is right. Since we only have one earth and only one explanation is needed, young minds find it difficult to know the difference between Evolution and Creationism, especially if school books tell you both are true. The result is adults who don’t know what a scientific theory is, and any interpretation of the world that is likeable is acceptable. Now anyone with any respect for the truth knows that “Special Creation” is bullshit, and teaching CRE/IRE isn’t teaching but preaching. To progress as a society, we need to restore education to its true incorruptible form, where nothing but the truth is given precedence. The presence of religious dogma, both Christian and Islamic, in our education system is a hindrance to our growth into a freethinking society. Freethinkers in this country need to turn their attention to education, which has more influence on individual and collective thinking. Instead of tackling issues such as parenting, an act parents demand an exclusive right to, atheists in Kenya should work to ensure that all Kenyan children receive an education that teaches them how to think critically, and accurately interpret the world around them. Getting rid of religious education and anything dogmatic in the curriculum is the first step in guaranteeing that children get to grow up as smart, thoughtful, independent thinking individuals. The future of our country and our world is dependent on that.

Work Cited

Thiong'o, Ngugi wa. Decolonising the Mind: The Politics of Language in African Literature. Nairobi: East African Educational Publishers, 1986. Print.