John Mbiti
philosophized that Africans are notoriously religious. Official statistics say
Kenya is 84% Christians, about 9% Muslim and the remainder are Hindu, Buddhist,
African Indigenous Religions, animists and atheists. As such, religion is a major socialization
factor in Kenya. Our social, economic and political lives are replete with influences from our
religious backgrounds. Yet, religion has
failed in socializing Kenyans with values of brotherhood, peace, love, and
unity.
In politics, Christian
religious overtones have been used to advance the political party's agenda. Since retired President Moi’s studious attempt
to cultivate an image of a God-fearing leader, Kenyan political activities have
employed the use of Christian songs and biblical narratives to persuade the
common folk.
President Moi’s
(retired) sunset years were punctuated by Christian songs turned political
protest chants. President Kibaki maintained a dignified aloofness giving the
impression of religion as irrational. His rival, Raila Odinga electrified the
masses using the narrative of Moses and the Promised Land to drive his second
liberation agenda.
In 2013, the UhuRuto
duo charmed Christians using prayer rallies as political campaign tools
creating an impression of divine approval. That image run through President
Uhuru Kenyatta’s first term as Christian leaders enthusiastically latched onto
this narrative. Political leaders have
become quasi-spiritual leaders firmly exploiting the bible as a Machiavellian
tool.
In 2017, Raila Odinga’s
political style upgraded his Mosaic narrative to Joshua and the conquest of
Canaan. He launched his presidential
campaign with a prayer at Jerusalem’s Wailing Wall and baptized himself Joshua.
As a liberator, Canaan was a powerful symbol for the 3rd liberation.
It was for the taking. That message sunk deep into the psyche of all Kenyans.
The conquest of Canaan narrative is now an idiom in Kenyan social life, from
serious boardroom talk, bar banter to social media memes. Its power to
galvanize his supporters has left a deep imprint and fired hope. His advisors
understood the African understanding that is shaped, socialized and educated
through stories and narratives. His rival duo was not asleep either. They
continued with the charm. The end result
is a political, religious and social divide that has deepened. Where religion had a unifying value, it is
now divisive. Both political formations now control their various Christian
factions. These opposing teams do not seem to have any theological advisors who
would have helped to present the religious angle realistically. Politicians now
recognize the propaganda value of the bible.
A whole generation is
emerging in Kenya for whom independence, post-independence, and second
liberation politics is historical stuff. These ‘liberation’ ideals don’t mean
anything in their new globalized, digital world. But strong, biblical
narratives are vehicles of conveying political ideas and ideology. In the next
general election, the first millennials will vote. Our geriatric leaders are
being disconnected from this new pool of voters. But use of religious propaganda is able to
make cross this divide.
It is true that social,
economic, political/ethnic divisions in Kenya have been growing. But the Church
was always a powerful and unifying factor in Kenya. Unfortunately, it has ceded it’s high moral
ground and is being co-opted into the partisan political mainstream. Christian
leaders have been foolishly caught up in a dazzling display of power and
influence and abandoned their social responsibility. As a result, though they plead for dialogue
in Kenya, they cannot bite the hand that fed them. They are partisan mediators. They are not a third force that can check the
polarized politics in Kenya.
The English have a
saying; when you send out your chickens in the morning, they will come home to
roost. The evening of Kenyan socio-political, religious society is fast
approaching.
