#mombasa coast

[sitting-on-me-bum]

A dwarf dog-faced bat (Molossops temminckii) from Paraguay.

Sweet Bat Portraits Dispel Stereotypes of These Incredibly Important Mammals

Photographer: Dr. Merlin Tuttle

Hairy-legged vampire bat (Diphylla ecaudata) from Mexico. This species does not cause problems for people or for livestock. It feeds almost exclusively on the blood of birds.

A minor epauletted fruit bat (Epomophorus labiatus minor) in Kenya.

An African sheath-tailed bat (Coeura afra) from a cave on the Mombasa Coast of Kenya.

[afrotumble]

Partially completed bypass road at the Kenyan coast bypassing the Island of Mombasa to connect the south and north coast regions directly.

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West Coast.....

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[leroibobo]

the kiti cha enzi (swahili for "chair of power") style of chair reflects both the tradition of decorative chairs being associated with wealth and power in many niger-congo language-speaking societies, as well as the various artistic influences which converged on the swahili coast due to trade. the chairs, only ever made in mombasa and the islands of pate, lamu, and zanzibar, are wooden - mostly ebony - with the seats made of woven string, and inlaid with ivory, bone, and sometimes silver.

the style was first developed in the 15th century. (this particular chair dates to the 19th.) despite the chairs' intricacy, they're also designed to be easy to take apart and carry - an important feature for past swahili rulers and other important figures who were always on the move. wealthy families tended to have at least a few which they'd use to seat important guests while less wealthy families may have owned less decorative versions.

[reddest-flower]

The Communist International struggled to balance the needs of its European members with the members from the countries colonized by Europe. The former represented the countries of the colonizers. They had to fight in their own societies to build organizations of the working class and other allied classes at the same time as they were charged with driving an anti-colonial agenda. The Comintern’s attempt to get them to hold a Colonial Conference spluttered. It was difficult to find out what these European communists – seen as a pipeline to the colonies – were doing in terms of practical work to build alliances between workers in their countries and in the colonies. These European communists found it difficult to work amongst workers in their countries who had been dominated by a labour aristocracy that was often pro-imperialist. It was not easy to push a double agenda – for the rights of the European workers and for the workers and peasants in the colonies. No such difficulty lay in the colonies – from Indo-China to the Gold Coast of Africa. But other difficulties haunted communists in the colonies. They found it difficult to create a precise framework to work with the bourgeois nationalists who also hated colonial rule but who had no problem with capitalism. These contradictions dampened the work of the Comintern. Nonetheless, it was through the Comintern that trade unionists and revolutionary nationalists from one end of the world found out about the work of their peers on the other side. The infrastructure of global communism was created by the Comintern activists, who travelled from one end of China to the other end of Mexico to meet with socialists, anarchists, syndicalists, rebels of all kinds to urge them towards unity with the Communist movement.

Papers such as The Negro Worker allowed unionists across the continents to keep up with each other and to experience the unity that allowed them to magnify their work. The Trinidadian Marxist intellectual C.L.R. James observed the work of his Trinidadian friend George Padmore, head of the International Trade Union Committee of Negro Workers. ‘It must be remembered that men in Mombasa, in Lagos, in Fyzabad, in Port-au-Prince, in Dakar, struggling to establish a trade union or political organization, most often under illegal conditions and under heavy persecution, read and followed with exceptional concern the directives which came from the revered and trusted centre in Moscow’, James wrote. This ‘trusted centre’ was the Comintern. It provided the necessary organization to help workers from one end of the world to be in touch with others at the other end. Padmore edited The Negro Worker, which gave ‘hundreds of thousands of active Negroes and the millions whom they represented’ access to the world, wrote James. It gave them insight into ‘Communism in theory and the concrete idea of Russia as a great power, which was on the side of the oppressed’. This, James wrote even as he was critical of the USSR, ‘is what The Negro Worker gave to the sweating and struggling thousands in the West Indies, in Nigeria, in South Africa, all over the world’.

Platforms such as Internationale Arbeiterhilfe (Workers’ International Relief – IAH) emerged initially to help draw attention to the struggles inside the USSR with hunger – to enable Europeans mainly raise funds to help prevent famine. But the work of the IAH would eventually widen outwards, building solidarity campaigns from Japan to Mexico, from Argentina to Australia. The IAH worked from Germany, but turned its energy outwards towards the ‘oppressed and exploited’ peoples of the world. It enabled communists and their allies to forge connections across continents and deepened the relations of radicals within their own countries. It allowed words like ‘solidarity’ to take on a tangible meaning. This would not have been possible without the active support of Moscow.

From one end of the planet to the other, Comintern agents such as Mikhail Borodin carried instructions and methods, wondering how best to help along the revolutions. Alongside them were men and women of the colonies who came to Moscow, studied revolutionary theory and then found their way back home to build communist parties against all odds. These people led colourful lives, dangerous lives, going from factory gate to printer’s shop, from prison to exile. Their journeys were unpredictable – the Indian revolutionary M.N. Roy becomes a founder of the Mexican Communist Party, while the Chilean socialist Luis Emilio Recabarren becomes a founder of the Argentinian Communist Party. Dada Amir Haidar Khan (1900-89) leaves his remote village in Rawalpindi for the merchant marine, becomes an activist of the American Communist Party and then goes to the USSR to train at the University of the Toilers of the East, which sends him to India. Yusuf Salman Yusuf (1901-49) – known as Fahd – met a Comintern agent Piotr Vasili who helps him go to the University of the Toilers of the East, which sends him back to Iraq after a sojourn in Europe. Tan Malaka (1897-1949), who leaves the Dutch East Indies to study in Holland, returns to become a popular educator and communist, finds himself in exile and then in Moscow for the Fourth World Congress of the Comintern. Hồ Chí Minh (1890-1969), meanwhile, works on the ships and the hotels in France, the United States and on the Atlantic Ocean. He becomes a founder of the French Communist Party, goes to the USSR to study at the University of the Toilers of the East and then returns to Indo-China to lead his country to revolution. Each of them was born close to 1900 and each lead a colourful life, marked by the October Revolution which occurred in their teens. These were the people who lived along the circuits of the Comintern, for whom the USSR was a crucial node to develop their own ideas and to build their own revolutionary theories and networks.

Red Star Over the Third World, Vijay Prashad, 2019

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Caleb Mwangi was beaten so severely at his school in Kenya after he took extra food at breakfast that he was put into an induced coma and spent 11 days in an intensive care unit.

"When I got there, he couldn't leave his bed. He couldn't speak," his father Fred Mwangi told the BBC.

This happened nearly two years ago when Caleb was 13 years old. Sitting now between his mother and father on the sofa in their home in Mombasa, a city on Kenya's coast, he says he tends to zone out from time to time.

The teenager is filled with rage that sometimes makes him punch the wall. The effects, he says, of the trauma caused by the near-death experience.

Mr Mwangi gets his son to stand and pull up his white vest to reveal a thick, angry scar covering almost the width and length of his back.

He says the wounds were so deep the surgeon had to remove large pieces of skin from his thighs to use as skin grafts.

"This is him in hospital," says his mother Agnes Mutiri, showing pictures of Caleb on her phone, too graphic to publish. Lying face down on the bed, lacerations cover his legs, back and arms, and even his face. There were almost a hundred in total.

"His whole body was like this."

Corporal punishment in schools has a long history in Kenya, dating back to the era when missionaries and colonisers relied on it to assert their authority.

In 2001, the Kenyan government banned the practice in schools, but it has been harder to change people's attitudes.

Figures from the latest Violence Against Children report, a national household survey in 2019, revealed that more than half of 18 to 24-year-olds in Kenya agreed it was necessary for teachers to use corporal punishment.

BBC Africa Eye has uncovered a worrying increase in the number of severe cases being reported.

Caleb says in his case it was Nancy Gachewa, the director of Gremon Education Centre - a school in the town of Bamburi near Mombasa - who first beat him and then ordered other students to continue the punishment. Ms Gachewa denies this, and says she was not at the school when it happened.

"I was so hungry, I took five chapatis and ate them with tea," Caleb says.

Ms Gachewa and an older student, Idd Salim, were arrested and charged with assault and causing grievous bodily harm. Salim was sentenced to four years in prison last year and, in a plea bargain, he has testified against Ms Gachewa in court. The case against her continues.

While Caleb's case is horrific, it is far from unique. An employee at the Teachers Service Commission (TSC), an independent organisation that manages all aspects of the teaching profession in Kenya, spoke to BBC Africa Eye on condition of anonymity.

They said that in the last three years, reports of the most severe school beatings have more than quadrupled from seven to 29. Most incidents are never reported.

"It is becoming a crisis and… we feel it is going out of hand now. Cases of children being injured and maimed. Some of these cases have resulted into very severe consequences, even death," they said.

The source said that cases of school beatings reported to the TSC at county level often never go any further, adding that incidents were "killed" and "never see the light of day".

"So many times, by the time the case reaches us, so much evidence has been corrupted. Sometimes we cannot even get a hold of the witnesses."

BBC Africa Eye contacted the TSC to respond to these allegations, but it did not reply.

The thought that a student could die at the hands of education professionals who are supposed to protect them is unimaginable for most people, but in the last five years, more than 20 deaths linked to school beatings have been reported in the media.

Fifteen-year-old Ebbie Noelle Samuels is believed to be one of them.

Ebbie was a boarder at Gatanga CCM Secondary school in Murang'a county, around 60km (37 miles) north-east of the capital, Nairobi.

On 9 March 2019 her mother, Martha Wanjiro Samuels, was called by the school to say her daughter was unwell in hospital.

When she arrived there, Ebbie was already dead.

The school said that she had died in her sleep, but witnesses say she was beaten by the deputy principal because of the way she wore her hair.

"The autopsy report revealed that she had severe head injury, blunt force trauma. So, somebody hit her to cause that kind of an injury to her, leading to her death," said Mrs Samuels.

She campaigned for four years to have her daughter's death investigated.

Last January, Elizabeth Wairimu Gatimu, the former deputy principal of Ebbie's school, was arrested for murder. She denies the charges against her.

"I will do everything that I have to do as long as I'm alive to ensure justice is served for my child," said Mrs Samuels, who is still waiting to hear the outcome of the case.

"I told myself: 'I will not be silenced. I will not keep quiet. I will not give up fighting.' Maybe the day I give up is the day that I sleep like my daughter. But as long as I breathe, I will not give up."

BBC Africa Eye requested an interview with the Kenyan Ministry of Education, but nobody was willing to speak.

One organisation which is pushing for change is Beacon Teachers Africa. Launched in Kenya four years ago by the non-governmental group Plan International, together with the TSC, its aim is to give teachers the opportunity to protect children in schools and their communities.

It now has a network of 50,000 teachers across 47 countries in Africa.

Robert Omwa is one of 3,000 Beacon teachers in Kenya. As well as educating children about their rights, he also holds workshops to train teachers how to deliver discipline without using corporal punishment.

"Initially I was sceptical about it. I thought this is Western ideology, an African child has to be beaten. But when I tried it, I felt relieved as a teacher. I felt lighter. I felt the children gravitating more towards me," he said.

Back in Mombasa, Caleb and his family are waiting to hear the fate of his school director. Ms Gachewa has pleaded not guilty.

The 15-year-old still finds it hard to process what happened to him.

"For me to get justice, I want this woman to be jailed."

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[nebulouscoffee]

Sorry to correct you but. Samosa is an indian dish not Kenyan

Hello anon! LOL okay I never expected to get into Samosa Discourse on my Star Trek blog but I happen to love food and history and the history of food so here we go😂

You are correct that samosas are not native to Kenya- and yes, India is by far the country most associated with samosas in the popular imagination (for good reason, samosas are pretty much omnipresent throughout India!) But while samosas are not originally from Kenya, that doesn't mean (imo at least) that they cannot be counted as part of Kenyan cuisine. (Which I didn't even necessarily do in that post, but I understand your position so I'll elaborate on those terms!)

Kenya is a multi-ethic country made up of several African peoples and migrant communities, including Kenyan Asians. Now, the history of South Asians living in/trading with East Africa goes back centuries, but there was also this huge (and deeply colonial) boom in the Asian population during the late 1800s-early 1900s when the British sent tens of thousands of indentured Indian labourers to Kenya to build the Uganda railway. (There is a LOT more history I could get into re the British East Africa Protectorate and the complicated social dynamics between African & Asian communities at the time, but that's not really relevant to samosas so I'll spare you.)

Anyway, modern day Kenya still has a considerable South Asian population, and as such (again not getting into the more complicated social dynamics here), Kenyan cuisine has a lot of Indian (and Arab) influences. But beyond that- Swahili culture(s) and cuisine(s) evolved over centuries of interaction between the various (predominantly Bantu) peoples of East Africa and traders from West, Central & South Asia (who brought in- among other things- their own spices), so cultural intermingling has always been a staple of the East African coast (which is geographically SO close to Asia!) If you were to walk around some of the bigger, more Asian diaspora-heavy cities of Kenya, like Mombasa or Nairobi, you'd find plenty of chicken/fish-based coconut curries & stews that strongly resemble Indian ones- as well as rice-based dishes like pilau & biriyani, rotis, chapatis, bhajias (called 'bajjis' in certain parts of India), kheemas, kebabs- and yes, samosas. Or sambusas, as they're often called in Kenya.

And what's more- the samosa (originally 'samsa' iirc) likely originated in Central Asia in the first place! It still goes by other names in West Asia and North Africa too; as do several other dishes-in-common. In fact, kuku paka (a dish I mentioned in the post that prompted this ask) is a Kenyan chicken curry with distinct Indian & Arabic influences. So if samosas can qualify as Indian cuisine (which, they undoubtedly do), imo they can qualify as a part of Kenyan cuisine too! Anyway I'm truly sorry I let this ask get SO far away from me lmao, I guess I've always felt a bit alienated by this growing tendency in Asian & African communities to sort of rigidly and unquestioningly (even proudly) uphold colonial divides when our cultures are actually so sprawling and ancient? Like sure, we are not monoliths, and it is important that people learn that- but also, so many political borders across both continents didn't even exist as they are today even a hundred years ago. It's so cool how much there is in common! Food, like so many other aspects of culture, is often migratory and full of varied influences, and that's just so deeply human and beautiful and fascinating to me

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Police ramp up security ahead of festive season – Kenya News Agency

Police, working in conjunction with other security agencies, have heightened surveillance ahead of Christmas and New Year celebrations in the Coast region as local and foreign tourists continue trooping in for the holidays. Mombasa County Police Commander, Peter Kimani, assured citizens coming to the region for the holidays that elaborate measures have been put in place to enhance security during…