It's time to acknowledge the victims of colonial-era torture in Kenya

The coalition must practice what it preaches on human rights.

The coalition government claims to have placed human rights at the heart of its foreign policy. Next month, in the High Court, it will be asked to practice what it preaches by three elderly Kenyans.

The Kenyans will travel 4,000 miles to London in what is amounting to a seemingly endless struggle to get the government to acknowledge the tortures they were subjected at the hands of British officials in the run up to independence. They are men and women who are now in their 70s and 80s, who began their fight for redress back in 2009. 

These victims represent the wider community of several hundred elderly Kenyans who were subjected to unspeakable abuses while they were detained during the “Mau Mau rebellion”. They seek above all recognition of the abuses they suffered, but many have died while waiting for this case to wind its way through the courts, including some of the original claimants in the case.  Significantly their claims are being supported by both the Kenya Human Rights Commission and the Kenyan government.

The full truth of what occurred during the Kenya Emergency has only recently emerged due to exhaustive research conducted by historians from Oxford and Harvard, which revealed facts which are scandalous by any standard.

The Mau Mau rebellion was itself brutal but the colonial response was no less vicious. Between 1954 and 1955 over a million Kenyans were rounded up into 800 barded-wire villages where they were guarded and their movement controlled. Many thousands who had little or no connection with the Mau Mau were detained without trial for years in a labyrinth of 150 detention camps littered around Kenya known as “the Pipeline”. Among their number was Onyango Obama, Barak Obama’s grandfather.

From the start, the detention camps were places of violence and torture. Detainees were subjected to arbitrary killings, castrations and sexual assaults. Camp guards engaged in daily beatings, often resulting in serious injury or death. The worst forms of abuse and torture were routinely deployed during interrogations.

The systematic nature of the abuse and the extent to which it was known about and ultimately sanctioned at the highest level of government is what has been uncovered by recent historical scholarship, placing responsibility at the heart of Whitehall.

The three leading academic experts on the Kenya Emergency from the universities of Oxford, Harvard and London have all submitted multiple lengthy statements in support of the victims.  By contrast, not one expert has come forward to support the British government’s position.

The case has also lead to the “discovery” of the remarkable Hanslope archive, which contains tens of thousands of previously unseen documents from 37 different colonies which an internal report labelled the FCO’s “guilty secret”. These documents are now slowly being put into the public domain and provide a highly detailed account of the unfolding drama in pre-independence Kenya.

The government initially argued that they cannot be held liable for the sins of the Kenyan colony and if anyone was liable it was the Kenyan government. In July 2011 the High Court judge flatly rejected the government’s argument and stated that there was “substantial” evidence in support of the victims’ case:

The materials evidencing the continuing abuses in the detention camps in subsequent years are substantial, as is the evidence of the knowledge of both governments that they were happening and of the failure to take effective action to stop them. (Paragraph 128)

And yet, in July 2012, the government will seek to rely on a further technicality, this time by arguing that the claims are out of time and should have been brought years ago (even though they were sitting on many of the documents which have enabled experts to piece together the truth of what happened).  

Leading figures from Africa such as Desmond Tutu and Graça Machel and senior British politicians (including two current cabinet ministers, Vince Cable and Ed Davey) have called on the government to deal with these elderly Kenyans with the dignity they deserve. The previous government was on the verge of finding a solution to this issue just before the last election and yet there is no sign that William Hague is willing to do the same and it may be that the he will be dragged kicking and screaming by the judiciary into acknowledging the suffering of these elderly victims of torture.

 

Elizabeth Wamaitha, who was detained in a British-run labor camp for three years with her baby. Photograph: Getty Images
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Welcome to feminism's new gross out frontier

This new movement normalises women by focusing on their bodies, warts and all.

Vaginas are so hot right now. If that sentence shocks you, then you’ve been out of the cultural loop. Thanks to a new wave of television and autobiographies by some very funny women, female privates have moved to the front and centre of popular entertainment.

Male bits, once the only game in town, are now chiefly of interest only as a sidebar to hilarious female riffs on misfiring, awkward and unsatisfactory sex, thanks to recent work by the likes of Lena Dunham, Britain’s Phoebe Waller-Bridge (writer, actor and star of BBC series Fleabag), and now Amy Schumer, whose smash hit “femoir”, The Girl With the Lower Back Tattoo, recently hit stores.

This is all part of a new movement – what I like to call “gross-out feminism”. It is gleeful, honest to a fault, and practised exclusively by women who long ago kissed goodbye to the capacity to be embarrassed. Its goal – apart from to make people laugh – is to provide a kind of shock therapy to those still harbouring the notion that women don’t have bodily functions, trapped gas, or insubordinate periods. Or that women must either be thin or desperately wishing they were so.

Gross-out feminism works by normalising women through focusing on their bodies: traditionally, the first and final frontier of femininity. It violently pushes all remaining cats out of the bag. Women have smelly, sometimes even extremely malodorous vaginas – Schumer’s smells like “chicken ramen”; “baby diaper” morning breath; explosive diarrhoea; acne. They sometimes fart during sex.

You’d be right if you noticed that this type of feminism doesn’t look like the iconic polemics of Shulamith Firestone, Naomi Wolf or Germaine Greer. It does not fit the sociological paradigm of Natasha Walter, Ariel Levy or Laurie Penny, all of whom have tackled a classic 20th century feminist subject – objectification – with political panache. And no, it’s not related either to the brainy fiction of Erica Jong or Marilyn French.

But gross-out feminism owes much to these. The classic texts of feminism laid down the parameters of the various struggles women engage in on a daily basis. One of these was the battle to be taken as full humans, complete with an independent sexuality. As far back as the 1790s, Mary Wollestonecraft raged against the reductive construction of doll-like femininity.

The new feminism builds on all this, but its toolbox is drawn not from an intellectual arena but rather from a peculiarly modern fascination with personal and especially sexual transparency. Honesty shall set us free: as sociologist Richard Sennett lamented, we moderns trade first and foremost in intimacies. But wrapped tightly in gut-busting hilarity, the relentless personal honesty of Schumer et al loses its potential for hollow narcissism and instead becomes powerful, adding vim to the traditional message to women to be strong and confident.

Schumer in particular paints an honest, if troubling picture of the impact of what Naomi Wolf so famously addressed in The Beauty Myth. Money, pain, time: a bewildering amount of these are required in order for most women to feel presentable, let alone attractive. Schumer nails this, but also admits to her own “beauty myth” victimhood.

Before a date she too waxes, straightens her hair, fasts, and tries to squeeze into Spanx so tight that they threaten to splice her guts in two. Schumer, then, is taking one for the team. She’s performing her truth so that we can exorcise our demons. The intriguing implication is that she, like Dunham and Fey, is an everywoman as well as herself. “I am myself,” in her words. “And I am all of you.”

A new sisterhood

Might this signal a reinvigoration of the idea of a universal “sisterhood” that since the 1970s has buckled under the weight of concerns about racial, ethnic and class difference? Perhaps so.

In her hit sitcom Fleabag, Phoebe Waller-Bridge does similar work to Schumer, if less autobiographical. She doesn’t spend much time on her appearance, but when an attractive man calls in the middle of the night asking to come over, waking her up, she excruciatingly manufactures the appearance of having just come in from a night out. She throws off her pyjamas, pulls on her glad rags, a coat, and swigs some wine in preparation. She is soon speaking deadpan to the camera while being taken up the backside. Her sexual honesty is eminently relatable to by millennials, and tinged with sadness. Waller-Bridge’s genius is reading with jaded perfection the sexual proclivities of men half her intellect and beauty.

There are caveats, of course. Some might argue that bringing feminism back into the body merely reaffirms the idea that women are principally bodies rather than whole people. And putting sex front and centre emphasises a potentially one-dimensional representation of what it is to be human. Both of these objections are fair. But when it comes to mainstream, massively entertaining representations of women, gross-out feminism may finally be what has been missing all these years, showing once and for all that the “fair sex” is human in both body and spirit. Warts and all.

Zoe Strimpel is a doctoral researcher in history at the University of Sussex

This article was originally published on The Conversation. Read the original article.