Tag: East Africa

Have blade, will operate: Kenya’s jigger bugs

I woke up this morning to a strange sensation in my baby toe – a cross between an itch and a sting. On closer inspection, I noticed a transparent, pea-sized blister with a black dot in the middle. Living and working in some of the more dodgy areas of this wonderful continent, I am quite accustomed to insect bites and itches so I didn’t pay it much attention.

A few days later, my husband and close friend observed that they had similar ‘blisters’ on their toes. We had a group inspection in which we all spent a few minutes seated outside studying each other’s toes. Our investigation revealed that a) I still have blue paint on my feet from a project I worked on a few weeks ago; and b) our little blisters were identical: same colour, same size and the same strange sensation.

We called one of the local fishermen who was walking past and showed him our toes.

“Jigga Jigga Jigga!” he exclaimed. “You remove now before she gets more happy in your toe. She is not a good guest for your toe. You need to remove now.”

We decided that we did not want a non-paying guest staying in our feet and tried to find out how to remove them. We did a bit of research: these buggers are parasitic fleas called jiggers. They live in soil and sand and feed intermittently on warm-blooded hosts like cats, sheep and … our feet.

To reproduce, the female flea burrows head-first into the host’s (my/our) skin, leaving the tip of its abdomen visible through a tiny hole. This orifice allows the jigger to breathe and defecate while feeding on blood vessels! In the next two weeks, its abdomen swells with up eggs, which it releases through the hole to the ground to hatch and lie in wait for the next unsuspecting “host”. They need to be removed whole or they will spread.

Is that not the most disgusting thing you have ever heard?

The most fascinating discovery for me was that jiggers are a common and serious development issue in East Africa. A local NGO, Ahadi, is committed to creating jigger infestation awareness. Established in 2007, it has established 42 help centres in Kenya, and provides services like education, treatment, fumigation of homes and schools, and medication to hundreds of thousands of jigger-infected people. Without treatment, they can lose their ability to walk and work. Kids drop out of school, and stigmatisation and low self-esteem are common effects. There is also the risk of HIV being passed from person to person when needles used to remove these buggers are shared.

The more we read about jiggers the more we wanted to get rid of them, immediately.

In Kenya, there is “a guy” for everything you need. You want fresh octopus, you know “a guy” to call. You want to fix your roof, your toilet, your car, just call “a guy”. I was not surprised that there is a “”jigger guy” too. He was summoned.

He looked like Mr T, complete with the gold chain and signature haircut. He showed us how to remove the bugs. His method involved using a pin and blade to cut a circle around the infected area. He then lifted the skin off, somehow it gave without much hassle. Suddenly, the white egg sack was visible. He carefully dug out and removed the sack without piercing or damaging it. It is bloody sore and left a pea-sized hole in my toe. He made me bite down on a chapatti while he did it. I guess this is a form of Kenyan anaesthesia I had not heard of before.

A health worker at the Good Life Orphanage in Kenya treats a child’s jigger-infected toe. (Flickr/The Good Life Orphanage)

Mr T had to leave after performing my surgery. He was quiet throughout my mini operation, and as he left he said: “Now you see me do it, now you can do the rest. Just do.”

Just do. With those words, I became the designated jigga removal service provider. I had my two patients bite down on a chapatti and attempted the same procedure on them. Since it was dark I did it with a head light and the torch on my phone. Cut circle, lift skin, remove sack (try not to let the eggs spread all over), clean, cover. Easy breezy.

I am pleased to report that I removed both egg sacks intact. It felt like quite an accomplishment.

This is why I love Kenya and my continent. It is constantly schooling me in lessons I would never receive anywhere else. There are lessons of survival everywhere – even under my toe.

Bash, from South Africa, is a freelance project development analyst based on the south coast of Kenya. She spends most of her time snorkelling, is obsessed with giraffes, has too many tattoos and loves traveling. She misses Nik Naks and Mrs Balls chutney.

11 years ago

Is my skirt too short or too long?

As we walked down a street in Grahamstown recently after a long day of learning about the fundamentals of social accountability, I observed my companion tracking the women around us on campus with his eyes. They were flaunting carefully selected fashion-conscious outfits. Bountiful pear shapes were hugged by skinny jeans and stretchy colour-block dresses that swished to the rhythm of their gait. There really are few things more delightful than the sight of a woman flouncing about in an outfit that makes her glow with confidence.

“No wonder the rate of rape is so high in this country,” he said. Just like that, my bubble of enjoyment burst. My own invisible blanket of security shriveled in the cool, sunny air. Danger lurked everywhere and male menace strode right next to me, ruining a pleasant stroll. What had just happened?

A lot of ink has been spilled over the politics of hair for women of African descent. There are basic conventions to follow. Every morning as I wrestle my fierce afro into submission with the help of coconut oil and a Black Power metal-toothed comb, there is no confusion in my mind as to what it will communicate to the world at large. But when it comes to selecting an outfit, I find the social calculations harder to make. The fact that nudity is not an option is vexing enough. Figuring out where the lines of propriety lie in new situations can give me conniptions.

Every day I face the gauntlet of choices about depilating and deodorising and re-odourising and taming my natural curves. Absolutely no detection of my menstrual cycle is allowed in public, hence a battery of products to manage the regular shedding of my uterus lining. Restrictive garments for the bits that move when left loose, and outer garments to conceal whichever parts of me are out of public favor. Shoes heightened to tilt my hips back and thrust my bra-shaped tits forward – often paired with items that, confusingly enough, help me maintain the requisite amount of sexual aloofness. We haven’t even talked accessories yet.

And woe betide me if I get the balance wrong. If my skirt is too short for the social gathering it will say the wrong things about my sexual mores, and if it is too long it will still say the wrong things about my sexual mores. How long a hem does a girl need to attract the attentions of the right kind of guy? Is it three-inch heels for “I’m ready to settle down in a spiritual union if you are” and nine-inch heels for “bring the whiskey, I’ve got the handcuffs and we can take turns playing the naughty police officer”? Or is it other way around? I forget.

But most importantly: what’s the rape signal, exactly? Because I would hate to send a “please attack me, traumatise me, and destroy a part of my soul” signal by mistake when I only meant to say “it’s a little hot today”. Maybe I should have asked my companion on our walk. The weight of male irresponsibility that women’s garments are made to bear is heinous, and it is depressing how the threat of sexual violence is used to enforce the rather restrictive concept of female respectability.

A protester at a Slut Walk march held on September 24 2011 in Johannesburg. The Slut Walk initiative serves to protest against the perception that the way a woman dresses can justify rape and sexual violence. (Gallo)

Since I choose to believe that the roots of this “respectability” business are firmly planted in patriarchal fears of the sacred feminine, among other things, I put some effort into avoiding its strictures. My home, Dar-es-Salaam, is cosmopolitan, the beneficiary of centuries of cultural intercourse, and it shows in the range of ways residents choose to dress. There is plenty of secular space to work in, even if we have to make allowances for our Muslim sensibility and our Bantu Christian conservatism.

The default rule in the performance of respectability is that the more you cover, the higher you score. In a city where the humidity rarely drops below sticky and the heat ranges between miserable and suffocating, one must employ a little sense when selecting a daily outfit. It can be hard not to resent the shirtless men cooling off their skin whenever they please, but since most of them work in physically demanding jobs there are visual compensations.

Years of navigating and negotiating Dar’s particular combination of expectations has taught me that it comes down to the nuances of a given environment or, more specifically, the weight that is accorded to the male gaze, even in women-only spaces. Not enough ink has been spilled over the politics of dress for women of African descent, at least none that avoids the profit-seeking of the fashion industry on one hand and the sexists on the other. Figuring out where the lines of propriety lie in new situations might be challenging, but I can’t help but be fascinated by the political aspect of it.

There are benefits to mastery, the primary one being physical safety. I like to think that I have become a seasoned politician in this arena. Although a nudity-embracing society remains the unattainable ideal, I do enjoy a wardrobe that includes neck-to-feet gowns, plunging necklines and a little red string bikini that I am rather fond of – all without incident so far. For the most part all is well with the world except for those times when I stray outside the familiar, and a handy chauvinist reminds me that the lines of propriety have shifted, giving me the horrors in pretty little Grahamstown.

Elsie Eyakuze is a freelance consultant in print and online media from Tanzania, working mainly in the development sector. She blogs at mikochenireport.blogspot.com. Connect with her on Twitter.

11 years ago

Born lucky: Tales of a high-class hooker

I met Lynn (not her real name) a few months ago at a club in town, and we’ve been friends since then. We see each other around, mostly by chance, and our friendship has strengthened. Born to a rich family at the coast, Lynn was educated at a private, “international” school in Mombasa and counted more white friends among her classmates than black Kenyan ones – you can tell by the absence of a Kenyan accent.

She’s bright, no doubt about it, and beautiful, with wild two-inch tufts of bleached blond hair, huge doe eyes, caramel skin and strong, bright white teeth. She could probably make a good living in front of the cameras in Cape Town but when she arrived in Nairobi she couldn’t find a job, so she became what she describes as a ‘chick hustler’ instead. She is only 20 years old and quite good at her job.

I sent her a SMS last week saying I wanted to write a piece about her.

“Sawa” (Okay), she replied, and we arranged to meet the next day.

“What do you want to write about me?” Lynn asks when we sit down, leaning on the table and squinting at me with mock seriousness.

“A true story,” I reply. She’d heard it before. My SMS had mentioned it.

“Why? There’s nothing exceptional about me.”

“Well, you’re hardly ordinary,” I say.

Lynn shrugs and leans over to rest her arm on my leg, her new white Alcatel smartphone in her hand, batting her eyelids and gazing into my eyes as if she had just found Prince Charming.

“Hold on, I’m going to the bank,” she announces suddenly.

She is slim in a Kate Moss sort of way, skinny legs and all. She’s wearing a tight white sleeveless T-shirt, grey tights, and a pair of flat sandals with beads on the top – the kind you get at the various Maasai markets here. She’s got a small grey sling bag and a long striped scarf wrapped around her neck in five shades of grey. It looks like it’s woven from raw silk.

“The system was down when I got here,” she explains as she gets up. “I just need to draw some cash.”

She leaves me at the table, promising she’ll come back. I know Lynn well enough by now to be sceptical, but I wait anyway. Ten minutes later, she’s back. Heads turn to follow her entrance.

“Escort me downtown,” she immediately commands.

“Okay. Where are we going?” I ask, realising that my story is about to slip away.

“Just downtown! I’ve only got a little money. I can’t afford a taxi so I want to get a matatu (minibus taxi) to The Mayfair. It’ll be good there now.”

We leave immediately and take turns to avoid injury in the 5pm traffic rush. As we find a little solace behind the Jamia mosque, she puts her arm around my shoulder as we walk and takes the hand of my far arm, swinging it in front of us. Childlike. We can’t fail to draw attention; the ever-present parking attendants and the Muslims heading for prayer watch this young Kenyan model walking with this older white guy. But there’s a familiarity between us that prompts smiles, not frowns.

We reach the terminus for matatus going to upmarket Westlands but she doesn’t stop there. We walk past the terminus and on to the real downtown part of Nairobi. We continue up the road and deep into the danger zone that lies beyond River Road. Just at the end, she slips into an alley adjacent to a minuscule shop that stocks groceries and motor vehicle spares. I follow. Through the alley, we enter the courtyard of a typically dilapidated Nairobi tenement block. The two-storey block is a courtyard of chipped blue enamel, grimy wire mesh burglar proofing and fresh washing hanging everywhere on makeshift lines.

Lynn heads straight for the back of the courtyard, to a small window in the far left corner. There’s a woman sitting at the base of the staircase in the opposite corner with a baby on her lap. She calls “Fatma!” and there’s a grunt from the floor above.

While Lynn stands at the window, she is joined by an anxious-looking Sikh youth with a black turban on his head, and a guy wearing uniformly dirt-brown clothes. The three of them wait, mute and agitated.

It takes five minutes before Fatma appears, stumbling down the stairs. She’s a mess, her forehead and hairline wet from sweat and it looks like she just had a shot of heroin. She looks Somali. She unlocks the steel gate next to the window, enters, locks it again, and then appears at the window within seconds. She serves the Sikh youth and then has to count the coins proffered by the dirt-brown-clothed guy before he too is served. Only then does Lynn get the little packet that she came for.

Lynn rushes out across the courtyard, through the alley, out, and down the road. Her stride is hard to keep up with but I manage. As we cross the street to the terminus, Lynn, in her rush, nearly gets hit by a bus and shouts at the driver, “Haraka niaje!?” In Sheng – Nairobi Swahili slang – that’s like, “What’s up with the rush, dude?”

“Fuuuuuck, where’s he gonna go?” Lynn asks in redundant reference to the wedged-in traffic that the bus nearly smashed into.

As we reach the terminus, she quickly finds a matatu and gets in.

“We’ll talk some other time,” she says through the window. I shrug and leave, understanding the occasional urgency of someone with a heroin habit.

Twenty minutes later, I get a text message from Lynn.

“Relief! And it’s looking very promising here. A table of 12 white guys at the pool gawking at me each time I walk past. Lol. But I only want one. Wish me luck.”

I SMS back to wish her luck.

After another ten minutes, she replies: “How can I be here and we not allowed to approach men. Unless he comes for you or you are sitting next to him. That’s when you can talk to him but not by getting up and walking to him. Imagine! If it was allowed I’d be a very rich woman tonight!”

It’s obvious that management at The Mayfair has laid down the rules about the behaviour required of ‘Nairobi girls’ when male guests are at the pool area.

At midnight, while writing this, I send her a text message.

“You were lucky tonight?”

Minutes later:

“I got this shit idiot who just wanted to pay me $20. I directed him to K-street. I literally showed him on Google Maps.”

K-street, or Koinange Street, is notorious for Nairobi street hookers.

“Fucking cheap ass is staying in a 300 fucking dollar room!” the message continues.

At 1am, this story nearly done, I send an SMS back:

“Lynn, you’re simply the best! Get lucky!”

But the message isn’t delivered until this morning, after I wake. At 8.25am I get a simple reply, an appropriate conclusion to the tale:

“I was born lucky. I got a guy for $100! ;-)”.

Brian Rath was born and raised in Cape Town. He now lives and writes in Kenya, and has a novel due to be published shortly.

11 years ago

Returning to my roots in Balcad

Balcad is the hometown of my father, his father, his father’s father (you can see where I am going with this). It’s about an hour’s ride to Mogadishu depending on what kind of bullshit you have to encounter to get there on that particular day. My dad complained how back in the day the trip took only 30 minutes and provided a great source of daily entertainment, gossip and scandal. Balcad is a farming and agricultural town, where goats compete with humans for control of the road. Men and women wake up at the crack of dawn and spend hours sitting by the main road drinking copious amounts of tea and arguing about absolutely nothing. One of most powerful people in the town is the humble bus driver who we rely on for our movement in and out of Balcad.

I had previously only made quick visits to Balcad (the last time was in 2004-2005) but this time I was staying for a few weeks, in the same house my parents married in and my siblings were born in. There is something quite peculiar about sleeping in the room in which your parents promised to spend the rest of their lives with each other over two decades ago.

I arrived in Balcad in the heat, bothered by dust and sand clouds hitting me in the eye. From the moment I stepped out of the car, I could feel people’s eyes on me. Their stares followed me as I surveyed the main road, the shops, the women who all wore full jalabeebs or burkas. It was as if ‘outsider’ was printed in bold font on my forehead. Thankfully my first visit to Somalia in 2004 had already prepared me for this.

The stares were most intense on the bus rides from Balcad to Mogadishu. The bus never left on time. The driver would sit outside, leisurely drinking his tea, waiting for the bus to fill up with passengers. I’d be sitting in my seat, open to the various curious looks and questions by fellow passengers. It didn’t matter how I dressed, they could always identify me as the outsider. Sometimes they didn’t even ask me anything; they were content to sit and discuss me loudly. During my stay I managed to perfect a blank expression mingled with confusion. It usually saved me from further questioning.

I spent my days in Balcad watching Somali music videos and a lot of badly dubbed Bollywood films. One night the entire road seemed to be in my room: their electricity connection had failed them and the thought of missing their Turkish soap opera was unbearable. Friday soccer games would see half of the town trickle into the green grounds to watch various teams compete against each other. The animosity towards the Mogadishu teams was fantastic!

Some days my dad took me on walking tours, pointing out the ruins of his childhood. I could sense his bewilderment and confusion at times when buildings that used to stand large and proud now appeared before him bullet-ridden. Balcad felt more freeing than Mogadishu, with local residents staying outside till late at night. Residents walked around freely and generally the atmosphere was less anxious than it was during my previous visit.

On other days, my grandfather’s housemaid would chaperone me despite my loud and angry outbursts that I was perfectly capable of roaming around by myself. She was a decade younger than me and refused to leave my side while I explored Balcad. Young children would run and scream at the sight of my camera before cheekily returning and asking to have their photo taken. I’d often spend a good 20 minutes taking personal photographs for people.

In Balcad, my grandpa’s town, I was merely my grandpa’s blood. People referred to and introduced me by his name, wherever I went his reputation and presence followed. It was nice. Even though my grandfather is in his eighties, he still treks by foot to his farm each morning to check on his crops, his animals and to basically get away from it all. I did not know grandparents while growing up. My maternal grandfather died shortly before my arrival in Somalia years ago. My paternal grandmother died decades ago. I’m fully realising how limited my opportunities are to understand my grandparents and their stories. Time is definitely never on our side. Hopefully through the stories and photos of my visit, I will have something of them to hold on to.

This post is part of a series by Samira Farah about her recent visit to Somalia. She is a freelance writer and events organiser based in Sydney, Australia. Visit her blog at brazzavillecreative.com and connect with her on Twitter.

11 years ago

Rwandan journalists under attack despite new press laws

Rwandan president Paul Kagame has signed new press laws and a freedom of information Act, intended to liberalise the media. Yet at the same time journalists are in prison for simply doing their jobs – holding the government to account.

Two of these, Agnes Uwimana and Saidati Mukakibibi, were jailed for allegedly defaming Kagame and “endangering national security” after writing articles that criticised the government’s agricultural policy, its handling of corrupt officials, and the justice system for Rwandans involved in the 1994 genocide. The reporters had been warned by the government-appointed Media Council to “tone down” their criticism, and when they failed to comply they were arrested and charged with genocide denial. Their case has been brought to the African Commission on Human and Peoples’ Rights, where they say that their right to freedom of expression and a fair trial have been violated.

Agnes Uwimana Nkusi (R) and Saidati Mukakibibi (L) in Rwandan’s Supreme Court for the first day of their appeal in Kigali on January 30 2012. Nkusi and Mukakibibi were both given in February 2011 prison sentences of 17 and seven years respectively following convictions on charges of genocide denial, inciting civil disobedience and defamation. (AFP)

Under the new laws, which are the result of international pressure and negotiations that lasted many years, the Media Council will stop being a censor and will focus instead on capacity building and promoting professional journalism. The media will be able to introduce a regime of self-regulation, and the freedom of information act will give journalists access to government information ranging from budgets to infrastructure plans.

However, while legislators congratulate themselves on passing these laws, Uwimana and Mukakibibi are not the only Rwandan journalists being persecuted. Radio journalist Habarugira Epaphrodite is being dragged through the criminal courts for mixing up the Kinyarwanda words for “victims” and “survivors” while reading the news about the country’s genocide commemorations. It was a clear slip of the tongue and he was acquitted, but the prosecution has lodged an appeal which will not be heard until mid-2014. Until then, no radio station will hire him and Habarugira cannot work as a journalist.

These are but a few examples of many. Over the past few years, scores of journalists have fled the country, leaving for Uganda, Sweden or the United States, from where they publish their newspapers online. One of them, in exile in Sweden, has tried to get his newspaper back on the streets in Kigali by importing copies by road from Uganda.

But this can be risky. In December 2011, Charles Ingabire, a Rwandan journalist critical of the president, was shot dead in Uganda where he lived as a political refugee. Two months earlier he had been assaulted by unidentified attackers who demanded that he stop publishing his website. A former soldier, Ingabire had written extensively about the Rwandan military and published interviews with other exiled soldiers.

The introduction of a set of new laws, unconnected with the offences for which journalists have been convicted, cannot be called a first step. Journalists have been jailed for criminal libel, alleged national security offences and vague genocide-related laws. If the Rwandan government genuinely wants to liberalise the environment in which the media operates then the real first step is to release the journalists unjustly imprisoned and reform the laws that led to their imprisonment to begin with.

Peter Noorlander for the Guardian Africa Network. He is the head of the Media Legal Defence Initiative which is representing Uwimana and Mukakibibi at the African Commission on Human and Peoples’ Rights and provides legal aid to several other Rwandan journalists. Follow these cases at www.twitter.com/mldi