Kenya

Meeting with Lions in the Mara

It is late afternoon when Daniel, our guide, takes us to the rock-strewn place where he knows the lions will be.

The males are hiding away in longer grass, but the females and cubs are out in the open, enjoying the last of the sun. The light is spectacular. I wonder if the lionesses have chosen this place on purpose: because their young blend in so well with the landscape. In any event, they seem utterly relaxed. This mother (above) simply watches us as she feeds one of her cubs. There is another at her tail, disguised as a boulder, while the third one takes off on a small adventure.

The quiet proximity of these lionesses is breath-taking, our intrusion on their family life above their notice. We watch them until the sun goes down and it is time to return to our camp on the Mara River.

Ailsa’s travel challenge: meeting places

Go here for Ailsa’s and other bloggers’ meeting places. Meanwhile, here are a few that caught my eye:

Travel Tales of Life Cinque Terre: Meeting in an Italian Paradise

Third Person Travel

Stefano Scheda

Almost Italian

Basket case? Tales of bravery and betrayal

These glorious Nubian mats adorn my kitchen. They decorate our every day, their colours radiating like mini-suns however dull the weather. It is hard to imagine, then, that there is a dark tale behind their creation, a tale of statelessness and discrimination.

The makers of the mats are women from the Nubian community of Kibera, in Nairobi (Kenya). They, their parents and grandparents before them, were born in this quarter of the city suburbs. This has been the case since the early 1900s, when British colonial authorities gazetted an area of land for settlement by Sudanese Nubian soldiers of the British Army, men who had first been recruited during the 1890s when Britain was trying to establish control over the peoples and territories of East Africa.

This next photo thus shows another form of decoration – a Nubian KAR officer’s chest adorned with medals that attest to years of brave service in the cause of the British Empire.

This photo was taken in 1956, during the British colonial era. The officer is showing his invitation to a garden party at Nairobi’s Government House. The gathering was in honour of the visit to Kenya by HRH Princess Margaret of England (Kenya’s Nubians: Then and Now, Open Society Foundations).

The Nubian people (also known in the distant past as Kushites) have a long, long history, their homeland once stretching along the upper reaches of the River Nile in North Sudan and into southern Egypt. Much of their territory was taken in the 1960s for the building of the Aswan Dam by the Egyptians, and this was another cause of displacement. But way back in time, the Nubians were a people to be reckoned with. The earliest evidence of a metropolitan culture (the Kingdom of Kerma) has a date contemporary with neighbouring Ancient Egypt. Nubia was the gateway to the African hinterland, and a great trading nexus.

Dr Stuart Tyson Smith (University of California, Santa Barbara) says the Kerma culture “evolved out of the Neolithic around 2400 BC. The Kushite rulers of Kerma profited from the trading such luxury goods as gold, ivory, ebony, incense, and even live animals to the Egyptian Pharaohs. By 1650 BC, Kerma had become a densely occupied urban center overseeing a centralized state stretching from at least the 1st Cataract to the 4th, rivaling ancient Egypt. Kerma was sacked in c. 1500 BC, when the entire region was incorporated into the Egyptian New Kingdom empire.”

The Nubians and Egyptians traded, intermarried and warred with one another over many centuries, the Nubians finally ruling Egypt for half a century during the 25th dynasty (c. 750–655 B.C.E.) And though it may be a big surprise for some people to know this, there were Nubian, black African pharaohs, Nubian pyramids, and a Nubian form of hieroglyphics that were later developed into a 23-letter alphabet (yet to be deciphered). Clearly as time went on, Nubian culture was influenced by Ancient Egypt (though why not the other way around?), yet it also evolved in its own very characteristic ways.

The strikingly tall Nubian pyramids below were built at the time when Britain was a land of Iron Age farmers who lived in thatched round houses and constructed hill forts of earthen banks and ditches.

Fabrizio Demartis Creative Commons

The Nubian Meriotic kingdom developed from the 25th Dynasty when Nubia ruled Ancient Egypt. It is named after its capital Meroë (begun c 800 BCE). Over 255 pyramids belonging to the Meroitic period have so far been discovered.

But back to more recent times, and the story behind my lovely mats. In World War 1, Sudanese Nubian forces were deployed in defence of British-ruled Kenya along the border with German controlled Tanganyika. This East African campaign was a brutal affair, fought over waterless, disease-ridden bush, as British forces attempted to thwart Count Von Lettow-Vorbeck’s ingenious guerrilla tactics, carried out by other Africans – the Count’s highly trained askaris from German East Africa (now Tanzania).

The British Army, with a few exceptions late in the war, did not allow the native peoples of Kenya to carry arms at this time, so it was the Nubians who were the main combatants. Kenyans were instead conscripted into the Carrier Corps to transport army provisions since mules and horses could not survive in tsetse infested bush country. Tens of thousands of young men died of starvation and disease in the British cause, their families often never hearing what had happened to their sons. They simply never returned from the war with Jerimani.

(For a vivid fictional version of this conflict see William Boyd’s An Ice-cream War).

In 1912 the British colonial administration in Nairobi gazetted 4,197 acres near the city for the settlement of Nubian soldiers and their families who could not be repatriated to Sudan. The Nubians called this place Kibra, the forest land.

Nubian Family c1940s, photographer unknown. Copyright Kenya Nubian Council of Elders. For more wonderful photos see Kenya’s Nubians: Then and Now, Open Society Foundations

By this time, all British East African (Kenyan) tribes had been categorized, and the land they occupied, at the point of British incursion, designated as native reserves. Africans were not allowed to have title deeds to their own and and, in theory, European settlers (who did have title to vast acreages) were not allowed to encroach on the reserves.

The Nubians, however, were specifically categorized by colonial authorities as ‘Detribalized Natives’, and non-natives of British East Africa. This meant they could not claim any rights to have their land made into a reserve, nor could they build permanent structures on the land. The community, however, continued to provide further generations of soldiers who would serve in the King’s African Rifles.

During WW2 Nubian soldiers fought for Britain, alongside other black Kenyan recruits, in Somalia, Abyssinia and in the terrifying war against the Japanese in the jungles of Burma. It is another little remembered fact that the African troops of the King’s African Rifles played a determining role in the winning of the Burma campaign.

By 1955 the Nubian community of Kibra numbered 3,000. Back then it was an attractive rural village, the houses surrounded by large gardens. But in successive decades as Nairobi grew into a city, hundreds of thousands of rural Kenyans, seeking work, invaded Kibra, putting up shanty dwellings. Kibera, as it is currently known, is now one of the biggest slums in Africa.

A cropped image of Kibera, Nairobi. Photo CC 2014 Schreibkraft

Photo: CC Blazej Mikula

During colonial times, Kibra land remained the property of the British Crown. At Independence in 1963, ownership of Crown Land passed to the new government, and so became state-owned land. The new state also inherited an administration that was still largely operating under State of Emergency regulations from the 1950s Mau Mau uprising. Being able to prove who your tribe was and the associated right to domicile were essential proofs of citizenship. The Nubians’ former colonial categorization denied them on both fronts.

From 1963 until 2009, when the Nubian community in Kenya was finally accorded official existence as a Kenyan tribe, the Nubians of Kibera and elsewhere in Kenya had been stateless. While the colonial generation did have identity cards, the post-independence generations could only acquire them, if at all, with great difficulty, and after many years of persistence.

This meant they could not be formally employed, open bank accounts, acquire title deeds, participate in the affairs of their country of birth, vote, or even leave their own homes safely, since to be caught without an identity card is a criminal offence. The only opportunities to earn a living were in the informal sector, and for women, this included/still includes making baskets for sale through non-governmental trading operations, and Nairobi’s tourist curio shops. Hopefully now, with official recognition, the fortunes of the Nubian people will change for the better, but there is still much ground to make up, and in all senses. For more of these people’s story see the excellent short videos below, and also the full length BBC programme about Ancient Nubia at the end.

In the meantime, back to the beautiful baskets, and a Nubian woman at work. The method of construction involves coiling lengths of papyrus stems or dried grasses then wrapping them round with coloured and natural palm leaf strips. Truly great works of decorative art, and not only that, but life-enhancingly useful too. Expressions of spirit undaunted despite lives of grave hardship unimaginable to most of us?

Photo: http://in2eastafrica.net/home-stays-growing-ugandas-tourism/

Article on Nubians of Uganda: Flavia Lanyero 2011 Daily Monitor

Greg Constanine’s video explains the Kenyan Nubian dilemma

This brief film explains the history of Nubian statelessness in Kenya

Recent archaeological discoveries of the ‘lost’ Nubian civilization

Ailsa’s Challenge: Decoration – Go here for more bloggers’ decorative posts

A Long Time Ago in Africa

Well this is what happens when you fiddle about in Windows Live Picture Gallery. I rather like the effect – posterized for posterity, an arty rendition of UK expatriate in 1990s Kenya. The original shot is thus pretty old, just like me. I was standing in the back garden of our house in Mbabane Road, in Nairobi’s leafy Lavington district, under the loquat trees. The house is gone now, and I can see from Google Earth that Madison Insurance who owned the compound, have given it over to some development of upscale townhouses. Across the road was the run-down state primary school. I imagine it is still run down. My days back then had a daily soundtrack of children’s voices – chanting times tables mostly.

In the photo I’m wearing a self-made suit (tunic and pants) of batik cloth created at a workshop by street boys trying to get their lives together. And I’m wearing a string of Kazuri Beads, glazed ceramic beads, made by women trying build themselves and their kids a future. Kazuri means small and beautiful. The little factory in Karen, Nairobi was a joy to visit. The workshop shelves were lined with glass jars of bright beads, rather like a picture book sweet shop, while at benches in the the airy room, women created beads and threaded necklaces in colour schemes of their choosing. I’m only sorry that I seem to have no photos, but if you go to the link you can see the factory today – much expanded and employing men too.

I still have the beads and the suit, and still wear them too, although the batik cloth is a little thin, while I, sadly, am not.

And now here’s a picture of our house – home for seven years.

It came with the usual services that accompany the living quarters of TCOs (Technical Cooperation Officers) working for Her Majesty’s Department for International Development. These included a well secured compound perimeter with lights, a 24/7 security guard, house alarms (checked monthly), internal security gate, barred windows, guard dog, and regular applications of pesticide by Rentokil. Phew. We did not like any of this much, although we did like Patrick, our day guard, such a tall and gentle man. It was hard to imagine him fending off intruders. He had a farm back home in Western Kenya where his wife stayed in the good stone house he had built for her, along with their three children. He used to go home twice a year to plant or harvest his maize crop.

To make up for all the oppressive security, during the day I used to walk around the district on foot, roaming along the avenues. I wasn’t sure what it was I supposed to afraid of, although I did know that people did have their homes broken into, and that expats who insisted on driving large new Land Cruisers were often relieved of them (on their own compounds) by guys with AK47s, and strangely enough, soon after said expats (usually diplomats) had arrived in country and taken possession of the new vehicles via customs and imports at Mombasa port. The word on the street was that these robbers were highly connected. Very highly connected. This situation frequently reminded me of one of my father’s favourite sayings: the fish goes rotten from the head, although one would have been foolish to say this too loudly, or even at all back then.

Farrell Team Leader, Graham, had a works Land Rover for work, but otherwise we drove a battered Suzuki jeep. It had some interesting features. A previous owner had cut a hatch over the back seats, and made a fibre glass lid to go over the top. For game viewing you could simply unclip it. I didn’t drive it much, because that was the really scary thing – Nairobi driving. I often used to ponder if I could get to places by driving on the very wide pavements. Once when I forgot I was in Kenya and slowed at a zebra crossing on a city highway to let a pedestrian cross, the poor woman looked as if she would faint. I was lucky that the Suzuki and I didn’t get flattened by a Tusker beer truck, while I and the woman stared at one other in a state of frozen confusion, neither of us able to move.

The other thing that used to scare me about driving was that parts used to fall off the Suzuki. G’s nonchalant response to my concern was, ‘Well if you were still going, you obviously did not need it, whatever it was.’

On the whole, then, it was better walking. I could peep through the cracks in the big steel gates that protected ambassadorial and diplomatic residences, and count the excessive number of garbage bags put out for BINS, the private refuse removal company. I’d see street kids and Maasai, greet the security guards who sat out on the neatly trimmed verges and chatted house to house. I was intrigued by the barber who had turned a fallen flame tree into a salon, and I liked the smells of all the garden trees – cypress, frangipani, the warm musky smell of fever trees. When the rains came the streets would be filled with silvery clouds of termites on their nuptial flight. At dusk, the frogs in the Nairobi River way below our house would strike up frog songs that resounded across the valley. The crescent that adjoined Mbabane Road was called Applecross – a bizarrely English name that evoked pastoral perfection of the sort that had never existed outside colonial settlers’ minds.

When we took over the house from G’s predecessor we also took on the resident house steward, Sam, whose homeland was in Maragoli in Western Kenya. He had long worked for expatriates, but back home and also on the borders of Nandi he had small farms – three in all. His first wife lived on his ancestral land in what had been the Maragoli tribal reserve in colonial times. He still called it ‘the reserve’. He said he had poor relations on the other smallholdings, but they were not looking after the land properly and this caused him much concern. Apart from home leave, he stayed in Nairobi with his second wife, living in the servants’ quarters at the bottom of the garden. One reason for staying in Nairobi was so his three youngest children and a grandchild who had come to live with him could go to school across the road.

Now meet Sam, with guard dog Kim. We eventually had to hand Kim over to a vet, this after he started attacking children who came to play with Sam’s children on our compound. The vet told us that some German Shepherds were prone to this behaviour, and once begun, this was not a habit that could be broken. She told us she would try to send him to a rescue centre that kept such dogs, but otherwise he must be destroyed.

We did not ask which of these had been the outcome, but after having one sweet little girl’s face stitched up at the hospital we could not risk it happening again. Luckily the dog missed the child’s eye and the wound healed well. Here she is then, Sera, fully recovered with only a hint of a scar under the right eye.

And next comes Silas, Sam’s youngest son.

And Sam’s grand daughter, Zaina playing badminton with Silas on the back lawn.

Then Sam off-duty out on Mbabane Road. He only worked half days as we didn’t have enough house work.

And this is Francis, who stood every day on the corner of Mbabane and James Gichuru and sold us The Standard and Nation newspapers. He turned the newspaper round deliberately because it was featuring the British envoy, a man somewhat outspoken on Moi regime corruption.

And finally me again, not looking quite so postered (but oh, so much younger) with poor old Kim, and those Kazuri beads again. Interesting days.

Looking for Smut: Work on Kenya’s Highland Farms

Valentine’s Day Runaway

Flickr Comments ‘A’ words – go here for more bloggers’ ‘A’ tales and photos

Zanzibar: time’s twists and turns

…a gateway to Africa. Through its portals passed not only slaves, spices and ivory, but also missionaries, explorers and conquerors.

Abdul Sheriff, Professor of History, Dar es Salaam University

Zanzibar – it’s all in the name – the Indian Ocean shores where Arab merchants met with African farmers and created a new people: the Swahili. In the Arabic Kilwa chronicles of the Middle Ages, the word Zanj denotes non-Muslim black people, and the word bar means coast, and the term back then referred to much of the East African seaboard – to wherever the dhow traders seasonally put in to haggle with Bantu farmers for ivory, leopard skins, rhino horn, iron, ambergris and mangrove poles. These, then, are the shores of the Sindbad (Sendebada) tales, but today the term ‘coast of the blacks’ survives only in the name of the Zanzibar archipelago (Unguja and Pemba Islands), now part of Tanzania.

These days too, Zanzibar Island, more properly known as Unguja, is seen as the heartland of Swahili culture, and the place where the purest form of KiSwahili is spoken. Once, though, there were many other powerful Swahili centres – independent city states that included Manda, Lamu, Malindi and Mombasa in Kenya, and Sofala far to the south in Mozambique. Such states, with stone towns built of coral rag, began evolving from at least the early 800s CE (Manda), by which time KiSwahili was already a fully developed language, albeit with many regional forms.

In fact the trade along East Africa had been going on from well before the 9th century. The Periplus of the Erythraean Sea, a Greek account of Indian Ocean trade written around 60 CE, indicates that the people of the kingdoms of Yemen and Arabia already had well established trade routes as far south as Mozambique. The Romans had also been here, doubtless making use – as all the seafarers did – of monsoon winds that in season carried them south down the African coast, or east to India, and then, with the change in the wind,s northwards and homewards to the Gulf.

The earliest traces of a stone town on Unguja date from the 12th century when merchant princes from Shiraz in Persia settled on the island. Over successive centuries this settlement was destroyed twice by the Portuguese (who, after Vasco Da Gama discovered he could sail round Africa in 1498, seized control of the Indian Ocean trade) and once by the Omani Arabs whom the Swahili sultans of the Kenya coast called in on several occasions to help rid them of the European tyrants. The Portuguese were ousted from Zanzibar and the Swahili mainland at the close of the 17th century, and thereafter, until the British declared Zanzibar a protectorate in 1890, it was the Omani Arabs who controlled the surviving Swahili states.

The Stone Town we see today dates mostly from the nineteenth century when the place was at its most prosperous. Abdul Sheriff describes the scene:

“Zanzibar was then a cosmopolitan metropolis. Its harbour teemed with square-rigged ships from the West and oriental dhows with their lateen sails from many countries in the East, carrying all the colours of the rainbow. Here Yankee merchants from New England drove a hard bargain with Hindu traders in their large crimson turbans or Khojas in their long coats, exchanging ivory for American cloth; the Marseillais haggled with the Somali for hides and sesame seeds from Benadir; Hamburg entrepreneurs shipped tons of cowrie shells to West Africa, where they served as currency; and Arab caravans rubbed shoulders with their African counterparts from the Mountains of the Moon.” (The History and Conservation of Zanzibar Stone Town 1995).

Beit al-Ajaib, The House of Wonders, was built by Sultan Barghash in 1883 to host ceremonial events. He was an extravagant man and, before his death in 1888, built 6 palaces across the island of Unguja. After the 1964 Zanzibar Revolution when the Omanis, along with many Indian residents, were killed or expelled, the building was used as government offices. When we visited in 1999 it was abandoned, but for one of the last sultan’s cars (candy pink in colour) parked inside the atrium near the front door. A good friend who visited the House of Wonders recently tells me it is still there.

Trade was given much impetus in 1830 when the Sultans of Oman moved their capital to Zanzibar to oversee what turned out to the short-lived boom in clove production. They and other Indian and Arab landowners owned many clove and coconut plantations on the archipelago, and these were worked by African slaves.

The slave trade, then, was another source of the island’s prosperity. By 1860 the archipelago had some 60,000 slaves, not only working the plantations, but also fulfilling domestic and labouring tasks, and providing new wives for the sultan’s harem. And it is worth noting here that the slaves in Zanzibar were not generally ill treated in the way they were in the Americas; it was not unknown, after long service, for them to inherit their master’s land and property. The children of the harem slaves were also acknowledged by the sultans who fathered them, and treated as royal children with appropriate titles.

During the 19th century it is reckoned that some 50,000 slaves a year were being sold in the Zanzibar slave market. It was only in 1873 that the slaving was abolished, this after much pressure from the British who had first made a treaty with the Sultan Said in 1822 in an attempt to kerb the trade. That treaty had produced little effect. There was too much demand. The French, in particular, needed slaves for their tropic island plantations.

And to meet the demand the Swahili and Arab slaving expeditions would set off from Zanzibar for the African mainland, taking their caravans of porters along well-walked slave paths through Tabora in Tanzania, and down into Zambia, or travelling up present day Kenya to the Great Lakes regions. The notorious Swahili slaver, and plantation owner, Tipu Tip, roved as far as the Congo , terrorizing villages across the territory.

Finding some way to end the trade was one of the motivations that drove the missionary-explorer David Livingstone ever onwards on his gruelling explorations across Africa. It was thought that if the continent was opened up to civilizing Europeans, then the ‘filthy trade’ could be stopped. But then like the slavers, he and other European explorers (Burton, Speke, Stanley, Cameron, Thomson) started their journeys from Zanzibar. All such travellers, including missionaries, relied on the expertise of porters and seasoned safari guides who otherwise worked on the slave caravans. In 1866, before his last expedition, Livingstone stayed at the house above. It had not long been built by Sultan Majid. Now it is the office of the Zanzibar Tourist Corporation.

From John Hanning Speke’s Journal of the Discovery of the Nile 1863

The slaving and ivory trades worked in tandem. Newly captured slaves were not only driven on forced marches across the continent to the coast, but they were also made to carry supplies, and these included any elephant tusks that the slavers had procured – ivory destined for the production of piano keys and billiard balls for the European market. It was only in 1897 that all slaves on Zanzibar were given their freedom. The Anglican church stands on the site of the slave market, beside the now famous sculptures commemorating the years of abuse. It is horrifying to consider what the cost of this trade has been for Africa: generation upon generation of the strongest, brightest and most beautiful young people robbed from their communities.

Naturally the British could congratulate themselves on finally stopping the trade on Zanzibar, although I believe it continued well into the 2oth century at Lamu. Today, too, slave mongering thrives, and under our very noses in Europe, only now the abused are not necessarily black, so perhaps we don’t think it’s the same thing – the brutal deprivation of liberty and dignity, along with forced labour?

But back to 1890, the end of the Sultans’ control and Britain’s laying claim to Zanzibar. Because now we come to a whole new angle. For this was also the year of the Heligoland-Zanzibar Treaty, an agreement between the Germans and the British, whereby (in return for Heligoland, the strategic North Sea island), the Germans waived rights to Zanzibar, Witu on the mainland coast, and to the territory now known as Kenya across which the British were planning to build the Uganda Railway. (Bismarck apparently called this deal swapping the trousers for a button).

Suddenly, then, Zanzibar has a very particular purpose for the British Empire. It will become the spring board for the claiming of extensive East African territory, and it will start with that mad, mad railway from Mombasa to Lake Victoria. Of course, with slavery being outlawed, some new mechanism of harnessing native power will need to be thought up. Something civilized and civilizing. I know – we’ll call it colonialism, and enclose indigenous people in their own territory, make reserves of their own homes, which they can’t leave unless they have a pass. Then we’ll introduce hut and poll taxes so forcing them to work for Europeans…

For more of the colonial story go to an earlier post Vulcanicity HERE. In the meantime below are some more soothing views in and around Stone Town, now a World Heritage site. Life is not so grand as it was in the days of the finely robed Omanis. Fishing, ferrying, farming (growing spices, coconuts and vegetables), curio trading, boat building, mangrove pole harvesting and tourism are the main sources of income. As in all African countries, people work hard to educate their children, and this is their number one priority.

Stone Town is also a devoutly Muslim community, and sometimes this does not sit well with tourist inclinations to behave in ways not considered either respectful or respectable by Zanzibaris. There are over 50 mosques of several different Muslim persuasions, but most are unobtrusive buildings without minarets, and are scarcely noticeable among the domestic dwellings. There is also a Catholic cathedral as well as the Anglican church. The streets are maze-like and shadowy, but we met with nothing but gracious hospitality when we wandered along them. The place may seem run down (although here and there restoration is in progress), but in the sudden whiffs of jasmine the Sinbad romance lingers on…

(For more about the Swahili see an earlier post HERE.)

AILSA’S TRAVEL CHALLENGE: TWIST

FLICKR COMMENTS TAGGED ‘Z’

Vulcanicity ~ Welcome to the hot zone

I have long had a fearful fascination with volcanoes – probably ever since, as a young child in the 1950s, I saw a newsreel item of Mount Etna erupting. It seemed like a living nightmare. I remember especially the unstoppable flows of boiling lava that rolled over everything in their path. Even in places where it had cooled I seem to remember people who walked on it found their shoes smouldering. It was perhaps my first apprehension of the fact that the earth could do things that mankind was incapable dealing with. I remember having a dream afterwards where the ground beneath my feet kept cracking open into ever widening fissures: my first anxiety dream perhaps.

With this in mind, you will understand how very deeply impressed I was when I first set eyes on Africa’s Great Rift Valley.

NASA non-copyright image

Here, on the surface of the earth, we have a 4,000 mile chain of connected fissures that extends from Lebanon in the Middle East to Mozambique in south east Africa. It comprises the Jordan Rift Valley, Red Sea Rift and the East African Rift, which itself divides into eastern and western arms with Lake Victoria Nyanza in between. The entire system has been described as a world wonder, the biggest rupture in the planet’s land surface, and the only geological feature that can be seen clearly from the moon. The East African Rift of course includes the great ice-topped volcanoes of Kilimanjaro and Mount Kenya that are mere remnants of their formerly gargantuan fiery selves.

So however you look at it, moon- or otherwise, the Great Rift is definitely a case of EXTREME geology. All that seismic shunt and shift. And it is still happening and at this very moment. One day the Horn of Africa and littoral East Africa will be an island.

The East African Rift is thought to have begun to pull apart around 40 million years ago. Scientists surmise that the environmental changes associated with fissuring may have had a significant impact on the evolution of humankind. So far, very many of the earliest fossils of (potential) human ancestors have been found in the Rift – Olduvai Gorge, and in the vicinity of Lakes Baringo, Turkana and Omo. On the other hand, this could simply be a reflection of the decades of systematic searching in these areas, instigated largely by the Leakey dynasty of palaeontologists. But whether a good case of careful looking or not, I’m still prepared to believe that humans could have evolved here.

The photograph at the start of this post is of the old volcano, Longonot. It lies in the Rift between Nairobi and Naivasha in Kenya. In the next shot you can see it from Lake Naivasha (hippo added for purposes of scale Smile ). Part of this lake is also formed within a submerged crater.

One key side effects of volcanic activity is highly fertile soil. In Kenya and Tanzania the Rift Valley floor supports the Serengeti grasslands that in turn are home to millions of herbivores, their following of big cat predators, and the whole wonderful species-rich eco-system. These plains also have long been the grazing grounds of the best known nomadic pastoralists on the planet, the Maasai.

Before the British invaded East Africa in the late nineteenth century (intent on setting up the Imperial British East Africa Company) and concluded that any land not occupied by people at that point in time was EMPTY and thus FREELY AVAILABLE, the Maasai ranged over vast tracts of the Rift grassland system. It is believed that their ancestors moved out from the Horn of Africa about four thousand years ago.

This means that the Maasai lived a life that suited them and apparently with little cost to the environment for 4,000 years before the British came along and herded them into a reserve where the land is least fertile and watered for human purposes, and otherwise known as the Maasai Mara. Europeans then set about destroying the plains’ wildlife on a breathtakingly ugly scale. The invaders, or their activities also became vectors for deadly disease – rinderpest that decimated native cattle, and smallpox and syphilis that took their toll on the human populations.

Smallholder farms at Escarpment just north of Nairobi. Mount Longonot beyond.

Once the British had staked their claim in British East Africa, the Bantu farming communities that inhabited the higher hillside zones of Kenya were also enclosed in Reserves. The occupants could only leave to work for Europeans. The justification for creating reserves with designated boundaries (and they were quite large areas) was to protect tribal land holdings from the incoming white settlers.

African farmers, being the successful cultivators they had been for several millennia, were naturally inhabiting the best and most covetable land. So in this sense, the British administration had a point. The early settlers were British aristocrats like Lord Delamere and the sons of the Earl of Enniskillen, and thus the kind of men who expected to own vast acreages and begin farming/ranching on an industrial/landed gentry scale.

Meanwhile from 1896-1902, and as a result of military paranoia of epic proportions, the British had built a very expensive 600-mile railway from Mombasa to Lake Victoria. It was called the Lunatic Line even at the time of its building. But as the strategic objective receded in importance during the early 20th century, so the Colonial Office needed settlers – well-heeled, gentlemen of means who would grow produce for export and so help pay for the railway.

First page of Lord Cranworth’s A Colony in the Making: Or Sport and Profit in British East Africa, Macmillan 1912. A guidebook and general sales pitch to attract gentleman settlers. (Out of copyright).

Thus, in the wake of the adventure-aristocrats came retired military men, among them individuals who were variously set on nation-building, knocking the natives into shape and, in the process, getting rich from flax, ostrich feathers and coffee. The country’s fine shooting and fishing were definite lures, and made much of in the publicity brochures sent out from British East Africa. Other attractions included the notion of plentiful cheap farm labour and house servants, and thus the preservation of social status that was already well on the wane for the middle classes back in Blighty.

But now we come to the rub. Or in fact two rubs. Firstly, when the monsoon winds are blowing in the right direction, Kenya has the most benign climate imaginable, providing two rainy seasons, and thus two and sometimes three growing seasons for some crops. The elevated plateau of Central Province in particular, and its Aberdares highlands are rarely too hot. The beauty of the great forests suggested Scotland or Wales rather than Africa to the newcomers. They set about building mini-baronial lodges and laying out English lawns and rose beds.

But then comes the other rub. The soil. As I’ve said, volcanic soils are very fertile, but they are also very fragile. Wholesale clearance of trees and bush will quickly create desert. The late, great Kenyan environmentalist, Wangari Maathai, has maintained that felling deeply rooting forest trees ultimately leads to desertification for a whole range of reasons.

The forests not only attract rain but the trees shelter, stabilize and feed the soil (many tropical species fix nitrogen). Most importantly, she pointed out, the deep roots open up underground aquifers to water the land.

Traditional farmers of course made gardens within the forest rather than large fields. They cleared trees certainly, but they did not clear all trees. Some had sacred meaning, like the wild fig, and were protected. Others were valued for cropping purposes – for animal fodder, medicine, bee forage etc.

When the old colonials set out for Africa on a cash-cropping spree, full of the notions that they knew best how to farm, they singularly failed to understand that indigenous peoples, far from being ‘undeveloped’, had very good reasons for doing things the way they did them. Their objectives were more about living well than getting rich.

Pre-colonial accounts by explorers and missionaries show that the Bantu peoples were very successful farmers. They planned their planting to take into account the possible vagaries of climate. For instance, drought resistant millet might be the mainstay crop, and cultivated on the drier soils in their territory. Squashes and beans would be grown near stream beds, and water-hungry maize would be the risk crop, planted on a river bank on the off chance that seasonal floods would be small enough not to wash the crop away, but good enough to provide a bonus to the annual harvest.

The other important contingency depended on kinship and clan ties. As the Bantu communities moved out across the African continent over many centuries, pioneering into new territories as population growth or failing soil fertility dictated, networks of clan relationships became extended over quite large territories. If drought, disease or invaders struck, people would take their possessions and seek refuge with distant relatives until the threat had passed.

Pastoralists like the Maasai also relied on being able to move over large distances to secure grazing for their herds in times of drought. But once people were confined to reserves, bound by European constructs of land ownership, they could not move. Land in the Native Reserves where people farmed thus became overcrowded, degraded and overgrazed. Under colonial rule Africans were not allowed to acquire fresh land. This was one of the chief reasons for the uprising in 1950s Kenya when the Land and Freedom Army (dubbed Mau Mau) went to war against British rule.

Then there were the colonial agriculture officers trying to dictate the way the people on the Reserves grew their crops, pressing for mono-culture rather than the traditional way of mixing crops which helps to fool insect pests and utilizes advantages of companion planting.

As we left Kenya in 2000 I was interested to learn that some European agricultural aid project was actually advocating that smallholder farmers (which means most Kenyans) should use ‘kitchen-garden’ planting techniques to reduce crop pest damage and/or the need for pesticides. It had only taken a hundred years for outsiders to teach Africans what they had known all along, but doubtless been told to forget in the interim because their methods were considered primitive.

Sometimes the hypocrisy of rich world tinkering is enough to make this particular writer’s blood boil up in seismic fury. Time to cool down with a view of snow-topped Kilimanjaro. Who’d have thought it: ice on a volcano. When in the 1840s German explorers and missionaries, Johann Ludwig Krapf and Johannes Rebmann, out exploring from their Mombasa mission, claimed to have seen snow-capped mountains at the Equator, no one back home believed them. Thought they were barking. There’s a lot, we outside Africa do not know about this vast, extraordinary continent even though its nations provide us with so many of our essential raw materials, fairly and otherwise; mostly otherwise…

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On watch at Elmenteita–the lake that blows away

The light changes every second across the lake. From dawn till dusk there is always something to watch at Elmenteita in Kenya’s Great Rift. There are over 400 species of birds to spot for one thing – among them the endangered white pelican that breeds there. The main stars, though, are the surely the huge flocks of flamingos, both lesser and greater varieties, that turn swathes of the lake to rose-petal pink. Even a passing glimpse from the nearby Rift highway is enough to catch the breath. A pink lake – how can that be?

We came here often while we lived in Nairobi, staying at Delamere tented camp on the lake shore – a quirky, step-back-in-time establishment within its own nature reserve. The camp, itself was wholly unobtrusive -16 large tents, each sheltered by a thatched canopy and set out beneath fever trees that, here and there, hosted a sturdy canvas hammock.

The tents were functional – two wood-framed beds, simple cupboards, rattan chairs all locally made. They came, too, with a plain little bathroom attached out back – running water, flush loo and shower – all facilities that would still be an unobtain-able luxury to millions of Kenyans. Inevitably, knowing this added to the discomforting ‘them and us’ awareness that accompanied us pretty much everywhere.

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For us wazungu, then, Delamere Camp was an idyllic spot. I once spent a week here by myself while G was at a conference. There were no other guests for most of that time, external and internal tourism having been hit both by El Nino rains that had caused weeks of havoc, and by widely reported bouts of pre-election violence. Manager, Godfrey Mwirigi, treated me as if I were his personal house guest.

I thus spent my days and nights being driven around Soysambu nature reserve in a safari truck with zoologist, Michael Kahiga as my expert guide, or taken on early morning bird walks through the bush, or on late afternoon hikes up through the sage-scented leleshwa brush to Sogonoi cliff-top to watch the sun set over the lake with a glass of wine in my hand. This, the daily late afternoon pilgrimage to the sun-downer cliff, was a pleasing piece of hospitality thought up by Paul Kabochi, the camp’s ethno-botanist. I have written about him in an earlier post, but here he is again on the lake shore at dawn.

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On this solitary sojourn I was sorry to find that he was away setting up another camp. He is a man whose great fund of knowledge is sadly missed, and I would have been glad to have had another chance to speak with him. Instead, I talked to Godfrey about tourism. He kindly ate his meals with me so that I did not have to sit in the dining room alone.

Between times, hot water bottles and extra blankets appeared like magic in my bed, or indeed in the truck for the evening game drives. (Nights in the Rift can feel frosty). And all the time I watched and watched until my brain ached with sensory overload.

The camp overlooked the lake and the remnant volcanic cone that has long been known by the Maasai as the Elngiragata Olmorani, the Sleeping Warrior. During colonial times it acquired a further name – Lord Delamere’s Nose, this apparently in tribute to the impressive dynastic proboscis of the third baron Delamere who, in the early 1900s, and as one of the first pioneer colonists, acquired 19 hectares (46,000 acres) of shore-land around the the east, north and west of the lake.

His brother-in-law, Galbraith Cole, son of the Earl of Enniskillen, farmed the southerly shores at Kekopey. He was a man who was later exiled from British East Africa because he shot dead one of his labourers for stealing a favourite sheep. He later sneaked back to Kekopey disguised as a Somali, and his mother, Countess of Enniskillen successfully pleaded his cause. At the age of 48, and looking out over the lake, he shot himself, unable to bear the constant pain of his rheumatoid arthritis.

The descendants of these early settlers still live and retain most of their lands (including estates at nearby Lake Naivasha). In fact the only way to gain access to Elmenteita is to book into one of the exclusive safari lodges that now stand on the land that belongs to these old colonial families. This sense of British aristocratic exclusivity inevitably strikes a sour note. Doubtless these landowners will say they are custodians and that, without their dutiful care, the place would be wrecked by ramshackle trading operations and squatters, and the wildlife decimated.

Even in my home town in Shropshire we are still ruled by such feudal argument. ‘Keep Out’ signs exclude the people of Much Wenlock from the ancient Priory parkland that is now owned by one family. In Great Britain we take for granted (or are even unaware of) the power of the self-appointed, self-aggrandizing elite who own most of our countries’ lands. I imagine, though, that many people would be surprised to know that super-squiredom is also alive and well in East Africa.

Before the British annexed East Africa in the 1890s, and all the (deemed) unoccupied territory became the property of the British Crown, and the locals obliged to stay forever on the land where the British happened to find them, land usage and territorial ownership was a much more fluid affair. For instance, up in the Rift highlands, and going back hundreds of years, the Kikuyu farmers had negotiated the legal acquisition of new land with the indigenous Okiek hunters, whom the Kikuyu judged to be the land’s original owners. Over the centuries this process of colonisation caused an occupational creep: as land became exhausted or overcrowded, so clan scions left their fathers’ homesteads and sought out fresh territories for their own families to cultivate. It is a similar story over much of the continent as the Bantu agriculturalists sought fresh ground.

As the boundaries of allotted farm and pastureland nudged further into the Rift, so there was competition and conflict with the pastoral Maasai. The herders anyway believed themselves masters of the Rift, shifting up and down it as need for fresh grazing and water dictated. The farming communities with whom they traded and inter-married also at times presented an alluring target. This was inspired by the cattle herders’ belief that Enkai, the creator, had bequeathed all the cattle on earth to the Maasai. For young warriors intent on proving their courage and amassing cattle to augment family honour, armed cattle raids on their farming neighbours were a matter of necessity.

It is interesting, then, that colonial aristocrats such as Delamere, who established large stock ranches in the Rift, were inordinately admiring of the Maasai, seeing them as nature’s aristocrats. It is also tempting to put this down to a congruence of world vision: recognition of a mutual case of droit du seigneur? In fact in those early days, Delamere was the only white man for whom the Maasai would deign to work, although this did not stop them from making off with large numbers of his sheep and cattle.

That the Rift was once Maasai territory is indicated by the many place names – Naivasha, Nakuru included – that are European renderings of Maa originals. Elmenteita derives from ol muteita, meaning “place of dust” and, from time to time, this shallow soda lake does turn to dust. At the best of times it is only around 1 metre deep. It shrinks and expands depending on the rains. But when not blowing away to dust, it extends over some 19-22 square kilometres.

The alkaline waters are rich in the crustacea and larvae that the greater flamingos feed on, and in the blue-green algae that the lesser flamingos syphon up through the top of their bills. The former have white plumage with a pink wash; the latter are more the colour of strawberry ice cream. Both honk, and grunt and mutter in a continuously shifting mass. All night you can hear them as you lie awake in your tent.

A view to dine for: Losogonoi Escarpment and the lake shore

But it is not only the bird life that make this place so special. The traditional ‘big five’ may be lacking in this part of the Rift, but it is still home to Rothschild giraffe, eland, buffalo, zebra, ostrich, impala, gazelle and a host of smaller game – aardvark, zorilla, porcupine, African wildcat. Since our time in Kenya much has changed at Soysambu. In 2007 the private Delamere Estate began operating as a not-for-profit conservation organi-zation called Soysambu Conservancy.

Delamere Camp has long gone. In its place is a new enterprise, the very expensive Serena Elmenteita Luxury Camp, a sort of out-of-Africa manifestation with bells on, the kind of set-up that intrudes a different kind of exclusivity on this piece of Kenya. But then of course there’s always the usual argument: that the provision of luxury on this scale does at least provide many, many jobs for Kenyans. Across the lake, however, something of the original Delamere Camp ethos has been re-created at the Sleeping Warrior Eco Lodge and Tented Camp – all within the Soysambu Conservancy.

In fact things have not been going well with the Delamere family. The sheer mention of the name has been enough to evoke great fury among many Kenyans. In 2005 and again in 2006, Thomas Cholmondeley, sole heir of the 5th Baron and Soysambu’s manager, admitted to shooting dead an African. The first case involved a plain clothes officer working for the Kenya Wildlife Service, apparently on the Soysambu farm to investigate a poaching incident. Cholmondeley says he thought the man was robbing his staff. Action against him was dropped.

In the second case, he caught a group of poachers with a dead impala, and said he was shooting at their dog when he fatally wounded one of the men. Later he claimed it was his friend, Carl Tundo, who had shot the poacher, and that he was covering for him. The whole sorry story was featured in the BBC Storyville film Last White Man Standing. Later the charge of murder was changed to manslaughter, and in any event Cholmondeley spent 3 years in Kamiti Maximum Security Prison, Kenya’s toughest jail. To many, though, it was thought to be far too lenient a sentence. The high profile media coverage also reminded millions of landless Kenyans that certain individuals had in their sole possession unimaginably vast estates. The old skeletons of racism and colonial oppression came rattling out of the cupboard to fuel the general furore, as the poacher’s widow asked for justice.

And so what in the end are we left with – a beautiful place enmeshed in tales of human intrigue, slaughter and misadventure.

I know I was lucky to spend so much time there when I did, and to see it through the eyes of the Kenyan naturalists who were my guides. I hope that many of them still work there – for Serena or Soysambu. They taught me how to watch out in that landscape: to recognize tracks of genet cat and mongoose, to poke through the little piles of dik dik droppings that marked this tiny antelope’s territory, to identify a black-breasted apalis or shy tchagra, to listen for the calls of the red-fronted tinkerbird, to know that an infusion of bark from the muthiga or Kenya Greenheart tree is good for toothache and stomach upsets, and most especially not to fall into aardvark holes as I was walking through the thornscrub.

Finally then, a few glimpses of Soysambu’s beautiful creatures.

Photos from bottom up:

Superb starling comes to breakfast

Waterbuck females

Dik Dik (one of the smallest antelopes, slightly larger than a hare)

Saddlebill stork, impala in the background

Eland (the largest of Africa’s antelope) and ostrich

Burchell’s zebra

Rothschild giraffe

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Misty Mountains of East Africa

Kilimanjaro rising behind the Chyulu Hills, Ukambani, Kenya. Photo taken from the Mombasa Highway during the December short rains.

Mount Kenya from the plane window, looking over the European-owned wheat farms of Laikipia

It is one of history’s bizarre anecdotes, that one of these two old volcanoes was once given away as a birthday present. But before I reveal how this happened, please take a look at the map. Head for the centre.

Here you will see that Tanzania’s Kilimanjaro and Kenya’s Mount Kenya lie pretty much on the same north-south axis, albeit a couple of hundred miles apart. In an earlier post about Denys Finch Hatton’s burial place in the Ngong Hills (to the left of Nairobi on the map) I quoted Karen Blixen’s description of how one sunset, she and Denys had witnessed a simultaneous sighting of Kilimanjaro and Mount Kenya. This must have been something to see, for these mountains can be frustratingly elusive when it comes to showing themselves. One moment you can be looking them full in the face; the next they have dissolved into a clear blue sky as if they were never there. You blink and wonder how this could have possibly happen. It is doubtless a quantum physics thing, but in the absence of more scientific explanations, the phenomenon anyway seems quite mystical. It is not surprising, then, that local people have long regarded these mountains as sacred places that may, from time to time, be visited by the Creator.

But to return to the mountainous birthday gift.

If you look again at the map you will see how the border between Kenya and Tanzania makes a sudden kink to encompass Kilimanjaro. This daft piece of map-making is testimony of a tussle in colonial expansionism (Britain versus Germany) and the kind of queenly megalomania that thought it perfectly reasonable to take possession of someone else’s mountain and then make a gift of it to a fellow monarch, a personage whom she rather despised even though he was a close relative.

I’m sure you will have guessed by now that we are talking of Queen Victoria and Kaiser Wilhelm. One can only presume that someone who also called herself the Empress of India would think nothing of the sharing out of stolen mountains. I dare say she thought it made up for the fact that she had bagged the territories now known as Kenya and Uganda when Wilhelm had wanted them too. Perhaps she also thought that giving Wilhelm the taller of the two would also help to placate him. If she had stopped to consider the fact that Kilimanjaro was only a dormant volcano, she might have had second thoughts. It was altogether too ominous a gift.

In the end the whole land-grabbing deal was ratified in the Heligoland Treaty of 1890, and the map-makers then duly drew a line straight through the middle of Maasai territory coupled with the requisite detour round Kilimanjaro. They called one side British East Africa, and the other German East Africa. Meanwhile the locals, who comprised very many different ethnic communities, were largely unaware how far they had been scrambled, or indeed scrobbled, to borrow a term of dastardly rapine from John Masefield and The Box of Delights. They were soon to find out. On the British side it began with the setting up of forts along the proposed line of rail for the Uganda Railway. This 600-mile line from Mombasa to Lake Victoria would be the means by which the Empress of India would get her troops (mainly Indian ones) swiftly to the source of the Nile. Why she would ever need to do this will have to wait for another post. Suffice it to say that this project was substantially dafter than the giving of mountains as birthday presents. Even at the time people thought so. In Britain they called it the Lunatic Line. In East Africa the invaded called it the Iron Snake.

Glimpse of Kilimanjaro on the flight from Zanzibar to Mombasa

Street-wise on Mombasa Beach

Mombasa Beach is as busy as any street, and like any downtown district anything can be traded there. In the margin between ocean and hinterland, people feel they can live outside accepted moral and cultural bounds. Kikuyu boys may dress up as Maasai to cash in the ‘warrior’ cachet that is so attractive to European women; white women of a certain age think it OK to flaunt themselves on the sands with lovely young Kenyan boys whose real hope is to be adopted or sponsored through school; dope can be bought along with the kanga wraps and hand-carved giraffes. All, then, may not be quite what it seems in this Indian Ocean ‘paradise’.