When the phone stops to Ring
The day I left office, my phone literally ceased to ring.- By Dr Bitange Ndemo
Over the past one year, I have been informally doing a unique kind of research, which was prompted by my experience after leaving public service.
I have talked to more
than 150 people, including those who retired from high-profile jobs, lost an
election after serving the people, retired from athletics, and even those who
have either been fired or otherwise dropped from top jobs.
Their responses show
a convergence on the experience that their relationships with people
deteriorate when their fortunes appear to nose-dive.
The Kenyan culture is
such that people attach value to friendship, but their friends value them for
their money or influence.
The day I left
office, my phone literally ceased to ring. My “friends” had moved on. I found
myself checking my phone to establish if I had inadvertently put it off. The
phone was fine.
Prior to my departure
from office, receiving 30 calls an hour was not unusual. Although most
calls were work-related, there were many social calls from many old and new
friends, people you would expect to keep in touch with even when you left high
office. Strangely, such calls cease until you establish a new kind of relevance.
The number of e-mails
I received dropped from as high as 200 a day to a paltry five, mostly from
foreign friends asking what I was up to.
It is this immediate
frustration that complicates a smooth transition from a hectic, busy schedule
to a normal life. From the interviews, I came to discover that our
culture dictates that unless you are useful, you are irrelevant to society.
Although it is normal
to feel indignant, vulnerable, and angry after losing a job, people around you
can make a difference. However, as vulnerability pushes you towards people you
know, most within our culture find it convenient to avoid you.
It is at this point
that one must take control of the situation by finding something to maintain
your spirits. Even though we rarely keep data on this phenomenon, many
high-profile public servants in Kenya have died within the first five years of
their retirement because they never prepared to deal with a deflated ego.
'LONELINESS AND
ABANDONMENT'
Sharing this kind of
knowledge may unravel many critical issues in today’s Kenya. It might even
reveal that the reason why leaders want to cling to power, or amass wealth, is
related to their efforts to remain relevant.
Before I get to more
complex issues of culture and how it precipitates abuse of constitutional order
in Africa, let me start with simpler aspects of this culture. My discussions
with athletes have revealed many hidden secrets of betrayal and abandonment.
Some retired athletes
owned up regarding their painful experiences after being abandoned by even
those they helped when times were good.
As long as they made
money from their international meets, they were great men, attracting great
followership. As soon as the money spigots dried up, “friends” walked
away.
Unfortunately, some
of these heroes ended becoming drunkards and depressed out of loneliness and
abandonment. The culture of ‘benefits or nothing’ in emergent Kenyan
relationships has consigned them into oblivion yet they flew our flag high at
the height of their careers.
While Lord Sebastian
Coe is still relevant in British Athletics, Kenyans hardly remember which
Kenyan broke Coe’s 800m record and make him relevant to our sporting industry.
Many politicians
attempt to salvage their self-image after losing an election by buying as many
people as possible, so that next time they can win and become relevant. The
fact is that this same politician will want to recover the lost wealth upon
recapturing political office.
This renewed wealth
will, needless to say, come from the public till. In essence, we have put
ourselves on a self-destructive path in which one’s social relevance is
determined by money and position.
As culture puts
benefits ahead of sustainable relationships, we make many of those close to us
to seek material wealth that will give them sustainable relevance to
people. This is where corruption starts.
OVERLOOKING REFORMS
Those who made the
most money from the public through unscrupulous means are today the most
relevant in society, which has led to breaches of ethical behaviour.
‘Conflict of
interest’ is largely a foreign word since everybody wants to make money and
remain relevant in this society long after they leave. Greed is the product of
fear precipitated by a culture that worships status.
It is such fears that
perhaps lead many presidents in Africa into flouting their constitutions in
order to cling to power as they search for ways of remaining relevant to their
people much longer.
The longer someone
stays in the same position, the more likely that they will be overconfident and
overlook much-needed reforms to salvage their organisations or countries.
We have seen this in
Mumias, Kenya Airways and Uchumi. Economies of countries such as Zimbabwe,
Cameroon, Guinea Bissau and others deteriorate when leaders cling to
power. There is much to learn from other countries.
In Japanese culture
for example, the country comes first. People will die for their country without
question. Friendship comes second, and people will be willing to die for
the sake of their friends. The individual comes last.
Some of the theories
that arise from Japan rarely focus on an individual. For example, “Kaizen,” a
management theory which refers to activities that continually improve all
functions, involves all employees from the Managing Director to the assembly
line workers.
They trust that their
country will always take care of them and a friend will always be a friend, and
such assurances mitigate against wanton greed. In most cases, whenever there is
such greed, it often appears misplaced.
Africans were more
honest when family support systems were intact. However, modernity has
destroyed those systems. In recognition of this dire cultural situation, the
African Union has developeda Charter for
African Cultural Renaissance.
EXPLAINING HOW WE
FEEL
In Kenya, there is a
debate around the development of a cultural policy and legislation to sustain
our cultures. Prof Kimani Njogu of Twaweza Communications passionately
argues that we shall lose much of what used to bring us together as a people if
we fail to develop a unifying policy.
While in other parts
of the world – where the culture is more expressive – people are able to
explain themselves, we struggle to even explain how we feel.
For example in the
US, when someone loses a job and becomes depressed, the doctor could simply say
the person has post-traumatic stress syndrome. There is no language in Africa
that can explain that condition effectively. Those who may try may just
say amerogwa (the person has been bewitched), which is a way
of explaining the inexplicable.
The person’s mental
health then deteriorates further and eventually becomes deranged, which serves
to confirm the African diagnosis.
In the past, when
families were close-knit, these problems hardly arose because there was a
social support system.
Even as we work to
develop a cultural policy for the country, there is much learning that must
take place where the hierarchical systems must be demystified but respected.
And as we work towards the revival of our culture, we must bear in mind that
there are bad aspects of these cultures.
For example, African
cultures must recognize women as part of cultural changes that would give rise
to new African cultures. We must discard retrogressive underage marriages
and give everybody the right to education. Culture is not static and we can
revise it for our own sake.
Author Frances
Hesselbein once said "Culture does not change because we desire to change
it. Culture changes when the organization is transformed; the culture reflects
the realities of people working together every day."
We must begin to
transform our cultures as a basis of building our future together.
Published by Sunday Nation 15th August.
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