KENYAN REGIONAL DEVELOPMENT INITIATIVES The purpose, of this short document, is to provide, a possible framework, of how, Kenya, can

be very much, a launching pad, for proper development initiatives, in the East African region, and beyond. It is also, a document, that will attempt, to explain, the presence, of the International community, in Kenya, and how, their attempts, to help, with development initiatives, have failed, due, to a failure, in understanding, the very nature, of the cultures, of this region, and the aspirations, of the people themselves, with regards, to development. The people, want one thing, and the international community, provides another. The key to understanding all this, is to see, Kenya, and its neighbouring countries, more, as a cultural complex, and not, from the perspective, of, political entities. That, the very concept, of nation and country, which are used, to define, Kenya, and its neighbouring countries, are so, poorly defined (as political structures), and do not, in any way really, attempt, to explain, how Kenya, and its neighbouring countries, really work. Seeing this (that Kenya is really at the center, of a large cultural complex), will enable one, to know, why, nearly all, development efforts, by the international community, have failed. Kenya, is at the heart, of a large, cultural world, consisting, of three spheres: 1. The East African Federation Kenya, Uganda, Tanzania 2. Kenya, Somalia, Ethiopia, Eritrea and Yemen 3. The Congo language sub-group, of the Niger-Congo language family These three groups, are very much, the basis, of a large complex, cultural entity, which has Kenya, at its heart. A further understanding of this, is based on knowing, that, each of these three groups, has a set, of primary actors. The East African Federation, in many ways, defines, the lives of men, in the East African Region. In many ways too, its a male, federation. The second group, has at its heart, women, and what this really means, unknown to many, is that, women, in Kenya, Somalia, Ethiopia, Eritrea, and even Yemen, are very much, the same. That the issues, women, in this group explained, face, are very much the same. Thirdly, you have, the Congo language group, which really, defines, a People, and this, in many ways means, it defines, the people, who speak, these languages, as a working people. That in many ways, which we will later delve into deeper, the above explains, what really goes on, in the, Eastern African region, and beyond.

There are three major, international groups, working, in Kenya, and serving, its neighbouring countries. They are, Embassies/Consulates, NGOs, and Christian Missionary Groups. Each plays, a different role, though, not really well understood. Embassies/Consulates, of outside countries, actually engage, in womens issues. In many ways, they have been involved, in family planning initiatives, womens education, and womens business initiatives. NGOs, have traditionally dealt with, mens issues, in East Africa. In many ways, this has involved, education issues, especially, with regards to higher education. Christian Missionary Groups, with a base, in Kenya, have been responsible, for helping, poor people (really in the form of poor workers and not, poor families), meet, their survival needs, due to mostly, low paying jobs. All these initiatives, have largely failed, and Kenya, and its neighbouring countries, remain still largely, underdeveloped (and in my point of view, having not changed much, in the last 15 years). What is been proposed here, is a deeper understanding, of Kenyas, and regional countries, development issues. That, they are at their heart, cultural issues, and not, political issues. That by understanding, that Kenya, is at the heart, of a large, cultural sphere, with three principal players: men, women, and work groups (hereby from now, referred to as, tribal groups, and not equivalent, to tribes), one will then understand, that seeing, Kenya, and its neighbouring countries, from the basis, of Nation, Country, and Tribe, is very much, false in nature. That the latter three, are largely, underdeveloped, in definition, and do not, really exist. Understanding women, and womens issues, in Kenya, Ethiopia, Somalia, Eritrea and Yemen, is really, at its heart, about understanding, that, they are very much, a culture. That so called, womens issues, are really, cultural issues e.g. teenage pregnancies. Understanding this too, is understanding, that this cultural basis, that defines women, in Kenya, and the above referred countries, is a cultural basis, based, on the family, and extended family groups. That while in Kenya, the extended family exists, in Ethiopia, Somalia, Eritrea and Yemen, you really have, clan-like formations, standing as families. These clan-like formations, in the above mentioned countries, are known, and said, to be violent, by nature. What however, is been also said too, is that, Kenyan women, sharing a similar cultural basis, with the above countries (and the reason why Kenyan women, look like Ethiopians, Somalians, and Eritreans), is the basis to understanding, Kenya, as a violent country (one filled with ethnic warfare, and ethnic strife). That these ills, originate, from a regional, womens based, family culture. Understanding men, in East Africa, is in many ways, understanding, that men, in this region, are very much, a Voice, and that, they all share the same, or similar problems. In many ways, the East African Federation, is really a Federation, that attempts, to solve, mens problems, in East Africa. Men as a voice, in East Africa, is also, the main reason, why, Kenyan, Ugandan, and Tanzanian

men, look alike. Understanding, tribal groupings (and not tribes), in the Congo languages speaking world, is very much about, understanding, that tribal groups, are actually, work units/working groups (and not cultural groups tribes), and that, they are all, actually based, on defining, physical bodies (in many ways, they are similar, to Government and Governmental bodies). The tribe, does not really exist, in Kenya, and neighbouring countries, having in many ways, stopped existing, during colonialism, and replaced, by tribal groups. What is believed is needed, are cultural initiatives, to strengthen, all these three groups, as the basis, of development, in the Eastern African and Great Lakes region. What is been recommended, is that, Cultural Institutes, be set up, to study, womens, men, and tribal groupings, cultural issues, as the basis, of a wider, development plan. In herein, we shall attempt, to give, an example, of such a cultural initiative, and development plan. In many ways, this cultural development plan, will take, African cultures, as their basis, as one, cannot escape, their, evolutionary history (by attempting, to borrow all ideas, from alien lands). With regards, to womens issues, it is very much, recommended, that dealing, with these issues, is really based, on understanding issues, facing, the Kenyan family, and its collapse. That strengthening, the Kenyan family unit, is at the heart, of dealing, with womens, issues, in Kenya at the very least. And as was mentioned, in a previous document, this very much involves, borrowing cultural ideas, from outside countries, and implementing them, into the larger, Kenyan family unit. With regards too, to Ethiopia, Somalia, Eritrea, and Yemen, it is suggested, that any regional development issues, take into account, that the clan-like formations, said to be at the heart and soul, of the cultures, of this region, are violent in nature, backwards, and very much, outmoded, and should in fact, be destroyed, and replaced, with family units. As long, as these, old age, clan-like formations, exist, development, will always, remain, an alien concept, in this region. One should realize, what lies, at the heart, of Kenyan (and regional) womens culture, that it is really, at its heart, a food based, culture. That what is been said, is that, Kenyan, Ethiopian, Somalian, Eritrean and Yemeni women, all eat, the same, or similar, foods. A culture, some refer to, as, Upendeleo. In all, while, their culture, is heavily family based, a component of it, is actually, food based, and not only, the reason, all these women, look alike, but also very much, defines, how they feel about themselves. One must take, into account, the belief, that strengthening, the family unit, in Kenya, and Ethiopia etc., not only involves, bringing in, outside cultural practices, but also, understanding, that, unless the women, in this region, are happy (via a food based Upendeleo culture), violence, will very much, remain, an everyday reality, for the people (especially men), in that region. In dealing with mens development issues, is understanding, that the East African

Federation (as proposed in a previous document), is based really, on solving, mens issues. Knowing, and understanding, mens issues, in East Africa, is really knowing that, they are at their heart, psychological issues. That many men, in this region (East Africa), suffer, from psychological issues, many of them born, of a poor, self-image. In many ways, understanding men, in Kenya, is really based, on understanding, languages and dialects, as spoken, in Kenya and East Africa. That the languages, and dialects, that Kenyan men, and East African men in general, speak, are backwards, and very much, inferior, in nature. They are very much, like slang talk. This might sound, unconvincing, but one, will find that, East African mens, self-image, is really born of, how, they present themselves, as speakers. That the languages they speak, very much determines, their self-image, and psychological states. Everybody knows, that Kiswahili (as spoken by the Swahili themselves), is a highly intelligent, and enjoyable language. In many ways, it induces, psychological states, that are healthy, and helps men, reason out, their psychological, and self-image issues, in a rather, intelligent manner. In many ways, it is a language, when spoken well, helps people, reason out, their problems, rather easily. On the otherhand, Sheng, as spoken, in Kenya, is in many ways, a language/dialect, for idiots. Those who speak it, tend to have, poor self-images, and psychological states. Language issues, in East Africa, are also, very much, associated, with City development issues. That many, so called, public spots and venues, such as night clubs, are really, mostly frequented, by men. What is been said, is that, if, a large portion, of East African men, speak a dialect, like Sheng, they will, in many ways, seek, to associate with themselves, in a Changaa hole, and poorly looking, drinking dens. If they for instance, spoke, proper English, they would visit, English pubs, and even, Cathedrals. If they spoke, pure Kiswahili, they would visit, Mosques, and even Libraries. The languages/dialects, spoken, in East Africa, it is been said, are in many ways, at the heart, of City development issues, in East Africa. They determine, the self-images, and psychological states, of the men, in this region. In total really, the East African Federation, really deals, with the general problems that men face, in East Africa, while languages/dialects, deal, with their psychological states, and selfimages. Finally, you have, tribal groupings, who in many ways, have issues, in many ways, based, on their physical looks. That in many ways, these groups, attempt, to make wealth, to improve, on their physical look. This should not be taken, to mean, they hate their faces, or body shapes really, but that, African workers, in many ways, seek out, three things, from employment: a physical look, a material culture existence, and profitable work. In traditional Africa, three such, prominent, physical figures, have existed: farmers, traders, and fishermen. That if, we were, to take, these three, as examples, we would claim, that the average farmer, or fisherman, attempts, to seek out, three main things: an enviable physical look, a material existence to accompany this physical

look, and a lot, of profitable work. As an example, you can have two, different types, of farmers (Cash crop farmers, and food crop farmers), and that each, actually attempts, to live differently (from a material perspective), and also that each, attempts, to have, ample work, to do. In total really, what has been said, is that, cultural initiatives, be set up, to create, successful physical images/figures, which, the majority of Congo language speakers, can live by. If you say, that Kenya, needs fishermen, one should attempt, to show, the prospect of this, from a cultural perspective, by explaining, fully, what a fisherman is i.e. how does a fisherman look like, how does a fisherman live, and what work really, does a fisherman do (is there for example, ways to expand, as in owning, a canning factory). You find, in East Africa today, many youth, attempt, to be, Rap Artists, because, the idea, of the Rap Artist, is very well defined i.e. defined by a physical look, defined by a cultural material existence, and finally, defined, by the work (and areas of expansion), that a Rap Artist does (e.g. rapping, fashion, producer etc.). If Kenya, can set up, Cultural Institutes, to research, probable work based, physical figures, then the economies, associated, with Congo language speakers, could very well expand, from the three main, physical figures known: trader, farmer and fisherman. Structurally, politically speaking that is, all this, can be supported, by three main structures, with probably, African religions, at their heart: 1. Healthcare 2. Banking 3. Education Three cultural units, have been proposed, in this document above: women, men, and tribal groups. One should understand, in many ways, the role, that Healthcare, plays, in the development, of Kenya, and neighbouring regions. It should be known, that different illnesses, plague, these three, different groups. Women, in Kenya, and the associated region of Ethiopia etc., tend to suffer mainly, from psychiatric problems. In Kenya, these problems, are attempted, to be solved by, womens evangelical groups. Men, in Kenya, and East Africa, tend to suffer, from, psychological issues. Tribal groups, tend in many ways, to suffer, from, physical conditions. Mens psychological problems, while in many ways, self-image induced, should also, be very much seen, from an, African, cultural perspective. That these psychological issues, could probably arise, from spirits, that the Swahili, call, pepo spirits, and this belief, is in many ways, why, the Swahili, are the most, psychological stable, people, in the Congo language family group, and also in many ways why, Islam, as a religion, is more suitable, than Christianity, as it attempts, at the very least, to explain, these illness causing spirits.

Banking, should be seen, as an initiative, that is very much, at the heart, of the whole, political structure. In many ways, what is been asked, is that, three forms of banking, should exist, to deal, with cultural issues, in Kenya, and surrounding regions. That when it comes, to womens issues (family issues really), National Banks, should be responsible, for dealing with them. In many ways, this not only involves, dealing, with family issues, but also very much, creating, an employment based economy, based on the family unit (e.g. museums, restaurants, malls etc). And in many ways, it should be noted, that this economy, will be driven, by women, as the center, of the family, and should it falter, then one, should be aware, that the reason, would very much be, psychiatrical, in nature. Development Banks and Small scale banking, should also, be seen, as being, at the heart, of dealing, with mens issues. That such banking, should be available, to help, East African men, resolve, problems, of all kinds, that they often face. Banking really, that involves, the lending, of small loans. In many ways, City development, is associated, with men (from side businesses, associated with the proposed East African Federation, to the use, of public venues and spots, such as pubs and fastfood restaurants), and also, very much based, on small scale banking, as the problems, men face, in running, these units, can be resolved, via, small loans. Development Banks, should be seen, as being, at the heart, of the, East African Federation. With regards, to, dealing, with Tribal groups, and work issues, it is recommended perhaps, that, Islamic Banking, be introduced, to deal with them. The main reason for this, is that, these tribal groups, in the Congo languages speaking region, have, poor work habits. Islamic work practices, are superior, to those seen, with African tribal groups. What is been asked, is that, these tribal groups, organize themselves, in similar manners, to, Islamic sufi orders, that were once seen, in Sudan, and West Africa. These so called, Islamic sufi orders, were really, working units, that in many ways, were at the heart, of the Kingdom of Mali, as an example. Islamic Banking, is superior, to conventional banking, and will see, these tribal groups, make more wealth, much faster, than conventional banking. Introduction, of Islamic Banking, to the Congo languages speaking region, can easily be done, via, the Sultanate of Oman. Education issues, should be seen, as threefold. The existence, of Universities, Colleges, and technical Colleges, should be made available, to deal, with these issues. Universities, should deal mainly, with womens, and family issues (and especially, the offshoot economy). Colleges, should deal with, mens issues, the East African Federation, and the offshoot economy. Technical colleges, should be made available, to tribal groups, to help them, not only learn their trades, but also in many ways, help them, to expand, in their ways. Music Institutes (in the form of Technical Colleges), should be spearheaded for instance, to help, Kenyan musician, perfect their trade.

If one, was to attempt, to make all this, really African, one would see, the associations, and even parallels, with, African Religion, African Spirituality, and African Spiritism (African religious healing practices). Of the latter three, the only respected practice today, is African Spiritism, as one sees, international medical practitioners, coming to Kenya, and other such neighbouring countries, to study, the medical ways, of African tribes, which in many ways, is also done, at Kemri. However, in many ways, it is been said, that, while African Spiritism, is obviously, associated, with Healthcare, that, African religion, does go along, with Education issues, and African Spirituality, with, Banking issues. In many ways, the practices, of these Political Structures, should have, an African Religious basis, to them.