The political class in Kenya – featuring President William Ruto on one hand and the United Opposition, starring former Deputy President Rigathi Gachagua, on the other – have in the recent past decided to treat us to a new brand of politics. It is a hold‑no‑bars “Mchongoano” characterised by insults, trash talk, body shaming, matters of the bedroom, and other deeply personal attacks. This is perhaps seen as a shift from the usual political narratives of arousing tribal divisions, discord and empty promises of white rhinos, yet it is not entirely new in political circles.
Think about it: hasn’t it been the norm in Kenyan politics to disparage an opponent because they are not married, or do not have a house or even children? The question of circumcision has been a very big deal in the Kenyan political arena for a very long time. While it may be a cultural thing, for someone to stick to circumcision and make it an election question is simply amazing. Apparently, males who are circumcised are supposed to be superior and think better than those who are not. The recent quarrels between James Orengo, SC, and Gladys Wanga, the Governor of Homa Bay, are just another example.
There are many politicians in Kenya who shamelessly disparage their opponents on the basis of gender (especially when the opponent is female), and of course there are those who go as low as insulting others for their disabilities. In Kenyan politics, being called a thief, a murderer, a mad person (“Mgoroki”) or a wizard (“Mganga”) just goes with the territory. So, as the media, the clergy and those who feel they have a higher moral authority try to put a stop to public Mchongoano, calling it unpresidential and such, I strongly feel that it is not about to end. In fact, as we get nearer the 2027 general elections, things may escalate. The more recent tango between Governor James Orengo, SC, of Siaya and Governor Gladys Wanga of Homa Bay is just another proof of this escalation. But why is this?
The reason why public Mchongoano may not end is that, to the political class, it is not a serious matter. For them, body shaming or character assassination is not a sign of moral decay; rather, it is just a way to have fun on the campaign trail. It is more like taking a dig at your opponent so as to win the argument, provide comic relief and perhaps get more votes in a political contest. That is why, many times, you will find the audience bursting into laughter. If you remember primary school days, Mchongoano was like taking a dig at each other just for fun. It was nothing serious, and many times there was even a prize for the best at Mchongoano. Because this is the politician’s mindset, it will be very difficult to convince them that hurling insults at each other is shameful, uncouth and a poor representation of leadership to their constituencies and the younger generations. Never mind that it also leaves a lasting impression on their followers.
The other reason why these personal insults and attacks will not end in the political arena is that, as much as a few people may complain, Kenyans have never held politicians or their leaders to a higher standard of morality, responsibility and accountability. Granted, the Constitution of Kenya, 2010 demands certain things, but who is still interested in implementing that document? The same clergy who today are asking President Ruto and those in the Opposition to mind their language – as right as they may be – will be the ones tolerating them tomorrow, providing them with a platform to politick, and as long as they bring huge offerings, they will not rebuke them, at least not directly. What about the rest of Kenyans? Please just go to social media and see the insults in the comments sections in the name of taking political sides. I dare say that these politicians we love to condemn are by and large a reflection of the Kenyan society, especially those behind the keyboard.
What are the consequences for such ugly utterances in public? Because the political class in Kenya will almost always get away with anything they do, then why care so much? Things like resignation from office, prosecution or impeachment are often just a pastime story. In times like this, I am always reminded that Kenya has a National Cohesion and Integration Commission (NCIC), and it is in times like these that I always ask: what is the mandate of the Commission really? And is there need for it when it appears toothless for all intents and purposes? For political Mchongoano to come to an end, there need to be consequences. There needs to be institutional and public condemnation for those in the political class to play ball. The voters need to say and show that they do not like leaders who insult and disparage one another, and perhaps this will stop. Those privileged to be in leadership in Kenya, whether from the government or the opposition, ought to be held accountable for what they say or do.
Another reason why Mchongoano is the way for the political class to go is a matter of civility. As much as many politicians in Kenya are highly educated and widely travelled, a lot of them still think “local”. A quarrel between two politicians in Kenya is often similar to a quarrel between two men or women in the village. No wonder they will hardly go intellectual, and sometimes they even inject the use of “goons” and rival groups. I think this is because they find it an easy way to go. This is also a way that politicians can relate to the “common man” in Kenya, and the prize – just like in Mchongoano in primary school – is always the votes of the people of Kenya. This needs to change, and we need to remember: when someone shows you who they are the first time, don’t doubt them.
Politics in Kenya is always described as a dirty game. The thinking is that while politics does not mean enmity, it is an arena where anything goes. It has been fashioned as a field where going below the belt is not strange. If you want to know the truth, go to the space where politics is done in vernacular; then you will feel and know the truth. When we go vernacular in politics, we always go dirty, and this may not change soon.
The final reason why this culture of insults in the political arena is loved by politicians is that politicians in Kenya are not used to competing on ideas. Politics in Kenya for a long time has been about slogans and catchphrases, about tribes and tribal formations, and about insults. When they descend to Mchongoano, therefore, they do not have to discuss a policy, a piece of legislation, or anything that they may do differently (for those in the Opposition). In other words, these are but diversions from what Kenyans really need. As Kenyans, we need to force politicians to compete on ideas and nothing else.
By Ouma Kizito Ajuong’
Advocate of the High Court of Kenya
