• Au Kenya, une exposition multimédia sur les déplacements forcés sous la colonisation britannique

    Nairobi accueille une exposition multimédia consacrée à la politique de déplacements forcés du temps de la répression menée par l’empire britannique contre la révolte dite « Mau Mau ». Elle est organisée dans le cadre du projet du « musée du colonialisme britannique », un musée digital, lancé en 2018 par des chercheurs britanniques et kényans.

    https://www.rfi.fr/fr/afrique/20220927-au-kenya-une-exposition-multim%C3%A9dia-sur-les-d%C3%A9placements-forc%

    Objectif de cette exposition : reconstituer l’expérience vécue par 1,2 million de Kényans déplacés de force sous la colonisation britannique. On y trouve des maquettes, des vidéos de témoignages et des installations en trois dimensions qui permettent de se représenter le quotidien dans ce que les Britanniques appelaient « villages », mais qui étaient en réalité des camps de concentration.

    « Nous sommes habitués à lire l’histoire ou à l’appréhender à travers des photographies ou des enregistrements audios, mais avec ces outils, il est difficile de montrer avec exactitude la violence du colonialisme, explique Suhayl Omar, chercheur associé au musée du colonialisme britannique. Grâce aux installations 3D, nous arrivons à mettre les gens en situation pour leur permettre de voir comment ça se passait vraiment. Les médias coloniaux britanniques utilisaient des images biaisées pour manipuler : ils montraient des femmes en train d’apprendre à cuisiner, des rassemblements de gens bien habillés... Mais quand on reconstitue ces lieux et ces villages, on découvre l’ampleur de la violence qui était à l’œuvre. »

    Pour ce travail, les chercheurs s’appuient essentiellement sur des témoignages oraux de Kényans ayant connu cette période et ces lieux. Des paroles trop souvent marginalisées afin de pallier les difficultés d’accès aux archives britanniques ainsi que leurs lacunes.

    L’historienne Beth Rebisz, chercheuse enseignante à l’université de Bristol, est l’une des initiatrices de ce projet. Elle témoigne des lacunes des archives britanniques permettant de documenter cet épisode sanglant décolonisation britannique. Des archives que le gouvernement britannique a d’ailleurs très longtemps cachées… à travers ce qu’on a appelé l’opération « legacy » (opération « héritage »).

    Il s’agissait d’une opération menée par le gouvernement qui a consisté à cacher ou détruire secrètement tous les documents qui pouvaient de quelque manière que ce soit embarrasser le gouvernement britannique, sa majesté la reine, ou impliquer toute personne ayant travaillé au sein de l’administration coloniale. Lorsque ces archives ont finalement été ouvertes en 2011, les historiens ont pu avoir confirmation de l’ampleur des violations des droits de l’homme qui ont été commises. Mais aujourd’hui, si vous allez consulter ces archives à Londres, cela reste des dossiers gouvernementaux écrits par des administrateurs coloniaux, qui essaient de dépeindre les choses d’une certaine manière. C’est pourquoi dans mon travail, j’essaie de les questionner et de les remettre en cause en menant des entretiens avec des femmes qui ont été déplacées et réinstallées de force.

    https://www.museumofbritishcolonialism.org

    #Kenya#Mau_Mau#colonisation#colonialisme#villagisation#migration#Archives#Histoire#Medias#resettlement

  • Community adaptation strategies in Nairobi informal settlements: Lessons from Korogocho, Nairobi-Kenya
    https://www.frontiersin.org/articles/10.3389/frsc.2022.932046

    Informal settlements are often the hotspots of vulnerability as evidenced by the recurrent environmental and climate-related shocks and stressors. Despite this exposure and susceptibility, their role in spearheading disaster risk preparedness and response is often overlooked. This exploratory research profiles four local community initiatives for climate mitigation and adaptation within Korogocho informal settlement in Kenya. Findings from 10 purposefully sampled key informants and 30 stratified sampled residents across nine villages within the informal settlement demonstrated the impact of locally led initiatives in creating awareness and developing the absorptive, adaptive and transformative capacity of communities for climate resilience. The research findings elaborate on the (...)

  • Analizzare la deforestazione tramite l’utilizzo di droni

    La foresta Mau, situata nella parte occidentale del Kenya, ha subito processi di deforestazione già in epoca coloniale, inizialmente per soddisfare la richiesta di legname da usare come combustibile per lo sviluppo della ferrovia dell’Uganda. Ma è soprattutto durante la fase di transizione verso la democrazia, tra gli anni Ottanta e primi anni Duemila, che si assiste a una maggiore perdita di superficie forestale, in quanto in questo momento sono state illecitamente attribuite terre tramite programmi di insediamento rurale come mezzo per ottenere consenso politico.

    Missione in Kenya

    In agosto 2019, con la supervisione del professor Valerio Bini e il supporto dell’associazione italiana Mani Tese e dell’organizzazione svizzera #Drone_Adventures, mi sono recato in Kenya per mappare una parte della foresta #Ndoinet tramite l’ausilio di droni ad ali fisse, con l’intento di quantificare e localizzare la presenza di pascoli di bovini e ovini e analizzare la tipologia di foresta.

    Durante la missione, con 22 voli, è stata coperta una superficie forestale di 6’000 ettari. In seguito Drone Adventures ha realizzato una ortofoto di tutta l’area mappata, utile per avere un’idea generale ma non per raggiungere gli obiettivi preposti.

    Analisi delle immagini

    Si è quindi deciso di suddividere le fotografie dei singoli voli, circa 300-400 immagini per cartella, tra più studenti. Nella mia ricerca ho quindi incluso un capitolo dedicato specificatamente allo scopo di fornire linee guida ad altri studenti su come gestire ed elaborare le fotografie in modo uniforme e ottimale. Nell’ultimo capitolo ho invece analizzato le fotografie di uno specifico volo, confermando ad esempio che l’area analizzata è composta perlopiù da foresta di transizione e spazio aperto contro una minima parte di foresta densa.

    Il dato più rilevante emerso da questa analisi è rappresentato dalla distribuzione degli animali che si trovano tuttora nelle zone di insediamento abbandonate nei decenni scorsi. Ciò può influenzare in modo diretto la ricrescita o meno della foresta in quelle zone.

    Attraverso le fotografie ho potuto riscontrare la presenza indiretta dell’uomo, grazie all’osservazione di alberi caduti, ciò che fa pensare, vista la vicinanza a strade o insediamenti abbandonati, all’abbattimento volontario antropico e non a cause naturali.

    Lo stesso si può dire anche per le possibili tracce di incendio che sono raggruppate in una specifica area “corridoio” tra le due strade. In un caso si è anche potuto osservare la presenza di fuoco vivo.

    Conclusioni

    L’utilizzo dei droni in questo contesto si è dimostrato molto utile in quanto permette, in un tempo ristretto, di avere una panoramica su un determinato settore di foresta. Questo facilita l’ottenimento di informazioni vitali per proteggere la foresta, come l’individuazione di fuoco vivo, che può indicare un principio di incendio o produzione illegale di carbone, senza la necessità di ricorrere all’uso di elicotteri, molto più costosi e inquinanti.

    L’analisi della deforestazione tramite droni si è rivelata efficace e conferma che questi nuovi strumenti possono essere utilizzati anche per foreste in altre aree, così come per analizzare altre situazioni in cui è difficile accedere in altri modi.

    https://www.geograficamente.ch/analizzare-la-deforestazione-tramite-lutilizzo-di-droni

    #drones #déforestation #cartographie #forêt #Mau #Kenya

  • La rose kenyane face aux nouveaux défis de la mondialisation

    Le secteur des roses coupées est une composante majeure de l’insertion du Kenya dans la mondialisation des échanges. Cette production intensive sous serre, née de l’investissement de capitaux étrangers, tente de s’adapter aux évolutions récentes de l’économie globale et de tirer parti des nouvelles opportunités qu’offre ce marché. Les recompositions productives à l’œuvre concernent en premier lieu la diversification variétale et la montée en gamme de la production du cluster kenyan. Elles révèlent également de nouvelles interactions entre les producteurs et les obtenteurs. Par ailleurs, ce modèle productif fondé sur l’#exportation doit aujourd’hui faire face à de nouveaux défis en lien avec l’affirmation, au sein des principaux pays importateurs, d’un #capitalisme_d’attention centré sur les problématiques éthiques et environnementales. Ce contexte incite les producteurs kenyans à réduire leur dépendance historique vis-à-vis de l’#Europe et en particulier des #Pays-Bas en misant sur de nouvelles modalités de mise en marché et en diversifiant leurs débouchés commerciaux.

    https://journals.openedition.org/belgeo/54897

    #rose #fleur #Kenya #mondialisation #globalisation #ressources_pédagogiques #éthique #commerce

    • Une lecture géographique du voyage de la rose kenyane : de l’éclatement de la chaîne d’approvisionnement aux innovations logistiques

      La #rosiculture et sa #commercialisation à l’échelle internationale stimulent l’#innovation_logistique et révèlent des #interdépendances anciennes entre #floriculture, #transport et #logistique. L’objectif de cet article est de montrer, à travers la chaîne d’approvisionnement de la rose coupée commercialisée en Europe, que les exigences de la filière induisent des bouleversements et des innovations dans la chaîne logistique associée. Celles-ci ont un caractère profondément spatial qui justifie une analyse géographique de l’évolution de la chaîne d’approvisionnement : les imbrications entre floriculture et logistique produisent des effets de proximité puis de distance, de changement d’échelle, mais également des effets de concentration spatiale, de géophagie, de fluidité, ou encore d’imperméabilité. Ces recompositions spatiales se lisent à la fois à l’échelle de la chaîne d’approvisionnement dans son intégralité, des serres aux marchés de consommation, qu’à celle des lieux, des nœuds qui la composent : le pack house à la ferme, l’#aéroport Jomo Kenyatta de Nairobi ou encore le complexe logistique articulé entre l’aéroport d’#Amsterdam-Schiphol et les enchères de #Royal_Flora_Holland à Aalsmeer.

      https://journals.openedition.org/belgeo/54992

  • #Mariano_Pittana

    Nacque a San Paolo, frazione di Morsano al Tagliamento (Udine), il 9 settembre 1908 da Angelo e Pasquina Marus, penultimo di sette figli. Nel suo curriculum scolastico vanta il primato di essere stato il primo friulano (dopo la riforma dei corsi universitari) laureato all’Istituto universitario di architettura di Venezia nel novembre 1933, discutendo per tesi un progetto di villaggio turistico nell’area di Sant’Elena della città lagunare. Nel 1935 interruppe l’attività professionale appena avviata (vincitore ex aequo del concorso per la progettazione della colonia alpina di Tarvisio) per il richiamo al servizio militare, iniziando un periodo (che si protrasse fino al 1940) di lavori in Africa orientale, ad Addis Abeba, all’ufficio del genio civile. Nella città capitale dell’Etiopia (per la quale l’architetto Marcello Piacentini – ispiratore dello “#stile_littorio” tanto caro alle gerarchie fasciste – teorizzava la costruzione di edifici fortemente ispirati alla “romanità”) P. realizzò l’ampliamento dell’#ospedale_Duca_degli_Abruzzi, il #cinema_Impero, il #mercato_indigeno (una serie di padiglioni a un piano, sollevati da terra da pilastri per consentire l’esposizione della merce, immersi nel bosco di eucalipti che separa la città indigena dai quartieri europei), il palazzo per la sede dell’Ente Cotone e numerosi edifici commerciali e di abitazione, lavorando spesso con il fratello Tita, ingegnere. Alcune di queste opere furono interrotte a causa dello scoppio della seconda guerra mondiale. Partecipò come ufficiale al secondo conflitto mondiale e trascorse cinque anni in un campo di prigionia degli inglesi in Kenia. Al rientro in patria lavorò prima a Milano e poi si trasferì a Udine, aprendo lo studio professionale in via della Rosta. Negli anni Cinquanta, caratterizzati da una intensa attività edilizia, P. firmò i suoi migliori progetti: la casa di ricovero per anziani Daniele Moro a Morsano al Tagliamento, il centro studi di Pordenone (incarico assegnato a seguito di pubblico concorso di progettazione), la chiesa parrocchiale di Cordovado (in provincia di Pordenone) e, nella città di Udine, il palazzo Margotti in piazzale Osoppo, all’angolo tra le vie Gemona e di Toppo, i condomini di via Gemona, di via S. Chiara e di piazzale Osoppo. Agli anni Sessanta risalgono le scuole medie e il nuovo ospedale civile ad Aviano, il Centro sperimentale agricolo di San Vito al Tagliamento, le case per lavoratori del piano settennale INA casa (in collaborazione con l’ingegnere Plateo) in diversi comuni friulani (Attimis, Basiliano, Maniago, Martignacco, San Daniele del Friuli, Sequals, Tricesimo). In queste ultime realizzazioni P. seppe far convivere le proprie intuizioni e abilità compositivo-architettoniche con il rispetto degli standard prestazionali, funzionali e di spesa imposti dalla normativa di settore. Agli ultimi anni di attività risalgono i progetti a Mombasa (Kenya) del terminal e albergo dell’Air France, la realizzazione di un paio di alberghi e ville a Lignano Sabbadioro e a San Martino di Castrozza e di altri condomini a Udine (in piazzale Chiavris, all’angolo con via Colugna, in via Carducci, in via Cicogna, in via Tiberio Deciani, in via Montello). L’edificio che meglio rappresenta la cifra progettuale dell’arch. P. è sicuramente palazzo Margotti: un edificio massiccio con un coronamento “trasparente” all’ultimo piano, che ne alleggerisce la mole, con facciate arricchite da un gioco di luci e ombre prodotto da terrazze ora rientranti ora sporgenti, che si pongono in evidente contrasto con il dirimpettaio palazzo della Cassa di risparmio di Ermes Midena. Ad esaltare ulteriormente la differenza tra i due edifici, la scelta fatta da P. di impiegare un rivestimento di pietra con vibranti riflessi ferrigni, che conferiscono “colore” all’intero fabbricato. Nel maggio 1983 l’ordine degli architetti gli conferì un sigillo, disegnato dallo scultore Luciano Ceschia, a testimonianza della cinquantennale iscrizione all’albo professionale. P. morì a Udine il 4 maggio 1986, dopo aver patito per più di vent’anni una grave malattia che rallentò e limitò moltissimo l’attività progettuale.

    https://seenthis.net/messages/957266#message957280
    #Pittana #histoire #Italie #architecte #architecture #architecture_coloniale #histoire_coloniale #Italie_coloniale #colonialisme_italien #Addis_Abeba #Ethiopie #Tita_Pittana #Kenya

    –-

    découvert son existence dans le film de #Alessandra_Ferrini « negotiating amnesia » :
    https://www.alessandraferrini.info/negotiating-amnesia
    https://seenthis.net/messages/957266#message957280

    –—

    ajouté à la métaliste sur l’Italie coloniale :
    https://seenthis.net/messages/871953

  • La Décolonisation britannique, l’art de filer à l’anglaise

    Le 24 mars 1947, Lord Mountbatten est intronisé Vice-roi des Indes dans un faste éblouissant. Alors que l’émancipation de 410 millions d’indiens est programmée, la couronne britannique tente de sauver les apparences en brillant de tous ses feux. Cinq mois de discussions entre les forces en présence aboutissent à un découpage arbitraire du territoire entre le Pakistan et l’Inde avec des conséquences désastreuses. Des violences qui sont reléguées au second plan par l’adhésion des deux nouveaux États souverains à la grande communauté du Commonwealth. Un arrangement qui ne va pas sans arrière-pensées. Mais déjà la Malaisie et le Kenya s’enflamment à leur tour. Dans les deux cas, la violence extrême de la répression qui s’abat est occultée par une diabolisation « de l’ennemi » et par une machine de propagande redoutable qui permet aux autorités de maîtriser le récit des événements.
    En 1956, la Grande-Bretagne échoue à rétablir son aura impériale après avoir été obligée d’abandonner le canal de Suez par les deux nouveaux maîtres du monde : l’URSS et les États-Unis. Le nouveau Premier ministre, Harold Macmillan, demande un « audit d’empire », pour évaluer le poids économique du maintien des colonies, car il sait que le pays n’a plus les moyens de poursuivre sa politique impérialiste. Il est prêt à y renoncer, à condition de restaurer le prestige national.
    Une décision mal vue par l’armée. En 1967 au Yémen, des unités britanniques renégates défient le gouvernement et s’adonnent à une répression féroce, obligeant la Grande-Bretagne à prononcer son retrait. En Rhodésie du Sud, c’est au tour de la communauté blanche de faire sécession et d’instaurer un régime d’apartheid. Incapable de mettre au pas ses sujets, signe de son impuissance, la couronne est condamnée à accepter l’aide du Commonwealth pour aboutir à un accord qui donne lieu à la naissance du Zimbabwe.
    Après la perte de sa dernière colonie africaine, l’Empire britannique a vécu et le dernier sursaut impérialiste de Margaret Thatcher aux Malouines n’y change rien. Jusqu’à aujourd’hui, la décolonisation demeure un traumatisme dans ces pays déstabilisés par leur ancien maître colonial tandis qu’au Royaume-Uni, la nostalgie prend le pas sur un travail de mémoire pourtant nécessaire.

    http://www.film-documentaire.fr/4DACTION/w_fiche_film/61716_0
    #film #film_documentaire #documentaire
    #colonisation #décolonisation #Inde #Pakistan #violence #Lord_Mountbatten #frontières #déplacement_de_populations #partition_de_l'Inde #Malaisie #torture #Commonwealth #Kenya #Mau_Mau #camps_d'internement #Kimathi #serment_Mau_Mau #travaux_forcés #Aden #Rhodésie_du_Sud #réserves #îles_Malouines

    ping @postcolonial

  • Omicron knocking on China’s ’zero Covid’ door - Asia Times
    https://asiatimes.com/2021/12/omicron-knocking-on-chinas-zero-covid-door

    Omicron knocking on China’s ‘zero Covid’ door
    HONG KONG – A trickle of Omicron cases is penetrating Hong Kong’s “zero Covid” defenses, worrying residents of a next viral wave and imperiling highly anticipated plans to reopen the border with the mainland later this month. As of Saturday, the city had identified 14 cases of the highly contagious variant.At the same time, China reported 125 new Covid-19 cases for Friday, of which 89 were local, according to the National Health Commission. Reports noted that marked the biggest daily tally for local infections since November 30 when the country had 91 domestic cases. It wasn’t immediately clear how many of the cases recorded on Friday, if any, were Omicron. The outbreak forced more than a dozen factories in China’s eastern manufacturing hub of Zhejiang province to close, according to reports.
    The cracks in China’s “zero Covid” come as the new highly contagious variant first discovered in South Africa surges in the West, with particularly rapid upticks in cases seen in the United Kingdom and the United States. New York state broke a record in new daily cases on Friday with 21,027 new infections reported.Australia’s populous New South Wales state reported a record 2,482 Covid-19 cases on Saturday, a day after easing international arrival rules for vaccinated travelers, indicating Omicron is likely taking hold Down Under. Hong Kong threatens to be an Omicron gateway into mainland China if the border is reopened. He was exempted from a 21-day quarantine after arriving in the city due to the nature of his job. During a three-day enhanced medical surveillance period, he stayed at home at Cheung Hing Building, 44-48 Pitt Street, Yau Ma Tei. But on Wednesday, he went to a mobile testing station in his neighborhood for a Covid-19 test and some places to buy food.When he arrived at the testing station, he developed symptoms on the same day with a cycle threshold (ct) value of about 25 to 29 and was immediately sent to quarantine. The pilot, who had been inoculated with two doses of the Pfizer-BioNTech vaccine on March 22 and April 15 in Hong Kong, carried the N501Y mutant strain but was negative for the L452R and E484K strains.As the Department of Health suspected that the man could be carrying the Omicron strain, it issued a mandatory Covid-test order to six places, including a Wellcome supermarket at 40 Waterloo Road, a Starbucks coffee shop at 56 Dundas Street, a city superstore at the Gateway Arcade of Harbor City, a Circle K store at 50-52 Pitt Street, a Mannings shop at 494-496 Nathan Road and another Wellcome supermarket at 1 Kwong Wa Street. Prior to this, a mandatory test order has been issued to people who live in the Cheung Hing Building where the infected pilot resides. As of Friday, none of the 160 people in the building has tested positive. Cathay Pacific said the operating aircraft that the pilot flew had been sent for deep cleaning. It said all of its operating flight crew was fully vaccinated.On Friday, two more Omicron cases were identified among cargo crew members of the same flight, which arrived in Hong Kong from Kenya, India and Uganda via the United Arab Emirates on flight ACP502. on Wednesday.The duo included a 41-year-old and a 27-year-old man who had received two doses of the AstraZeneca vaccine and the Moderna vaccine, respectively, in Kenya. Earlier this week, the Hong Kong government declared that travelers returning from the United States and United Kingdom would have to spend a week of quarantine in spartan isolation camps and then serve another 14 days in a hotel room they pay for themselves.

    #Covid-19#migrant#migration#chine#hongkong#sante#zerocovid#omicron#frontiere#circulation#quarantaine#isolement#grandebretagne#kenya#inde#ouganda#emiratsrabesunis

  • Coronavirus: Britain, US top exporters of Omicron to Hong Kong so far, with cases expected to surge over Christmas holidays | South China Morning Post
    https://www.scmp.com/news/hong-kong/health-environment/article/3160526/coronavirus-britain-us-top-exporters-omicron-hong

    Coronavirus: Britain, US top exporters of Omicron to Hong Kong so far, with cases expected to surge over Christmas holidays
    Published: 3:20pm, 21 Dec, 2021
    About a quarter of Hong Kong’s imported Covid-19 Omicron infections so far have been arrivals from Britain, the most from any country, with the United States next in line, a Post review of recent cases has found amid a near-daily detection rate of the highly transmissive variant over the past week.As Omicron continued its global spread, a medical expert on Tuesday warned that a surge of such infections over the next week was all but certain, with residents coming back to the city for the holidays.
    “As more residents return to Hong Kong from Britain and the United States, the city will see the number of imported infections increase substantially”, said Dr Ho Pak-leung, an infectious disease expert from the University of Hong Kong.He also criticised the government for waiting until Tuesday to add the United Kingdom to the new highest-risk category, just over a week after the country was found to be the source of two imported Omicron infections.“From the anti-pandemic perspective, it’s not ideal, and will increase the infection risks to Hong Kong,” he told a local radio programme.
    Hong Kong on Tuesday confirmed eight new Covid-19 cases, including seven that carried N501Y, a key mutation linked to Omicron. Those infections took the city’s overall tally to 12,541, with 213 related deaths.
    Separately, the government announced that all its employees would be required to present proof of Covid-19 vaccination when entering official buildings for work, taking effect in mid-February next year.Since the city’s first Omicron case was confirmed in late November, a total of 19 – all imported – have been recorded.
    Five returned to the city from Britain, accounting for 26.3 per cent of all cases. The United States came in second, with four cases, while the rest were spread mostly among African countries including South Africa, Nigeria and Kenya.Since December 12, almost every day has included an Omicron infection among the Covid-19 caseload. On Friday, four of the seven cases involved the new variant, the most yet in a single day.Ho on Tuesday warned the city to brace for a surge in such cases as residents flocked home for Christmas from countries where Omicron had already become the dominant version of Covid-19.Britain was added to Hong Kong’s highest coronavirus risk category on Tuesday, meaning arrivals from that country must now spend the first portion of their mandatory quarantine at the government’s Penny’s Bay facility.

    #Covid-19#migrant#migration#hongkong#grandebretagne#afriquedusud#kenya#nigeria#sante#omicron#frontiere#circulation#casimporte#variant

  • World Bank’s COVID-19 Assistance to Kenya Benefits Multinational Agribusiness and Agrochemical Firms | The Oakland Institute
    https://www.oaklandinstitute.org/blog/world-bank-covid-19-assistance-kenya-benefits-multinational-agribu

    The World Bank(link is external) and International Monetary Fund(link is external) (IMF) have committed billions of dollars in loans to help countries respond to the ongoing COVID-19 pandemic. While some of these loans will be used to strengthen the capacity of health systems, the funding appears conditioned on countries adopting policies favorable to the private sector. World Bank President David Malpass has explicitly laid out the types of policy shifts that will be necessary for countries to receive support, stating(link is external) in March, “For those countries that have excessive regulations, subsidies, licensing regimes, trade protection, or litigiousness as obstacles, we will work with them to foster markets, choice, and fast growth prospects during the recovery.”

    Kenya offers a striking illustration on how this conditionality materializes for a mostly rural economy in Africa, where the Bank is behind significant reforms and deregulation in the agricultural sector. On May 20th, the Bank approved US$1 billion(link is external) to support the second phase of the country’s Inclusive Growth and Fiscal Management Development Policy Financing (DPF) Program. Hailed by the Bank(link is external) as a timely response to the ongoing economic shock, the DPF loan aims to support affordable housing and expand access to agricultural inputs with a subsidy program that will allow farmers to purchase fertilizers, “improved” seed, and agrochemicals through electronic vouchers (e-vouchers) sent to their mobile phones.

    While the proportion of the DPF loan that will be spent on the e-voucher program remains to be confirmed, the Ministry of Agriculture, Livestock, Fisheries and Irrigation announced(link is external) before the onset of the pandemic that approximately US$500 million would be allocated to the input program. As of March 2020, the first round of the DPF e-voucher subsidies reached 86,000 farmers and the second phase of the program(link is external) aims to reach 150,000 by 2021.

    #Fmi #Banque_mondiale #Kenya #agroindustrie

  • (1) Coronavirus live: England sets daily jabs record; Von der Leyen issues fresh warning to AstraZeneca | World news | The Guardian
    https://www.theguardian.com/world/live/2021/mar/20/coronavirus-live-cases-india-four-month-high-philippines-record-infecti
    https://i.guim.co.uk/img/media/27aaf3d802983f614dfb291b23def69c17f951cc/520_0_4077_2447/master/4077.jpg?width=1200&height=630&quality=85&auto=format&fit=crop&overlay-ali

    Kenya’s plans to offer free Covid-19 vaccines to all diplomats based in the country, including United Nations staff, has been met with criticism by local medics after the country’s health workers have not all been inoculated.
    Seen by Reuters, a letter by the Ministry of Foreign Affairs to diplomatic missions was where the offer was made. Macharia Kamau, the foreign ministry principal secretary, said they need to “protect everyone resident in Kenya,” including the international community. The capital and the largest city in the country, Nairobi, hosts the U.N. headquarters in Africa and is one of four major sites worldwide where agencies like UNICEF and others have huge presences.Kamau estimates that 25,000 to 30,000 diplomats, U.N. staff and family members live in the country’s capital.Just over 28,000 health workers, teachers, and security personnel had received their first shots, the Ministry of Health said in a March 19 post on Twitter.It said in early March that it would set aside 400,000 vaccines for health staff and other essential workers. “I think the government should focus on getting the priority population vaccinated and achieving vaccine acceptancy with them before opening up to diplomats,” said Elizabeth Gitau, a Kenyan physician and the chief executive officer of the Kenya Medical Association (KMA).
    The health ministry referred questions to the foreign ministry. Two Nairobi-based diplomats who declined to be identified confirmed their embassies had received the offer.“Kenyans must be given priority,” said Chibanzi Mwachonda, head of the Kenya Medical Practitioners, Pharmacists and Dentists Union.The government note said vaccinations would begin on March 23, and only accredited diplomats and their families were eligible.
    Kenya has so far only received two batches of AstraZeneca COVID-19 vaccines - just over 1 million via COVAX and a 100,000 shot donation from the Indian government.

    #Covid-19#migrant#migration#kenya#sante#vaccination#inclusion#personneldiplomatique#systemesante#travailleuressentiel

  • Making sense of silenced #archives: #Hume, Scotland and the ‘debate’ about the humanity of Black people

    Last September, the University of Edinburgh found itself at the centre of international scrutiny after temporarily renaming the #David_Hume Tower (now referred to by its street designation 40 George Square). The decision to rename the building, and hold a review on the way forward, prompted much commentary – a great deal of which encouraged a reckoning on what David Hume means to the University, its staff and students. These ideas include the full extent of Hume’s views on humanity, to establish whether he maintained any possible links (ideological or participatory) in the slave trade, and the role of Scotland in the African slave trade.

    Hume’s belief that Black people were a sub-human species of lower intellectual and biological rank to Europeans have rightfully taken stage in reflecting whether his values deserve commemoration on a campus. “I am apt to suspect the negroes and in general all other species of men (for there are four or five different kinds) to be naturally inferior to the whites. […] No ingenious manufactures amongst them, no arts, no sciences.” The full link to the footnote can be found here.

    Deliberations are split on whether statues and buildings are being unfairly ‘targeted’ or whether the totality of ideas held by individuals whose names are commemorated by these structures stand in opposition to a modern university’s values. Depending on who you ask, the debate over the tower fluctuates between moral and procedural. On the latter, it must be noted the University has in the past renamed buildings at the behest of calls for review across specific points in history. The Hastings ‘Kamuzu’ Banda building on Hill Place was quietly renamed in 1995, with no clarity on whether there was a formal review process at the time. On the moral end, it is about either the legacy or demythologization of David Hume.

    Some opposing the name change argue against applying present moral standards to judge what was not recognised in the past. Furthermore, they point to the archives to argue that prior to the 1760s there is scant evidence that Scots were not anything more than complicit to the slave trade given the vast wealth it brought.

    I argue against this and insist that the African experience and the engaged intellectual abolition movement deserves prominence in this contemporary debate about Hume.

    For to defend ‘passive complicity’ is to undermine both the Africans who rose in opposition against their oppression for hundreds of years and the explicit goals of white supremacy. For access to mass acquisition of resources on inhabited land requires violent dispossession of profitable lands and forced relocation of populations living on them. The ‘moral justification’ of denying the humanity of the enslaved African people has historically been defended through the strategic and deliberate creation of ‘myths’ – specifically Afrophobia – to validate these atrocities and to defend settler colonialism and exploitation. Any intellectual inquiry of the renaming of the tower must take the genuine concern into account: What was David Hume’s role in the strategic myth-making about African people in the Scottish imagination?

    If we are starting with the archives as evidence of Scottish complicity in the slave trade, why ignore African voices on this matter? Does the Scottish archive adequately represent the African experience within the slave trade? How do we interpret their silence in the archives?

    Decolonisation, the process Franz Fanon described as when “the ‘thing’ colonised becomes a human through the very process of liberation”, offers a radical praxis through which we can interrogate the role of the archive in affirming or disregarding the human experience. If we establish that the 18th century Scottish archive was not invested in preserving ‘both sides’ of the debate’, then the next route is to establish knowledge outside of a colonial framework where the ideology, resistance and liberation of Africans is centred. That knowledge is under the custodianship of African communities, who have relied on intricate and deeply entrenched oral traditions and practices which are still used to communicate culture, history, science and methods.

    To reinforce a point raised by Professor Tommy Curry, the fact that Africans were aware of their humanity to attempt mutiny in slave ships (Meermin & Amistad) and to overthrow colonial governance (the Haitian revolution) amidst the day-to-day attempts to evade slave traders is enough to refute the insistence that the debates must centre around what Scots understood about the slave trade in the 18th century.

    To make sense of these gaps in my own research, I have broadly excavated the archival records in Scotland if only to establish that a thorough documentation of the African-led resistance to Scottish participation in the slave trade and colonialism cannot be located in the archives.

    Dr David Livingstone (1813–1873), whose writing documenting the slave trade across the African Great Lakes galvanized the Scottish public to take control of the region to be named the Nyasaland Protectorate, would prove to be a redemptive figure in Scotland’s reconsideration of its role in the slave trade. However, in 1891, 153 years after Hume wrote his footnote, Sir Harry Hamilton Johnston (1858–1927), the first British colonial administrator of Nyasaland, would re-inforce similar myths about the ‘British Central African’: “to these [negroes] almost without arts and sciences and the refined pleasures of the senses, the only acute enjoyment offered them by nature is sexual intercourse”. Even at that time, the documented resistance is represented by Scottish missionaries who aimed to maintain Nyasaland under their sphere of control.

    Filling in the gaps that the archives cannot answer involves more complex and radical modalities of investigation.

    I rely on locally-recognised historians or documenters within communities, who preserve their histories, including the slave trade, through methodically structured oral traditions. The legacy of both the Arab and Portuguese slave trade and British colonialism in Nyasaland remains a raw memory, even though there are no precise indigenous terms to describe these phenomena.

    I have visited and listened to oral histories about the importance of ‘ancestor caves’ where families would conduct ceremonies and celebrations out of view to evade the slave catchers. These are the stories still being told about how children were hidden and raised indoors often only taken outside at night, keeping silent to escape the eyes and ears of the catchers. Embedded in these historical narratives are didactic tales, organised for ease of remembrance for the survival of future generations.
    Despite what was believed by Hume and his contemporaries, the arts and sciences have always been intrinsic in African cultural traditions. Decolonising is a framework contingent upon recognising knowledge productions within systems that often will never make their way into archival records. It centres the recognition and legitimization of the ways in which African people have collected and shared their histories.

    The knowledge we learn from these systems allows us to reckon with both the silence of archives and the fallacies of myth-making about African people.

    At very least, these debates should lead to investigations to understand the full extent of Hume’s participation in the dehumanization of enslaved Africans, and the role he played to support the justification for their enslavement.

    https://www.race.ed.ac.uk/making-sense-of-silenced-archives-hume-scotland-and-the-debate-about-the-
    #Édimbourg #toponymie #toponymie_poltique #Ecosse #UK #Edinburgh #David_Hume_Tower #esclavage #histoire #mémoire #Kamuzu_Banda #colonialisme #imaginaire #décolonisation #Nyasaland #Nyasaland_Protectorate #histoire_orale #archives #mythes #mythologie #déshumanisation

    ping @cede @karine4 @isskein

    • Hastings Banda

      The #University_of_Edinburgh renamed the Hastings ‘Kamuzu’ Banda building on #Hill_Place in the 1990s. Whilst fellow independence leader and Edinburgh alumni #Julius_Nyerere is still regarded as a saint across the world, #Banda died with an appalling record of human rights abuses and extortion – personally owning as much as 45% of #Malawi’s GDP. There are no plaques in Edinburgh commemorating #Kamuzu, and rightly so.

      Banda’s time in Edinburgh does, however, give us a lens through which to think about the University and colonial knowledge production in the 1940s and ‘50s; how numerous ‘fathers of the nation’ who led African independence movements were heavily involved in the linguistic, historical and anthropological codification of their own people during the late colonial period; why a cultural nationalist (who would later lead an anti-colonial independence movement) would write ‘tracts of empire’ whose intended audience were missionaries and colonial officials; and how such tracts reconciled imagined modernities and traditions.

      Fellow-Edinburgh student Julius Nyerere showed considerable interest in the ‘new science’ of anthropology during his time in Scotland, and #Jomo_Kenyatta – the first president of independent Kenya – penned a cutting-edge ethnography of the #Kikuyu whilst studying under #Malinowski at the LSE, published as Facing Mount Kenya in 1938. Banda himself sat down and co-edited Our African Way of Life, writing an introduction outlining Chewa and broader ‘Maravi’ traditions, with the Edinburgh-based missionary anthropologist T. Cullen Young in 1944.

      Before arriving in Edinburgh in 1938, Banda had already furthered his education in the US through his expertise on Chewa language and culture: Banda was offered a place at the University of Chicago in the 1930s on the strength of his knowledge of chiChewa, with Mark Hana Watkins’s 1937 A Grammar of Chichewa: A Bantu Language of British Central Africa acknowledging that “All the information was obtained from Kamuzu Banda, a native Chewa, while he was in attendance at the University of Chicago from 1930 to 1932”, and Banda also recorded ‘together with others’ four Chewa songs for Nancy Cunard’s Negro Anthology. In Britain in 1939 he was appointed as adviser to the Malawian chief, Mwase Kasungu, who spent six months at the London University of Oriental and African Languages to help in an analysis of chiNyanja; an experience that “must have reinforced” Banda’s “growing obsession with his Chewa identity” (Shepperson, 1998).

      Banda in Edinburgh

      In Edinburgh, Banda shifted from being a source of knowledge to a knowledge producer – a shift that demands we think harder about why African students were encouraged to Edinburgh in the first place and what they did here. Having already gained a medical degree from Chicago, Banda was primarily at Edinburgh to convert this into a British medical degree. This undoubtedly was Banda’s main focus, and the “techniques of men like Sir John Fraser electrified him, and he grew fascinated with his subject in a way which only a truly dedicated man can” (Short, 1974, p.38).

      Yet Banda also engaged with linguistic and ethnographic codification, notably with the missionary anthropologist, T Cullen Young. And whilst black Edinburgh doctors were seen as key to maintaining the health of colonial officials across British Africa in the 19th century, black anthropologists became key to a “more and fuller understanding of African thought and longings” (and controlling an increasingly agitative and articulate British Africa) in the 20th century (Banda & Young, 1946, p.27-28). Indeed, having acquired ‘expertise’ and status, it is also these select few black anthropologists – Banda, Kenyatta and Nyerere – who led the march for independence across East and Central Africa in the 1950s and 60s.

      Banda was born in c.1896-1989 in Kasungu, central Malawi. He attended a Scottish missionary school from the age 8, but having been expelled from an examination in 1915, by the same T Cullen Young he would later co-author with, Banda left Malawi and walked thousands of miles to South Africa. Banda came to live in Johannesburg at a time when his ‘Nyasa’ cousin, Clements Musa Kadalie was the ‘most talked about native in South Africa’ and the ‘uncrowned king of the black masses’, leading Southern Africa’s first black mass movement and major trade union, the Industrial and Commercial Workers’ Union (ICU).

      Banda was friends with Kadalie, and may have been involved with the Nyasaland Native National Congress which was formed around 1918-1919 with around 100 members in Johannesburg, though no record of this remains. Together, Banda and Kadalie were the two leading Malawian intellectuals of the first half of the twentieth century and, in exploring the type of ‘colonial knowledge’ produced by Africans in Edinburgh, it is productive to compare their contrasting accounts of ‘African history’.

      In 1927 Kadalie wrote an article for the British socialist journal Labour Monthly entitled ‘The Old and the New Africa’. Charting a pre-capitalist Africa, Kadalie set out that the

      “white men came to Africa of their own free will, and told my forefathers that they had brought with them civilisation and Christianity. They heralded good news for Africa. Africa must be born again, and her people must discard their savagery and become civilised people and Christians. Cities were built in which white and black men might live together as brothers. An earthly paradise awaited creation…They cut down great forests; cities were built, and while the Christian churches the gospel of universal brotherhood, the industrialisation of Africa began. Gold mining was started, and by the close of the nineteenth century European capitalism had made its footing firm in Africa….The churches still preached universal brotherhood, but capitalism has very little to do with the ethics of the Nazerene, and very soon came a new system of government in Africa with ‘Law and Order’ as its slogan.” (Kadalie, 1927).

      Banda’s own anthropological history, written 17 years later with Cullen Young, is a remarkably different tale. Banda and Young valorise the three authors within the edited volume as fossils of an ideal, isolated age, “the last Nyasalanders to have personal touch with their past; the last for whom the word ‘grandmother’ will mean some actually remembered person who could speak of a time when the land of the Lake knew no white man” (Banda & Young, 1946, p7). Already in 1938, Banda was beginning to develop an idea for a Central African nation.

      Writing from the Edinburgh Students Union to Ernest Matako, he reflected: “the British, the French and the Germans were once tribes just as we are now in Africa. Many tribes united or combined to make one, strong British, French or German nation. In other words, we have to begin to think in terms of Nyasaland, and even Central Africa as a whole, rather than of Kasungu. We have to look upon all the tribes in Central Africa, whether in Nyasaland or in Rhodesia, as our brothers. Until we learn to do this, we shall never be anything else but weak, tiny tribes, that can easily be subdued.” (Banda, 1938).
      Banda after Edinburgh

      But by 1944, with his hopes of returning to Nyasaland as a medical officer thwarted and the amalgamation of Nyasaland and the Rhodesias into a single administrative unit increasingly on the cards, Banda appears to have been grounding this regional identity in a linguistic-cultural history of the Chewa, writing in Our African Way of Life: “It is practically certain that aMaravi ought to be the shared name of all these peoples; this carrying with it recognition of the Chewa motherland group as representing the parent stock of the Nyanja speaking peoples.” (Banda & Young, 1946, p10). Noting the centrality of “Banda’s part in the renaming of Nyasaland as Malawi”, Shepperson asked in 1998, “Was this pan-Chewa sentiment all Banda’s or had he derived it largely from the influence of Cullen Young? My old friend and collaborator, the great Central African linguist Thomas Price, thought the latter. But looking to Banda’s Chewa consciousness as it developed in Chicago, I am by no means sure of this.” Arguably it is Shepperson’s view that is vindicated by two 1938 letters unearthed by Morrow and McCracken in the University of Cape Town archives in 2012.

      In 1938, Banda concluded another letter, this time to Chief Mwase Kasungu: “I want you tell me all that happens there [Malawi]. Can you send me a picture of yourself and your council? Also I want to know the men who are the judges in your court now, and how the system works.” (Banda, 1938). Having acquired and reworked colonial knowledge from Edinburgh, Our African Way of Life captures an attempt to convert British colonialism to Banda’s own end, writing against ‘disruptive’ changes that he was monitoring from Scotland: the anglicisation of Chewa, the abandoning of initiation, and the shift from matriarchal relations. Charting and padding out ideas about a pan-Chewa cultural unit – critical of British colonialism, but only for corrupting Chewa culture – Banda was concerned with how to properly run the Nyasaland state, an example that productively smudges the ‘rupture’ of independence and explains, in part, neo-colonial continuity in independent Malawi.

      For whilst the authors of the edited works wrote their original essays in chiNyanja, with the hope that it would be reproduced for Nyasaland schools, the audience that Cullen Young and Banda addressed was that of the English missionary or colonial official, poised to start their ‘African adventure’, noting:

      “A number of important points arise for English readers, particularly for any who may be preparing to work in African areas where the ancient mother-right still operates.” (Banda & Cullen, 1946, p.11).

      After a cursory summary readers are directed by a footnote “for a fuller treatment of mother-right, extended kinship and the enjoined marriage in a Nyasaland setting, see Chaps. 5-8 in Contemporary Ancestors, Lutterworth Press, 1942.” (Banda & Young, 1946, p.11). In contrast to the authors who penned their essays so “that our children should learn what is good among our ancient ways: those things which were understood long ago and belong to their own people” the introduction to Our African Way of Life is arguably published in English, under ‘war economy standards’ in 1946 (post-Colonial Development Act), for the expanding number of British ‘experts’ heading out into the empire; and an attempt to influence their ‘civilising mission’. (Banda & Young, 1946, p.7).

      By the 1950s, Banda was fully-assured of his status as a cultural-nationalist expert – writing to a Nyasaland Provincial Commissioner, “I am in a position to know and remember more of my own customs and institutions than the younger men that you meet now at home, who were born in the later twenties and even the thirties…I was already old enough to know most of these customs before I went to school…the University of Chicago, which cured me of my tendency to be ashamed of my past. The result is that, in many cases, really, I know more of our customs than most of our people, now at home. When it comes to language I think this is even more true. for the average youngster [In Malawi] now simply uses what the European uses, without realising that the European is using the word incorrectly. Instead of correcting the european, he uses the word wrongly, himself, in order to affect civilisation, modernity or even urbanity.” (Shepperdson, 1998).

      This however also obscures the considerable investigatory correspondence that he engaged in whilst in Scotland. Banda was highly critical of indirect rule in Our African Way of Life, but from emerging archival evidence, he was ill-informed of the changing colonial situation in 1938.

      Kadalie and Banda’s contrasting histories were written at different times, in different historical contexts by two people from different parts of Nyasaland. Whilst Banda grew up in an area on the periphery of Scottish missionaries’ sphere of influence, Kadalie came from an area of Malawi, Tongaland, heavily affected by Scottish missionaries and his parents were heavily involved with missionary work. The disparity between the histories that they invoke, however, is still remarkable – Banda invokes a precolonial rural Malawi devoid of white influence, Kadalie on the other hand writes of a pre-capitalist rural Malawi where Christians, white and black, laboured to create a kingdom of heaven on earth – and this, perhaps, reflects the ends they are writing for and against.

      Kadalie in the 1920s looked to integrate the emerging African working class within the international labour movement, noting “capitalism recognises no frontiers, no nationality, and no race”, with the long-term view to creating a socialist commonwealth across the whole of Southern Africa. Britain-based Banda, writing with Cullen Young in the 1940s, by comparison, mapped out a pan-Chewa culture with the immediate aim of reforming colonial ‘protectorate’ government – the goal of an independent Malawian nation state still yet to fully form.

      http://uncover-ed.org/hastings-banda
      #Kenyatta

  • Reconfiner ou pas ? Le dilemme du Kenya face à la deuxième vague de Covid-19
    https://www.lemonde.fr/afrique/article/2020/11/16/reconfiner-ou-pas-le-dilemme-du-kenya-face-a-la-deuxieme-vague-de-covid-19_6

    Un nouveau confinement – même partiel –, une nouvelle fermeture des commerces et des frontières, une mise à l’isolement des grandes villes les plus affectées ? Les Kényans ne veulent pas en entendre parler. Pourtant, le pays fait déjà face à une nouvelle vague de propagation du coronavirus, à peine quelques semaines après le début du retour progressif à la normale.
    La moyenne quotidienne des contaminations oscille officiellement entre 700 et 1 000 et un nouveau pic a été atteint le 5 novembre, avec 1 494 nouveaux cas, un record national depuis le début de la pandémie. Une explosion des cas qui a suivi la réouverture des bars, l’autorisation de vendre de nouveau de l’alcool dans les restaurants, le recul du couvre-feu à 23 heures… Tombé de 13 % en juin à 4 % en septembre, le taux de positivité au Covid-19 vient de rebondir, atteignant pour la première fois 16 %.« Je ne peux pas me permettre de fermer mon bar comme la dernière fois. Si c’est le cas, nous allons tous devenir des cambrioleurs pour avoir à manger », jure Joseph*, qui tient un boui-boui dans la petite ville de Naivasha, non loin de Nairobi. « Nous avons facilement obéi au départ, parce que nous avions peur de mourir. Le Covid-19 était un virus inconnu qui tuait tout sur son passage, en Europe et en Amérique. Nous craignions le pire en Afrique, mais nous avons vu que ce n’était pas le cas ici », défend le cabaretier, qui doit désormais fermer son bar à 21 heures pour se plier aux nouvelles directives.Joseph n’est pas seul à chercher comment joindre les deux bouts. Le Bureau des Nations Unies pour la coordination des affaires humanitaires (OCHA) fait état d’environ 1,7 million de Kényans vivant en zone urbaine et actuellement confrontés à l’insécurité alimentaire. Le résultat d’une augmentation du prix des denrées, d’une diminution des revenus ou de la perte d’un emploi, autant de conséquences économiques directes du Covid-19.La situation dans les hôpitaux n’a jamais aussi été alarmante. « Nous sommes débordés, il n’y a plus de places à l’isolement, témoigne un médecin de l’hôpital de district de Naivasha. Avoir les symptômes du Covid-19 ne suffit plus pour être reçu et il faut être visiblement malade ne fût-ce que pour avoir droit à un test. Une partie du personnel soignant est positif. Nous n’avions jamais vu une chose pareille depuis le début de la pandémie. » Les données officielles évoquent un taux d’occupation allant jusqu’à 140 % dans différents établissements sanitaires.
    Le dilemme se pose jusqu’au sommet de l’Etat. « Mon gouvernement désire ouvrir le pays et le garder ouvert », a souligné le président Uhuru Kenyatta dans son discours à la nation, le 4 novembre, évoquant tout de même « la possibilité de nouvelles mesures de confinement visant les régions les plus affectées », Nairobi et Mombasa étant les villes les plus touchées. Ces deux métropoles, totalement isolées jusque début juillet, totalisent à elles seules plus de 26 % du PIB kényan, d’après les données de la Banque mondiale de 2017.

    #Covid-19#migrant#migration#afrique#kenya#sante#frontiere#deuxiemevague#confinement#economie

  • Série « #Nairobi en bande dessinée » : la #ville, les frontières urbaines et l’injustice spatiale (billet introductif)
    https://labojrsd.hypotheses.org/2944

    La bande dessinée au service de l’enseignement de la #géographie, la géographie au service de l’enseignement de l’histoire des Arts Réflexion autour de la bande dessinée de reportage : Patrick #Chappatte, 2010, La vie des...

    #La_BD_en_classe #Afrique #BD_de_reportage #Enseignement #Enseignement_dans_le_secondaire #Enseignement_et_BD #enseigner_avec_la_BD #enseigner_la_géographie #géographie_de_l'imaginaire #géographie_des_transports #géographie_en_4e #géographie_urbaine #habiter #Habiter_l'espace #Kenya #Patrick_Chappatte #Série_Nairobi_en_BD #transports #ville_africaine #Villes_et_Bandes_dessinées

  • Série « #Nairobi en bande dessinée » : l’étalement urbain et les mobilités éprouvantes (2e billet)
    https://labojrsd.hypotheses.org/2952

    Second billet de la série « Nairobi en bande dessinée » autour de l’utilisation de la bande dessinée de reportage La vie des autres à Nairobi de Patrick #Chappatte dans le cadre d’une étude de cas menée...

    #Billets #La_BD_en_classe #Afrique #BD_de_reportage #Enseignement #Enseignement_dans_le_secondaire #Enseignement_et_BD #enseigner_avec_la_BD #enseigner_la_géographie #géographie #géographie_de_l'imaginaire #géographie_des_transports #géographie_en_4e #géographie_urbaine #habiter #Habiter_l'espace #Kenya #Patrick_Chappatte #Série_Nairobi_en_BD #transports #ville #ville_africaine #Villes_et_Bandes_dessinées

  • Série “Nairobi en bande dessinée” : les paysages de la richesse à #Nairobi (3e billet)
    https://labojrsd.hypotheses.org/2959

    Troisième billet de la série « Nairobi en bande dessinée » autour de l’utilisation de la bande dessinée de reportage La vie des autres à Nairobi de Patrick Chappatte dans l’enseignement de la #géographie. 2. Nairobi...

    #La_BD_en_classe #Afrique #Enseignement #Enseignement_dans_le_secondaire #Enseignement_et_BD #enseigner_avec_la_BD #enseigner_la_géographie #géographie_de_l'imaginaire #géographie_des_mobilités #géographie_des_transports #géographie_urbaine #Kenya #Série_Nairobi_en_BD #transports #ville #ville_africaine #Villes_et_Bandes_dessinées

  • Soutenance de thèse de Gaële Rouillé-Kielo, le 23 octobre 2020 à 14h (visioconférence)
    https://reseaux.parisnanterre.fr/soutenance-de-these-de-gaele-rouille-kielo-le-23-octobre-2020-

    Nous avons le plaisir de vous annoncer la soutenance de thèse de Gaële Rouillé-Kielo intitulée « Traduction du concept de #Paiements_pour_services_Hydriques, politiques de l’eau et processus de #territorialisation au #Kenya ». Cette soutenance se déroulera le 23 octobre … Lire la suite

    #Événements #Paiements_pour_Services_Environnementaux #politiques_de_l'eau

  • Clyn App | Kenya
    https://www.facebook.com/watch/?v=381179788998847&extid=Y17lSH1SCEeWL8F8

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  • On-demand home cleaning service Kisafi launches in Kenya
    https://disrupt-africa.com/2016/04/on-demand-home-cleaning-service-kisafi-launches-in-kenya

    On-demand home cleaning and laundry service Kisafi has launched in Nairobi, Kenya, aiming to bring consumers convenience at the click of a button and spread across the region.

    Kisafi – the name means “it is clean” in Swahili – allows homeowners to use the web or an Android app to have their laundry picked up and taken care of or their homes cleaned.

    The platform has been in private beta since December but launched to the general public on Nairobi today, with launches in Tanzania, Uganda and Rwanda to follow before a rollout in West Africa at a later date.

    Complete with a founding team with backgrounds at McKinsey & Co, Citigroup and Accenture, Kisafi has a quality control and assurance centre with modern commercial cleaning equipment in Nairobi, and offers a marketplace of former and current hospitality and hotel employees.

    It has signed partnerships with two of the top laundry and dry cleaning service providers in Nairobi, and also has a tech-enablement suite, including body cameras for the recording of the cleaning process and a high-grade photo filing system for before and after wash clothing pictures.

    Co-founder Janet Otieno said Kisafi was trying to make premium laundry and home cleaning a utility that is available to everyone, and save people time.

    “Given the rate of growth of the emerging affluent and middle class across Sub-Saharan Africa, coupled with the fast pace of work and life, every minute spent on chores counts,” she said.

    “We asked folks that were part of our closed beta why they love the service, and unanimously it was at least two things – ease and affordability.”

    Kisafi – which has seed investment from angels in Lagos and New York – said it was aiming to take a significant portion of emerging affluent market, and has a pan-African focus.

    “This is reflected in our team composition. Our founding and advisory team is made up of folks from Kenya, Nigeria and South Africa,” Otieno said.

    #Nouvelle_domesticité #Kenya #Apps

  • Kenya: Construction of Kenya Somalia Border Wall Resumed

    The construction of the disputed wall, separating Kenya and Somalia is on course, according to the former Somali army officer, Colonel Aden Ruffle.

    He urged local residents in the border areas to prevent Kenya from completing the work of the fence building as it Encroaching into the country’s territory.

    Speaking to Radio Shabelle, Ruffle added the security barrier consists of a concrete wall ringed with a barbed-wire electric fence and trenches. It will also have observation posts where electronic surveillance cameras will be installed to monitor movements on either side of the border.

    In 2016, Kenya has confirmed it will begin construction of a 700-kilometer-long security wall along the northeastern border with Somalia as part of a broader national security plan to curb cross-border terror attacks by #al-Shabab.

    Additionally, the wall will have border posts in #Mandera, #Lamu, and three other border towns, including #Beled-Hawo inside Somalia.

    https://allafrica.com/stories/202008240705.html

    #murs #barrières_frontalières #frontières #Somalie #Kenya #terrorisme #anti-terrorisme #al-Chabab

    ping @fil

  • If you felt cooped up in lockdown, think of refugees confined in camps | Moulid Hujale | Global development | The Guardian
    https://www.theguardian.com/global-development/2020/aug/24/if-you-felt-cooped-up-in-lockdown-think-of-refugees-confined-indefinite
    https://i.guim.co.uk/img/media/4bdc7ce5879b796b49e1d95a53d7b45d1a3b0d9e/0_337_5156_3094/master/5156.jpg?width=1200&height=630&quality=85&auto=format&fit=crop&overlay-ali

    Covid-19 has transformed the world beyond imagination, affecting almost everyone in some way.Yet for me the changes have felt familiar – from movement restrictions to quarantines, every measure taken to prevent the spread of the virus reminds me of what it means to live as a refugee in a camp.I was once one of them. After my family fled Somalia, we settled in Kenya’s Dadaab refugee camp, where I lived for many years. As soon as we crossed the border we were registered, put in an isolated camp and basically quarantined from the rest of the Kenyan society.
    This is how refugees are treated when they end up in displacement camps. They are not allowed to leave their designated settlements. They live in prison-like conditions indefinitely, where their movement is controlled by local authorities. I’m one of the lucky ones who got resettled in a third country. I currently live in the UK and have been confined to north-west London.The coronavirus lockdown brought back stark memories of life in the camp. It first started when people were panic buying in March. I had to wake up very early to join a long queue at the local Sainsbury’s. The lines of people holding carrier bags and trolleys to carry as much food and toilet paper as possible reminded me of queues in the camps where refugees wait for the monthly UN food distributions. As no one respected physical distancing rules, I would hear people standing close to me complain about the lack of food in the supermarket, and wondering how they would survive with so little. I would think to myself: “Imagine if these people were in refugee camps where they would receive food only once a month? Imagine if they were forced to skip meals, sleep hungry until the next cycle of distribution?”

    #Covid-19#migrant#migration#refugie#grandebretagne#kenya#somalie#sante#mémoire#trauma#santementale#asile

  • L’accord de tous les dangers entre le #Kenya et les États-Unis
    https://www.cetri.be/L-accord-de-tous-les-dangers-entre

    Depuis le 8 juillet dernier, le Kenya négocie officiellement un accord de #Libre-échange avec les #États-Unis, concrétisant un engagement pris en février par le président Uhuru Kenyatta et son homologue américain, Donald Trump. Problème : cet accord compromet les (déjà difficiles) efforts d’intégration régionale et risque à terme de pénaliser l’économie et la population kenyanes. En Afrique, un mélange d’incrédulité et d’irritation a accueilli la nouvelle du lancement des négociations entre les États-Unis et (...) #Le_regard_du_CETRI

    / Kenya, États-Unis, #Le_regard_du_CETRI, #Le_Sud_en_mouvement, Libre-échange, #Commerce, #Analyses, Homepage - Actualités à la (...)

    #Homepage_-_Actualités_à_la_une

  • Nairobi’s street names reveal what those in power want to remember, or forget
    https://neotopo.hypotheses.org/3231

    By: Melissa Wanjiru-Mwita: Post-doctoral Fellow, Université de Genève This article was first published on The Conversation The recent global events of civil and political unrest that started in the US have brought to...

    #African_Neotoponymy_Observatory_in_Network #Catégories #ExploreNeotopo #Notes_de_recherche