Jitters over emerging political groupings reflect our reality

Kebaso Morara’s apprehension about Kenya’s evolving political landscape is a sentiment shared by many who cling to the ideal of merit-based elections, transcending tribal and wave-driven voting.

This small but significant group represents the enduring hope for a “new Kenya,” a nation where leadership is dictated by competence and integrity, not political expediency. Morara’s concern stems from composition of recent political gatherings. The presence of Mithika Linturi, Justin Muturi and Rigathi Gachagua, alongside Martha Karua, Fred Matiang’i and Kalonzo Musyoka, raises valid questions about the nature of these alliances.

While the immediate goal may be to challenge the current administration, inclusion of individuals with checkered political pasts casts a shadow over the promise of genuine change. As the Swahili saying goes, “hata maji machafu huzima moto” (even dirty water can put out the fire), suggesting that any alliance is justified in pursuit of a common goal. However, this approach risks compromising the very principles Morara and others hold dear.

Morara’s suspicion that Matiang’i is a pawn in Uhuru Kenyatta’s 2027 strategy underscores the inherent tension between political pragmatism and idealistic reform. The desire to replace a government perceived as failing its mandate is understandable.

Yet, the fear of substituting one flawed regime with another, populated by familiar faces, is equally valid. This dilemma highlights the challenge of navigating the treacherous waters of Kenyan politics. While Morara’s idealism is commendable, a dose of realism is necessary. The notion of forming a political movement exclusively of “political newborns” is, unfortunately, unrealistic.

History shows even transformative political shifts often involve seasoned veterans with complex pasts. Mwai Kibaki’s 2002 victory, a landmark moment in Kenyan democracy, was achieved through a coalition that included individuals with established political careers. Similarly, his subsequent alliance with Kalonzo Musyoka in 2007 underscores the necessity of political consolidation.

Morara’s own political journey, though punctuated by his recent prominence during the Gen Z demonstrations, is not devoid of prior political engagement. This highlights the inherent paradox of politics: even those who champion revolutionary change must navigate the existing system.

Furthermore, promoting generational change in elective positions is essential. While immediate, sweeping transformation is unlikely, gradual progress is achievable. The real change lies not merely in who we elect but in the reasons and methods behind our electoral choices. A shift in voter consciousness, prioritising merit and integrity over tribal affiliations and political waves, will ultimately lead to a better outcome.

Morara’s anxieties may find relief in the Parable of the weed in the book of Mathew. Jesus teaches that sometimes you have to let the wheat and the weed grow together until it is harvest time before separating the weed to be burned. Kenyan politics requires pragmatism for the ideal to be achieved.

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