Understanding ‘Wanjiku’ and ‘her’ sociopolitical roles

Statue of people representing Kenyans raising their flag. (Photo:Courtesy)

By JENNIFER MUCHIRI

Kenya: The name Wanjiku is often mentioned by Kenyans, not in reference to a common name for females among the Agikuyu, but to mean ordinary Kenyans. The term was coined by former President Daniel arap Moi in the late 1990s in a debate regarding constitutional review. Politicians, activists and the civil society movement were agitating not just for the constitution to be reviewed but for the review to be people-driven where Kenyans’ views were to be collected and incorporated in the new constitution. Moi, clearly irritated, responded to these demands by stating that Wanjiku could not be involved in the constitutional review process because she is ignorant. Since then the term “Wanjiku” became the slogan for constitutional activism and other socio-political debates in Kenya. But who, exactly, is Wanjiku? This is the question that a newly published book, Wanjiku: A Kenyan Sociopolitical Discourse (Goethe-Institut, Nairobi and Native Intelligence, 2014) seeks to answer. Edited by Naomi Shitemi and Eunice Kamaara, this book is a collection of several essays debating Wanjiku from different perspectives. Moi’s Wanjiku was the general Kenyan who was not only ignorant of national issues but whose understanding of politics and the processes of constitution making was limited. As such, this Wanjiku would be better off leaving this complicated process to lawyers and politicians. The essays in this book demonstrate that the idea of Wanjiku has changed over time and it is open to several interpretations in the process of the making of the constitution. Noting that the term Wanjiku has been popularised largely by cartoonist Godfrey Mwampembwa (Gado), the editors reproduce excerpts of an interview with this cartoonist in a bid to explain his understanding and interpretation of Wanjiku. The editor’s note that Gado has almost always given Wanjiku a female body while painting her as a person whose rights is often infringed. However, this does not necessarily mean that Wanjiku is female but rather a representative of mwananchi – the common man or woman. Gado’s Wanjiku is different from Moi’s in the sense that s/he is aware of his/her rights and can eloquently articulate the issues that affect her. Indeed, Wanjiku is gender – and ethnicity – neutral, only identifi ed as a Kenyan; a person whose rights need to be safeguarded and whose voice needs to be heard.Abraham Mulwo examines the discourses that have shaped the emergence of Wanjiku while Anne Njoroge focuses on the deception and greed of the political class over the years. The politicians who wanted Wanjiku left out of the constitution- making process are presented as looking out only for their own immediate gains while not making any effort to protect the rights of the ordinary Kenyan. The powerful politicians make decisions in the name of Wanjiku but they have little or no regard for his/her needs. The writers argue that Wanjiku should be the central pillar in the constitution making process.