Last year we all took a module in African history and it was very enlightening and bore very lively discussions ranging from pre and post colonial Africa. Our professor was German which made most of us wonder if there was no African professor available to tell the African story. However, those hang ups were quickly forgotten and I can honestly say it was one of my best classes by far. Among the class assignments was group discussions and my colleagues and I were to discuss the politics of autochthony. Now, do not get lost in the jargon that is the word autochthony. It simply means the right to belong.
According to Geschiere, 2009 autochthony seeks to establish an irrefutable primordial right to belong and is a tactic used by mostly politicians to exclude outsiders. The term was introduced to Africa by the French in the 1900’s in an effort to gain control over different groups and communities. They were therefore able to use it as a divide and rule tactic between the communities that confronted them in the territories they conquered. In recent past the politics of belonging have been used by authoritarian regimes to divide the opposition and neutralize the effects of multi-parties in the continent. Its manifestation is demonstrated through high levels of intolerance and hostility towards “strangers” who are seen as a threat or competition in access to limited resources.
The xenophobia cases in South Africa are a perfect example where the fear is manifested among the lower level workers and the wealthy groups. Cases in xenophobic violence escalated rapidly after the end of the apartheid regime despite the anti-discrimination passages in the post apartheid regime which tried to introduce the idea of multi culturalism and nationalism. Sadly, the xenophobic flare ups continue to happen so often in South Africa leading to loss of lives and property for those who are considered as outsiders. After Henri Konan took office in Cote d’ivoire in 1993 he began to question the citizenship of individuals from the North. During this period citizens became “foreigners” if they did not have one parent who was born in Cote d’ivoire. By 1998 the law prohibited the “foreigners” from owning land, voting or running for public office. His predecessor General Robert Guei continued the xenophobic policies that targeted the northern Muslim minority. They were subjected to large scale human rights violation, rape, killings and discriminated against based on the way they dressed.
Sadly, South Africa and Cote d’ivoire are not unique cases and the politics of belonging have been demonstrated across the continent for instance with the Nubians in Kenya and Bamileke in Cameroon to mention just a few. Curiously, the Greek meaning for autochthony means “springing from the land” which would explain why it’s politics is tied to land and the soil in the African context. The final ritual in the politics of autochthony is the burial where the dead have to be buried in their ancestral home. We may however feel far removed from these cases and yet we continue to drive the trend unknowingly. In my country, there is a popular phrase that politicians like to use whenever they are held accountable for abuse of office. “My people are being attacked” is used to evade accountability for abuse of office and misuse of public funds. Yet this tactic continues to work in favour of the politicians by dividing the country in regions and along tribal lines.
In conclusion, the politics of autochthony continue to divide the continent along tribal lines. We have allowed ourselves to be manipulated and we continue to isolate people based on religion, tribe, clans and their country of origin. Yet what value does it add to us? We miss the opportunity to learn from other cultures and find a middle ground to work together for social and economic development and well being. The vacuum left is what the politicians have filled with the politics of belonging and we continue to buy into the ideology.
References
Legum, C. & Mmari G.R.V. (1995). Mwalimu: the influence of Nyerere
Geschiere, P. (2009). The perils of belonging: Autochthony, citizenship, and exclusion in Africa and Europe. University of Chicago Press
Jennings, M., & Mercer, C. (2011). Rehabilitating nationalisms: conviviality and national consciousness in postcolonial Tanzania. Politique Africaine, 121, 87-106.
Saha, Santosh C. The politics of ethnicity and national identity. Peter Lang, 2007.