The value of violence to Kenya’s political competitors will be obvious to any of you who have read this blog over these years now since 2009.
Instrumental state violence with militia support was crucial to enforcing the 2007 “re-election” Kibaki assigned himself through control over the Electoral Commission of Kenya; instrumental violence on behalf of leaders in opposition was crucial to obtaining and sustaining international pressure on Kibaki to share a portion of power with the opposition after his “re-election” when the key hardliners in Kabaki’s political camp wanted to stand firm.
At the same time, the egregiousness of the worst of the violence in the Rift Valley may have overshot the mark and undercut possible initial international support for an examination of the election fraud witnessed by diplomats at the ECK and the bribery identified by donor nations before the vote. (See my War for History series for the details of what happened.)
So even with total impunity and immediate and future political gains to be had, burning people alive in the church in Kiambaa in particular, was arguably counterproductive in the short term from a strictly amoral perspective. But that is just my best sense of it and others closer to the situation may disagree.
Even five years ago, in 2017, the threat of violence was on the table: “Election Violence threat in Kenya–my thoughts on NDI’s new warning“.
Now, after the two UhuRuto elections, with the “coalition of the killing” in 2013 and the combined Jubilee Party re-election in 2017, we are faced with another contest where Uhuru and Ruto are on opposite sides, which has only happened once before, in that 2007 fight. In 1992, 1997 (both marked by organized violence) and 2002 they were together just as they have been since early in Kibaki’s second administration until falling out in this race (When did Uhuru and Ruto fight? Why is the “Uhuruto” alliance allegedly so surprising?)
What will they decide on their terms of engagement this year?