Githeri Man vs Olajumoke Orisaguna: A stage for dignity to die
I have recently taken some time to reflect on the question of dignity, dignity in education, dignity for poor people, dignity and humanity and dignity in the sense of justice. I am still mulling the concept over, but here are some preliminary thoughts based on recent events in Kenya.
The Oxford Dictionary defines dignity as the state or quality of being worthy of honour and respect. In my opinion, dignity seems to be one of the most important attributes of human prosperity, especially when the vulnerable in society come into question. Dignity should clothe and shield all members of society at whatever level, from any abuse, attack, affront or injustice they face. Of course, dignity doesn’t work alone. It must join hands with the many other freedoms, rights and mechanisms that have been put in place, but each of these rights and actions, must be rooted and entrenched in the preservation and advancement of dignity. From a legal point of view the South African Constitutional Court in National Coalition for Gay and Lesbian Equality v. Minister for Justice. 1 S.A. 6, [28] (1999) defines it as follows:
“Dignity is a difficult concept to capture in precise terms. At its least, it is clear that the constitutional protection of dignity requires us to acknowledge the value and worth of all individuals as members of our society.”
It has been argued by some that dignity is too abstract and obscure, too ambiguous for us to hinge anything on it. Dignity though, is not the flesh that the body requires, rather it is the sinews and tendons that put the flesh together. It is an inner worth, inherent in all beings. I will tell a story that demonstrates the role of dignity and leave the reader to ponder on it.
The Nigerian beauty
The amazing story of Nigerian model Olajumoke Orisaguna shows her remarkable ascent to stardom. Olajumoke was a bread seller in the streets of Lagos just a year ago, and now she graces billboards, advertising top brands in the West African country. She was discovered by mistake, when she accidentally walked onto TY Bello’s set, a famous photographer who was doing a photoshoot of British rapper Tinie Tempah, for the cover of a magazine, ThisDay Style. Below is the photoshoot she mistakenly crashed:

She has since been dubbed Nigeria’s Cinderella, her stunning photo leading to the launch of her modelling career. The dramatic launch has propelled her to fame, riches and philanthropy. She was a bread seller, she is a model, she is Olajumoke. She has a name and agency.

Githeri Man
In contrast is the story of Martin Kamotho, better known as Githeri Man in Kenya. Martin was standing in line on election day in Kenya, and eating a local staple food, Githeri, while waiting to vote. His picture was somehow captured by Ian Kinuthia, and in a matter of hours, blew the Kenyan social media up. He was caricatured and photoshopped into various other pictures replacing Kanye West while walking next to Kim Kardashian West, with the cast of hit TV show Game of Thrones and even joining Smirti Vidyarthi and Larry Madowo on the NTV News set at some point. Since then, he has received a makeover, was given a piece of land and a host of other gifts, donations and engagements. In the whole discourse, though, his name remained Githeri Man.

The contrast between the narratives around Olajumoke and Martin is insightful. One of my friends on Facebook asked why there was such a sensation about the so-called Githeri Man. Why did people love posting his pictures and why was he getting so much attention? The same questions crossed my mind but one nagged me more than the others, what is his name?

Where does dignity come in?
Does Martin Kamotho deserve a name in public discourse especially where divorcing him from his name is what made him famous? Now, I realise the retort to my question would go along the lines of pseudonyms , stage names and such. That this is the name that gives him fame. I do not dispute that. I do not also ignore other issues that have surrounded his appearance on Kenyan national media, particularly in relation to the elections and the sweet relief his picture offered, as entertainment from election tension. That is not what this post is about. What intrigues me rather, is that his NAME was erased in this whole experience. Furthermore, the IMAGE that was used to promote the narrative about him was unique. Compare him and Olajumoke.

Githeri is a much-loved Kenyan staple, but as my friend pointed out, why were other people with food in the voting lines not picked on. Why wasn’t it someone drinking Java coffee and eating a croissant? Was it his lucky day? Was it that his time for divine exponential acceleration, as prosperity gospel would explain, had come? I think there was something more, something deeply seated and sinister about the fascination with Martin Kamotho as Githeri Man. He is the archetypal image of a poor man, clothed in ill-fitting garb with dirty shoes to boot, holding a pack of some of the cheapest food available in a clear polythene bag, and eating with his hands while standing in the voting line. If you did not have a poster for poverty porn, here it is. And Kenyans gobbled it up. As a distraction or for whatever other reasons they had, he made it on prime-time television, journalists hunted him down and found him at home. He immediately received a makeover, slipped into a new suit and tie, and new shoes too, because the mark of disapproval of his disconformity with the expected dress code for success had to be embossed on his body. Next thing we know, he has received all sorts of gifts and endorsements and he now has a manager and a lawyer, because with all the donations and jobs he is receiving, who wouldn’t want a piece of the cake? But he is still Githeri Man.
Some serious questions
The question I raise here is one of dignity. Did Martin Kamotho have to be turned into Githeri Man, for people to see him? Was he invisible until that moment? Did he benefit from all the gifts he received, while being stripped of his identity and personhood? He must be Githeri Man and only Githeri Man for him to benefit from these things. He could never be Martin Kamotho and still receive all these gifts and be worthy of attention. This fetishization of his circumstances intrigues me. It shows how easily complicit we can be in turning a man into a thing, an object, in the guise of appreciation.
Even more interesting is the overwhelming fascination with his ‘luck’. It is as if everyone wanted to be as lucky as him, but the system would never work for him or them, so the only plausible way out is to embody and inhabit Githeri Man or a persona like that so that people would take notice of him and attract a similar lucky break. Without the ‘luck’ that he received, he and many others in Kenya can never change their circumstances. There is no fair or progressive way to do it. This is the mindset and ethos that leads to corruption and other heinous offences. The desire for quick fame, riches, stardom and success because the hard way up, the systemic way does not work anymore is apparent.
A third thought goes to the role of the media in creating Githeri Man. How has the media managed this man’s dignity? Again, I am aware that many would say he turned out the better for it, that he got more than he bargained for and that he and we should all be grateful for the discovery of Githeri Man. I beg to differ and the story of Olajumoke Orisaguna will attest to my dispute. Olajumoke has made something of her beauty and talent. She has been given tools for growth and advancement. She has been empowered, in a sense. I wonder whether the same could be said of Martin Kamotho. Yes, he has riches, but is it sustainable?
A fourth and final thought on this is on those who took advantage of his situation to advance their businesses or other interests. We must dig a little deeper into the ethics of buying into such optics. How much of a person are we willing to hack away and curve out to advance ourselves? Had he never inhabited this persona, would he ever have received these ‘benefits’? Would these businesspeople want him? In this sense, where is his dignity? Is he allowed to have pride and agency as Martin Kamotho, or must he now and forever be Githeri Man for him to prosper?
I would easily run into discussing Mr. Ezra Chiloba, better known as Chilobae to others, and how the optics of dignity played out with him in further contrast, but that will be shelved for another day. Lets focus on this story first, what do you think?
