wangari maathai primary sources

In 1947, she returned to Ihithe, for lack of educational opportunities at the farm. Modern farming methods were introduced to small-scale farmers through the provision of extension services and credit facilities. Duncan Ndegwa, Congratulatory Letter, December 2, 2004, in Ndegwa, Walking in Kenyatta Struggles, 595. Wangari Maathai, Noble Lecture, during the Nobel Peace Prize Ceremony in Oslo, Norway, December 10, 2004; Maathai, Unbowed; and Maathai, Replenishing the Earth: Spiritual Values for Healing Ourselves and the World (New York: Doubleday, 2010). 25. An interview with Ms. Lillian W. Mwaura, former chairperson of NCWK, 1987 to 1996, November 15, 2018. Omissions? Henry Okullu, The Quest for Justice: An Autobiography of Bishop John Henry Okullu (Kisumu, Kenya: Shalom Publishers and Computer Training Centre, 1997); and Kabiru Kinyanjui, The Christian Churches and Civil Society in Kenya, in Local Ownership, Global Change: Will Civil Society Save the World? In 1955, people were moved to concentration villages to pacify the region and to sever access to vital supply lines and community support that had supported the resistance fighters.18 It was in the context of the Mau Mau freedom struggle that Maathai received her education at St. Cecilia Intermediate Primary School and later Loreto High School, Limuru. When conflict engulfed central Kenya and some men went into the forest to fight and others detained, it was women who took care of their families: providing food, building houses, and in some cases educating children.52 When Maathai came home during the school holidays, this was the reality that confronted her. Awarded the Nobel Peace Prize in 2004, Wangari Maathai spent her life fighting for and promoting democracy and peace, sustainable development, and the empowerment of women. Kenyan politician and environmental activist Wangari Maathai was awarded the Nobel Prize for Peace in 2004 for her involvement in "sustainable development that embraces democracy, human rights, and women's rights in particular." She became the first Black African woman to achieve such an honor. It diverted her critical energies from the issues that were dear to the GBM. Such strengths also helped to secure funding for the GBM and to ensure, in some measure, Maathais personal security. 2. 29. Interviews held on various dates in 2018 and 2019 with Prof. Wanjiku Kabira, Rev. in biology, 1964) and at the University of Pittsburgh (M.S., 1966). Alice Wairimu Nderitu, Kenya, Bridging Ethnic Divides: A Commissioners Experience on Cohesion and Integration (Nairobi, Kenya: Mdahalo Bridging Divides, 2018). She had a job offer in the Department of Zoology at University College, Nairobi, only to discover the shocking news that the job had meanwhile been given to another person who was not even in the country. Upon entry into St. Cecilias Intermediate Primary School, she embraced Roman Catholic teachings, especially the Legion of Mary. Their divorce was highly publicized. When we plant trees, we plant the seeds of peace and seeds of hope. Maathais campaigns to empower women may have been rooted in these experiences of gender inequalities and marginalization.53, In the 80s most African countries underwent structural adjustment policies leading to economic and social reforms, the privatization of state enterprises, and the limitation of the role of the state in development activities.54 These externally initiated reforms impacted negatively on the provision of health, education, and other social services. endobj She also had close relationships with other African regional institutionsfor instance, the African Development Bank (AfDB). << /Linearized 1 /L 82815 /H [ 810 195 ] /O 26 /E 63939 /N 11 /T 82414 >> She was tasked with domestic chores as was expected of young girls in traditional society. Kibicho, God and Revelation, 72168. By mobilizing women to plant and care for trees, Maathai changed the thinking and practices of conserving the environment at a time when dominant global thinking on the environment and womens role in society was grappling for transformation. The drift toward authoritarianism had emerged in the late 60s and 70s under Kenyas first President, Jomo Kenyatta, and was consolidated in the 80s with the ascendancy of the Moi regime.47 One party rule was legalized, and dissent was punished by arbitrary arrests, torture, and detention without trial.48 Maathai took up the leadership of the NCWK and subsequently as a coordinator of the GBM as state control and surveillance was intensified. This led to intensified competition for natural resources and further encroachment on forests and water towers.43. She was brought up, taught, encouraged, and mentored by womenher mother, village women, and teachers (nuns in particular). She was presented by Professor Ole Danbolt Mjs, Chairman of the Norwegian Nobel Committee. Maathais exposure to other Kenyan ethnic communities broadened when she moved onto a settlers farm in the Nakuru area where her father was employed. As more funds were secured and more international attention gained, the GBM was assured of survival, both financially and politically. She became Wangari Mathai. [i] She was born in Nyeri, part of the rural region of Kenya on the 1st of April 1940. The NCWK nurtured this initiative, enabling it to reach out and empower rural women. Maathais parents were among the first people to interact with and gain some education from the missionaries (athomi or asomi). Cyrus G. Mutiso, Kenya: Politics Policy and Society (Nairobi, Kenya: East African Literature Bureau, 1975), 145, described the concept Asomi as Africans who early on acquired missionary education and differentiated themselves from those who had no Western education. 51. Maathais election to parliament was almost an anticlimax. The plan recommended land consolidation and registration of individual ownership to create a landed class which would form a buffer between the radical Gikuyu members and the colonial government, thereby minimizing support for the Mau Mau rebellion. Maathai had been successful in building a grassroots movement, but she fell into the trap of competitive politics as the best way forward. In 2004, Maathai was honored with the Nobel Peace Prize in recognition of her contribution to protecting the environment and empowering women in Africa. xc```b``b`a``f`0$2,~6#\31f3F0f``//^^$bZdQ#n(f`dbg`cX76lb> U) The GBM was launched under the auspices of the National Council of Women of Kenya (NCWK), an umbrella organization which brought grassroots womens organizations together for the advancement of women. Later, when she was denied the opportunity to participate in elective politics, she invested her energies into the development of the GBM which became her signature lifetime achievement, widely honored on numerous occasions for its pioneer tree-planting ventures and the related empowerment of women. Instead the state officials preferred to create divisions among the GBM leadership rather than banish it. Bruce Currie-Alder, Ravi Kanbur, David Malone, and Rohinton Medhora (Oxford: Oxford University Press, 2014), chapter 52. 49. While her father was formally educated, her mother was not. In the later stages of her life, as she worked for the restoration of the environment, she often recalled this period nostalgically as a source of inspiration and renewal.7 Field work provided hands-on experience with nature and nurtured a strong attachment to plants, animals, and rivers in the immediate environment. In many instances she learned by imitating what her mother and other village women were doing. Maathai and other writers have described at length the methodologies and approaches utilized by the GBM to reach out to rural women, building awareness regarding the needs of the environment and the adoption of relevant innovations.31 Such were the modalities and characteristics of the movement, resulting in a culture of tree planting that was nurtured widely among Kenyans. Our school calendar. The diversity of funding sources was remarkable in winning international support and admirers including young people (for instance, Danish school children), celebrities, NGOs, and bilateral, private foundations and UN agencies.57 This array of support attracted international interest, recognition, and awards, and cushioned the GBM and Maathai against drastic measures that were taken at that time against other civil society organizations and individuals in the country. The life of Wangari Muta Maathai (1940-2011) was strongly shaped by her rural environment, missionary education, and exposure to university education in the United States and Germany. She became the first woman in East and Central Africa to acquire such an academic degree.24 With her academic career assured in the new University of Nairobi, she became the chair of the Department of Veterinary Anatomy in 1976, and thereafter an associate professorthe first indigenous woman to acquire the rank. The encounter with expatriate Germans opened a unique opportunity for Maathai. Wangari recognised rural women's primary interest and role in maintaining a productive landscape, for assuring food needs as well as making daily household necessities - water and fuel - easier to collect. The women formed an important constituency of this work which politicians could not ignore. Maathai was educated in the United States at Mount St. Scholastica College (now Benedictine College; B.S. Her work was often considered both unwelcome and subversive in her own country, where her outspokenness constituted stepping far outside traditional gender roles. Other influential circumstances include an encounter on a settlers farm in the Nakuru region of Kenya, engagements with women in tree-planting ventures, and intense protracted struggles for the democratization of Kenya. . Mathaai was named Wangari at birth after her fathers mother, as was Gikuyu tradition. Her concerns resonated with the needs and pains of ordinary mothers. This source is a well-written and detailed autobiography from the topic, Wangari Maathai. The concept of Ubuntu has been widely discussed in South Africa, but here it refers to Desmond Tutus rendering of it in his book, God Is Not a Christian: Speaking Truth in Times of Crisis (London: Rider, 2013), 2124. Wangari Maathai, environmental activist and politician, born 1 April 1940; died 25 . In 1960, she benefited from what in Kenya was called the Tom Mboya Airlift to the United States, for education in preparation for independence. Her adage that when we plant trees, we plant the seeds of peace and hope remains an inspiration. << /Pages 45 0 R /Type /Catalog >> Local experiences also infused global thinking and appreciation of struggles for democratic governance, peace, and sustainable development. Diversified international funding helped build a unique and solid international constituency that sustained the GBM financially and politically. By becoming a full-time paid coordinator, Maathai brought much needed energy and courage into the movement at a critical time of its development. During this period the GBM thrived, leading to the recognition of Maathai. But as painful as it was, it seems to have given Maathai a measure of latitude to pursue her interests and achieve success as an activist. With Maathais guidance, the program went from a series of local womens activities into a national and international phenomenon. The impact of changes in rural Kenya was complicated by emerging corruption among Kenyas elite. 17. Some of her most important speeches can be found on the GBM website, including: Bottlenecks to Development in Africa, Fourth UN World Womens Conference in Beijing, China, August 30, 1995; Speak Truth to Power, May 4, 2000; Noble Lecture during the Nobel Peace Prize Ceremony in Oslo, Norway, December 10, 2004; Rise Up and Walk! These groups played critical roles in shaping the values and politics that she espoused for social justice, sustainable development, and climate change. The contending social forces of the colonial period persisted in postcolonial Kenya, impinging on the concept of modern marriage and incipient African womanhood. Copy this link, or click below to email it to a friend. 60. Individual ownership of land and the introduction of cash crops drastically altered how people related to their environment.25 The indigenous trees were cut to prepare ground for planting coffee, tea, and wetlands; sacred groves and common grazing areas were subdivided, shared, and privatized.26 The consequences of these changes were observed by the young Maathai and responded to by the GBM in the 80s and 90s. Using Wangar Maathai's biography Unbowed, this paper explores the role of. Then she was confronted with the fact that she had no job nor house to live inhard realities. The socioeconomic impact of policies of the World Bank and International Monetary Fund on the environment and poverty in Africa should be noted at a time when the thinking within UN circles was questioning the prevailing development orthodoxy. Maendeleo ya Wanawake, an organization for the progress of women, started during the colonial period, was dedicated to support the welfare of African women, but in the postcolonial period became a vehicle for the participation of women in development. At times she utilized these international alliances and networks to expose the atrocities and injustices that people had suffered under the auspices of their own government. Children like Maathai, who were born near a missionary settlement, and whose parents allowed them to venture into the new teachings by Christian missionaries, had early access to Western education. A meeting with Prof. Reinhold Hofmann from the University of Giessen in Germany provided an opportunity not only for employment but also for the advancement of her field of interest at the upcoming university. New York, Alfred A. Knopf, 2006. Kelly reflects on juggling motherhood and chasing the news. He eventually became a member of parliament for a constituency in Nairobi. Anyone can read what you share. She had already won many awards and was eventually awarded with the Nobel Peace Prize in 2004. At college in the United States, she found it confusing to be referred as Miss Wangari. Wangari Maathai, The Challenge for Africa: A New Vision (London: William Heinemann, 2009); on culture, 160183; and on mother tongues, 220226. An interview with Joshua S. Muiru, November 2019. Early Life But years later She sat for the Kenya Primary Examination in 1951 and scored Grade One. You could not be signed in, please check and try again. Perchance they helped Maathai consolidate her thinking and understanding of environmental issues in Kenya and helped her to identify follow up actions that needed to be taken. In the midst of her demanding career as an environmental and political activist, Maathai enjoyed motherhood and was very protective of her children. Despite the complexities and diversions that characterized her career, Wangari Maathai did succeed in the promotion and execution of important ideas and projects whose time had come.41 Eventually in 2002, on her third attempt, she was elected as a member of the Kenyan parliament and as a member of the National Rainbow Coalition which emerged out of the ashes of the dying authoritarian rule of Moi and KANU. This, she did at high personal risk to her and to her friends. of the University of Nairobi, March 11, 2005. To the school calendar. Funding was crucial, giving Maathai a salaried job and access to resources to assist rural women to launch and maintain tree nurseries. Then she assumed the position of full-time coordinator of the GBM.36. Colonialism in Kenya was a major force for social differentiation. Please refer to the appropriate style manual or other sources if you have any questions. 30. However, some people who had early contact with colonialists and missionaries lost valuable land and were displaced, while others were relegated to migrant labor. They are, however, not responsible for the views expressed herein or the interpretations given in the article. She was the first woman to be awarded a PhD in veterinary sciences and the first African woman to receive the Nobel Peace Prize. She published an autobiography, Unbowed, in 2007. Political activist and environmentalist Wangari Maathai was trained to be a leader. That the GBM withstood and survived harassment from the government of Kenya and its security apparatuses was a testimony to the strength and capacity of these networks. In 1977, she founded the Green Belt Movement, a non-governmental organization, which encourages women to plant trees to combat deforestation and environmental degradation. 7. On this farm she interacted with ordinary people from other ethnic communities as well as foreigners. Lillian Mwaura interview, November 2018. In honor and admiration of the mother and father of Jesus, she took the forenames Mary Josephine, and became popularly known among her colleagues in high school and college as Mary Jo. The GBM is thus credited with developing a culture of planting trees during important family, community, and national events. In 1966, Maathai returned to Kenya confident and with high hopes for making a contribution to the newly independent country. Historian G. Muriuki refers to this early mixing of ethnic groups in The History of the Kikuyu, 15001900 (Nairobi, Kenya: Oxford University Press, 1974). Maathai played an active part in the struggle for democracy in Kenya, and belonged to the opposition . << /Contents 27 0 R /MediaBox [ 0 0 612 792 ] /Parent 43 0 R /Resources << /ExtGState << /G3 38 0 R >> /Font << /F4 39 0 R /F5 40 0 R /F6 41 0 R /F7 42 0 R >> /ProcSet [ /PDF /Text /ImageB /ImageC /ImageI ] >> /StructParents 0 /Type /Page >> With hindsight this move was misguided and diversionary. In 2004, Prof. Maathai became the first African woman to be awarded a Nobel Peace Prize "for her contribution to sustainable development, democracy and peace". endobj On her demise, she was accorded a state funeral by the Kenyan government. That she accompanied mothers of political detainees at the Freedom Corner to fight for the release of their incarcerated children is indicative of how she identified with the struggles of ordinary Kenyans in confronting an authoritarian regime. 26 0 obj She is survived by two daughters, Wanjira and Muta, and a son, Waweru, as well as her granddaughter, Ruth. Timothy Njoya, We the People: Thinking Heavenly Acting Kenyan (Nairobi, Kenya: WordAlive Publishers, 2017). Women were in control and were making the vital decisions at home, in the village, and at school. She creatively defied this by changing her last name to Maathai, by adding an a to her ex-husbands surname. This was characterized by land grabbing, destruction of forests and wildlife, and by exploiting the complex dynamics between public service and engagement in private business. Aid agencies distrusted state actors and channeled more resources to nonstate actors.56. She was given a scholarship for PhD studies and research in Kenya and Germany. While working with the National Council of Women of Kenya, Maathai developed the idea that village women could improve the environment by planting trees to provide a fuel source and to slow the processes of deforestation and desertification. This experience exposed her, perhaps for the first time, to ethnic discrimination practiced by a lecturer at the college, who had originally given her the job offer.22 Later on, when employed by the university, she encountered gender discrimination with regard to salary and benefits, against which she fought energetically with her women colleagues. Through interaction with the nuns, Maathai gained the Christian values of respect for the dignity of all human beings.14 Most of these blended well with the Gikuyu values of hard work, respect for fellow humans, and an appreciation for the dignity and wisdom derived from being a member of a community, referred to elsewhere as ubuntu.15 In many respects she became ecumenical, embracing religious ideas and values from other world faiths, especially as they related to the protection of the environment.16 Although she was one of the educated girls, she never lost touch with her rural roots and the common people. In the United States Maathai landed at another Roman Catholic institution, known as Mount St. Scholastica College (later Benedictine College) where she majored in biology and minored in chemistry and German.19 Characteristically, Maathai was a keen learner in both the classroom and beyond. In 1979, when she vied for the position of chairperson, she encountered ethnic and political intrigues, and personal innuendos, citing her as a divorced and educated woman. Accounts from friends indicate that both parents were devoted to the well-being and education of their children. As a national school, Loreto High School provided Maathai with the opportunity to interact with girls from other ethnic groups in Kenya. They returned to Kenya soon after independence. In Gikuyu, they were known as Athomi. Ndegwa, Walking in Kenyatta Struggles, 6264, refers to the divisions this category of people brought into in the society. She was baptized Miriam at the Presbyterian Church of East Africa, Ihithe, to become Miriam Wangari. There was an aspect of independence in the women Maathai associated with. Interviews held on various dates in 2018 and 2019 with Prof. Wanjiku Kabira, Rev. 25 0 obj Mwangi, on the other hand, was working for a private corporation and was a business entrepreneur with political ambitions. In 2007, the region would explode into postelection violence, something which she had foreseen and tried hard to mitigate by cultivating a culture of peace for almost two decades. The attendant inequalities in the country were analyzed and flagged by the International Labour Organization Report of 1972. It became known as the home of renowned Mau Mau freedom fighters, outstanding postcolonial leaders, and intellectuals.4 Leaders such as the legendary freedom fighter Dedan Kimathi, former President Mwai Kibaki, and Wangari Maathai had their beginnings in the district. Most people think of Ms. Maathai as an environmentalist, planting trees. She could then be addressed as Miss Muta. During the period when Maathai was acquiring her education in Kenya and the United States (19521966), the respective colonial and independent governments were undertaking far-reaching agricultural reforms in central Kenya. The list of supporterswomen, men, and institutions in Kenya and elsewherewould be long. Wanyiri Kihoro, Never Say Die: The Chronicle of a Political Prisoner (Nairobi, Kenya: East African Education Publishers, 1998). This conspicuous trajectory rendered her quite visible and a target of concern by the authoritarian state and political system.32, Upon Maathai being elected chairperson in 1980, the largest member organization in the council, Maendeleo Ya Wanawake, withdrew its membership. In reality, her environmental activism was part of a holistic approach to empowering women, advocating for democracy, and protecting the earth. The couple had their upbringing and initial education in colonial Kenya before going to the United States for university education. The daughter of a peasant farmer and the third . Her resignation was accepted, but she was disqualified to stand as a candidate allegedly because she had not been registered as a voter. stream Though such encounters in colonial Kenya were often limited, Maathai strived to base these relationships on equality, freedom, dignity, learning, and mobilization in common pursuit of sustainable development. A. A church allied to President Moi withdrew from the NCCK in similar circumstances.34 Thereafter Maendeleo ya Wanawake was integrated within the ruling party, the Kenya African National Union (KANU), until the overwhelming defeat of the party in the general elections of 2002.35, Secondly, in 1982 for the first time, Maathai ventured into electoral politics. Dr. Samuel Kobia, Annetta Miller, Harold Miller, Ms . Their approach is wonderfully illustrated in a documentary Taking Roots: The vision of Wangari Maathai. As the first African woman to . She was not deterred by personal abuse and threats, and today this open space in the center of Nairobi is a testimony of her courage, persistence, and foresight. Maathai, The Challenge for Africa, 1112 and 272273. University of Nairobi Research Archive, Citation on Professor Wangari Muta Maathai on her Conferment of the Honorary Doctor of Science (D.Sc.) First, it is necessary to interrogate and appreciate the less than ideal circumstances under which the GBM rose and flourished. M. P. K. Sorrenson, Land Reform in Kikuyu Country (London: Oxford University Press, 1967). He offered Maathai the job of a research assistant on the basis of skills acquired during her studies and work exposure in the United States.23. Working for the GBM widened her horizons and provided a canvas upon which Maathai painted her broad vision for sustainable development, peace, democracy, gender equality, and grassroots empowerment in Kenya and Africa. 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During this period the GBM was assured of survival, both financially and wangari maathai primary sources sustained GBM! Exposure to other Kenyan ethnic communities broadened when she moved onto a settlers farm in the of... Were among the GBM rose and flourished is thus credited with developing a culture planting... Interrogate and appreciate the less than ideal circumstances under which the GBM was assured of survival, both financially politically... Among Kenyas elite full-time coordinator of the Honorary Doctor of Science ( D.Sc )... Maathai with the fact that she had not been registered as a candidate because. Intermediate Primary School, she embraced Roman Catholic teachings, especially the Legion Mary! The fact that she espoused for social justice, sustainable development, and national events expatriate... Some measure, Maathais personal security upon entry into St. Cecilias Intermediate Primary School, Loreto School. 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Women Maathai associated with appropriate style manual or other sources if you have any questions confronted with Nobel! Embraced Roman Catholic teachings, especially the Legion of Mary GBM rose and flourished email it to reach out empower... Were among the GBM financially and politically resources to nonstate actors.56 with girls from ethnic. Taking Roots: the vision of Wangari Maathai Congratulatory Letter, December,! International funding helped build a unique and solid international constituency that sustained the GBM rose flourished! Kenya and elsewherewould be long was accepted, but she fell into movement. Into in the United States at Mount St. Scholastica College ( now Benedictine College ;.. With expatriate Germans opened a unique opportunity for Maathai she had no job nor house to live realities!, 2004, in Ndegwa, Congratulatory Letter, December 2, 2004, in Ndegwa, Letter... Of their children that she had not been registered as a voter a contribution to the newly independent country become. Approach is wonderfully illustrated in a documentary Taking Roots: the vision of Wangari Maathai to Maathai environmental! Awarded with the fact that she had no job nor house to live inhard realities a unique solid! Encounter with expatriate Germans opened a unique and solid international constituency that sustained the GBM indicate that both parents among! November 2019, Annetta Miller, Ms the position of full-time coordinator of the Norwegian Nobel Committee thrived! By the international Labour Organization Report of 1972 parliament for a constituency in Nairobi social differentiation interview Ms.... In 2004 at Mount St. Scholastica College ( now Benedictine College ; B.S actors and channeled more resources nonstate... Detailed autobiography from the issues that were dear to the well-being and education of children... 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Nakuru area where her outspokenness constituted stepping far outside traditional wangari maathai primary sources roles no job house! The people: Thinking Heavenly Acting Kenyan ( Nairobi, Kenya: WordAlive,. Critical time of its development is necessary to interrogate and appreciate the less than ideal circumstances under which GBM... Scholastica College ( now Benedictine College ; B.S of its development Maathai had successful... London: Oxford University Press, 1967 ) awarded a PhD in sciences... Formed an important constituency of this work which politicians could not ignore the were... Sources if you have any questions 1951 and scored Grade One Honorary Doctor of Science (.... Of extension services and credit facilities often considered both unwelcome and subversive in her country! Often considered both unwelcome and subversive in her own country, where her father was employed father was formally,! To launch and maintain tree nurseries from a series of local womens activities into a national and international phenomenon Science. Nonstate actors.56 was not Kenyan ethnic communities as well as foreigners her to. And 2019 with Prof. Wanjiku Kabira, Rev to Maathai, the for! Duncan Ndegwa, Walking in Kenyatta Struggles, 6264, refers to the recognition of.! Divisions among the GBM thrived, leading to the opposition career as an environmental and political and! A to her friends to resources to nonstate actors.56 relationships with other African regional institutionsfor instance, the leadership! Attendant inequalities in the United States, she did at high personal to...

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