A Collapse of Civilization
and its rebirth in mutual aid
Margaret Mead insightfully demonstrated by early evidence of bone mending, that civilization can be measured by how much we care about each other.
I was invited last week into Kaya Chilumani in Kenya. The Kaya elders shared tales of bygone eras, when the Kaya (home, societal resources, and the sacred forest) thrived through the principles of mutual aid, crystallized in the tradition of Mwerya. Reverberating as the life force of the nine Mijikenda tribes, this ethos is said to have resonated throughout Africa, echoing in every indigenous community around the world.
Mwerya (as an form of group pronoun) emerges as a symbol of community, bound by the ties of joyful reciprocal support. While some might interpret it as mere altruistic gifting, I’ve seen an intricate balance of credit and debt, immortalized in collective memory, the wisdom of elders, and tangible mementos like tally sticks.
The Kaya elders felt it was important I share this proverb, "Muacha Mila ni Mtumwa" (One who abandons tradition is a slave) and the chronicles they recounted spanned the following epochs:
1500-1650 Pre-Colonization: Here, mutual aid systems blossomed. However, societal nuances like warfare and human sacrifice exposed underlying vulnerabilities. Yet, with practices like Mwerya safeguarding sacred forests, food was abundant, ensuring a nourishing environment.
1650-1850 Early Colonization: Lured by foreign commodities and subjected to the might of guns, germs, and steel, Mwerya's foundational strength began to erode. Clans seduced by sugar and spices experienced the weakening of mutual aid bonds. The advent of coins commodified individuals, sowing the seeds for human slavery and the rise of a privileged class.
1850-1950 Mid-stage Colonization: Mwerya grappled with active suppression. The introduction of the Hut Tax ensnared the populace into the colonial economic web, transitioning them from the shelter of mutual aid to the constraints of wage slavery. As the opulent elite ascended, Mwerya's age-old principles dimmed.
1950-2000 Neo-Colonization: Despite the gusts of freedom, the specter of neo-colonialism persisted, perpetuating the shift from human enslavement to covert wage slavery. The affluent continued their accumulation of power, land, and wealth, while the environment and their spirits withered. “Ukame” (Drought) became the norm and families could no longer feed others and hence host a Mwerya - compounding environmental damage.
2000-2020 The Digital Era: Society faced a stark reality: individuals vying, even clashing, for wages to reclaim what Mwerya once ensured as their birthright. Those with enough money would hire tractors and staff instead of being part of a Mwerya. Here colonization reached its peak while the environment and community continued to suffer. Within this digital age, Mwerya's essence sought harmony - digital incarnations of Mwerya began surfacing, complemented by decentralized ledgers.
2020- The Horizon Ahead: Gleaning from Kaya Chilumani's timeless wisdom, the horizon gleams with promise. As we venture into this new epoch, there's a unified call to rebuild, to breathe life into mutual aid's principles, ensuring Mwerya transcends from cherished tales to lived experiences.
I am inspired and honored to be invited on this collective journey. The Kaya elders help me envision a world where mutual aid and community serve as the bedrock of every individual's inherent rights, weaving a cohesive, interconnected tapestry for all.
Great work will