Page 19 - Msingi Afrika Magazine Issue 35

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a society: Are we truly confronting the
underlying issues that plague our political
environment? Furthermore, what part does
fragile masculinity play in shaping our
political dialogues and fueling the politics of
emasculation?
Inherent gender differences do not drive
the type of emasculation propagated by
our political atmosphere in Kenya; rather,
it is rooted in deep-seated stereotypes that
portray female candidates as less aggressive
or less competent. We have observed a trend
where female politicians often associate
themselves with male counterparts, branding
themselves as “daughters of prominent
male politicians” to gain acceptance and
legitimacy. In stark contrast, it is rare to find
male politicians identifying themselves as
“sons of any notable female politician.” This
societal conditioning leads us to mistakenly
regard political dysfunction as something of
value. We have become so paralyzed by this
omm
y
Community
unit
mindset that we have abandoned the timeless
wisdom that advises against conforming: a
chameleon may change its color to blend in
with its surroundings, but the surroundings
do not change to accommodate the
chameleon. Why, then, do we find ourselves
altering our principles to fit the erratic
narratives expounded by politicians and
compromising our moral compass?
In Kenya, the media, religious organizations,
and tribal councils of elders serve as pivotal
actors in advancing an ideology known as
“flawed populism.” This intriguing concept
unfolds in a landscape where corrupt elites
fervently assert their role as representatives
of “the people.” They cloak themselves in a
mantle of moral righteousness, positioning
their agenda in stark contrast to other equally
corrupt factions, all the while masterfully
crafting a facade of virtue and integrity.
According to Cas Mudde, a prominent
scholar and author of *Populism*, this
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