Until Everyone Is Free Until Everyone Is Free

Having established what happened to unions in Kenya and the role of capitalism in their weakening and eventual co-optation, we move on to imagining what unions can look like in today's conditions.

To begin, we highlight a concept rooted in historical recurrence, initially highlighted by Marx and Engels: dialectical materialism. At its core, dialectical materialism is about the constant tug-of-war between labor and capital. We situate the history of labor union activism in Kenya within this tug; careful not to regurgitate the oft-repeated myth that history simply repeats itself.

It is indeed true that there are recurrent themes within history but even as these themes repeat themselves, they usually unfold each time differently because both capital and labor are ever-evolving—moving unidirectionally and never backward as they try to outdo each other.

With this knowledge in mind, how then can we re-imagine unions in today's working conditions? What do unions look like outside of the factory floors they were built on? And, what forms of solidarity are being built by workers in spaces that do not allow for formal union organization? We try to answer these questions drawing from examples across the world and at home—from Starbucks Workers United, which is teaching us how to organize in the precarious employment conditions of the hospitality industry, to the Dhobi women of Mathare, who are coming together outside of formal unions in quasi-cooperatives to help each other meet needs not fulfilled by the state or their employers.

By doing this, we hope to "demystify" the history of the labor movement as it has unfolded in the country—to remind the working class that they exist within a long lineage of resistance by those who pulled the tug against capital here and worldwide. And in knowing that the fights of today are part of a long tradition of a battle between labor and capital and that we, workers, have turned the tides before by banding together, we hope listeners come out with a sense of revolutionary optimism that we can change our material conditions.

In this episode, we discuss capitalism as a monster—specifically a vampire—that feeds off the surplus value of the working class’s labour. This is not a particularly new idea; Karl Marx, who remains to be one of the most influential thinkers of capitalism wrote in Capital Volume 1 that “Capital is dead labour, which vampire-like, lives only by sucking living labour, and lives the more, the more labour it sucks.” Just as the vampire’s thirst for blood is insatiable, so is capital’s craving for more unpaid work.

We explore the ways this unfolds in Kenya, a country with a deep-seated capitalist ethos, where “hustler culture” reigns supreme. What is hustling, if not finding ways to exploit those beneath you? Is it really possible to pull yourself by the bootstraps? Interestingly, when this phrase first appeared in the 1800s, it was used to mean the act of doing something completely ludicrous and impossible. So then, how did we come to think of this as normal? Capital, like the vampire it is, both sucks life out of us and turns us into vampires ourselves. We get infected with its epistemologies and aspire to become good at the blood-sucking ourselves.

And like Dracula, who managed to fool those around him because they did not know he was a vampire, we are unable to fight capitalism because we don’t see it for what it is; a blood-draining, soul-crushing enterprise that leaves us unwell. Recognizing this vampire for what it is, what should we do? What is the antidote for capitalism in the way garlic is the antidote for vampires? Join us as we discuss this and more in this episode.

Learning about the ways of the Aztec today, we all pretty much agree that their ideas around human sacrifices are barbaric. That they have no place in our “modern” civilizations today.

But is this really the case?

In this episode, we explore the ways in which capitalism’s ways of knowing and doing (its epistemologies) perpetuate the same ideas of human sacrifice today. We start with the more direct examples of workers literally dying for profit—the construction workers who die building homes they cannot afford to live, and the many factory workers who die manufacturing products we can use (deaths we have just come to accept as inevitable or as “accidents”). Then, we move to the indirect examples of people lacking food and shelter because these basic needs have come to be understood as commodities those with capital need to make profit from, and not as just things people need to live. In this, we see how capitalism changes what we know to be true; that houses provide shelter (instead we think of houses as investments we are supposed to make profit from), that forests have ecological value (instead we think of more profitable ways to use of this land, whether by turning it into farms to clearing it to put buildings up on it) etc.

We stress how this not normal, exploring how many (non-western) communities in the world recognized the need for lettings things exists as… things. Like the Kikuyu people who despite having a clan-based/individual land ownership system let people farm, and even build on land they didn’t own to ensure everyone’s needs in the community were met. The Wendat who found the French society having many needy beggars against the backdrop of a glamourous nobility class barbaric.

Lastly, we highlight how people have always recognized the absurdity of this idea of the primacy of profit and meeting market needs over their own, like the Maragua women who rejected the idea of growing coffee to make the country foreign currency to pay off its debts while being unable to feed their own families. We hope that by bringing this knowledge to the forefront of people’s minds, especially a time when (in Kenya) we are again seeing market needs supersede the collective population needs most visibly with draft laws (Livestock Bill 2023, Animal Production Professionals and Technicians Bill 2023 etc.) undermining people’s ability to feed themselves tabled in parliament with the intention of forcing them to be dependent on capitalist agribusiness chains (resulting in more profit for them), we are all reminded that none of this is okay. That maybe, just maybe, we need an economic model built to fulfill our needs, instead of a cruel, barbaric system meant to make profits for a select few. And that we have models all throughout history to draw inspiration from as we take on this work!

We begin in Mombasa where, in 1947, workers staged a general strike. Over 10,000 people gathered in a field they called Kiwanja cha Maskini and demanded dignified living and working conditions from the colonial administration.



Today, the Mombasa port is being contested for privatisation. Dockworkers seem to have no power over their fate, no voice or choice beyond entreating politicians to act on their behalf. What happened? What happened to the militant, powerful unions of the pre-independence era? How did we get to today, where the image of "workers unions" in Kenya conjures images like that of COTU, where union leaders seem to be a part of the capitalist elite they were meant to oppose?

The wait is over! Season 2 is just around the corner. Our first episode drops this Friday. Subscribe on YouTube or find us anywhere you get podcasts.

At "Until Everyone Is Free," we're here to talk about power and freedom. Our last season focused on the life and work of Pio Gama Pinto, who organized various movements that paved the way for independence in Kenya. We remember Pinto so that we can understand how Kenya got free without its people getting free… in other words, why independence is not the same as decolonization.

On 7 October 2023, Hamas launched an offensive attack on Israel, killing over 1,300 Israelis, over 1,000 of whom were civilians. As of Nov 6, Israel has rained over 18,000 tons of bombs on Gaza, committing war crimes and committing genocide on Palestinians. As of Nov 6, more than 10,000 Palestinians have been killed, including over 4,000 children. It is impossible to count how many have been killed because the genocide has not stopped. The death toll continues to rise—as much of the western world cheers Israel on.

Many people around the world shake their heads, asking “Why can’t we humans just make peace? Why can’t both sides stop fighting?” Many Kenyans have this attitude too, and many simply feel that this is a very complex history with no end in sight.

This attitude is shameful and morally bankrupt. 

Kenyans should remember that the Kenya Land and Freedom Army, or Mau Mau, were also called terrorists for their violent resistance. There was violence on “both sides” then too. But most Kenyans seem to understand why the side fighting for their own freedom chose to do so. Kenyans should support those fighting global imperialism, which also oppresses us. 

We created this special episode to help Kenyans understand the parallels between the fight against settler colonialism here and that in Palestine. We dedicate this episode to Palestinians who are teaching us every day what Dedan Kimathi said: “It is better to die on our feet than live on our knees.”