Let's treat strangers as we would want them to treat us

By Charles Kanjama

There is a wide spectrum between human solidarity and human identity.

Human solidarity means we are each only one of six billion. It means the radical equality of human beings, who share the same dignity, the same destiny, the same unavoidable longing for happiness. Human solidarity is a concept that transcends all social divisions and human differences, to bind us together as one. It means that each of us, by right conduct, is able to contribute to the common good. It is the ultimate response to tribal division, racial prejudice, and xenophobia.

In contrast, human identity means we are each unique and unrepeatable, not only within the six billion but among all humans who came before us or will come after us. Human identity exalts each person with his or her different talents and upright character. Human identity means the radical ability of every individual, once they reach the age of reason, to determine their own eternal destiny.

Along this spectrum of human solidarity and identity, from radical equality to fundamental uniqueness, lies all manner of combinations and permutations, which identify us more with some and divide us more from others. Ethnic and racial identity, residence, citizenship, religious identity, occupation, family and friendship, shared experiences and divergent likes and dislikes: These are the things that may unite or separate us. Racism and xenophobia are perverse developments on the solidarity spectrum. Racism really means prejudice, or false negative generalisation of others due to their different racial or ethnic profile. Xenophobia is similar. It means fear of strangers, be they immigrants or visitors in a nationalistic country, a homogeneous region, an exclusive neighbourhood or a close-minded home.

Racism and xenophobia are not easy to uproot because they are based on apparent truths. The racist prejudges attitude and misjudges conduct. He then extends that judgment to all other members of that class. Prejudice is a misuse of the logical method of induction and the related intellectual method of intuition. The xenophobe suffers from a subjective fear of change, and recognises that the coming of the stranger signals change. True, some changes are objectively bad because they harm the common good. The xenophobe’s apprehension is however not linked to an objective assessment of the stranger. Xenophobia may be a generic dislike of all strangers, or a specific discontent with a particular kind of stranger.

In the wake of the release of the national population census results and the implementation of county governments, some Kenyans are manifesting these twin social scourges of racism and xenophobia. Our media is awash with stories of illegal immigrants, thus heightening the siege and bunker mentality typical of xenophobes. Our society is immersed in ethnic politics and unconscious tribalism in the county structures, thus entrenching the insidious weed of racial prejudice.

We should battle racism and xenophobia with the golden rule. Many Kenyans have travelled to other countries in search of a better life. Several have remained in some Western countries as illegal immigrants, yet contributing to those economies by their work and sending home substantial remittances that are helping our local economy and their relatives.

Well, the way we would like these Kenyans — our relatives and friends — to be treated in those foreign lands is the very same way we should treat the immigrants and foreigners among us. And this principle of human brotherhood should apply in a special way to the refugees that we are hosting within our borders, who have been forced here in search of a better life, oft-times against their will.

Kenyans should overcome xenophobia and racism to enable all the persons here to come together through upright conduct and build a new country. Thus we shall uphold our separate legitimate human identities and strengthen our shared human solidarity.

—The writer is an advocate of the High Court of Kenya.