RETHINKING VIGILANCE: INSIGHTS FROM MUNICH

 

In my post of 29 October, "Vigilance is One of the Fundamental Moral Values of Humanity,” I described vigilance as an ethical discipline for the digital age: a steady, deliberate habit that helps us move through a world where information travels faster than truth, and where each of us now participates in shaping narratives with real social consequences. I argued that vigilance preserves harmony in turbulent times not through suspicion, but through thoughtful attention, moral clarity, and an ability to understand perspectives beyond our own.

Much of that still stands, yet it was only a beginning.

After publishing that reflection—an intuitive piece inspired by Value 33 of my 101 humanity values—I contacted Professor Arndt Brendecke, whose historical research on cultures of vigilance is influencing contemporary scholarship. I had not studied his work before, yet his framework spoke directly to the questions that pressed on me as I wrote. What does vigilance mean in a world where information and power have merged? How do societies learn not merely to notice, but to interpret wisely? To my genuine appreciation, Professor Brendecke responded and agreed to meet me during my visit to Munich.

I had the privilege of meeting Professor Brendecke in Munich, together with my colleague from Afghanistan, Marii Nabard Aeen. Our conversation took place at a moment when informational overload is unsettling people across the world—precisely the conditions that prompted my earlier reflections. The young people I work with in Tanzania are navigating torrents of decontextualised online material that threaten trust in an environment where narratives can be weaponised almost instantly.

One of the first points Brendecke emphasised is that vigilance is not new, and it has never been neutral. It is as old as human societies and it is observed in Nature. Long before digital media, early modern communities depended on the attentiveness of ordinary people—neighbours, clerics, merchants—to notice irregularities, maintain order, and keep communal life functioning. This shared watchfulness was both a virtue and a political instrument: it could strengthen governance and solidarity, yet it could equally deepen rivalries or fuel suspicion. Vigilance is a social mechanism and its moral direction depends entirely on the intentions, pressures, and interpretations that surround it.

Listening to him, I was reminded of how swiftly vigilance can be misused when fear, politics, or moral self-righteousness take over. The same tensions remain today, only accelerated by digital speed. The central challenge is no longer merely observation—everyone is watching, and everyone is watched—but interpretation. People rarely see the same event in the same way; they fill the gaps with their assumptions, histories, and anxieties. It is a reminder that vigilance is not just about what is seen, but how it is understood.

My own thoughts kept returning to Tanzania. The recent attempt to impose a narrative of Christian–Muslim division could easily have ignited hostility. Yet young people refused that imposed gaze. Instead, they took on the interpretive role themselves. Through TikTok, Instagram, YouTube, WhatsApp, and Facebook, they turned a top-down pressure into a bottom-up celebration of unity they called “Chrislam.” They chose joy over fear, coherence over manipulation. Rather than internalising the narrative aimed at dividing them, they redirected it. This, too, is vigilance: discerning what deserves attention, what deserves amplification, and what must be rejected. It is the everyday work of interpretation—a skill many societies have forgotten how to practise.

Brendecke also drew attention to the way vigilance operates in nature. In a herd, one animal remains alert while the others drink or rest, and later the roles shift. No creature stands watch forever. This rhythm protects the whole. Human communities need the same pattern: shared responsibility rather than constant suspicion; alternating attentiveness instead of collective panic. But human societies are more complex. Unlike animals, we create specialised roles and institutions—priests, elders, officials, journalists, influencers—each shaping how vigilance functions. This differentiation makes vigilance powerful, but also politically volatile. It can stabilise peace or unravel it. Even long-standing coexistence can collapse quickly when trust is strained or when mutual observation shifts subtly into mutual accusation.

Tanzania’s “Chrislam” moment therefore matters. It illustrates a form of vigilance rooted in care rather than surveillance—young people assuming the role of interpreters in order to protect social harmony. Similar patterns are emerging elsewhere. Brendecke mentioned current research in Amazonian communities adjusting traditional forms of shared vigilance to cope with the pressures of digital media. Around the world, societies are renegotiating who observes, who interprets, who decides what matters, and who is pushed to the margins. Vigilance is being reconfigured, not abandoned.

My own work has always centred on helping young people stay grounded in harmony, believe in themselves, and develop true media literacy. I teach them to be vigilant about their own digital footprints and to recognise the moral weight carried by every post, comment, or image they share. My early study of textual representation showed me how power hides in narratives and images; the digital world merely accelerates these dynamics. Modern vigilance demands discipline, humility, and honesty with oneself. It cannot be rooted in prejudice, nor used to shame or control. When vigilance degenerates into surveillance, harmony collapses. But when it is guided by humanity—responsibility, clarity, community, and a recognition that our futures are intertwined—it becomes a stabilising force.

My meeting in Munich strengthened this conviction. It anchored my intuition in history and placed my work within a broader lineage of societies grappling with how to stay attentive to one another without falling into fear. It also challenged me to think more deeply about the adaptive tools communities are developing to remain alert to power, narrative, and daily life. I am increasingly interested in whether we can cultivate a human-centred, transcultural vigilance that protects harmony without reviving the darker traditions of mutual suspicion.

For now, one insight stands above the rest—a thought that crystallised most clearly during this week of reflection: vigilance is not the art of watching others; it is the art of watching ourselves, wisely, honestly, and together.

More soon.

#Dr.RKW

RETHINKING VIGILANCE: A PAUSE FOR REFLECTION

In my recent blog post of 29th October, titled “Vigilance is One of the Fundamental Moral Values of Humanity”, I presented vigilance as an ethical discipline for the digital age—an attentive, deliberate habit that empowers individuals to navigate the torrent of information with care, responsibility, and transcultural awareness, attending to values and perspectives across societies. I argued that vigilance preserves harmony in a world where stories travel faster than understanding, and where each of us now curates and amplifies narratives with tangible social consequences.

Shortly after publishing my intuitive post, based on Value 33 of my 101 humanity values, I undertook further research and reached out to Professor Arndt Brendecke, whose historical work on “cultures of vigilance” has shaped contemporary academic debate. Though I had not engaged directly with his scholarship before, his framework resonates strikingly with the questions that inspired my post: What does it mean to be vigilant in a world where the boundary between information and power is blurred? How do societies learn—not merely to observe, but to interpret, judge, and respond?

To my genuine appreciation, Professor Brendecke replied almost immediately and agreed to meet with me in Munich next week. His generosity was remarkable, particularly in light of the political pressures and informational turbulence unfolding in Tanzania, the context behind my blog post. The youth community I work with is grappling with misinformation that spreads faster than context can catch up, and I am increasingly convinced that vigilance must be reframed—not as paranoia, but as a grounded, practical competence that individuals can cultivate every day.

Brendecke’s perspective deepens this challenge. His research demonstrates that, in the early modern period, vigilance functioned both as a personal virtue and a political tool. States without strong bureaucracies relied on ordinary people—clerics, merchants, neighbours—to observe, report, and interpret irregularities. This bottom-up watchfulness strengthened governance but carried risks: it could enable manipulation, amplify rivalries, or harden mistrust. Historically, vigilance has always been powerful yet delicate.

In our contemporary digital world, vigilance retains its ethical potential. It allows us to slow down, question sources, and resist the tyranny of speed. Crucially, vigilance is an empowering practice: it is a personal toolkit that enables individuals to act with discernment, shape understanding, and guide narratives responsibly. Far from simply reacting to the flow of information, it is a deliberate, human-centred competence that strengthens our capacity to navigate complex social realities.

This perspective raises questions I hope to explore when I meet with Professor Brendecke:

• How does digital vigilance draw on the principles of earlier, community-based watchfulness?
• In what ways do misinformation, political messaging, and communal anxieties mobilise attention in patterns that echo early modern dynamics?
• Can vigilance be reclaimed as common sense without reviving the darker history of mutual monitoring?
• What might a transcultural, human-centred form of vigilance look like in societies under political or informational strain?

For now, I pause before extending the argument further. My next post will draw directly from my conversation with Professor Brendecke, linking his historical insight with the contemporary realities I have described—particularly the tensions between trust, responsibility, and digital vulnerability.

Reflection must sometimes precede speech. I look forward to sharing what emerges from that dialogue.

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🙌👣HUMANITY 101 VALUES

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🤗👥SECTION 2: Relationships with Others

33. VIGILANCE
– Vigilance is the state of carefully observing your surroundings, responsibilities, and the people around you in order to accurately discern what is happening.
*It is the foundation of sound decision-making, as a vigilant person notices subtle signs that others may overlook.
**It is not about fear, but having an inner alertness that assesses situations before taking action.
***It is a trait cultivated through discipline, self-inquiry, and learning from past experiences.
****A vigilant person avoids rash decisions, respects time, and takes responsibility for every action they undertake.
*****Remember: Vigilance protects, guides, and strengthens the foundations of a life marked by calm and wisdom—especially in a world of upheaval and rapid change.

#101Values
#Humanity
#Transculturalism
#HarmonyGeneration
#WeAreEqualByCreation
#TogetherLetUsRestoreEden

VIGILANCE IS ONE OF THE FUNDAMENTAL MORAL VALUES OF HUMANITY

As a media anthropologist, I am fascinated by the forces that both bind and divide us across cultures. On this platform, The Harmony Lens, I have often argued that transculturalism is not a mere contemporary buzzword but a lived and embodied practice. It represents a harmonious mode of perceiving and engaging with the world—one that transcends inherited boundaries and divisions. 

The transcultural gaze, in this sense, fosters harmony among people, ideas, and actions. Yet to sustain this harmonious way of being, vigilance emerges as an indispensable human value. Our stories, words, and digital expressions are threads in a shared cultural tapestry—threads that demand both care and responsibility.

In our time, the speed of information circulation often exceeds the pace of reflection. Communication is no longer a private exchange; it has become a moral, cultural, and ethical act with far-reaching consequences. Digital spaces now function as global meeting grounds where narratives intersect, interact, and sometimes collide, producing moments of both harmony and tension. Within this dynamic landscape, vigilance serves as the guiding discipline that enables us to navigate complexity with thoughtfulness, integrity, and an enduring commitment to mutual understanding.

In the digital era, information travels faster than understanding. A single post can cross continents before anyone pauses to question its accuracy, intention, or consequence. This was vividly demonstrated during the early months of the COVID-19 pandemic, when unverified claims about miracle cures circulated more swiftly than scientific facts. Some caused direct harm; others eroded public trust. In earlier times, editors and fact-checkers acted as guardians of accuracy, filtering out falsehoods before they reached the public. Today, anyone with a smartphone can release information to the world within seconds. This transformation has made vigilance—not suspicion or cynicism, but careful and conscious awareness—a profoundly human and transcultural necessity.

Vigilance is more than caution. It is a discipline of attention, a sustained habit of questioning, and a recognition that every message shared carries social and symbolic weight. Communication does not merely pass through culture; it shapes culture and is shaped by it. The digital age has magnified this truth, making our collective attention one of the most powerful forces in public life. Self-publishing has now become the norm. Each of us functions as a micro-journalist, curating and distributing narratives that shape thought, behaviour, and social norms. Yet in the rush to express ourselves, we often neglect the ethical disciplines that once anchored responsible communication.

Professional journalists do not publish without reflecting on the 4Ws and 1H. We too should ask WHO is behind a message, WHAT is being claimed, WHEN it was produced, WHERE it originated, WHY it is being shared, and HOW it has been verified. These questions are not relics of a bygone profession but instruments of discernment—anchors in the fast-moving sea of online information. Asking them transforms us from passive consumers into active, ethical stewards of meaning.

Across communities today, platforms such as WhatsApp serve as spaces for entertainment, mobilisation, and, at times, idle gossip or hate. Sensational messages spread rapidly, yet without verification, rumours easily corrode trust—especially regarding people we do not know or institutions distant from our daily lives. Many accept and circulate content simply because it was forwarded by someone they "know," without questioning its origins or intent. Old clips from other contexts are often altered or misrepresented to provoke anxiety or hostility elsewhere. As news now appears directly in our hands, information acquires an intimate and persuasive force that demands ethical scrutiny.

The spread of applied journalistic habits—checking sources, identifying authors, and considering consequences—can strengthen rather than fracture our social bonds. Vigilance is not only a moral value that binds our humanity; it is also a practical discipline for building trust and empowering informed action. Before forwarding a post, article, or viral claim, we can also apply three simple yet powerful filters—a kind of moral triage for the digital age. We might ask whether a message is true, kind, and useful. Truth requires verification rather than emotion; kindness assesses whether a message uplifts or demeans; usefulness considers whether it clarifies or merely spreads confusion and fear. Messages that fail these filters may not belong in circulation, or at least not until they have been carefully reconsidered. This is not censorship but empowerment, granting each of us agency over the integrity of our shared information space.

Digital platforms reward reaction over reflection. Clicks, shares, and impulsive commentary dominate, while thoughtful engagement remains quieter but ultimately more enduring. Yet education, culture, and solidarity depend upon reflection. Every pause before posting is a small act of resistance against the tyranny of speed. Each act of vigilance protects not only truth but also trust—the fragile fabric that allows diverse communities to coexist. Across borders and cultures, that trust depends upon accurate information, mutual respect, and shared responsibility. Without it, our digital commons becomes fragmented and hostile.
Vigilance is not suspicion; it is care. It is the conscious decision to recognise that our words, images, and shares are world-making acts. A better internet will not be built by governments or algorithms alone. It begins with us—one thoughtful share, one mindful question, one deliberate pause at a time.

In the transcultural vision pursued on The Harmony Lens, vigilance is the thread that ties knowledge to empathy, media to meaning, and individuals to one another. It is a practice grounded in discipline, reflection, and ethical awareness. As individuals, communities, and global citizens, we share a common responsibility: to ensure that our digital communication fosters understanding rather than division, truth rather than misinformation, kindness rather than hostility, and usefulness rather than noise. Vigilance is not passive; it is an ethical choice—a daily expression of responsibility and humanity in the digital age. By embracing vigilance as a core value, we protect the integrity of information and nurture the conditions for harmony across cultures and perspectives. In doing so, we make the digital world not merely faster or more connected, but wiser, more ethical, and profoundly human.

Regina Kessy Wilkinson; PhD (Transcultural Studies)

SEEING DIFFERENTLY?

When we talk about climate change, social unrest, or pandemics, we often treat them as separate problems. But what if these are merely symptoms of a deeper issue? King Charles III calls it a “crisis of perception”—a state in which our way of seeing the world has become fragmented, mechanistic, and disconnected from the cycles, beauty, and wisdom inherent in life.

Modern, Western-centric thinking often prioritizes what can be measured, controlled, or proven, while dismissing spiritual insight, relational wisdom, and Indigenous knowledge. This creates an epistemic imbalance, where some knowledge is valued and other knowledge silenced. The result: we see less, understand less, and act poorly.

This is the gap that Tuko Sawa seeks to fill. Meaning “We Are Equal,” Tuko Sawa is a practical, Tanzanian-born framework that encourages a transcultural gaze—a way of seeing the world as our shared home, humanity as one interconnected family, and our actions as grounded in values that honour all life. Its epistemic lens balances matter (the “hardware”) and spirit (the “software”), offering a holistic worldview for the 21st century.

Graduation Day at Tuko Sawa Harmony Centre of Excellence (2024)

Tuko Sawa also challenges the outdated narrative of material accumulation, which often leaves a spiritual vacuum when moderation is ignored. Instead, it emphasises balance, self-efficacy, and purposeful living.

What Makes Tuko Sawa Practicable?

• Community‑led learning: From discussions on social media to practical learning in Harmony Centres in schools and workplaces, knowledge is shared, not imposed.

• Recognition of everyday heroes: Through Tuko Sawa Day and the Harmony Award, individuals who live in harmony—ethically, socially, and ecologically—are celebrated.

• Integration of old and new: Traditional wisdom, Indigenous knowledge, and modern science are woven together to form a more complete understanding of the world.

Tuko Sawa challenges dominant ways of seeing by reminding us that humans are part of nature, not separate from it. Life is interconnected, and our knowledge should reflect that. This is precisely the kind of grammar of harmony King Charles describes—seeing cycles, proportion, and beauty in everything around us, from forests to schools, communities to the cosmos.

Why This Matters

Seeing differently is the first step toward acting differently. By teaching a new generation in Tanzania to respect elders, protect the environment, and value each other equally, Tuko Sawa offers a simple but profound response to the crisis of perception. Balance, harmony, and equality are not abstract ideals—they are daily practices.

Think of humanity as a complex system: our bodies, societies, and ecosystems form the hardware, while our thinking, values, and perception form the software. For too long, this software has been fragmented, outdated, or corrupted. The result: crises in climate, health, and social cohesion that feel intractable.

Tuko Sawa is a vital software update. It integrates ancestral wisdom, Indigenous knowledge, and modern science to rewire perception and behavior. It teaches us to see ourselves as part of an interconnected web, to relate to each other ethically, and to live in harmony with the Earth. Just as software updates fix bugs and unlock new capabilities, 

Tuko Sawa refreshes our collective operating system—reminding us that balance, harmony, and equality are actionable, everyday practices. 

#TogetherLetUsRestoreEden

By updating our inner software, we can heal ourselves, our communities, and the world. Tuko Sawa shows that harmony is not just an ideal—it is a practice we can live every day.

#TukoSawa  -We are equal, -we are one, -we are home!

101 HUMANITY VALUES: 16 to 21 (Contentment, Discipline, Self-Governance, Curiosity, Intellectual Maturity, Love Without Reaso)

-Contentment is the state of accepting and appreciating what you have with a heart full of peace and gratitude.

*It is a grateful outlook that nurtures inner joy and hope for life.

**It means living without excessive desire—respecting and cherishing what you have, while working diligently without complaints.

***Contentment is trusting the journey of life, knowing that everything unfolds at the right time.

****A content person carries inner calm, lives harmoniously with others, free from envy, resentment, or shortcuts driven by greed.

*****Remember: Contentment is not the absence of dreams, but the ability to live with peace and joy while wisely pursuing your goals with patience.

-Discipline is the ability to control oneself, follow rules, and maintain good behavior even without being forced.

*It is the true bridge that takes you from short-term trials to long-term success.
**It is handling your responsibilities with accountability, valuing time, and making wise decisions.

***It is listening to yourself, being self-driven, following personal and social principles, and taking responsibility as required.

****A disciplined person strengthens their character, achieves their goals, and inspires others through a good example.

*****Remember: Discipline is the pillar of success, respect, and understanding life’s expectations.

-Self-governance is the ability to guide your life through carefully thought-out decisions, not through emotions, desires, or the noise of others.

*It is the full acceptance of responsibility for your choices and their outcomes, without excuses, dependency, or improper influence.

** Self-governance requires inner discipline—the ability to regulate emotions, desires, and unproductive temptations so that your actions align with long-term goals.

*** It is the true freedom of living by your values, while also respecting the rules and regulations of society, without coercion or being ruled by fear, threats, or short-term temptations.

**** A self-governed person safeguards their dignity and worth, remaining firm in sound principles even in the face of external pressures.

***** Remember: Self-governance is the solid foundation of peace and well-being for all, since everyone acts with integrity in planning, managing, and carrying out matters of lasting benefit.

 

-Curiosity is the desire to know, understand, and discover new things about oneself, others, and the world.

*It is a true bridge that enables intellectual, spiritual, and social growth.

**It means digging deeper for knowledge rather than just accepting surface-level answers, seeking the true meaning in everything, through careful observation, asking the right questions, and listening to answers with wisdom.

***Curiosity fosters creative thinking, opens paths for innovation, and makes you an active participant in social progress.

****A curious person makes sound decisions based on accurate knowledge, provides genuine support to others, and adds value to their community.

*****Remember: Curiosity is not just a desire to know; it is a seed of wisdom, a source of insight, and an engine for sustainable development in the world.

-Intellectual maturity is the depth of inner growth that manifests in self-awareness, self-control, and wise decision-making, while being mindful of your character and the impact of your words and actions.

*It is a bridge that enables a person to live responsibly, endure challenges, and uphold respect in all relationships.

**It is the ability to recognize and regulate your emotions, to understand your strengths and weaknesses, and to apply this knowledge in living with resilience, balance, and wisdom.

***It is the harmony of intellect, emotions, and values that nurtures a life of stability, integrity, and lasting purpose.

****A mature person acts with prudence, shows compassion and respect toward others, and seeks solutions instead of fueling conflicts.

*****Remember: Maturity is not merely a matter of age, but an inner state that shapes a person into one of wisdom, dignity, and the capacity to contribute to peace and the progress of society.

-Love without reason is the state of loving unconditionally—not because of what is given, but because love is the nature of the soul and life itself is a gift.


*It means embracing a person, or life itself, without external justification, recognising that life is sacred because we did not create ourselves, but are part of an interdependent web of being.
**This love does not rely on logic; it flows like an inner spring that touches and connects all creatures.


***It is the freedom of the heart to love without expectations, without fear of loss, and without the demand of return.


****One who loves without reasons lives with spiritual attentiveness, recognising the intrinsic worth of all beings, seeing Life as a Sacred Whole, and understanding that every creature longs to live in joy and free from suffering.


******Remember: Love without reasons is the foundation of peace and unity, for it binds us together in the truth of our shared humanity, the sanctity of life, and the interdependence of all beings.

  

 

101 HUMANITY VALUES: 11 to 15 (Perseverance, Self-Confidence, Patience, Self-Care, Self-Respect)

11. PERSEVERANCE

 

-Perseverance is the ability to endure challenges and pain without giving up.


*It is the bridge that carries you from being stuck to fulfilling your dreams, despite the obstacles along the way.


**It is the strength of heart that pushes you forward, even when results seem delayed.


***It is steadfastness in your faith, hope, and efforts, without allowing circumstances or barriers to discourage you.


****The persevering person recognizes that great achievements are built through the continuation of small, consistent steps.


*****Remember: Perseverance is not the weakness of refusing to change; it is the courage to press on with wisdom, knowing that time and true effort yield fruits.

12. SELF-CONFIDENCE

 

-Self-confidence is the deep belief you carry within about your abilities, your qualities, and the decisions you make.

*It is the inner light that lifts you out of fear and doubt, empowering you to take bold steps toward your dreams.

**It is the gentle voice that encourages you when you face challenges, whispering “you can” even when negative voices try to pull you down.

***It is the solid foundation that helps you set genuine goals and pursue them, trusting that within you lies the strength to overcome obstacles.

****A self-confident person understands that their worth is not defined by the opinions of others, but by the truth of their own being; and that mistakes are lessons along the journey, not the end of it.

*****Remember: Self-confidence is not arrogance. It is a shield that allows you to use your gifts with respect, authenticity, and courage—while facing your imperfections with wisdom, never losing sight of your path.

 

13. PATIENCE

 

-Patience is the ability to maintain inner calm even during challenges, delays, or obstacles.

*It is an inner strength that enables you to control anger, fear, and anxiety while acting with caution and wisdom.
** It is the voice of the heart that keeps you on the path of your purpose, helping you wait for the right outcomes of your efforts without fatigue or rushing the process.
*** It is the foundation that allows you to handle challenges competently, understanding that success comes step by step, not instantly.


**** A person with patience recognizes that favourable results do not come immediately, and that imperfection is not a reason for discouragement, but part of true growth.


***** Remember: Patience is not laziness or inaction; it is an anchor of mind and heart that guides you to use your time, talent, and effort wisely, respectfully, and consistently.

14. SELF-CARE
 
-Self-care is the ability to care for your physical, mental, and spiritual health in order to sustain your strength and overall well-being.
*It is a treasure of the mind and heart that helps you maintain balance and calm throughout your daily journey.
**It means taking time to rest, eating nourishing food, exercising, and listening closely to the needs of your inner self.
***It is honouring your physical identity—how you dress, how you speak, and how you carry yourself—in harmony with the community around you.
****A person who practices self-care recognizes that personal well-being is a gift to others: to family, to community, and even to their work—because a healthy individual brings productivity, light, and positive energy.
*****Remember: Self-care is not selfish. It is the foundation for lasting health, meaningful living, and positive outcomes.

15. KUJIHESHIMU

 

-Kujiheshimu ni kutambua thamani yako ya ndani na kuishi kwa misingi ya heshima hiyo.

*Ni nguzo ya nguvu ya ndani inayokuwezesha kustawi, kujirekebisha unapokosea, na pia kujenga heshima kwa wengine.

**Ni kuishi kwa uwiano kati ya akili na nafsi, huku ukilinda hadhi na utu wa ubinadamu wako.

***Kujiheshimu pia ni kuthamini na kuzingatia kanuni bora za kijamii, kwa kuwa heshima ya ndani huonekana katika muonekano wako, maneno yako, na namna unavyoshirikiana na wengine.

****Mtu anayejiheshimu hufanya maamuzi yanayolinda utu wake, anaheshimu tamaduni za jamii yake, na hutimiza ahadi zake kwa uwazi na uadilifu.

*****Kumbuka: Kujiheshimu ndicho kiini cha ukomavu wa akili, maisha yenye utu, mshikamano, heshima, na amani ya ndani.

 

FROM HUMAN ZOOS TO CHARITY APPEALS: THE PERCISTENCE OF "THE DONOR GAZE."

In 1930, the film "Africa Speaks"—produced by a Fellow of the Royal Geographical Society of London—brought to Western audiences a spectacular vision of “dark” Africa. It reinforced Victorian myths of savagery and difference that had already become foundational to colonial imagination. The so-called “darkness” of Africa was never about the continent itself, but about an epistemic failure: the inability—or refusal—of outsiders to understand human diversity on its own terms.

Explorers, missionaries, and early anthropologists were not impartial observers. Many were socially obscure in their countries of origin, seeking noble titles or aristocratic recognition to enhance their worth. Others pursued fame and fortune. Figures such as H.M. Stanley, whose personal life was marked by abandonment, achieved celebrity status through conquest. Armed with gun power, expeditions captured Africans, transporting some to Europe for exhibition in “human zoos.” Millions of Europeans flocked to witness these spectacles, marveling at the supposed barbarity of other peoples. The famous Author Charles Dickens, after visiting such displays, wrote of the “noble savage” and suggested that Africans should be “civilised off the surface of the earth.”

For those exhibited behind cages, the humiliation was profound. They may have wondered, as modern aid recipients sometimes do, whether it was in fact the spectators who epitomised cruelty. This continuity is striking: from Victorian freak shows to modern charity films such as "Darwin’s Nightmare", media has long objectified African suffering for foreign consumption. Rarely has it respected the dignity, individuality, or agency of those portrayed.

Admittedly, not everyone condoned such dehumanisation. Some contemporaries expressed pity and demanded an end to human zoos. Yet pity itself is a problematic response. Pity objectifies; it reassures the giver of their superiority. Empathy, by contrast, recognises our shared humanity, allowing one to identify with the other as an equal. The “donor gaze,” however, privileges pity. It asserts that "development" is hierachical and that the ones on the bottom have material deficiency! It sustains a lucrative cycle in which human suffering is commodified as spectacle.

The tradition of the “helper-as-documentarist” persists today. Consider celebrity poverty tours: famous figures in designer clothes weep publicly in African slums, presenting poverty as both tragedy and entertainment. Or reality television formats in which Western farmers equipped with iPads attempt to live for a week alongside drought-stricken Kenyan farmers. Poverty, once again, becomes a stage on which benevolence is performed and consumed. If poverty were to end, one suspects that the aid industry would invent new spectacles to gaze upon.

This tradition is deeply colonial. Documenting “dark Africa” was never neutral; it was a practice of domination. Missionaries, explorers, and adventurers juxtaposed images of “savages” with imperial grandeur to justify intervention. Even David Livingstone, remembered as a saintly figure, advised against photographing “ugly” Africans and maintained that only Christianity and commerce could elevate the “black race” to equality. His words reveal how entrenched racial hierarchies remained, even among supposed humanitarians.

From the cages of Victorian zoos to the close-ups of tear-streaked children in charity appeals, individuality has been consistently erased. The starving child is framed not as a person with a name, family, and future, but as a symbol—an interchangeable motif of helplessness. One suffering African body is made to represent all African suffering. Such reductive portrayals are designed to open wallets, persuading donors that their contributions are transformative, even when they often serve to reinforce dependency.

A simple ethical commitment is overdue: "do not reconstruct misery where it does not exist." As long as charity remains wedded to the spectacle of suffering, the distinction between “helper” and “helped” will persist, preserving inequality under the guise of benevolence. Genuine empowerment, by contrast, will emerge only when Africans define their own stories, free from the distorting Eurocentric lens.

EMPOWERMENT STARTS WHERE AID STOPS!

In his essay A Few First Principles for a Booming Third Sector, Harvard Business School professor James A. Austin highlights the rapid growth of charitable enterprises across the globe, noting that this sector is expanding faster than both the public and private spheres. Austin underscores its economic weight: in the United States, the nonprofit sector contributes 6.7% of GDP—more than the computer, automobile, and steel industries combined. It mobilises 11.6% of the workforce, amounting to the equivalent of 40% of U.S. manufacturing output. While the United Kingdom’s nonprofit sector is comparatively smaller, Austin points out that it nonetheless demonstrates significant, though unrealised, economic potential (Austin, 2004).

These figures illustrate the magnitude of the aid and nonprofit ecosystem, yet they also raise important questions about the dynamics of power, dependency, and the unintended consequences of aid. My own experience compels me to interrogate whether the aid industry, despite its stated aims, sometimes sustains itself more than it sustains those it purports to serve.

I remain deeply suspicious that poverty, for some, has become a source of professional and financial gain. “Poverty eradication” often appears less like a genuine goal and more like a career trajectory, particularly for bureaucrats in the so-called "First World" who are entrusted with dispensing funds to the Global South. The circulation of aid money provides jobs, maintains institutions, and fuels administrative machinery—sometimes at the expense of addressing the immediate needs of those on the ground.

I recall vividly an encounter in Dar es Salaam in 2000 with a woman named Vero, who was living with HIV. She pleaded with me to share her story with donors in Sweden because she could not access support in Tanzania under the existing rules. To qualify for assistance, she explained, one had to be affiliated with a registered NGO and agree to publicly disclose one’s HIV status. For her, this was not only humiliating but also practically impossible. Yet many, out of sheer necessity, submitted to these regulations. It is precisely this environment that has led to the proliferation of so-called “MONGOs”—My Own NGOs. MONGOs often exist simply as vehicles to channel funding from larger international organizations. However, in order to survive, they must replicate the very bureaucratic requirements of their donors—reporting, monitoring, evaluating—thus perpetuating an administrative cycle that absorbs resources without necessarily empowering those in need. In the context of HIV/AIDS, the trajectory of donor money has been, at best, convoluted, and at worst, counterproductive.

This personal encounter with Vero shaped my broader conviction: that long-term socio-economic empowerment in Africa cannot be externally engineered. The billions of dollars that have been poured into the continent over decades have yielded disappointingly little in terms of sustainable transformation. I concur with many aid critics that Africa is no longer—if it ever truly was—“the white man’s burden.” Genuine empowerment will emerge from within Africa itself, for only those who wear the shoe can truly know where it pinches.

Aid, in its current structure, often sustains systems of dependency and preserves the status of “career philanthropists,” whose relevance would diminish if genuine empowerment were achieved. Poverty, paradoxically, sustains livelihoods for some, even as it devastates others.
True empowerment, therefore, will begin not where aid is expanded, but precisely where aid stops—when Africans harness their own agency, define their own trajectories of development, and refuse to conflate charity with transformation.

101 HUMANITY VALUES: 6 to 10 (Gentleness, Wisdom, Self-awareness, Moderation, Gratitude)

-Gentleness is the ability to maintain calmness, compassion, and respect in actions and words, even when faced with anger, challenges, or pressure.

*Gentleness is the true bridge that carries you from emotions of anger and haste to actions guided by wisdom and responsibility.

** It is the strength of heart that allows you to communicate with courtesy, even when others are angry or fail to understand.

*** It is the ability to remain patient and respond with wisdom instead of rage, even in difficult or unexpected situations.

**** A gentle person is not led by anger or impulse, but governed by patience, compassion, and the wisdom of the heart.

• ***** Remember: Gentleness is not weakness or lack of conviction, but a firm stance of the heart that helps you handle challenges with wisdom and respect, while strengthening relationships and building peace.

-Wisdom is the ability to use insight, understanding, knowledge, and experience to make sound decisions.

*It is the careful and balanced application of knowledge, experience, and moral principles to handle life’s challenges and promote well-being.

• ** Wisdom includes intellectual ability, deep self-reflection, compassion, and openness of mind.
  *** It is seeing beyond present desires and choosing what brings lasting benefit to both self and society.
  **** A wise person does not let anger, greed, or pride guide their decisions, but instead considers prudence, integrity, and fairness.
  ***** Remember: Wisdom is not merely the accumulation of knowledge, but the use of that knowledge in ways that bring light, peace, and true well-being to your life and the lives of others.

-Self-awareness is the ability to deeply understand your own mind and soul—your thoughts, feelings, behaviors, strengths, and weaknesses.

*It is the true bridge that helps you live a balanced life by recognizing your inner value.

** It is accepting yourself without self-deprecation, while also seeing areas that need growth for further development.

*** It is examining yourself with honesty, without hiding behind fear, pride, or the opinions of others.

**** A self-aware person walks with clarity of heart, knows their boundaries, and understands how to strengthen the talents they possess.

***** Remember: Self-awareness is not self-judgment, but understanding yourself and guiding your actions with wisdom to live a meaningful life with the right direction.

-Ukiasi ni uwezo wa kudhibiti tamaa, hisia, na matendo yako ili kudumisha mizani sahihi ya maisha, na kubaki katika hali ya ndani iliyo tulivu na yenye kuleta ustawi endelevu.

*Ni daraja kati ya tamaa na busara—sayansi ya kujidhibiti na sanaa ya kuishi kwa uwiano, bila kupitiliza wala kudharau thamani ya kile unachokifanya.

**Ni mtazamo wa busara unaokusaidia kufanya maamuzi yenye uwiano katika lishe, matumizi, kazi, mahusiano, na hata burudani.

***Ni nguvu ya ndani inayokufundisha subira, kupooza misukosuko ya hisia, na kudumisha amani ya nafsi pamoja na uhusiano mzuri na wengine.

****Mtu mwenye ukiasi huishi kwa heshima, hudhibiti hisia zenye msukosuko, huepuka migongano, na hutanguliza ustawi wa kila upande.

*****Kumbuka: Ukiasi siyo kujinyima, bali ni sanaa ya kutambua ladha ya kutosheka, ili kujenga utajiri wa ndani unaochipua kutokana na kuunganisha thamani halisi ya maisha na mahitaji ya mwanadamu kustawi katika mzunguko wake wa maisha hapa duniani.

-Gratitude is the state of recognizing and appreciating all the blessings you have, both visible and invisible.*It is an inner perspective that teaches you to see the beauty of life, even in everyday things, such as meaningful relationships and experiences that improve your life. 
** It is the ability to notice and value the blessings in life—from your health, family situation, to friends who bring peace to your heart.

*** It is a unique strength that teaches you to count blessings instead of focusing on challenges.

**** A person with a grateful heart sees the value in life’s journey, builds healthy relationships, and lives with true joy and peace.

***** Remember: Gratitude is not just a spoken word, but a positive life perspective that brings happiness, humility, and good relationships with others.