SYMBOL OF THE DESERT AND THE CAMEL

Third way is inspired by the four realities that define our country’s political journey hence this inspired us to use the symbol above. The four realities are:

1.
Resilient of Kenyans.
2.
The two horse race narrative.
3.
We are in the desert of bad leadership.
4.
Taking back our country and winning the people.

These realities are the major causes of the problems Kenyans have been facing for the past 54 years for they are the political deformities which can only be corrected by a marathon, a long surgery session not a sprint, a first aid intervention.

This is the way our party has the symbol above which is unique and speaks for itself.

Why a Camel?

In choosing this symbol, Thirdway is inspired by four realities that define our country’s political journey.

All our political deformities of 54 years can only be corrected by a marathon, a long surgery session; not a sprint, a first-aid intervention.

? In choosing the symbol of a camel, we were inspired by four thoughts that define our country’s political journey and status. In fact, we are more convinced that reclaiming our country is a marathon than a sprint. We have all these deformities of the last 54 years that can only be corrected by a long surgery session; not a first-aid intervention.

  • Resilience of Kenya & Kenyans
  • Bad leadership
  • Two-horse race
  • Our Country & winning the people

(i) Resilience of Kenya & Kenyans Our beloved country, Kenya and Kenyans for decades remained resilient and still standing despite all the ills that characterize it: tribalism, theft of public funds, historical injustices, human rights violations, marginalization, economic and social injustice, misrule, bad and corrupt leaders, recurrent droughts and famines, exclusion of women and youth from government and leadership. We sought a symbol that denotes resilience; the camel, as a desert animal, symbolizes resilience and survival under very difficult circumstances; a resilient animal can only overcome surviving in the desert without water, under scorching heat and sun. We want to capture the spirit of resilience. Hence the camel as a symbol.

(ii) We have been, and still are in the desert of bad leadership
Kenya has been in the desert of bad, non-transformative and non-responsive leadership since the era of the colony. The leadership that dominated Kenyan political history to date has grown and engendered a desert of poor, corrupt, tribal, selfish leadership and therefore poor development. Today, Kenyans need a leadership that can take them from that desert (like the children of Israel) to an oasis of good, transformative, and responsive leadership (to the land of milk and honey).

(iii) The two-horse race misnomer The common narrative in Kenya’s political struggle and competition is that leadership is always a “two-horse” race of either the two big tribes, or two most supposedly “popular” personalities.
They have described anyone else seeking leadership as a “donkey” that cannot compete with the two horses.

TAKE

presents to Kenyans a “camel”, aNgamia 1 to rival the horses. A horse only runs for 40-48km/hr for a short distance for just 8 minutes while a camel runs for 65km/hr for a long distance for 18 hours. So, we are giving Kenyans a much faster and resilient alternative because the salvation of Kenya requires stamina and longevity.

(iv) Taking back Our Country & winning the people Using the two-horse race narrative, Jubilee and CORD/NASA look at Kenya in the very short term. They have been myopic on the real change Kenya needs. Theirs is contestation for just power, winning an election and that is where they stop. As soon as they win an election and form government, the problems of Kenya start afresh: from tribalism (in the choice of government that is currently two tribes), land grabbing, theft of public funds. TAKEwants to win the country and the people; it wants Kenyans to TAKE BACK THEIR COUNTRY, and to optimally exploit it towards a good life. This is all possible under a good leadership that offers the stewardship that has lacked since independence. It seeks a sustainable, transparent and accountable leadership.

Why the name Thirdway?

We focussed on three ‘political births’ in Kenya’s political history.

They are also seen, as the liberations that define what Kenya was, is today and what Kenya we have had, and one that we ought to have, going forward.

? We focussed on three ‘political births’ in Kenya’s political history. They are also seen, as the liberations that define what Kenya was, is today and what Kenya we have had, and one that we ought to have, going forward.

  • Birth of the political conmen& rulers
  • Birth of the political Siamese twins
  • Birth of the only way;

(i) Birth of the political conmen& rulers
The Thirdway thesis is simple. Kenya has had two major liberations so far. The first was the independence liberation. Unfortunately, that liberation was hijacked by people who never truly fought for independence of Kenya. They betrayed the cause of the Mau Mau freedom fighters; they desecrated on the vision of Kenya sought by DedanKimathi, MekatililiwaMenza, Laibons and the Samoe. Our leadership at independence and the years shortly thereafter, became the first political conmen in the history of Kenya. They grabbed the peasants farms; transferred a majority of them from their ancestral lands into the lands of others in the rift valley and coast. Consequently, they planted the seed of ethnic and tribal hatred that plays out in our political processes during and after elections, and in government.
It is the land grabbing by the leadership of the first liberation that gave birth to what is present day, corruption, and as we correctly call it at Thirdway, theft and plunder of public resources. The independence leadership immediately began to desecrate the constitution and rule of law; they captured the state apparatus for personal enrichment at the expense of the majority. They promised while taking power that they would eradicate disease, poverty and ignorance. 54 years later, Kenyans are struggling with the basics including food insecurity; there is today return of simple diseases like cholera, jiggers and inaccessible education.
Their conduct and governance confirms what David Lamb describes in The Africans in the following words:

“…the story of people who won their freedom on battlefields and at negotiating tables, only to discover that their colonial masters had been replaced by black neo-colonial leaders more concerned with personal power and wealth than national consensus or development”.

- David Lamb

(ii) Birth of the political Siamese twins
From the foregoing, Thirdway reminds all of us of Kenya’s second liberation; that is the struggle for multi-party democracy that ended with repeal of section 2A of the Independence Constitution. This opened up a democratic space in Kenya with increased constitutional and democratic dialogue; increased civil society voices with agitation of constitutional and legal reforms. Eventually, it is this liberation that lead to the rebirth of Kenya’s autochanous and indigenous Constitution that was promulgated in August 27 2010 with a majority approval of close to 70%. The agitators of this second liberation, once in government and with state power, repeated the very mistakes committed by early leadership against the independence liberation. If one were to consider Kenya’s leadership in the last 20 years, it has involved both the current opposition and the government of the day. The only difference between them became the absence of one in power; given the power, they would do exactly what the other does including corruption, theft of public funds. They simply became political Siamese twins.

(iii) Birth of the only way; of true, responsive, transformative &only leadership
With Thirdway’scommitment and involvement towards leadership in Kenya comes the birth of the third liberation; of the only way; of a liberation of true, honest, transformativeand the real alternative leadership without the baggage of corruption, negative ethnicity and tribalism as well as mere populism. This birth informed the choice of name of our political party, the Thirdway Alliance. It is an alliance of ordinary Kenyans who know and have lived the pains of being Kenyan; who have lived the pains of the first and second liberations; of a group that has been duped for decades; lied to without solutions to their many problems; of a generation that has been promised for decades that they are tomorrow’s leaders without that tomorrow ever happening. This is the birth of a liberation that believes that because of the daily life struggles being felt today, we must make Kenya a better country today, and not tomorrow. This is the liberation of Kenyans distinguishing themselves from the two other formations whose political justification is tribal euphoria. We are the third and the only way for Kenya.