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Dhobi Women Network

Report on Dhobi Women Solidarity and Advocacy Event – 02.05.2025.

Introduction

On 2nd May 2025, the Dhobi Women Network, in collaboration with the Mathare Social Justice Centre, hosted a Solidarity and Advocacy Event under the theme “In Defense of Equality and Dignity.” The event aimed to illuminate the struggles and vital contributions of domestic workers.

The event was originally planned for 1st May, World Labour Day, a public holiday recognizing workers’ contributions to the nation’s economy. However, the security apparatus, together with the government, blocked the event, citing that we could not organize a parallel workers’ celebration to that which was organized by the President at Uhuru Gardens. This raised questions about whether “mama fua” work qualifies as legitimate labour in Kenya. This exclusion underscores the marginalization of domestic workers, prompting the event’s rescheduling to 2nd May to amplify their voices and challenge such dismissive narratives.

Context and Significance

The event was supported by Mathare Social Justice Centre campaigns, namely; Ecological Justice Campaign, Teen Mums Campaign, Drugs and Crime Campaign, Legal Empowerment Hub, and Participatory Action Research Committee. Organizations such as Maisha Safe House, Safer Girls Generation, and Weslux Organisation also joined the Dhobi Women to commemorate this day. The event united domestic workers, advocates, and community members. It honored those who have lost their lives in domestic work and underscored the indispensable role of domestic workers in society, framing their challenges as global issues.

Central to the event was the recognition that knowledge empowers women to stand up for themselves. Forums like this are critical for equipping domestic workers with the awareness and confidence to combat harassment and exploitation. The event’s rallying cry, encapsulated in the quote “If you liberate yourself, you liberate your generation,” inspired participants to unite for their rights and dignity, addressing systemic issues such as lack of contracts, outdated labour laws, and meagre wages.

Kenya’s legal framework, rooted in the Constitution of Kenya (2010), guarantees every individual the right to human dignity. Article 30 affirms respectful treatment of workers free from any form of servitude and discrimination. The law mandates fair labour practices, equitable wages, and safe working conditions, providing a foundation to combat exploitation, abuse, and discriminatory practices faced by domestic workers.

Background of the Dhobi Women Network.

The Dhobi Women Network, a registered network that seeks to unite domestic workers from Mathare and beyond to confront severe workplace challenges, including sexual violence, physical assault, unpaid labour, and loss of life under exploitative conditions. The group collaborates with the Legal Empowerment Hub to provide recourse for domestic workers. The Dhobi Women Movement empowers workers through resources, legal support, and solidarity, addressing unfair wages, power imbalances, and exploitation to elevate the status of domestic work and foster a supportive community.

The network also promotes economic empowerment through table banking, a community-based savings and lending system, enhancing financial stability for domestic workers excluded from formal banking.

Objectives of the Event

The Solidarity and Advocacy Event aimed to amplify domestic workers’ voices and foster collective action against workplace injustices in the context of Labour Day, under the theme “In Defense of Equality and Dignity.”

Specific objectives included;

  • Raising awareness of domestic workers’ struggles, emphasizing their societal role, and the power of knowledge in enabling women to stand up for themselves.
  • Encouraging women to unite against harassment, inspired by the quote: “Eastleigh bila mama fua haiwezekani”. This statement translates and means that Eastleigh cannot sustain itself without domestic workers.
  • Framing international solidarity of domestic workers’ challenges as a global issue, with the Weslux Organisation advocating for including boys in discussions.
  • Strengthening collaboration with the Legal Empowerment Hub, Maisha Safe House, and Safer Girls Generation to support domestic workers who face assaults and sexual and gender based violence at their workplaces.
  • Highlighting systemic issues like lack of contracts, outdated laws, and meagre wages through panel discussions.
  • Promoting research-informed advocacy, as emphasized by the Research and Development Department.
  • Reinforcing the importance of forums like this for empowering women to advocate for their rights.

Event Program & Activities

The event featured activities supported by Mathare Social Justice Centre campaigns and external organizations, emphasizing knowledge as a tool for empowerment:

  • A solidarity walk from Mukinye to Dhobi Women Park, PCEA Sportsground Eastleigh, asserting the visibility of domestic workers whose labour is often hidden in private homes. The walk symbolized a reclaiming of public space, challenging the authorities’ dismissal of “mama fua” as non-labour and reinforcing the theme “In Defense of Equality and Dignity.”
  • Speeches affirming the societal importance of domestic workers and the role of forums in equipping women with knowledge to combat exploitation.
  • A panel discussion titled “Labor, Justice, and Gender addressed the following issues.
    • Lack of contracts which leave domestic workers vulnerable to exploitation.
    • Outdated labour laws that have failed to protect domestic workers, particularly “mama fua.”
    • Meagre wages, which undermine workers’ dignity and financial stability.
    • The intersection of gender, class, and labour precarity, including femicides, as raised by the Women in Social Justice Movement representative.
    • The political marginalization of domestic workers, exemplified by the police’s refusal on 1st May, citing the President’s address to “employees” and questioning the legitimacy of “mama fua” labour.
  • Contributions from supporting organizations and people;
    • Maisha Safe House: Highlighted their role in providing safe houses for expectant teenage girls, offering protection and support. They delivered a detailed presentation on their work, providing a haven for teen girls who become pregnant while working as domestic workers. They shared stories of young women they have supported, emphasizing the need for protection from exploitation and access to education and healthcare.
    • Safer Girls Generation: Shared educational initiatives to empower young girls with self-protection skills in domestic work. Their contribution highlighted the importance of preventive education, inspiring attendees to advocate for safer working environments for the next generation of domestic workers.
    • Weslux Organisation: Emphasized the global nature of domestic workers’ struggles and the need to engage boys, often perpetrators, in solutions. They led a dynamic discussion on the global nature of domestic workers’ struggles, stressing that exploitation is a universal issue requiring inclusive solutions. They advocated for the welfare of boys, who are often seen as perpetrators. Weslux shared case studies of successful gender-inclusive advocacy, encouraging participants to adopt similar approaches in Mathare and beyond. Their call to broaden the conversation resonated, sparking commitments to engage male allies in future initiatives.
  • Insights from the Research and Development Department, using case studies to advocate for merging research with practical advocacy.
  • Interactive sessions encouraging domestic workers to leverage knowledge to reject harassment and empower their communities.

Key Outcomes & Impact

The event achieved significant outcomes:

  • Empowered Through Knowledge: Participants gained a deeper understanding of their rights and systemic issues, reinforcing that knowledge enables women to stand up for themselves.
  • Strengthened Solidarity: Support from Mathare Social Justice Centre campaigns and organizations like Maisha Safe House, Safer Girls Generation, and Weslux Organisation fostered collective advocacy. This also affirmed a sense of solidarity among the dhobi women in their collective campaign.
  • Recognition of Forums’ Importance: The event highlighted the critical role of such gatherings in empowering women to combat exploitation and harassment.
  • Collective Empowerment: The quote “If you liberate yourself, you liberate your generation” inspired domestic workers to unite for change.
  • Research-Driven Advocacy: The Participatory Action Research Committee focuses on merging research with application, laying a foundation for evidence-based solutions. A call was made for community organizers to join research to shape policies by giving the needed grassroots voice.
Vision of the Network & Next Steps

The Dhobi Women Network and its working group aim to;

  • Sustain advocacy for domestic workers’ rights, leveraging the knowledge shared in forums like this.
  • Expand outreach to engage more domestic workers, with support from Maisha Safe House, Safer Girls Generation, and Weslux Organisation.
  • Advocate for legal reforms to include domestic workers, addressing contracts, wages, and outdated laws.
  • Use research from case studies to inform practical advocacy, bridging research and application.
  • Organize future forums to maintain solidarity, honour fallen workers, engage the boychild in solutions, and empower women through knowledge.

Acknowledgement

We thank our partner organizations such as Maisha Safe House, Safer Girls Generation, Weslux Organisation, and the Women in Social Justice Movement, for your generous contribution and solidarity. We also thank Dr. David Mwambari from the University of Nairobi for his generous contributions and commitment towards this course.

Asante sana!

Conclusion

The Dhobi Women Solidarity and Advocacy Event on 2nd May 2025 stood as a powerful testament to the resilience and determination of domestic workers in their fight for equality and dignity. Despite the police’s refusal to permit the event on International Labour Day, the Dhobi Women Network and its allies transformed adversity into an opportunity to amplify the voices of mama fua and other domestic workers.

The theme “In Defense of Equality and Dignity” resonated throughout, underscoring that domestic work is legitimate work deserving of respect, fair wages, and legal safeguards. Moving forward, the Dhobi Women Network remains committed to building a future where domestic workers are visible, valued, and empowered, ensuring their struggles and contributions are never again sidelined.

Report prepared by:

Sellah Omuka,

Vincent Mahugu &

Joana Neumann

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Legal Empowerment Network

THE LEGAL EMPOWERMENT HUB: Building people’s agency in social movements

Introduction
The Legal Empowerment Hub is an initiative of Mathare Social Justice Centre (MSJC) and the legal firm of
Waringa Wahome & Co Advocates. It builds on MSJC’S decade long of community organizing and building networks of peoples’ agency along different issues such as extra judicial killings, right to life, right to clean and safe drinking water, on Article 43 (which provides for Social and Economic rights), political
accountability, gender based violence, right to food among other issues. Movements such as the Dhobi Women Network, the Ecological Justice Network, Waste Pickers Network and Community Health Workers and the Campaign against Drugs, Crime, and Violence have emerged as frontlines in the struggle
for social justice and dignity. The hub now seeks to consolidate the gains of 10 years of community organizing by merging law with the people, demystifying legal processes, equipping communities to build their agency, and transforming legal practice into a tool for defending social justice.
Situated in the informal settlement of Mathare, the LEH is built on the conviction that law can and must be reclaimed as a weapon for the people, particularly of the grassroots in their struggle for human rights and social justice. We believe that legal tools should be placed in the hands of social movements, those at the margins who are best positioned to shape social justice from below in defense of their rights, dignity, and livelihood.


Vision
The Legal Empowerment Hub envisions a society where communities use the law as a tool to build people’s agency in advancing social justice movements that defend their dignity and livelihoods.
Our vision is rooted in the belief that the law is not neutral—it is a concentrated form of politics.
Therefore, building the legal power of social justice movements is essential in building people’s structure for confronting the oppression’s structural roots and defending their social justice, dignity, and livelihood.


Purpose and Orientation
The Legal Empowerment Hub aims to move away from the fragmented rights discourse to the conceptualization, operationalization, and strategizing on different fronts of the strategic rights-struggle and the struggle for commons (public goods such as land, education, health, water), a struggle for decent
livelihoods and human dignity. It is a pedagogical space—an infrastructure where legal consciousness meets grassroots mobilization and organization to generate jurisprudence and community agency that serves the struggle for social justice and human rights.

LEH Strategic Focus Areas.
LEN is organized around six interconnected focus areas:

  1. Public Interest Litigation (PIL): strategic legal action in defense of the commons- public goods and
    against structural injustices, guided by community-defined priorities.
  1. Participatory Action Research and writing: movement-led social investigations into law and policy
    that document harm, expose injustice, and inform legal strategies, and, produce journals that
    documents the struggles of social movements to be their own agency.
  2. Alternative Justice Systems (AJS): Reviving community-based traditions and mechanism to resolve
    disputes. A system rooted in dialogue, equity, and restorative justice.
  3. Public Participation: Facilitating community influence in legislative and policy processes through organized voice and legal knowledge aimed at bringing strategic sectors of law and politics to the
    public domain.
  4. Technology and the Law: Leveraging digital tools to broaden access, democratize information, education and communication. Further exploring the intersectionality between AI, the law and politics.
  5. Court Solidarity: Building collective response mechanisms to support human rights and social
    justice activists facing criminalization or repression of civic and democratic spaces.


Structure of LEH

Membership (Network):
Networks forming the LEN

1. Legal practitioners

2. Community organizers

3. Legal students and Paralegals

4. Domestic Workers Network

5. Waste Pickers Network

6. Community Health Workers

7. Matatu Workers Network

8. Ecological Justice Network

9. Arts for social change

10. Participatory Action Research and writing

11. Court Users’ Committee


Strategic Intent
Our strategic plan focuses on building infrastructure for legal empowerment through:
 Legal cafés and clinics.
 Creating a network of law students, paralegals, lawyers, community legal volunteers, and social justice activists grounded in social justice education and community practice.
 Documentation and publication of legal developments to shape a social justice archive and narrative.
 Training programs and community-led legal awareness campaigns.
 Building social justice movements that are anchored in the struggle for social justice and dignity.

Conclusion

The LEH is an experiment in reclaiming the law as a tool to build community agency. We seek to support the construction of legal strategies that challenge oppression, defend life, dignity, and livelihoods.
As we walk with social justice movements, we recognize that courts do not deliver social justice, it is demanded, organized for, and won in struggle.

Developed by:
Waringa Wahome
Secretary, Steering Committee Legal Empowerment Hub.
Gacheke Gachihi
Chair, Steering Committee, Legal Empowerment Hub, and
coordinator, Mathare Social Justice Centre

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Dhobi Women Network

Report on Training of Dhobi Women Human Rights Monitors- 13.03.2024

Introduction

The Dhobi Women Network, in collaboration with the Mathare Social Justice Centre, organized a Human Rights Monitor Training to empower domestic workers by equipping them with essential knowledge about their rights, giving them the necessary tools to report workplace exploitation, and providing them with a trusted support network. As part of the Training, selected participants will be trained as Dhobi Women Human Rights Monitors, serving as key contact persons for domestic workers facing injustices. This specialized training addresses the widespread exploitation, violence, and discrimination that domestic workers in Eastleigh and Mathare experience daily. By fostering awareness and advocacy skills, the program cultivates a strong, united network of domestic workers who stand in solidarity, support one another, and collectively defend their peers against workplace injustices.

Understanding their rights is crucial for domestic workers to protect themselves from exploitation. Kenya’s legal framework provides robust protections for workers, anchored in the Constitution of Kenya (2010), which guarantees every individual the right to human dignity. The Constitution mandates fair labor practices, equitable wages, and safe working conditions, affirming the right of every worker to be treated with respect. However, despite these legal safeguards, domestic workers—often marginalized—continue to face severe exploitation. By equipping them with legal knowledge and practical tools, the training empowers them to challenge abuse, discrimination, and unjust labor practices effectively.

Background of the Dhobi Women Network

The Dhobi Women Network is a collective of domestic workers from Mathare who have united to address the severe challenges they face in their workplaces. Many have experienced several human rights violations, including sexual violence, physical assault, and unpaid labor—some have even lost their lives. Recognizing the urgent need for change, they came together to advocate for fair labor practices, equitable wages, and dignified working conditions.

At its core, the Dhobi Women Network serves as a platform for empowerment and advocacy, providing domestic workers with access to resources, legal support, and solidarity. By tackling issues such as unjust wages, power imbalances, and workplace exploitation, the Network aims to elevate the status of domestic work and foster a supportive community committed to workers’ rights.

Beyond advocacy, the network actively promotes economic empowerment through initiatives like table banking – a community-based savings and lending system that provides financial stability to domestic workers, many of whom lack access to formal banking services. By saving and borrowing collectively, members can strengthen their financial resilience and reduce their economic vulnerability. Additionally, the network has rebuilt community land in Eastleigh, transforming it into a community green space where members have planted trees and vegetables. This space serves as a hub for Dhobi women to connect, share experiences, and support one another. Looking ahead, they plan to establish a nursery and expand vegetable farming as an additional income source, helping them become less dependent on employers, where they often face exploitation.

(The Dhobi Women Network at the official launch of their Network to support and empower domestic workers.)

Objectives of the Training

The Dhobi Women Human Rights Monitor Training is designed to empower domestic workers by equipping them with the knowledge and skills necessary to protect their rights and support their peers facing exploitation. The program aims to train selected participants as Human Rights Monitors, enabling them to identify and document cases of mistreatment, provide guidance to affected individuals, and advocate for systemic change.

A key goal of the training is to raise awareness of gender-based violence (GBV) and highlight the importance of proper documentation and reporting. Participants also gain essential knowledge of human and labor rights, empowering them to recognize and challenge abusive practices in their workplaces. Additionally, the program includes psychosocial support, providing strategies to help domestic workers cope with trauma and assist others in similar situations.

Beyond individual empowerment, the training fosters network building by encouraging collaboration and solidarity among domestic workers. By strengthening their collective voice, participants contribute to a sustainable support system that promotes fair and dignified working conditions for all domestic workers in the community.

Training Program & Activities

Held at the Mathare Social Justice Center on 13 March 2024, the day-long training engaged participants through a blend of theoretical and practical sessions. Facilitated by MSJC staff, local experts, and members of the society, the program highlighted the following; 

  • Rights Education: Lectures on constitutional protections, the Employment Act (2007), and Gender Based Violence laws, highlighting rights to unjust wages and safe conditions.
  • Documentation Workshops: Hands-on exercises using a standardized reporting form, practicing how to log incidents (e.g., a verbal threat at 9 AM on 10 March) and preserve evidence like text messages or witness accounts.
  • Harassment Typology: Group discussions on; 
    • Verbal harassment (e.g., “You’re worthless,” shouted by an employer).
    • Physical harassment (e.g., slapping during a dispute over wages).
    • Sexual harassment (e.g., unwanted touching reported by a majority of participants).
    • Discriminatory practices (e.g., lower pay for women from certain ethnic groups).
    • Psychological harassment (e.g., threats by employers and accusations).
  • Psychosocial Support: Role-playing to practice trauma-coping techniques, such as peer counseling, with guidance from a trained counselor.
  • Networking Session: A closing circle where participants shared contacts and pledged mutual support, forming the Dhobi Monitors Collective.

The training’s participatory design, rooted in MSJC’s methodology, ensured that participants’ stories, like one woman’s account of unpaid overtime spanning six months, shaped the content.

(Sadyia and Sella, the Programme coordiantors of the Dhobi Women Network Introducing the Nework and opening the first Training Session.) (Wangeshi, one of the Trainers, teaching about Gender-Based Violence.)

(Vincent, lawyer at MSJC and member of the Legal Empowerment Network, introducing the Reporting form to participants.)

(Trainers of the Human Rights Monitor Training and the Program Coordinators of the Dhobi Women Network closing the session.)

Development of the Self-Help Reporting Template

A key outcome of the meeting was the co-development of a self-help reporting template, designed to empower individuals to document rights violations clearly and systematically. Created collaboratively by participants and facilitators, it includes:

  1. Incident Details: Fields for date, time, location, and description (e.g., “Employer withheld KES 2,000 on 5 March 2024”).
  2. Evidence Log: Space to list supporting materials (e.g., a photo of a bruise, a neighbor’s statement).
  3. Legal Linkage: Instructions to submit copies to the Legal Empowerment Network (LEN), a pro bono coalition of lawyers.
  4. Training Focus: Emphasis on legality (e.g., recordings permissible only with consent under Kenyan law) and consistency.
  5. Providing training on proper completion of the reporting form, with an emphasis on leaving a trail of evidence such as messages, recordings (where legally permissible), witness statements, and documented patterns of harassment.

The reporting template not only facilitates the creation of robust evidence for legal redress but also enhances collaboration with the Legal Empowerment Network, which is prepared to offer guidance and assistance based on the submitted reports. Training on the proper completion of this template stressed the importance of leaving an evidentiary trail, ranging from messages to recordings and witness statements, that can be pivotal in legal proceedings. 

Key Outcomes & Impact

The training has resulted in significant outcomes. 

  1. Enhanced Knowledge and Awareness: Participants gained a clearer understanding of their rights and the necessary steps to document and report workplace abuses.
  2. Empowerment through Documentation: The reporting template enables domestic workers to compile robust evidence, thereby facilitating legal support and advocacy.
  3. Strengthened Support Networks: The initiative has reinforced solidarity among domestic workers, promoting collective action.
  4. Improved Collaboration: The linkage between domestic workers and the Legal Empowerment Network ensures that cases of exploitation receive prompt and effective legal assistance.

Vision of the Network & Next Steps

Looking ahead, the Dhobi Women Network is planning to expand its Human Rights Monitor Trainings. As a first step, seven of the 35 women who attended the initial session have been selected for a specialized training program.

This program will begin with informal meetings in the park, where our Head of Program, Sella, and Sadiya will engage with them about their work, introduce them to key aspects of human rights monitoring, and familiarize them with local police stations. Following this introduction, the network will hold weekly training sessions covering essential topics, such as a detailed guide on how to report cases effectively. The trained monitors are expected to serve as frontline advocates within their communities, actively supporting domestic workers facing exploitation. They will form a dedicated working group to address and prevent workplace injustices more effectively. Additionally, they will play a key role in refining and implementing the self-help reporting template, ensuring it remains responsive to the evolving needs of domestic workers.

As many domestic workers have reached out to the Dhobi Women Network requesting to join future sessions, the network is planning to implement six more training sessions. These sessions will educate more domestic workers on human rights and select new Human Rights Monitors from the participants, further strengthening the Monitor Network and the Dhobi Women Network. Expanding outreach efforts will also be a priority, allowing the network to reach more domestic workers, strengthen support structures, and enhance the overall impact of their advocacy.
Furthermore, to strengthen the Dhobi Women Network, members are planning to come together for the next community event on April 25th.

(Participants of the Human Rights Monitor Training following the class discussion.)

Conclusion

The Human Rights Monitor Training on 13th March 2024 marks a pivotal step in the Dhobi Women Network’s fight for justice. By equipping 35 domestic workers with the skills to become Human Rights Defenders, it directly challenges the exploitation that has long plagued Mathare and Eastleigh. The self-help reporting template and strategic partnerships provide practical accountability tools, while the Monitors’ collective strength drives lasting change. Future Human Rights Monitor Trainings will further strengthen this network, paving the way for the establishment of a dedicated Human Rights Monitor Network within the Dhobi Women Network. This work exemplifies MSJC’s ethos: empowering communities to demand dignity, equity, and workplace safety.

Report prepared by,

Vincent Makungu

and

Joana Neumann

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Organic Intellectuals Network

Tribute to my Comrade, Pheroze.

Comrade Pheroze,

Dear Pheroze, you didn’t prepare us for this transition. It feels like it happened so fast, so suddenly. We were together two weeks ago in Mathare, where you were recuperating and full of life.

Though we grieve, I find comfort in knowing that you have joined your comrades in the struggle for social justice, Comrade Pio Gama Pinto and Comrade Bildad Kaggia. Before your transition, I hope you told Comrade Kaggia that you were writing a book about your experiences with him. Please also greet Mama Wambui Kaggia, and let her know that you spoke of her and her powerful stance on memory, that we must not only remember our heroes but also those who betrayed our struggle.

The Gen Z of this country carries that wisdom in our minds and hearts, as we take up the mantle of social justice and dignity, moving forward.

I tend to believe that in the journey of life, we are sometimes blessed with rare individuals whose presence, however brief, leaves an indelible mark on our hearts and minds.

To me, that was you, my dear comrade Pheroze.

I hold close the memories of those evenings we spent around your kitchen dining table, sharing chevda and coffee while you sipped your Coke. Our conversations about the state of the country and what we must do next still echo in my mind.

Your gentle laughter, your compassion, and your commitment to justice and activism made you a beacon of light to many, even for those like me who were fortunate enough to cross your path.

Though our time together may have been limited, your influence was immense. Your intellect and insight were beyond measure, yet you carried them with humility and grace. You embodied the essence of selflessness, always prioritizing the collective good.

You believed deeply in the power of activism to bring change, not just through words, but through action. You demonstrated this in courtrooms: quiet, persistent, and determined.

Your commitment to social justice and equity in this country and your unwavering advocacy for the rights of the marginalized were nothing short of inspiring. Through your work, you showed us what true leadership looks like, not in seeking recognition, but in staying true to the values and principles of social justice, and in serving others with utmost dedication.

Comrade Pheroze, in the time we spent together, your impact was profound. Your wisdom continues to resonate, inspiring those of us who were touched by your life. We are forever grateful for your sacrifices. You will always be remembered as a wise and selfless intellectual whose legacy lives on in the hearts of all who were fortunate enough to know you.

And as for us—those still here, fighting for dignity, justice, and a better Kenya—we will continue the struggle in your memory. We will breathe life into the Gen-Z Memorization Campaign, and write your name alongside the martyrs of our generation, like Rex, and the 70+ young people killed by Ruto and his regime.

With much admiration, always.

Comradely,

Njeri Mwangi MSJC|Organic Intellectuals

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anti-capitalism

Reflection Paper on “Savage, Victim, Saviour: The Metaphor of Human Rights” by Prof. Makau Mutua

AI generated Image for illustration purposes

“Savage, Victim, Saviour: The Metaphor of Human Rights,” Professor Makau Mutua
provides an analysis of international human rights by taking apart its framework. He argues that human rights discourse relies on a fundamental and flawed model, the Savage-Victim-Saviour (SVS) framework, where the West is cast as the force that is helping the non-Western world from its barbarism. This is not only rhetorical but structurally constitutive of how human rights function internationally: reproducing power contradictions, effacing cultural difference, and perpetuating imperial domination in the name of civilization. This paper reflects on this metaphor in detail, regarding the role of the Global South in the current human rights domain, with special emphasis on post-colonial African societies. I would like to maintain that although the human rights paradigm is still relevant in many fights, it needs to be rethought and reframed in terms of plurality, resistance, and decolonial imagination to escape its imperial foundations.
As it is depicted by Mutua, the SVS metaphor unfolds like a three-act drama. The “savage” is traditionally defined as a state or culture from the developing world and is portrayed as barbaric, oppressive to women, or seen as having a propensity for violence. Essentially, the “victim” is the one who bears the burden of this vicious culture or regime, often women, children, or the marginalized. The “saviour” is then Western liberalism, institutions, NGOs, and actors who rescue the victim from the clutches of the savage. As described by Mutua, this narrative is far from being a politically correct one. It is also highly racialized, gendered, and geopolitical. It portrays non-Western cultures as primitive and needing the White man’s shower of civilization and grace, thus justifying colonialism as moral intervention.

On the one hand, Mutua’s analysis made me feel provoked, on the other, affirmed. I first understood human rights as a system of legal norms that aimed at the protection of the dignity and freedoms of a person. However, Mutua challenges: who else determines these rights, how they are implemented, and whose norms shape them. His critique is not a rejection of human rights, and it is not saying that human rights are a farce: it is saying that there is a need for honesty about the movement for human rights not being as democratic or as global as is claimed. In the African settings where colonial and postcolonial imprints on governance, development, and justice persist, the savior narrative is all too familiar. It is seen in the donor policies, in international courts, humanitarian advocacy, and even in the frameworks for peacebuilding. Often, local others are marginalized, and communities are reduced to passive victims receiving ready-made solutions.
One powerful aspect of Mutua’s work is useful as a reminder of the performative nature of international human rights. He claims that the language of human rights and human rights discourse is alien to the African people. Movement tribunals, reports, missions, and resolutions resemble a moral theater in which the West continues to stage itself as a saviour of humanity. This metaphor can be demonstrated, for example, by the obsession that the International Criminal Court (ICC) has with African leaders and figures, while Western actors are often let off the hook as being too powerful. Mutua’s insight makes us consider important questions: Is international law objective, or is it just an instrument that reflects global hierarchies? And how can a human rights movement that often speaks about communities be just?
At the same time, it is also pertinent to briefly consider some of the weaknesses of Mutua’s argument. Even though the SVS metaphor is a useful analytic tool, it can lead to generalizing the bad aspects of all international human rights efforts with the same broad brush. There are grassroots actors and movements mainly in Africa, Latin America, and Asia that use human rights language in deeply transformative ways. For instance, in Mathare, social activism is characterized by the fights against police violence, gender based violence, and forcible eviction, and is structured by discourses of dignity, justice, and rights. But again, these articulations are based on real-life experiences, not external impositions. This means that the challenge is not to completely reject the human rights regime but rather to redefine and reshape it from a saviour model of development to a solidarity model. Human rights must become a language of resistance and not domination.
I have gained more insight into analyzing the field of human rights, and it has helped me to interrogate my positionality: what I consider justice, whose voices I center in advocacy, and how I navigate power dynamics in research and activism. It also brought back awareness about decolonizing knowledge production, realizing that African philosophies, struggles, and systems of justice are not derivative or marginal to global discourses but constitutive of them. Thus, as we face modern adversities ranging from climate justice to the question of state violence, we must ask if what we wield is part of the problem or part of the solution.
In conclusion, Professor Makau’s “Savage, Victim, Saviour” is still a classic criticism of the human rights paradigm. It challenges the possibility of human rights, but also the stories that undergird them. The movement itself has accomplished much, though we must recognize its flaws as well. As scholars and activists, that means it is high time we leave the saviour complex behind and engage in human rights activism based on solidarity, human dignity, and radical thinking. In this vein, the pursuit of human rights is not an entitlement bestowed by the hegemonic powers.
However, it was built and sustained on the basis of the Indigenous people’s own struggles, processes of construction, and claims.

 Tiffany Wanjiru

mbuguatiff@gmail.com

Tiffany Wanjiru Mbugua is a Kenyan human rights scholar-activist and community organizer working with the Mathare Social Justice Centre (MSJC). She is currently pursuing a Master of Arts degree in Human Rights in the Department of Philosophy & Religious Studies at the University of Nairobi.

Her academic work so far focuses on the intersection of militarization, politics, and human rights in Africa, with a particular emphasis on Kenya. In January 2025, she published a paper titled “The Militarization of Politics and Politicization of the Military: African and Kenyan Perspective,” which explores the impact of military involvement in politics on democracy and socio-economic structures in the region.

At MSJC, Tiffany engages in grassroots activism, contributing to community-led research and advocacy efforts aimed at addressing systemic injustices in informal settlements like Mathare. Her work includes documenting human rights violations, promoting environmental justice, and empowering marginalized groups through education and community organizing.

Through her combined academic and activist endeavors, Tiffany Wanjiru Mbugua exemplifies a commitment to decolonial approaches to human rights and social justice in Kenya.

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Ecological Justice Network Mathare Green Movement

Stop the Criminalization of Environment Defenders in Mathare!

Over the last few months, the police have been harassing and illegally detaining young environment defenders in Mathare.

They have also been sanctioning the destruction of our people’s parks and green livelihoods.

We condemn these actions in our strongest voices, and have written a petition to the Inspector General of Police, Douglas Kanja, to put a stop to this criminalization of young people who are involved in ecological work in Mathare.

This petition can be downloaded through this link:

Petition against the systemic criminalization of young environment defenders in Mathare Download

To learn more about the ecological work of youth groups in Mathare, you can watch this short video produced by the Ecological Justice Network, Mathare.

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anti-capitalism Dhobi Women Network GBV Campaign Organic Intellectuals Network

Dhobi Women’s Table Banking

Last week, I had the chance to sit with the Dhobi Women Network/Domestic Workers Network Mathare, as they had a meeting for their table banking practices. This was the Tujikomboe Group; tujikomboe means liberating ourselves.

The group is composed of women who are domestic workers from Mathare but work in Eastleigh. Because of their work, the first point of convergence for these women was not the table banking, but they came together to form a support group in the face of the different violations and exploitation they were undergoing in their work environment, such as rape, assault and not being compensated after work. There are also many cases of their colleagues being killed in the work space.

This Network mobilizes domestic workers to offer each other solidarity. When they are together, they take collective action, advocate for fair labor practices, equitable wages and dignified working conditions. They also educate each other about their rights, so as to enhance their protection from exploitation in their work places.

Dhobi women, like most women in low income areas, also face numerous challenges. For example, they have limited access to formal financial systems and also face gender-based inequalities that restrict their economic independence. Because working as a casual labourer or a domestic worker means engaging in low-wage, unstable and informal employment, these women are often excluded from formal banking services due to a lack of formal identity documents, their irregular income, and other barriers. However, the Network has come up with an innovative solution to their financial struggles: this is a local version of table banking. This practice of community-based savings and lending has proven to be a lifeline, providing economic empowerment and stability to women domestic workers living in Mathare. From a revolving fund of as low as 3500 KES, the Network has been able to grow their savings to 51,000 KES, and have the goals of saving half a million by the end of the year, and buying a washing machine for their collective projects.

How The Network’s Table Banking Works

Table banking is a financial model where a group of people come together to save small amounts of money regularly, and then provide loans to each other at affordable interest rates. The practice is often organized informally within communities, and no formal banking institution is involved. Members of the group contribute whatever amounts they have as shares or savings, and also a booster amount of their liking, and then they are allowed to borrow from the pooled funds, which in this case is called the revolving fund, with the understanding that they will repay the loan within a set period and usually with a very low interest rate compared to formal financial institutions. If the period lapses and you don’t have the whole amount, you can just pay the interest fee and retain the loan, which you will then pay with light interest at the end of the month. Without a doubt, this gives woman domestic workers some level of financial dignity.

The most outstanding thing about the Dhobi Women’s Network is that they not only use this platform to meet their financial needs, but also use it to advance their agenda as domestic workers; it is a support group as well as a site to educate each other.

The savings accumulated through this process can serve as a safety net for emergencies, such as medical expenses or sudden family crises. Additionally, the ability to borrow at low interest rates enables women to invest in income-generating activities, whether it’s starting a small business, buying tools for their park and their work, or paying school fees. Table banking is then a tool for financial independence, since women are able to break the cycle of poverty and increase their economic self-sufficiency

Enhancing Social Justice Through Table Banking

The Network’s table banking has fostered a strong sense of community. For women who often face isolation and marginalization, groups like the Network provide a space for solidarity, collaboration, and mutual support. The relationships built through these groups allows for the sharing of knowledge, shared emotional support, and empowerment of each other both personally and professionally.

Across Mathare, the table banking groups often hold regular meetings that act as platforms for discussing issues affecting them and the larger community. These meetings give women a voice in decision-making processes, both within the group and in their wider community. This sense of agency is crucial for challenging the social norms and barriers that often restrict women, and gives the women back their dignity.

Sadia Bulle or Stellah Omuka, who are domestic workers in the Network, do not need a ton of documentation, credit history or a steady income to access a loan. Since the groups are based on trust, members are not required to provide formal identification or meet rigid financial criteria, as Tina Mfanga puts in her book, Wamachinga Na Haki Jiji Nchini Tanzania, where she speaks about the foundations that characterize cooperative movements

Overcoming NGOization through Socio-Economic Activities

In the Breaking the Silence on NGOs in Africa, a reflection by the Kenya Organic Intellectuals Network, I reflect on how NGOs reduce grassroots community organizers, such as myself,  to data collectors and mobilizers in their community for stipends at the end of the month. This then alienates these workers from the masses and the real work of organizing their community from the oppressive forms that are creating the different issues that they are documenting. It also creates a situation where community members have to be paid stipends to attend community meetings.

Instead, the table banking method provides an alternative way of organizing and community self-funding. Women meet, do their contributions, take loans, then also discuss their issues as a Network or within their community.

Conclusion

Table banking is becoming an invaluable tool in community empowerment, and more so for women participants. It provides them with access to savings, credit, and a supportive social network that helps them overcome economic hardships and build a better future. Although challenges exist, the benefits of table banking in promoting financial independence, community solidarity, and social economic empowerment cannot be overstated. As a grassroots social economic activity, it is a critical step towards reducing poverty and promoting dignified living in the informal economy. By continuing to support and expand such initiatives, we can ensure that more community organizers will have the independence to become their own agency, slowly by slowly in their own communities.

By Njeri Mwangi (Membership and Campaigns Coordinator at MSJC and member of the Kenya Organic Intellectuals Network)

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African Social Justice Network Papo Reto/Kenya & Brazil Solidarity Solidarity

Solidarity With MST

22/01/2025

Statement of Solidarity With Our MST Comrades in Defense of Dignity and Social Justice


Mathare Social Justice Centre (MSJC) unequivocally condemns the violent murders and systemic oppression targeting the Landless Workers’ Movement — the Movimento dos Trabalhadores Rurais Sem Terra (MST) in Brazil.

On 10 January, the Olga Benário occupation in Tremembé, São Paulo, was attacked by armed men, who entered the occupation in cars and motorcycles.

They shot indiscriminately at residents, leaving two people dead and six people injured, and among these victims are children and elderly people.

The comrades who have fallen in the struggle are Valdir Nascimento and Gleison Barbosa.

Valdir Nascimento, known as “Valdirzão,” was a prominent figure in the struggle for agroecology and a staunch defender of occupied land. A committed member of MST since 1993, he dedicated his life to fighting illegal land sales and strengthening the peasant movement in the Paraíba Valley.

Gleison Barbosa, known as “Guegue,” was the son of a family living on the occupation. Although he lived in São Paulo, his dedication to the occupation led him to actively contribute to community efforts.

Denis Carvalho remains in an ICU ward after undergoing surgery to remove shrapnel from his head. His condition is critical.

These violent murders and abductions of people who fight for their freedom from oppression and exploitation all over the world, are a resounding rallying call for the working and struggling masses to unite, rise and defend their livelihoods and social justice. The struggle for dignity and social justice transcends borders.

As the Kenyan people continue to fight against the neo-colonial state, land is at the heart of our struggle. We declare our full and unwavering solidarity with the MST and the working people of Brazil. The MST continues to inspire millions by organizing the landless to occupy and defend their land. Their courageous resistance embodies the enduring spirit of hope and collective action in the face of imperialism.

The land belongs to those who work it, and its occupation is a testament to the resilience and determination of the oppressed to defend their dignity and build a just society.

In solidarity,
Gacheke Gachihi
Coordinator, MSJC.
ggacheke@gmail.com
¬+254720318049

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Dhobi Women Network

Dhobi Women Network Launch

The Dhobi Women Network, in partnership with the Mathare Social Justice Centre (MSJC), convened a pivotal dialogue focusing on the rights and persistent struggles of domestic workers. This event, under the theme “Domestic Work is Work,“ brought together community stakeholders, advocates, and domestic workers to address critical issues within the domestic labor sector. This event took place on October 31, 2024.

The dialogue also marked the official launch of the Dhobi Women Network, a movement dedicated to advancing the rights, dignity, and social well-being of domestic workers in Mathare, Eastleigh, and other informal settlements.

The Dhobi Women Network. 

The Dhobi Women Network is a grassroots initiative that seeks to unify domestic workers by providing a platform for solidarity, advocacy, and community-driven action. Founded by women who have lived experience of the challenges of domestic work, the Network operates as a space where domestic workers can connect, share experiences, and collectively address workplace injustices.

The Network works to:

  • Educate domestic workers about their rights and responsibilities to protect them from exploitation
  • Advocate for fair labor practices, equitable wages, and dignified working conditions
  • Mobilize domestic workers to take collective action, including unionization and the development of support systems
  • Collaborate with other organizations and campaigns to offer legal aid, training, and access to resources

By centering the lived experiences of domestic workers and partnering with stakeholders who champion social justice, the Dhobi Women Network is building a movement that aspires to transform the informal domestic labor sector.

Continuing the Fight for Justice: A Movement’s Launch

The Dhobi Women Network was introduced as a beacon of hope for domestic workers facing entrenched exploitation, unfair wages, and power imbalances. Rooted in the principles of social justice and human rights, the movement seeks to dismantle the systemic barriers that devalue domestic work and create enduring solutions for workers in the most vulnerable sectors.

The launch on October 31 symbolized an unwavering commitment to amplifying the voices of domestic workers, advocating for their rights, and fostering a community of solidarity amid growing economic pressures and workplace injustices.

Unpacking the Struggles of Domestic Workers

During the launch, Balkisa, from Save a Girl Save a Generation, underscored the importance of educating women about their rights and equipping them with practical skills to combat workplace injustices. She reiterated that education and collective power is essential to ensuring domestic workers achieve dignity and fairness in their roles. Save a Girl Save a Generation is an organization that works with the Dhobi Women Network to protect women who face cases of gender-based violence, and they also have a campaign against forced female circumcision.

The Lived Realities of Domestic Workers

The dialogue featured moving testimonies from domestic workers, like Mama Osodo and Mama Wambui, who shared their experiences with unpaid wages, workplace violence, false accusations, and pervasive employer-employee power imbalances. These stories shed light on the structural injustices faced by many workers and reinforced the urgency of building collective action to transform their conditions.

The women have also adopted table banking as a practice to save the little resources they make from their work. Table banking, as a model of social entrepreneurship, has helped foster a sense of financial independence and discipline; it has also provided an accessible and informal platform to save and address urgent and everyday financial needs. 

Collaborative Support from Advocacy Groups

Organizations like HESAID and Maisha Safe Girls reaffirmed their commitment to supporting domestic workers. By providing safe spaces and resources for those facing exploitation, these groups align with the Dhobi Women Network’s mission to create an inclusive and resilient support network.

Unionization as a Tool for Rights Advocacy

The dialogue highlighted the critical role of unionization in advancing workers’ rights. Javan Owala, speaking on behalf of the Kamukunji Member of Parliament, emphasized the need for collective organizing to strengthen legal protections for domestic workers. Unionization was framed as a necessary strategy to address the persistent invisibility of domestic workers in formal labor systems.

Legal Empowerment for Domestic Workers

MSJC’s Legal Empowerment Network provided valuable insights into workers’ legal rights and the tools available to them. Key discussions on these topics included the importance of formal contracts or agreements, adherence to minimum wage standards, and creating equitable working conditions.

The Network affirmed its unwavering commitment to ensuring domestic workers in informal settlements have access to legal and community-based remedies. It also noted that their campaigns must continue championing the ratification of the international labor instruments that protect domestic workers, mainly the ILO C189, which aim to protect the rights of domestic workers. 

Alternative Justice Systems (AJS): Accessible Solutions for Informal Workers

In recognizing the limitations of formal justice systems, the event explored the role of Alternative Justice Systems (AJS) as culturally relevant and accessible mechanisms for resolving workplace grievances. AJS presents an important complement to formal systems, particularly for domestic workers who face barriers to accessing traditional legal avenues.

RESOLUTIONS: Solidarity for Sustained Change

The launch of the Dhobi Women Network marks a pivotal moment in the fight for domestic workers’ rights. The dialogue and launch concluded with a renewed commitment to sustained advocacy and solidarity, calling upon community members, organizations and policymakers to recognize domestic work as essential labor deserving of dignity, protection, and equity.

By centering the voices of domestic workers and mobilizing collective action, the Network aims to dismantle systemic inequalities, and ensure that justice and human rights are accessible to all workers, particularly those in informal settlements like Eastleigh.

The struggle for justice is far from over, but with the resilience of domestic workers and the growing solidarity within movements like Dhobi Women Network, a more equitable future is within reach.

Report by: Vincent Mahugu (Legal Empowerment Network).

 

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Ecological Justice Network

MSJC Ecological Justice Network Documentary

The MSJC Ecological Justice Network in Mathare is growing and growing! Young people are coming together to reclaim their environment after both floods and violent evictions, and this inspiring documentary tells their story as they build together for this purpose.

The youth groups involved set up community parks and safe spaces for kids, while fostering unity among the people of Mathare through activities such as urban farming. This visionary work also allows the youth to work towards food sovereignty, while also earning an income.

The groups involved include Ghetto Farmers, Jungle Green Youth Group, Big Dreams, Team Destiny, Birdland, Yellow Bench, Vision Bearers, Smart Beginners, Twaweza , Excellent, Dhobi Women’s Network Mathare, and others.

Despite the challenges faced, especially those of intimidation and harassment from the local administration and the police, the Network has revived hope among the people that, indeed, a new Mathare where we have dignity is not only possible, but the responsibility of the people.

Enjoy watching!

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