Some 40 years ago I arrived in Juba, what is now the capital of South Sudan, but at a time when Sudan was undivided and the largest country in Africa. The road from the airport was lined with handsome villas but in sad disrepair, as was the tarmac on the road on which we travelled.
My colleague, an old Africa hand already in Juba, had told me to load up with provisions in Nairobi as supplies were short in Juba.
It seemed that Sudan had regressed since the departure of the colonists (it gained independence from the UK and Egypt in 1956) and its history since has been riven by internal conflict. It unhappily illustrates what often happens when a colonialising power departs.
We in Britain saw it with the departure of the Romans 1500 years ago, when their constructions subsequently fell into disrepair and decay; and more recently we have seen it with the invasions of Iraq, Libya and Afghanistan where well-meaning western interventions have destabilised despotic regimes but led to benefits that little reflect the cost in time, money and indeed lives that have been deployed.
‘What has failed here in Sudan?’ I asked my colleague 40 years ago. ‘Have they lost the techniques of government that we left them with?’
‘No’, he replied. ‘They have them, but they don’t work for them.’
It seems that those techniques that have worked so well in administering empires from the Roman to the British fail when that governing authority leaves; they don’t fit with the local culture.
The impact of culture was brilliantly illustrated for me in a lecture by an anthropologist who posed the following situation.
It is late at night and you are the only passenger in a car driven by a friend, who is considerably exceeding the speed limit. He briefly loses control of the car and there is an accident; no one else is involved and there are no injuries, but there is some damage to property and the car itself. There is an investigation and you, as the only witness, are called to give evidence. The question is, what right has your friend to expect you to lie about his speed?
Note that the question is not about whether you would lie, but about the right of your friend to expect you to lie.
The anthropologist went on to explain that the answer varies according to culture; perhaps in the UK the prevailing view would be that the friend has no right to expect you to lie, although you might do so. In other cultures, of course you would be expected to lie, as exemplified in the rule of silence – omerta – in the Sicilian mafia.
There are a couple of insights from my training as a management consultant that shed light on the challenges that confront those trying to remake government in a different culture.
In trying to understand human behaviour, we were taught that no man is a fool in his own estimation. Apparently aberrant behaviour may make no sense to us but makes perfect sense to those exhibiting it. So for some it is obvious that someone from my family or tribe should be preferred to a more competent person from elsewhere. (And before we congratulate ourselves that this is a feature only of developing countries, recent studies of unconscious bias show that a similar phenomenon is alive and well in terms of class in the US and UK!)
Second, that if the only power available is to say no, then that is what is exercised. At its worst this is manifest in the dominance of economic rentiers who add cost but nothing of value; individuals who need bribes to facilitate a decision or turn a blind eye to some infraction of a pointless regulation.
It may of course be possible to prescribe some intermediate technology that allows the transition to governance that is just and optimises the development of a nation state; the challenge is of course making that transition. Those who are invested and well rewarded in any status quo will be reluctant to change.
It would be nice to finish this piece with a message of optimism but as I write, the current news is of terrible famine in Afghanistan; a flood of migrants leaving their countries seeking a better life elsewhere – with many being inhumanly exploited on the way; and brutal repression of those protesting against unjust regimes.
It would be easy to despair. We might look to others – government, aid agencies perhaps – to act. But perhaps each of us if we do not already do so can light a candle of some kind to help. And although each candle will be small, collectively many candles should bring about betterment for all.