What Next for Kenya’s HIV Response?

Otieno, a resident of Kamwango in East Kamagambo, Rongo Sub-county, sits on the edge of his bed, the weight of the world pressing heavily upon his shoulders. He looks at his wife, Achieng, who is meticulously organizing their remaining ARV tablets, and their seven-year-old daughter playing by the window. For years, those pills have been their lifeline, a daily ritual of survival. But the news on the radio is cold. Following the transition in Washington on January 20th, 2025, and the looming impact of March 2026, the whispers in the clinic queues have turned into a dull roar of panic. He hears that the containers might stop coming, and the thought of the virus waking up in his daughter’s blood because of a political shift thousands of miles away is a terror no father should carry.

For 23 years, Kenya has been receiving roughly 69% of its HIV funding from the United States Agency for International Development (USAID) and the United States President’s Emergency Plan for AIDS Relief (PEPFAR). This massive investment, totaling over 8 billion dollars (approximately 1.1 trillion Kenyan shillings) was the backbone of the national response, paying for the very ARVs Otieno’s family is counting on, the laboratory reagents for viral load testing, and the salaries of over 40,000 health workers, nearly 18% of the country’s total health workforce, who now face an uncertain future.

The crisis has ceased to be a storm on the horizon, it has become the drying of the well, a sudden, natural silence where the ever-flowing vein of supply once lived long. Since the executive freeze in early 2025, approximately 34 million dollars (4.5 billion Kenyan shillings) worth of life-saving commodities have been caught in a logistical gridlock. This disruption was triggered by a stop-work order that deactivated the payment and distribution systems managed by U.S.-funded agencies. By March 2026, the buffer stocks that once protected patients like Otieno from supply shocks will have run dry. In many facilities, doctors have been forced to ration medicine, moving from three-month prescriptions to one-week emergency packs, a desperate measure to ensure that at least everyone gets something, even if it isn’t enough.

To bridge this gap and heal the mess of daily adherence, there is a growing call to develop and deploy long-acting treatments for reactive individuals. While currently available injections like Cabenuva require a visit every two months, the dream is to innovate even further, creating a once or twice yearly injection specifically for treatment. Such a breakthrough would be the ultimate sustainability tool by replacing 365 daily reminders with just one or two clinical visits, the government could drastically reduce the logistical nightmare of monthly pill distribution. It would solve the adherence crisis for families like Otieno’s, ensuring that even if a shipment is delayed or a clinic is crowded, their protection remains locked in their blood for months. This transition to long-acting treatment is the missing piece that could turn the tide, making the 2030 goal of zero transmission a reality by removing human error and pill fatigue from the equation.

The physical landscape of care is also shrinking. Community Drop-In Centers, which provided a refuge for vulnerable groups to receive medication away from the prying eyes of the general public, have begun to shut their doors as their rent and staff costs were tied directly to the now-paused U.S. grants. This has pushed thousands of patients back into overcrowded outpatient clinics where stigma remains a biting reality. The shift is driven by a fundamental pivot in U.S. foreign policy toward domestic rescissions, clawing back billions in global health aid and leaving a Sh30 billion hole in Kenya’s 2026 health budget.

The Kenyan government has responded with urgency and strategic redesign. Health officials, led by the Ministry of Health, are frantically working to integrate HIV services into the new Social Health Authority (SHA). The goal is to move HIV care from a donor-funded silo into the national insurance framework, essentially treating it like any other chronic condition. To prevent a total stockout, the government is also fast-tracking licenses for local pharmaceutical companies to manufacture ARVs within Kenya, aiming to break the cycle of dependency on foreign shipments that can be halted by a single signature in a foreign capital.

Sustainability is the ultimate goal, but it is a bridge built under fire. The National Treasury is being asked to ring-fence emergency funds to unlock meds held in private warehouses, while civil society groups under the National Empowerment Network of People living with HIV in Kenya (NEPHAK) have taken to the streets to demand that laboratory tests, like viral loads and CD4 counts, remain free under the new insurance scheme. While the move toward a Kenyan-led, self-reliant system is the only long-term solution, for Otieno’s family, the immediate reality is a month-by-month struggle to stay undetectable while the country waits for the first gears of its own factories to turn with purpose.

@doddyokelo

Jowi Jamuomo

I went, though my heart dragged its feet through sorrow,
I went, because love called my name through the crowd.
They said, Agwambo is gone, but how can truth perish?
How can wind vanish from the lake that bore it?
There he lay, Agwambo Tinga Wuod Jaramogi,
his face still owns the calm defiance,
his rest too noble, too tender, to be called death.

O Maker of dawn, the hand that stirs the tide of Nam Lolwe,
can You not breathe once more into this still chest?
Can You not summon him as You do the sun at morning?
For some men are forged, not born,
tempered in the furnace of struggle and faith,
Raila was such a one, flame and storm in human form,
a god who walked barefoot among the dust of his people,
teaching them courage by the weight of his silence.

No, gods do not die, they turn into wind,
into whispers that rise when nations kneel.
Jakom sleeps now, but even his sleep commands,
for peace follows him like a loyal song.
And today at Nyayo, love overflowed like a river breaking its banks,

Jowi! Jowi! Jowi!
The lion sleeps,
but his roar has become our prayer.

@doddyokelo

Crunchy Honest Chips

I was born just outside my father’s home. I mean outside the fence. Not in a hospital. Not in some sterile maternity ward with nurses who smell like Dettol and sigh through masks. No. I came into this world the traditional way, on ancestral soil, barefoot and bold, like a true son of Asembo. My grandmother delivered me. I’ve said this before, and I’ll say it until my tongue is weary, it’s something to be proud of. It’s raw. It’s traditional. And I guess, so am I.

Asembo is about 15 minutes away from Raila’s Opoda Farm. But this is not about him. This is about home. Or the idea of it. Because although I was born there, I didn’t grow up there. In fact, it took me seventeen years to return. And when I finally did, with the awkward gait of a visitor in his own past, I found our home was no longer a home. It had become a farm.

The only proof we were ever there are the graves—traces of my father, my uncle, my grandmother, and my grandfather. The cement doesn’t crack. It holds secrets. They told me the land is mine now. Or at least part of it. My father was the last born, and in our traditions, that means the home was his. By extension, now mine. But what do you do with a piece of land full of ghosts?

There’s another parcel—12 acres or so. I didn’t earn it. Didn’t break my back for it. Didn’t argue with chiefs or attend land tribunal hearings in stuffy rooms with men who say “utu ni utu” before betraying you for a bribe. It was passed to me like a baton in a relay. A gift from the dead. So no, I’m not bragging. And even if I was, who really wants to sweat for something they can get for free? This is Kenya, after all. We queue for handouts and call it luck.

I grew up in bits and pieces—Homa Bay, Kisumu, Rongo. Like a nomad in search of permanence. In 2007, my mother built a modest house in Rongo. That’s home now. We live there with strangers who’ve since become family, the kind you don’t choose but grow into like an oversized sweater that slowly starts to fit. In Rongo and almost everywhere else in Luo Nyanza, people intermarry—Luos, Luhyas, Kisiis. But not Kikuyus. No, Kikuyus are where the line is drawn.

Luos hate Kikuyus and Kikuyus hate Luos. That’s the story we were handed by the colonialists—wrapped in propaganda and sprinkled with enough suspicion to last generations. Divide and rule. And rule they did. Now we inherit the hate like old family furniture we’re too proud to throw out. We say things like: “A Luo is a witch with a sack of rituals on his back” or “A Kikuyu is greedy and selfish” or that “Kikuyu women kill their husbands.” What is that? That’s not wisdom. That’s premium-grade poetic cow dung.

Ask anyone for proof, and they’ll stutter like a bad radio signal.

I don’t believe in what I haven’t seen. I won’t condemn a whole tribe because Otieno once borrowed your charger and never returned it. Or because Wanjiku blocked you on WhatsApp after you bought her chips kuku.

If that makes me fallacious, then call me a walking fallacy.

And listen, Kikuyu women are beautiful. Not the stereotypical light-skinned, big-chested, flat-behind and thin legs that don’t match the body types, those that your uncles warned you about. No. These days, they come in thick—size sevens with curves that look like they were negotiated in parliament. Faces sculpted like the gods used cheekbones as currency. And thighs, God help us, thighs the colour of roasted cashews—thighs that can save entire nations.

I’m dating one. A Kikuyu. Six years now, give or take a few breaks that almost broke us. Her name is Koi, but if you know her like I do, you call her Spiky. And Spiky? Spiky is divine.

Spiky is what you’d get if elegance had a baby with audacity. She walks like confidence and still laughs like she was raised by love. Her skin is caramel dipped in honey, the kind that makes you wonder if sunlight took lessons from her. Her smile is a gospel that can turn a hard man soft. She’s smart, too. Smart with the kind of intelligence that knows when to speak, when to keep quiet, and when to look at you in a way that makes you question all your life choices.

Her body is poetry. The kind of body that makes you want to write odes in traffic. Her mind is a map. Her heart is a home I keep returning to. Even when I say I’m done.

I am not here to convert you. I am just here to say—love is not tribal. Neither is beauty. Neither is home.

Some of us were just born outside, by grandmothers with hands strong enough to deliver a future.

And maybe that’s enough.

It was 2AM or thereabouts. You know that hour that’s neither here nor there—when the silence feels staged, like the night is watching you back. I wasn’t asleep, of course. My insomnia is back. It always returns like an old lover who doesn’t knock, just walks in and makes itself comfortable.

Spiky was up too, prepping for one of her strange shifts. She works those ungodly hours, where your body wants to rest, but capitalism wants a report submitted by 5:45AM. I decided to keep her company, texting back and forth. In the middle of our banter—whose contents I won’t get into, partly because I’m lazy and partly because it might send you off on a tangent—we veered into a detour.

“There’s a Mugithi na Ndumo at Red Room from 2PM,” she texted. “Come with me?”

Mugithi is a Kikuyu genre—think of it as country music that drank a full bottle of Muratina and decided to wear a hat. Ndumo is the dance—the erratic, shoulder-driven, hip-twisting rhythmic warfare. It’s like watching a fight that no one wants to break up. I don’t speak Kikuyu. I know only “mbesha shigana?” which loosely translates to “how much money are we wasting here?” But I said yes. Because love is also showing up where you don’t belong and hoping the rhythm saves you.

Google Maps says Red Room is in Kilimani. Technically true. It’s on Adlife Plaza. But if you follow those blue dots on Google blindly, you’ll find yourself in West Pokot or emotionally lost. Take my advice: get to Yaya Centre, take that left turn. Adlife Plaza is a few blocks in, across from Shujah Mall. Red Room lives on the first floor.

The place is cool. Genuinely cool. It’s shaped like an L, as if someone folded the club and forgot to unfold it. The counter sits at the center like a bartender god. There’s a stage—clean, slightly elevated, and a DJ booth carved with intention, not just dumped there. The seats in the regular area are metallic, but not the koroga kind. These ones have cushions that hold your secrets. They are comfortable. The VIP area, of course, has better seats—those white kinyozi-waiting-area chairs, only here they’ve been baptized and saved.

The roof is translucent, high enough not to threaten your dignity, and there’s space to dance without knocking a stranger’s elbow. The floor is plastic turf. That fake grass that doesn’t pretend to be real anymore. The kind you’d find in a cool rooftop bar, or a child’s playground where no one gets hurt when they fall—except emotionally.

Our waiter is polite. Genuine. The kind that makes you want to tip even when you’re broke. We order goat meat and chips not fries. I refuse to gentrify potatoes. Spiky, glowing like the first sip of good wine, is in wide-legged purple pants stitched by a fundi who understands women. Her top—a crocheted piece of African fabric art—is from the same fundi. She looks like Nairobi confidence dressed in culture. I’m in wide-legged pants too (no judgment), a free shirt I got from Dura Poa and my trusted white Converse. I order a litre of Muratina because, well, when in Rome… get tipsy on their traditions.

Spiky orders two bottles of Kenya Originals.

The food comes and we eat because what else do you do when food comes? Their meat is soft. Tender like it was raised by a grandmother with a kind voice. The chips are golden and crunchy—honest chips, not those oily, sad ones that taste like heartbreak.

Then comes Gasheni. She wasn’t on the lineup, just a curtain raiser. But sometimes curtain raisers leave you wondering why the main act even bothered. She did well. She cleared the path like John the Baptist. And when DJ Dibull came on, he walked through like the Messiah of sound. He played magic. I danced. I didn’t understand a single lyric but my body understood the beat, and sometimes, that’s all that matters.

Tony Young came in next. One hour and thirty minutes of pure Kikuyu Vaibu. By the time Waithaka Wa Jane got on stage, I think the crowd was tired. Or maybe he was just too mellow for 11PM energy.

Ah, I almost forgot—DJ 44. That man spins like he’s in love with every beat. Like each song owes him rent.

At our table, a couple and a lady joined us. Later, a guy. All of them were vibes. They figured out pretty quickly that I wasn’t Kikuyu—maybe it was the way I danced, like someone dodging potholes. But they embraced me. One of them told me, “If you can’t beat us, join us.”

So I did.

And I’ve invited them to the Luo Festival on the 9th of August. There, I’ll beat them. And they’ll join me. And we’ll call it unity.

Mugithi was greatness. Pure, fermented, cultural greatness. The kind that reminds you that sometimes all it takes is a beat for you to remember how good it feels to just live.

Thank you for this Spiky. I loved it Baby!

@okelododdychitchats

AND YET, WE VOTE

WHO PROTECTS THE PEOPLE FROM THE POLICE ?

You may write us off,
dismiss us ,
ignore us in Parliament halls padded with stolen wealth,
but still, we see

We are the country beneath your motorcades,
the hands that build and break,
the voices cracking in the dust
because hope costs too much now.

And yet,
we vote.

We vote for thieves in clean suits

We vote for wolves draped in our flags,

Enough.

We are tired.
Tired of job descriptions reading “Must be connected.”
Tired of degrees gathering dust
while our dreams starve in silence.

We are tired of joblessness turned into weaponry,
young men hired cheap to kill our own voices,
paid to break bones they’ve never healed in their own lives.

Tired of watching peaceful protesters
shot dead,
while those who loot in daylight
are guarded like royalty.

Tired of asking:
“Who protects the people from the police?”

Tired of staged outrage,
press conferences filled with air,
and politicians who only remember their roots
when it’s time to lie again.

You fight for positions, not for people.
You dine with the devil,
then kneel in churches too small for your sins.

You debate your egos on live TV
as our people dig trenches
not for roads,
but for graves.

You die to be seen.
But we die because we’re ignored.

Kenya is choking.
On debt.
On lies.
On the stink of promises unkept.

We are not asking.
We are telling.

This time, we vote with memory.
With pain.
With names.
With tears that learned how to speak.

This time,
you will not scare us with teargas.
You will not buy us with t-shirts.
You will not distract us with empty tribal drums.

We will remember who was silent when we bled.
We will remember who smiled while we starved.
We will remember who disappeared our brothers
and called us TREASONOUS CRIMINALS.

We are not the children you once fooled.
We have grown teeth.
We have grown rage.
And we are coming.

So let the ballot tremble.
Let your seats shake.
Let the ground beneath your stolen homes shift.

Because next time,
we are not just voting.

We are reclaiming.

And if you still don’t listen,
then hear this:

We are not afraid.
We are not asleep.
We are not yours.
Not anymore.

@Okelododdychitchats

#RUTOMUSTGO #ENDPOLICEBRUTALITY #RAGEANDCOURAGE
#JUSTICEFORELIJOSHUA

If I Speak, I May Dissapear

The sun scorches the ground and the wind stirs restless among trees,
There are whispers no one speaks aloud.
This is a land of open skies and heavy silences,
Where fear lives close to the tongue.
If I speak, I may disappear.

There was a time when voices rose like a morning tide,
Songs of freedom swept through the hills,
Children dreamed of megaphones,
Their words carried far and wide,
But now, whispers turn into silence,
Muted colors fading into gray.

That’s Kenya for you,
A country of open skies and closed mouths,
Where history’s murmurs still ring
“Nchi ya Kwanza” sang of land, of sovereignty,
Yet here we are,
Gathered beneath fragile roofs,
Afraid to shake the walls of comfort.

Freedom of speech ?
A dandelion crushed under heavy boots.
“Speak up,” they say,
But the claws of consequence lurk close,
Each word a risk, each sentence a threat,
A storm brewing on the horizon,
Every raindrop a truth
That floods the streets,
Only to vanish into silence.

In the market square,
Eyes flicker with stories not told,
Lips press tight as fingers point
At faces of power,
But silence costs less
Than the price of speaking truth.

At dinner tables,
Ideas clash like spoons in a bowl,
A family walks the line
Between safety and outrage.
One wrong word,
And the room holds its breath.

Beneath it all,
The weight of freedom lies,
Written deep in scars,
Buried in graves of those who dared.
And what of the poets,
The dreamers who once danced with danger?
Now they tread softly,
Pens hovering above paper,
Caught between courage and caution.

On the shores of Lake Victoria,
The fishermen watch the waters,
Their mouths sealed tighter
Than the nets they cast.
For even here,
The law grips tighter than any tide.

Still,
Hope refuses to die.
It grows like grass and fern between cracks in the pavement,
It rises in laughter, in hands held high.
It blooms in the smallest corners,
In murals painted on concrete walls,
In songs hummed beneath breath.

If I speak, I may disappear.
But even silence carries a rhythm,
A beat that cannot be stilled.
For every voice quieted,
Ten more rise.
For every dream crushed,
A thousand seeds scatter.

We are the embers,
We are the sparks,
And no storm can put us out.
If I speak, I may disappear.
But if I stay silent,
Who will tell our story?

@okelododdychitchats

It’ll Take all of Us

I walk the familiar paths,
their beauty dulled by the litter that lines them.
Plastic bottles, discarded wrappers,
a shoe missing its pair,
a trail of neglect that’s hard to ignore.
Why always here?
Why do we treat our home this way?

The roads are heavy with filth,
the air thick with fumes and frustration.
Bins stand idle, waiting for use,
while rivers, once full of life,
carry the weight of our waste.
Water, meant to be clear and pure,
now tells a different story, A very dark story.

I step carefully, dodging the trash.
An empty soda can here,
a torn newspaper dancing in the wind.
Is it so hard to care?
So hard to find a bin,
to think beyond the moment?

I search the faces around me,
hoping for answers, but find none.
Just more garbage, plastic bags snagged on trees,
cigarette butts crushed into the dirt,
fast food wrappers blowing like tumbleweeds.

It makes me sad,
not just for the streets,
but for the way we’ve let them become this way.
The beauty of Eastlands
hidden under piles of indifference.

I bend down,
pick up a piece of litter,
and toss it into a nearby bin.
It feels small, insignificant,
but it’s something.

I know it’ll take more than one person,
more than one act,
to fix this mess we’ve created.
It’ll take all of us,
a shared sense of responsibility,
to bring life back to these streets.

Still, I dream,
of rivers running clear,
of air free of smoke,
of roads where the only footprints
are those left by hopeful feet.

Until that dream becomes reality,
I’ll keep walking these paths,
beautiful but broken,
reminding myself that change
starts with me.

@okelododdychitchats

Golden Hue

My skin drips cocoa butter,
rich and unparalleled,
like the earth holding stories of rain and sun,
like a promise whispered by the night.
It’s dark and beautiful,
mysterious as a velvet sky laced with stars,
It tells a story of history.

It doesn’t glare or dull,
it balances like a seashell
cupped by moonlight,
a perfection gleaming in the sun,
catching light like a secret revealed.
This is my skin,
a story of generations,
a mark of resilience passed down with pride.

Its scent is Yara cologne,
layered and lingering,
a melody made tangible,
a fragrance infused with culture,
with memory, with home.
Every breath of it recalls
the places, the hands, the voices
that shaped me.

Above it rests a crown,
soft coils and curls that stretch toward the sky.
Hair that defies gravity yet welcomes touch,
a crown sculpted by no one but me,
alive in its strength, its freedom,
a hymn of self-love in every strand.

This essence of me,
is seen and felt
it’s carried,
it’s lived.
Every inch speaks
in a language only I can translate,
a declaration of identity,
a love letter to the self.

So let my skin drip cocoa butter,
let it shine unapologetically.
Let it sing of power and joy,
of beauty that doesn’t ask for permission.
This darkness isn’t a void, it’s fullness,
it’s richness, it’s light wrapped in shadow.

Let it carry the rhythm of culture,
the heartbeat of diversity.
In its depth is strength,
in its texture, truth.
It doesn’t hide,
it never will.
My skin drips cocoa butter,
and in it lies the whole world.

@okelododdychitchats

Satan in Police Uniform

They move in the shadows, wrapped in authority,
their uniforms a disguise for something darker.
A badge and a gun, symbols of trust twisted into weapons.
On paper, they protect and serve; in reality, they haunt and harm.

Power courses through their veins,
but it’s not the kind that uplifts or safeguards.
It’s a corrosive kind, the kind that feeds on fear,
the kind that turns innocence into prey.

On the streets, they’re hunters,
eyes scanning for someone to corner, to crush.
False evidence is their craft, lies their currency.
They prey on the vulnerable, pushing them into shadows.

The weak, the forgotten, the ones who can’t fight back,
they bear the brunt of this corrupted force.
Bribes line their pockets, alliances with criminals keep them untouchable.
Justice isn’t blind here, it’s gagged and bound.

Protests ignite, voices rise, demanding change.
But the response? Tear gas. Batons. Intimidation.
They smother dissent, silence the brave.
Their version of order is built on control, not fairness.

Yet, amidst the suffocating darkness,
there’s a pulse, a defiance, a refusal to submit.
The people are waking up, shedding their fear,
realizing the strength in their numbers, their voices.

For every tear shed, every injustice endured,
a reckoning grows closer.
Their power is borrowed, fleeting.
The truth is louder. Justice is inevitable.

And to those cloaked in uniforms, wielding corruption,
your time is running out.

@okelododdychitchats

Journey of The Heart

The morning sun casts its light over River Kuja, the water glinting like shards of glass as it flows steadily past. I stand at its edge, the familiar sound of the stream filling the silence around me. My feet sink slightly into the warm soil as I cross the narrow road leading to it, pausing to watch the ripples dance. Somewhere in this vast world, I believe, lies the love I seek, though it feels as elusive as the current beneath the surface.

Jodongo always said love is like the treasures hidden deep within Lake Victoria, hard to find, harder to keep.”hera tek tweta.” So, I search. From the shores of Usenge to the busy aswekra market in Kendu Bay, I walk, I watch, I hope. Faces pass by, some kind, some indifferent, but none answer the silent question that sits in my heart. The days stretch long, and the nights longer still.

At night, I sit under the strange sky, tracing the patterns of stars scattered above. Their soft, silvery light reminds me of the cowrie shells my grandmother, Min Ombewa used to wear, clinking softly as she told us stories of long-lost love. The stars seem to mock me now, offering no guidance, only their cold brilliance. My body grows weary, but my heart refuses to give up.

I look to the clouds that drift lazily over Got Asego. Their rough shapes hold no answers, only shifting shadows that point to nowhere. There’s a pull within me, though, urging me toward the quiet Homa Hills in the distance. When I finally arrive, I find nothing but empty spaces, my footsteps speaking in the silence. Even the wind feels indifferent.

I wander farther, beyond the lands I know. I cross into places where the language stumbles on my tongue and the songs of the people feel strange. Still, I go on, driven by the stubborn hope that the next turn, the next road, will lead me to what I seek. But each step feels heavier, each path more uncertain, until I find myself completely lost.

At the market, the women shake their heads as I pass. “hera tek,” they say with laughter, their voices laced with pity. Love is hard, they remind me, and harder still for those who chase it blindly. Their words sting, but they don’t stop me. Despite everything, a quiet ember of hope burns within me, refusing to die.

One evening, as the sun dips low over Lake Simbi Nyaima, I sit on its shore. The stillness of the place feels different, comforting even. The water is calm, reflecting the fiery colors of the sunset like a mirror. For the first time in what feels like forever, I let myself pause. The sound of the lake, the warmth of the fading sun, and the stillness around me all seem to urge me to look inward.

It’s there, in that moment of quiet, that I begin to understand. Perhaps love isn’t a treasure to be found but a truth to be uncovered. Maybe it doesn’t live in the stars, the hills, or even in another person. It begins here, within me. My heart, though tired and bruised, isn’t done searching, it just needs to start looking in a new way.

As I rise to leave, a strange calm settles over me. The journey isn’t over, but it feels less like a race and more like a path I’m meant to walk. I think of my grandmother’s words, her voice steady and wise, “hera en kama rach, kendo en kama ber.” Love is both a good and a bad thing at the same time.

The scent of “kuon bel”and fresh tilapia greets me as I walk back home, the familiar sound of children playing ajuala filling the air. I smile to myself. Maybe love isn’t just in the finding, it’s in the moments along the way, in the laughter of family, the warmth of community, and the quiet lessons life teaches.

As the stars come out once more, I glance up at them, no longer searching. For now, I am content to walk this journey, guided by hope and the gentle rhythm of a heart that still believes.

@okelododdychitchats

Holy Hypocrisy

Why did I stop going to church? One of the funniest reasons I’ve heard is, “My pastor was crippled and healing cripples. Like, why not heal yourself?” It’s a dark statement, but I get where they’re coming from. Let’s be honest, are these people God’s messengers or money makers in Poverty Pulpits ?

I believe in God, but I have a million questions. My friend and colleague, Evans Asudi challenges me every time we have a discussion about religion and the existence of God, he argues that the design of the universe, nature, and everything in it must have an origin. My question is, is that origin the God of the Christian Bible, Allah of the Muslim Quran, or the supernatural forces in Buddhist texts like the Tripitaka? I’m not saying these religions worship entirely different gods. They argue as if they do, but interestingly, they all seem to agree on the same devil. Crazy, right? Anyway, I believe in God and identify as Christian, but I rarely go to church. I have my reasons !

As a kid, I always questioned my existence, and while that hasn’t changed, I now find myself questioning the origins of religion. Who created it, and what was it really meant to achieve? History shows how religion has been used to create divisions, often for political gain, and it still happens today. Different religions hold varying beliefs, and even within Christianity, denominations clash. Paul even addressed this in Corinthians, questioning why Christians were divided when they were all baptized in Christ’s name. These divisions are often exploited for political purposes, given the strong influence religion has on society and politics.

I was raised in a strict Christian background where questioning the church or its leaders was off-limits. It was considered disrespectful and even thought to bring curses. Looking back, I laugh at how much I used to fear that. But, even as a kid, I could see pastors giving in to “earthly” temptations, sins they were never held accountable for. They seemed untouchable, immune to any form of criticism. Over time, this made me start questioning things more deeply, and now it’s part of why I find it difficult to step inside just any church today.

To make sense of where we are, let’s start with the history of Christianity. It began in the 1st century after Jesus’ death as a Judaic sect with some Hellenistic influences. The Catholic Church claims to be the original, with the first church said to be in Jerusalem. Over time, Christianity branched into several groups like the Church of the East, Oriental Orthodoxy, Eastern Orthodoxy, Roman Catholicism, Protestantism, and Restorationism.

In its early days, the traditional churches built schools, hospitals, and provided services that genuinely benefited the community. They did this without exploiting their congregants. But as time went on, evangelical churches started popping up what one of my great of all time writer, Chimamanda Ngozi Adichie calls “mushroom churches” in her book “Purple Hibiscus”. I’m not generalizing all evangelical churches, but many sprouted after the colonial period, often without any regulation, and some have become quite problematic.

These churches often target vulnerable people, especially our mothers. With this, sometimes, I tend to believe that the colonialists had a plan, schools for the children, prisons for the fathers, and churches for the mothers. Anyway, that’s just a detour, let’s get back on track…A lot of these churches manipulate their followers, brainwashing them into accepting whatever the pastor says without question while reasoning that questioning will lead to the unthinkable,absurd! When pastors claim that questioning them will lead to whatever, it’s really just a way to manipulate their followers. You don’t fail or fall by speaking up or seeking answers for God’s sake !

Times without number, I’ve also heard pastors glorify poverty, insisting that wealth distances you from God, they say that having money makes you less inclined to pray. These same pastors live in luxury, strikingly paradoxical ! Some even discourage their followers from seeking medical help, claiming that doing so demonstrates a lack of faith in God, despite the Bible stating, “faith without action is dead.” Are they referring to something who’s content they do not understand or did it change overnight ?

It’s ironic how these extreme churches often have the largest followings. And what really frustrates me is the constant fundraising, with no transparency on where the money goes. I’m tired of seeing congregants grow poorer while pastors grow wealthier. Churches should be shaping and speaking up for the community, but many stay silent when it doesn’t affect them…I am just sick and tired of this top tier deception, emotional control, psychological tactics, coercion, gas lighting, name it all! let me take a break! One day, we’ll go deeper into this, especially on how pastors are now called “Daddy” and their wives “Mummy.”

@okelododdychitchats