ID Troubles in Nairobi: Vetting, Double Registration, and the Marketing of Reputational Identities
- Keren Weitzberg
- Jun 11, 2019
- 7 min read
Updated: Aug 29, 2020
This presentation was given at the explorative workshop, Rethinking Refuge: Processes of Refuge Seeking in Africa and Beyond, at the Forum Transregionale Studien in Berlin
Names and identifying details of my interlocutors have been changed.
A few months ago, I sat in a café in Nairobi with my friend Hassan (pseudonym). Knowing I was studying ID cards, Hassan recounted the story of his childhood friend, Bashir (pseudonym). Bashir was born to Kenyan Somali parents in Narok, a predominately Maasai area in the south of the country. Their grandmother, as a young divorcee and enterprising business woman from Italian Somaliland, had moved to the area in the late colonial era. She was informally adopted by an elder Maasai woman and had raised her daughter (Bashir’s mother) in Narok. When Bashir was a young child, the family decided to relocate to northern Kenya to their father’s birthplace. This created unanticipated problems for Bashir when he reached 18, the age when one is meant to acquire a Kenyan national ID. In Kenya, IDs are coveted items. Without one, individuals cannot move around freely, gain formal employment, open a bank account, register a SIM card, or access numerous other private and public services. Identity documents not only provide important economic and political protections and entitlements; they also serve as a kind of synecdoche for citizenship.
For Bashir, accessing this routine yet crucial document proved impossible. Registration officers in northern Kenya refused to issue him an ID and instead redirected him to the birthplace listed on his birth certificate. Though Kenyans can technically register anywhere in the country, people are often required to return to their putative homeland or birthplace, a legacy of colonial indirect rule. Officials in Narok, however, refused to register him. The informal kinship ties laid down by his grandmother had long been forgotten. As a Somali and a minority in the region, Bashir’s citizenship status was deemed suspect.
After two years of trying unsuccessfully to get an ID in both his birthplace and hometown, Bashir took a different route. He was easily able to acquire a passport across the border in Somalia, a country that grants citizenship status to anyone deemed to be ethnically Somali. The family then paid an NGO official to smuggle him aboard a humanitarian flight to Europe, where he claimed asylum. Today, he is a Swedish citizen. “Now, when my brother comes to visit Kenya, he does so as a foreigner,” Hassan explained.
This story tells us several important things about the postcolonial documentary state: It shows us how latent, coercive aspects of the colonial state live on in contemporary registration regimes. It reveals how authenticating documentary practices produce a range of effects, including the ability to render someone stateless. It shows how overlapping registration practices produce forms of illegibility and mimesis that can sometimes prove beneficial and opportune for people who fall between national identities. It also shows us that the normative idea of the refugee often fails to capture the lived experiences and predicaments of those who occupy an ambiguous place between citizen and foreigner.

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