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BEING the brainchild and founder of the National Assembly Lady Spouses Association of Kenya (NALSA-K), Mrs. Jackie Kiara...
09/04/2026

BEING the brainchild and founder of the National Assembly Lady Spouses Association of Kenya (NALSA-K), Mrs. Jackie Kiaraho, the articulate and composed widow of the late Hon. David Kiaraho, has demonstrated a quiet but calculated grasp of influence and power play.

During the funeral of her husband on Wednesday, she commanded a remarkable 26 minutes before the President, with a portion of that time dedicated to addressing the people of Ol Kalou Constituency.

In his 27-minute address, President William Ruto took notable time to acknowledge her role in the late MP’s life, emphasizing her consistent presence in his political journey.

Mrs. Kiaraho holds a Bachelor’s Degree in Commerce (Marketing major) from the University of Nairobi and is a member of the Marketing Society of Kenya (MSK).

She also founded the Ol Kalou Witeithie Women Empowerment Network (OLWWEN), which supports over 5,000 women, and Alpha Self Help Group, a high-profile investment group.

In addition, she is an ordained elder at P.C.E.A. St. Andrew’s Church, Nairobi, and serves as the Patron of the Parish’s Procurement Committee.

At the moment, Mrs. Kiaraho serves as a member of the Board of Konza Technopolis.

What played out during the funeral service of Hon. David Kiaraho, was more than a tribute; it was a subtle projection of succession, influence, and positioning; where grief, leadership, and political continuity intersect.

Subtle. Spoken. Succession. Power. Politics. Progress.

SUPEN/SUBEN/SUBENDO: The Rise and Retreat of Sloganeering in Baringo PoliticsThe politics of sloganeering in Baringo Cou...
08/04/2026

SUPEN/SUBEN/SUBENDO: The Rise and Retreat of Sloganeering in Baringo Politics

The politics of sloganeering in Baringo County, as the 2027 general elections draw nearer, is offering a revealing lens into the tensions between youth-driven narratives and entrenched generational values. At the center of this unfolding discourse is Sylviah Mutai, a young Political Science graduate whose self-styled identity as SUPEN (also rendered as Suben/Subendo) briefly redefined local political messaging.

What began as a bold act of self-branding quickly evolved into a countywide conversation. In Kalenjin, Suben refers to a she-goat that has not borne a kid; an identity Mutai appeared to embrace as a metaphor for youthful potential and untested leadership.
Initially, the slogan gained traction, particularly among young people eager to see generational change reflected in leadership.

However, the narrative soon encountered resistance, most notably from older women, who interrogated both the meaning and implications of the term. Their questions were not merely rhetorical; they struck at the cultural and social foundations of identity and respect.

One posed a pointed challenge: “If we all chose to remain Suben, who would have given birth to these mannerless young girls?” Another questioned the underlying message: “Do we feel ashamed for growing old? Are you saying we look ugly because we are aging?”

These interventions shifted the tone of the conversation. What had been a slogan of youthful assertion began to be perceived, in some quarters, as dismissive, if not outright disrespectful, of older generations. The political cost was immediate. The once-prominent SUPEN tag began to recede from public use, with Mutai herself appearing in recent engagements without the label.

Notably, similar attempts at slogan-based identity—such as “Mwera” and “Toto wa Baringo”, have also faded, suggesting a broader rejection of reductive political branding that leans heavily on age-based identity.

Beyond the individual case, this episode opens up a deeper conversation about generational transition in leadership. Across the Rift Valley, a cohort of younger leaders, some styling themselves as emerging “kingpins”, is advancing a narrative of generational takeover, often linked to long-term political positioning beyond President William Ruto’s tenure. This thinking aligns with what is increasingly framed as a “kingpin doctrine,” where regional political influence is deliberately cultivated ahead of succession cycles.

Yet, in Baringo, this push is meeting resistance from an older political class that is framing leadership not as a generational contest, but as a continuum. Their argument is rooted in intergenerational legitimacy.

As one elder put it: “If we truly know nothing and do not deserve to lead, how then were we able to choose their mothers, bore them, raise them, educate, and prepare these young people to the point they now claim to know better than those who brought them into this world?”

Another perspective emphasizes continuity and strategic positioning: that leadership choices must produce figures who can represent Baringo effectively in national power structures, ensuring the county is not sidelined in future resource and influence negotiations.

What emerges is a fundamental tension, not between youth and age per se, but between symbolism and substance. Slogans such as SUPEN can ignite attention and mobilize identity, but they are also vulnerable to cultural reinterpretation and backlash. In societies where respect, lineage, and continuity carry weight, political messaging cannot be detached from social context.

The rise and retreat of SUPEN therefore illustrates a critical lesson in contemporary county politics: visibility is immediate, but legitimacy is negotiated. As Baringo moves toward 2027, the question is no longer whether young leaders will emerge—it is whether they can craft narratives that resonate across generations, rather than divide them.

We also take note of 'Kiywette' slogan from Hon. Moses Lessonet, a frontrunner in the 2022 Gubernatorial race which became popular and later became costly and detrimental to his bid (a story for another day).

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