Wangari Maathai is an environmental activist and the first African woman to receive the Nobel peace prize in 2004. She is also the founder of the GBM, a grassroots environmental and social justice organisation in Kenya. Maathai's academic and professional qualifications have challenged the norms of the Kenyan patriarchal society. She was the first woman in East and Central Africa to obtain a Master of Science degree, the first woman to earn a doctorate from the University of Nairobi, the first woman to serve as senior lecturer at the institution, the first woman to hold an associate professorship at the university, and the first woman to be invited to chair a department. In 1977, she abandoned a promising academic career to found the GBM.

The GBM is a grassroots, non-governmental organisation based in Kenya that focuses on environmental conservation, community and capacity building. It was formed in response to needs identified by Kenyan rural women, such as lack of firewood, clean drinking water, balanced diets, shelter and income. Muthuki write that according to Maathai, the GBM's goal was to establish public greenbelts and fuel wood plots by local people especially women in the spirit of self-reliance and empowerment as well as to combat soil erosion.

Muthuki makes known that Maathai's strong advocacy for women's rights did not sit too well with her husband who, in seeking a divorce, complained that she was ‘too educated, too strong, too successful, too stubborn and too hard to control'. ‘Kenyan ecologist awarded 2004 Nobel peace prize' an article about Maathai publicised that there is a belief in Kenyan society that the typical African woman is supposed to be dependent, submissive and not better than her husband. These attributes have, however, proved to be quite useful in Maathai's activism. Maathai is an outspoken, brave woman who, through the GBM, has initiated advocacy activities since the late 1980s, which were directed towards preventing forest destruction, ending poor governance and ending human rights atrocities, such as tribal clashes, and corruption. In the process, she has been tear-gassed, jailed for leading protests, clubbed unconscious by riot police and received anonymous death threats.

Maathai is therefore a symbol of the challenges faced by African women in convincing their governments of the need to give them equal space, especially in decision-making.

In its first strategic objective, the Beijing Platform For Action (BPFA) stresses the need for active involvement of women in all levels of environmental decision-making. In so doing, the BPFA borrows from the Women in Development (WID) approach with ecofeminist influences and stresses the individual agency for women as the catalyst for social change. This is also reflected in the United Nations target of 30 percent political representation of women by 2005. Greater representation of women in government is expected to bring about change in male-dominated parliaments.

This, however, may not always be the case as can be seen in the case of Maathai who, for a long time, her qualifications and experience were under-utilised. She even found herself in opposing ends with the then minister of environment with regards to a form of agro-forestry which was being advocated by male politicians who encouraged their constituents to cultivate in forests, thereby diminishing the forest cover.

In awarding Maathai the Nobel peace prize, the Norwegian Nobel Committee acknowledged connections between peace, environmentalism, democracy, sustainable development and the importance of human rights, particularly women's rights, in international. Maathai, through the GBM, promotes a holistic approach to sustainable that embraces democracy, human rights and women's rights in particular. Sustainable development is defined by the International Council of Local Environmental Initiatives as development that delivers environmental social and economic services to all residents of a community without threatening the viability of natural built and social systems upon which the delivery of these services depends.

Despite these processes, Kenyan women continue to face various challenges in their engagement with the development process and in their quest for attaining gender equality due to strong patriarchal influences within structures, such as the family and culture. Kenyan traditional societies are deeply patriarchal with the man being regarded as the head of the household and the woman being expected to be subservient. Men are seen as authoritative decision-makers in the private and public spheres whose authority is not to be questioned. Further, the colonial legacy of a patriarchal state, a system that African male political leaders adopted at independence, ensures that African systems continue to represent systems that prioritise and uphold male privilege.

Maathai has been at the forefront of opposing the patriarchal and capitalist mindset of the Kenyan government. A case in point are GBMs advocacy activities against the government's decision to construct a multi-million dollar high-rise complex in the middle of Nairobi city in 1989 that would have obliterated much of Uhuru Park, one of Nairobi's largest green belts. As a result of her opposition to this project, Maathai encountered the wrath of a male-dominated Kenyan parliament who described her as a frustrated divorcee who had no credentials to challenge a state decision. Divorce is culturally stigmatised, and a divorced woman in Kenyan society is considered someone who lacks social respectability. Evidence of gender inequality is given due to fact that although Kenyan president, Daniel Arap Moi, the then president, was separated and eventually divorced from his wife, this information was never used against him in his political career. However, Maathai, in her advocacy work, would be dismissed on account of her divorced status.

According to Muthuki, Maathai and the GBM have been at the forefront of advocating for change of consumption patterns and for lifestyles that embrace new values, such as self-sufficiency instead of dependency, cooperation instead of competitiveness, respect for all creatures and creativity. Dominant development paradigms continue to be based on western interpretations of the transformation of infrastructural, institutional, economic and political variables to achieve standards of macroeconomic levels. Hence, it is necessary to search for new alternatives that ensure that all members of society benefit from economic growth based on a holistic approach to all aspects of development, namely growth, equality between women and men, social justice, conservation and social development. 

In conclusion Muthuki says Maathai's work in the GBM advances a radical, socialist politics to challenge the social structures that result in the downgrading of the earth and its resources. Her work (through her activism and writings) represents, at one level, a grassroots effort dealing with a reorganisation of political, social and economic aspects related to women in Kenya. At another level, the strategies and programmes of the GBM clearly show evidence of a type of engagement with and conceptualisation of African ecodevelopment that positions women, class and the protection of the environment as integrated elements in the struggle for sustainable development in the democratic process.

Ukuphonsa inselelo kwizinkoleloze ezigcwele emphakathini                               

UWangari Maathai yisishoshovu esilwela ukunakekelwa kwemvelo.  Lona wesimame ungowokuqala kwabesimame base Africa ukuhlonishwa ngomkomelo owaziwa ngele Nobel peace prize 2004. nguyena futhi owasungula i-GBM, okuyinhlangano yezemvelo kwelase Kenya. Imfundo yakhe isimenze wakwazi nokuphosa inselelo kwimikhuba elandelwa  ngumphakathi wase Kenya. Ungowesimame wokuqala ukuthola iziqu ze Master of Science degree ezweni lase East Central Africa.  Uphinde abe ngowokuqala wesimame nokuthola iziqu zobudokotela enyuvesi yase  Nairobi.  Kuningi asekuzuzile empilweni njengoba aba ngowokuqala futhi ukubanguthishela osemnkantshubomvu ekufundiseni esikhungweni semfundo ephakeme.

UMaathai's uhlonishwa kakhulu ngeqhaza lakhe ekulwelelni isithunzi sokuhlonishwa kwabesime nokwaze kwaholela ekutheni ahlukanise umshado nomyeni wakhe owayesezibona emncinyane ngenxa yemfundo yenkosikazi yakhe.  Lona wesimame udlale elnkulu indima nasekulwisaneni nokungaphanthi ngendlela kukahulumeni, ezwakakalisa imibono yakhe ngokungesabi ezindabeni ezithihnta ukuhlukunyezwa kamalungelo esintu, kanye nenkohlakalo. Kwezinye zezinto asebake bazama ngazo ukumqeda amandla wahlaselwa ngesisi esikhalisa unyembezi, wathunyelelwa nangezinsolo zokumbulala. 

Lona wesifazane uthathwa njengesibonelo esikhulu kwezinye zezinselelo ezibhekene nabesimame basemazweni ase Africa ekutheni bahlonishwe ngohulumeni babo ngamalungelo afanayo nawabesilisa.  Emhlanganweni wase Beijing kwadingidwa nasekutheni kumele abesimame babonakale nakwezithinta imvelo. Abesimame babalwa njengabantu okuyibona abanamandla ekuguquleni imiqondo ebacindezelayo.

Ngokwemfund yakhe uMaathai ungumuntu ebekumele ukuthi ngabe usetshenziswa ezinhlelweni eziningi kodwa ke ubenokuthatheka kancane ngoba engowesimame.

Naphezu kwayo yonke imizamo yakhe ekuqinisekiseni intuthuko yabesimame kodwa abesimame ezweni lase Kenya basabhekene nezinselelo eziningi.  Imiphakahti yakhona isakhoelwa emasikweni akhuphula anikeze abesilisa amandla kunabesimame.  Ngenxa yemizamo yakhe yokuqeda izinkoloze ezicindezela abesilisa iphalamende lase Kenya selimthatha njengomuntu wesimame ohlanyayo nongazazi ukuthi ufunani empilweni.

 Uma kukhulunwa ngaye kuqale kubalwe ukuthi washiya indoda bese ethatheka njengomuntu ongeke alalelwa kwakushoyo. Ukungalinganiswa ngokobulili kukhona ngoba nakuba umongameli uDaniel Arap Moi, ahlukanisa umsado wakhe nenkosokazi yakhe kodwa kuyena akukaze kuthi uma kukhulunywa ngaye bese kulokhu kucashunwa lokhu ethukwa ngakho njengoba kwenziwa ku Maathai. 

Ecela umngeni kulawulo lwamadoda: uWangari nequmru elijongene nohlaza ekhenya                              

UWangari Maathai ngumququzeleli wezokusingqongileyo nowokuqala obhinqileyo ukufumana iwonga le(Nobel peace prize) ngonyaka ka2004. Ukwangumseki we(GBM - Green Belt Movement), iqumrhu elijongene nohlaza eKenya. Ukufunda kukaMaathai kumenze wacela umngeni kwiindlela zokuphatha kwamadoda kuluntu lwaseKenya. Ubengowokuqala obhinqileyo kwiAfrika eseMpuma nesembindini, ukufumana isidanga seMasters kwezenzululwazi., ubekwangowokuqala obhinqileyo ukufumana ubugqirha kwidyunivesiti yaseNairobi, owokuqala obhinqileyo ukuba ngumhlohli ophezulu kule dyunivesiti, ekwangowokuqala obhinqileyo ukubamba isikhundla sobunjingalwazi, ekwangowokuqala ukumenywa ukuba abengusihlalo kwisebe ngonyaka ka1977. Wawushiya umsebenzi wakhe ukuze aqale eli qumrhu lijongene nohlaza. 

IGBM liqumrhu elingekho ngaphantsi kukarhulumente eliseKenya, nelijongene nokugcinwa kakuhle kokusingqongileyo, kwanophuhliso lwasekuhlaleni. Lasekwa ngokusabela iimfuno zabantu ababhinqileyo basezilalini eKenya, ezifana nokunqongophala kweenkuni zokubasa, amanzi acocekileyo okusela, izidlo ezifanelekileyo, indawo yokuhlala kwanengeniso. UMuthuki ubhala athi, ngokukaMaathai, injongo yeGBM yayikukuseka iidawo zoluntu ezinohlaza neendawo zeenkuni zokubasa, ngabantu basekuhlaleni ingakumbi ababhinqileyo, ngomoya  wokuzithemba nokuzixhobisa kwanokuphelisa ukukhukhuliseko lomhlaba.

UMuthuki wazisa ukuba, ukuqina ekulweleni amalungelo abantu ababhinqileyo kukaMaathai, akuzange kumphathe kakuhle umyeni wakhe nowathi xa efuna ukwahlukana naye, wamtyhola ngelithi, ‘ufunde kakhulu, womelele, unempumelelo engaphezulu, unenkani kwaye kunzima ukumlawula.' Inqaku elapapashwa ngoMaathai eKenya labonisa ukuba, kuluntu lwelazwe kukho inkolo yokuba, umfazi waseAfrica ufanele ukuxhomekeka, avume ukuphathwa, angabi ngaphezu komyeni wakhe. Ezi nkalo zibonise ukuba luncedo kwintshukumo zikaMaathai. UMaathai umfazi othetha phandle, okhaliphileyo nothe ngenxa yeGBM waqala iintshukumo ukususela ngeminyaka yoo1980, ezazijoliswe ekukhuseleni ukutshatyalaliswa kwamahlathi, ukupheliswa kolawulo olungaphucukanga, ukuphelisa ukunyashwa kwamalungelo abantu, okufana nongquzulwano lweentlanga nokrwaphilizo. Kule nkuleqhu, ufumene ukuntywiziswa ngerhuluwa, ukubanjwa ngenxa yokukhokela iintshukumo kwanokugrogriswa ngokubulawa.

UMathai ngoko uluphawu olubonisa imiceli - mngeni ejongene nababhinqileyo eAfrica, ekuqinisekiseni oorhulumente babo ngemfuneko yokubanika amathuba alinganayo, ingakumbi ekuthabatheni izigqibo.

Kwezona njongo zalo, iqonga lentshukumo laseBeijing (BPFA), ligxininisa imfuneko yokubandakanywa kwababhinqileyo kuwo onke amanqanaba okuthabatha izigqibo kumbandela wokusingqongileyo. Ngokwenza njalo, iBPFA yenza njengequmrhu lababhinqileyo abakwezophuhliso (Women in Development -(WID), ngokugxininisa ukuba ababhinqileyo bangadlala indima enkulu kwiinguqu ekuhlaleni. Le meko ibonakala kumda abazisikele wona abezizwe ezimanyeneyo(UN), ngokuba nababhinqileyo abangama 30 ngonyaka ka 2005 kwezopolitiko. Ukuba nenani eliphezulu lababhinqileyo epalamente kujongeke ukuba, kuzise iinguqu kwiipalamente ebezikade zigcwele amadoda.

Le meko ayisoloko injalo kuba, uMaathai uhleli ithuba elide imfundo namava akhe engajongelwanga ntweni. Wade wazibona sele ephikisana nomphathiswa wezekusingqongileyo wangelo thuba, malunga nezolimo namahlathi ezazilawulwa ngamadoda awayekhuthaza oogxa bawo ukuba balime emahlathini, besehlisa izinga lawo.

Ngokunika uMaathai iwonga leNobel, ikomiti yase Norway yayivuyisana nonxibelelwano phakathi koxolo, ezokusingqongileyo, inkululeko, uphuhliso nokubaluleka kwamalungelo abantu, ingakumbi ababhinqileyo kwihlabathi jikelele. NgeGBM uMaathai uququzelela uphuhliso oluhambisana nenkululeko, amalungelo oluntu ingakumbi ababhinqileyo. Olu phuhliso luzinzileyo luchazwa libhunga lokusingqongileyo lehlabathi jikelele, njengophuhliso oluzisa iinkonzo zezokusingqongileyo, ezentlalo nezeqoqosho kubahlali, ngaphandle kokubeka esichengeni indalo nezentlalo. 

Nangona kunjalo, ababhinqileyo eKenya basajongene nemiceli - mngeni ekuzibandakanyeni nenkqubo zezophuhliso, bekwasokola kukulingana ngokwesini ngenxa yokuphatha kwadoda kwiintsapho nakumasiko. Uluntu lwamasiko eKenya luphethwe ngamadoda, abonwa njengeentloko zamakhaya, lo gama ababhinqileyo bejongeke ukuthobela amadoda. Amadoda abonwa njengabathathi bezigqibo ngasese nasesidlangalaleni, nabangaphikiswayo. Ngaphezu koko, inkqubo eyathatyathwa ziinkokheli zezopolitiko eAfrica ngethuba zifumana umaziphathe, yaqinisekisa ukuba amadoda abekwa kwelona nqwanqwa liphezulu.

UMaathai ubesoloko ephambili ekuchaseni ulawulo lwamadoda nobukhapitali kurhulumente waseKhenya. Ezinye zeenkqubo athe wazichasa zibandakanya ukwakhiwa kobhazabhaza obiza izigidi ngezigidi zeedola, kumbindi wesixeko saseNairobi ngonyaka ka1989, neyayinganceda kakhulu kwipaki iHuru, neyiyeno ndawo inkulu yohlaza eNairobi. Ngenxa yokuchasa le nkqubo, uMathai wabizwa njengomfazi oqhawule umtshato, oxakanisekileyo nongenalungelo lokuchasa isigqibo sikarhulumente. Ukuqhawula umtshato kubekwa amabala, yaye obhinqileyo oqhawule umtshato eKenya ubonwa njengongayo intlonipho kuluntu. Ubungqina bokungalingani ngokwesini buyabonakala kuba, nangona owayesakuba ngumongameli waseKhenya uDaniel Arap Moi wayahlukene nenkosikazi yakhe de waqhawula umtshato, ezo nkcukacha azizange zisetyenziselwe ukubhoxa umsebenzi wakhe wobongameli. Kodwa yena uMaathai, kumsebenzi wakhe ucalu - calulwa ngenxa yokuba waqhawua umtshato.

NgokukaMuthuki, uMaathai neGBM bahamba phambili ekulweleni inguqu kwindlela yokuphila, efana nokukwazi ukuzikhathalela ungaxhomekeki, intsebenziswano endaweni yokhuphiswano, imbeko yazo zonke izidalwa nobuchule. Kuyimfuneko ukuba kufunwe iindlela ezintsha ezizakuqinisekisa ukuba, bonke abantu bayaxhamla ekukhuleni koqoqosho kujoliswe  kuzo zonke iinkalo zophuhliso, ezifana nokulingana phakathi kwababhinqileyo namadoda, nophuhliso loluntu.

Xa elebela uMuthuki uthi, umsebenzi kaMaathai kwiGBM ujolisa ekuceleni umngeni kwiimeko zokuhlala eziphetha zisehlisa izinga lomhlaba nowukuvelisayo. Umsebenzi wakhe kwelinye inqanaba ujongana nokuguqula ezopolitiko, ezentlalo nezoqoqosho ezijongene nababhinqileyo eKhenya. Kwelinye inqanaba, iinkqubo zeGBM zibonisa ukubandakanywa nophuhliso lwezokusingqongileyo eAfrica, oluthabathela ababhinqileyo ingqalelo, umgangatho nokukhuselwa kokusingqongileyo, njengokubalulekileyo kumzabalazo wophuhliso olungatshitshiyo kwinkqubo yenkululeko.

Ho phephetsa matla a matsohong a banna: Wangari Maathai le sehlopha sa Green Belt sa Kenya (Green Belt Movement - GBM)                            

Wangari Maathai ke mohlabani ya lwanelang poloko ya tlhaho mme ke mosadi wa pele wa Afrika ya fumanang kgau ya batlisakgotso (Nobel peace) ka 2004. Hape ke mothei wa GBM, mokgatlo oo e leng motheo wa toka ho tsa tlhaho le setjhabeng Kenya.  Maathai o na le mangolo a dithuto tse phahameng le bonono a di sebedisitseng ho phephetsa melao e busang setjhaba sa Kenya e tlasa banna.  E ne e le mosadi wa pele Afrika e ka Botjhabela le Bohareng (East and Central Africa) ya fumaneng lengolo la dithuto la Master of Science, mosadi wa pele wa ho fumana lengolo la dithuto university ya Nairobi la bongaka (doctorate degree), mosadi wa pele ya bileng morupelli university, mosadi wa pele wa ho ba melekane wa boporofesara university (associate professorship), hape mosadi wa pele wa ho mengwa ho ba modulasetulo wa lefapha.  Ka 1977 o lahlile mosebetsi wa unibesithi o neng o na le bokamoso bo kganyang, a thea mokgatlo wa GBM.

GBM ke mokgatlo o seng tlasa taolo ya kgoromente Kenya oo sepheo sa ona e leng ho boloka tlhaho, kaho ya setjhaba le ho fa batho matla a ho iketsetsa.  O theilwe ho thusa basadi ba tulong tse kantle ho ditoropo ka disebediswa tseoo ba di hllokang, jwaloka patsi, metsi a hlwekileng, dijo tse ahang mmele, matlo le tjhelete.  Muthuki o re ho ya ka Maathai sepheo sa GBM ke ho thea dihlopha tsa tlhokmelo ya tlhaho (greenbelts) le ditulo tse tla ba le patsi ya o besa mollo tseo batho ba di hlokang, haholo basadi. Tsena di entswe lebitsong la ho tsosa matla a ho iketsetsa basading le ho ba ntlafatsa esita le ho fedisa kgoholeho ya mobu.

Muthuki o re mosebetsi wa Maathai wa ho lwanela tokelo tsa basadi ha o ya kaa wa thoehela hantle ho mnnae hoo a bileng a mo hlala lebistong la hore ‘o rutehile haholo, o matla ho feta, o tswetsepele haholo, o manganga hape ha a kgone ho mo laela'.  Setjhabeng sa Kenya mosadi ho thwe o lokela ho bea matla a hae bathong ba bang, a seke a ipuella kapo ho itwanela, mme a se fete monnae. Maikutlo a na a thusitse Mathaai ho tiisa ntwa ya hae.  Mathaai ke motho ya ipuellang ya sebetse, mme ka GBM o qadile ntwa ya ho tshireletsa tlaho, ho phephetsa kgoromente e sa sebetseng hantle le nyolla ditokelo tsa batho, le ho fedisa kgatikello ya tokelo tsa batho ka lebaka la diqabang merabeng (tribes) le bomenemene (corruption)  dilemong tsa bo 1980.  Tseleng ena o thulane le ho tshelwa ka kgase e llisang mahlo, ho kwallwa tjhankaneng ha a etella mekoloko ya boipelaetso pele, ho otlwa ke mapolesa a idibana le ditshoso tsa lefu ke batho a sa ba tsebeng. Ka hoo Mathaai ke letshwao la maphatha ao basadi ba Afrika ba shebaneng le ona ha ba leka ho bontsha bo kgoromente ditlhoko tsa ho ba fa sebaka se lekanang, haholo tulong tsa ho nka diqeto.

Ntlha ya pele ya ‘Beijing Platform For Action (BPFA)'  e hatella hore ho kenngwe basadi ka botlalo ditulong tsohle tsa ho nka diqeto ka tsa tlhaho.  Ka ho etsa jwalo BPFA e nka mohlaleng wa ‘Women Development (WID)' wa ho kenya basadi ntweng ya ho tlisa ho lekana ditabeng tsa tshireletso ya tlhaho (ecofeminist) hape e hatella hore basadi ba kenngwe ka potlako mona ho tlisa diphetoho setjhabeng.  Tsena hape ke  dipehelo tsa United Nations tsa ho fihlella dipesente tse 30 tsa boemedi ba basadi selemong sa 2005. Ho tlisa phetoho dipalamenteng tse tlasa taolo ya banna, ho lebelletswe hore basadi ba be le boemedi bo boholo kgoromeneteng.

Empa sena ha se hangata se etsahalang jwalo ka ha re bona ho Mathaai eo ho tloha kgale thuto le tsebo ya hae di neng di sa sebediswe ka botlalo.  O bile a iphumana a phehisana le letona la mehleng la tsa tlhaho tabeng ya tlhokomeleo ya meru e neng e qoqopellwa ke banna ba dipolotiking. Letona le mahlahana a hae ba ne ba kgothaletsa batho ho jala merung, ka tsela ena ba e bolaya.

Ha Mathaai a fuwa kgau ya kgotso (Nobel peace prize), Norwegian Nobel Committee e dumetse hore ho na le kamano pakeng tsa kgotso, tlhokomelo ya tlhaho, puso ya thato ya bohle, kaho e sa shweng, le bohlokwa ba ditokelo tsa batho haholo tsa basadi.  Ka GBM Mathaai o hlahisa tsela e tletseng ya kaho e sa shweng (Sustainable development), e ananelang puso ya thato ya bohle, ditokelo tsa batho le basadi.  Kaho e sa shweng e hlaloswa ke ‘International Council of Local Environmental Initiatives' e le e tlisang ditshebeletso tsa tlhaho setjhabeng le moruong, mme e sa bee tlhaho le setjhaba kotsing. Tsamaiso ya ditshebeletso tsena e itshetleholeng setjhabeng le moruong.

Le ha ho le jwalo basadi ba Kenya ba ntse ba tobane le mathatha a mangata tekong ya ho nka karolo kahong ya setjhaba le ntweng ya ho lwanela ho lekana ka bong ka lebaka la tshusumetso e kgolo ya banna nthong tse ngata.  Setjhaba sa Kenya se tlasa taolo ya banna, moo monna a nkwang e le hloho ya lelapa mme mosadi a lebelletswe ho mamela monna.  Banna ba nka diqeto tabeng tsa lelape le setjhaba, mme lentswe la bona ha le phehiswe.  Hape nalana ya ho hatjwa ke makgowa (colonial legacy) e kokotetse thuto ena ya ho bea matla ohle banneng, ya netefatsa hore Afrika e bee tsamaison yohle ya yona ho banna hape monna a be ka pele menyetleng yohle e hlahang.

Maathai o ne a le ka pele kgahlanong le mmuso wa Kenya o dumellang banna ho ba ka hodima bohle. E nngwe ya ntwa e tsebisahalang ya GBM ke e neng e le kgahlano le mmuso wa Kenya ha o batla ho aha moaho o yang ho dimo o neng tla ja ditolara tse dimilione tse ngata tsa tjhelete bohareng ba Nairobi ka 1989. Moaho ona o ne o tla bolaya seratswana sa Uhuru (Uhuru Park) seo e leng tulo ya tlhaho e ntle Nairobi.  Ka lebaka lena Mathaai o ile a kopana le kgalefo ya ditho tsa palamente tsa banna tse ileng tsa re o hlantswa ke ho hlalwa hape ha a na matla a ho phehisa qeto ya bona.  Ho hlalwa Kenya ke sesomo. Mosadi ya hladilweng setjhabeng sa Kenya ha a  hlomphuwe.  Bopaki bo bonahala haholo ha re nka mohlala wa hlho ya mehleng ya Kenya Daniel Arap Moi.  O ne a arohane le mosadi wa hae mme qetellong ba hlalana empa sena ha ee ya ka sa sebediswa kgahlanong le yena mosebetsing wa hae dipolotiking.  Ho Mathaai empa mosebetsi wa hae o ne o qhelelwa ka thoko lebitsong la hore o hladile.

Ho ya ka Muthuki, Maathai le GBM ba ne ba hulela pele ntwa e tlisang phetoho mokgweng oo batho ba jang ka teng  le maphelong a bona kamohelong ya diphetoho tse ntjha, jwaloka ka ho iphedisa e seng ho phela ka batho ba bang, tshebedisano mmoho ho ena le ho phehisana le ho hlompha tlaho.  

Muthuki o phethela ka hore mosebetsi wa Maathai ho GBM o phephetsa sebopeheo sa mokgwa oo setjhaba se phelang ka ona, o bolayang lefatshe le disebediswa tse teng. Mosebetsi wa hae o bontsha matsapa a ho tlisa phetoho e ntjha dipoltiking, setjhabeng le moruong wa Kenya bitsong la basadi.  Lehlakoreng le leng dipehelo le mananeo a GBM ke bopaki ba tsela e sebediswang ho sebedisana le ho hlalosa kaho ya setjhaba le moruo Afrika.  Tsela ena e bea basadi lehlakoreng le ikgethileng le tshisreletso ya moruo, hape  dintlha tsenaa tse pedi di lokela ho kopnanngwa ntweng ena ya ho boloka tlhaho mmusong wa thato ya bohle.