A PLAY


BY



ALEXANDER   K   OPICHO









THE CASTE
1. Chenje – Old man, father of Namugugu
2. Namugugu – Son of Chenje
3. Nanyuli – daughter of Lusaaka
4. Lusaaka – Old man, father of Nanyuli
5. Kulecho – wife of Lusaaka
6. Kuloba – wife of Chenje
7. Paulina – Old woman, neighbour to Chenje.
8. Child I, II and III – Nanyuli’s children
9. Policeman I, II and III
10. Mourners
11. Wangwe – a widowed village pastor

















ACTING HISTORY
This play was acted two times, on 25th and 26th December 2004 at Bokoli Roman Catholic Church, in Bokoli sub- location of Bungoma County in the western province of Kenya. The persons who acted and their respective roles are as below;

Wenani Kilong –stage director
Alexander k Opicho – Namugugu
Judith Sipapali Mutivoko- Nanyuli
Saul Sampaza Mazika Khayongo- Wangwe
Paul Lenin Maondo- Lusaaka
Peter Wajilontelela-  Chenje
Agnes Injila -  Kulecho
Beverline Kilobi- Paulina
Milka Molola Kitayi- Kuloba
Then mourners, children and police men changed roles often. This play was successfully stage performed and stunned the community audience to the helm.













PLOT
Language use in this play is not based on Standard English grammar, but is flexed to mirror social behaviour and actual life as well as assumptions of the people of Bokoli village in Bungoma district now Bungoma County in Western province of Kenya.

























ACT ONE
Scene One

This scene is set in Bokoli village of Western Kenya. In Chenje’s peasant hut, the mood is sombre. Chenje is busy thrashing lice from his old long trouser Kuloba, sitting on a short stool looking on.

Chenje: (thrashing a louse) these things are stubborn! The lice. You **** all of them today, and then tomorrow they are all-over. I hate them.
Kuloba: (sending out a cloud of smoke through her tobacco laden pipe). Nowadays I am tired. I have left them to do to me whatever they want (coughs) I killed them they were all over in my skirt.
Chenje: (looking straight at Kuloba) Do you know that they are significant?
Kuloba: What do they signify?
Chenje: Death
Kuloba: Now, who will die in this home? I have only one son. Let them stop their menace.
Chenje: I remember in 1968, two months that preceded my father’s death, they were all over. The lice were in every of my piece of clothes. Even the hat, handkerchief. I tell you what not!
Kuloba: (nodding), Yaa! I remember it very well my mzee, I had been married for about two years by then.
Chenje: Was it two years?
Kuloba: (assuringly) yes, (spots a cockroach on the floor goes at it and crushes it with her finger, then coughs with heavy sound) we had stayed together in a marriage for two years. That was when people had began back-biting me that I was barren. We did not have a child. We even also had the jiggers. I can still remember.
Chenje: Exactly (crashes a louse with his finger) we also had jiggers on our feet.
Kuloba: The jiggers are very troublesome. Even more than the lice and weevils.  
Chenje: But, the lice and jiggers, whenever they infest one’s home, they usually signify impending death of a family member.
Kuloba: Let them fail in Christ’s name. Because no one is ripe for death in this home. I have lost my five children. I only have one child. My son Namugugu – death let it fail. My son has to grow and have a family also like children of other people in this village. Let whoever that is practicing evil machinations against my family, my only child fail.
Chenje: (putting on the long-trouser from which he had been crushing lice) let others remain; I will **** them another time.
Kuloba: You will never finish them (giggles)
Chenje: You have reminded me, where is Namugugu today? I have not seen him.
Kuloba: He was here some while ago.
Chenje: (spitting out through an open window) He has become of an age. He is supposed to get married so that he can bear grand children for me. Had I the grand children they could even assist me to **** lice from my clothes. (Enters Namugugu) Come in boy, I want to talk to you.
Kuloba: (jokingly) you better give someone food, or anything to fill the stomach before you engages him in a talk.
Namugugu: (looks, at both Chenje and Kuloba, searchingly then goes for a chair next to him)
Mama! I am very hungry if you talk of feeding me, I really get thrilled (sits at a fold-chair, it breaks sending him down in a sprawl).
Kuloba: (exclaims) wooo! Sorry my son. This chair wants to **** (helps him up)
Namugugu: (waving his bleeding hand as he gets up) it has injured my hand. Too bad!
Chenje: (looking on) Sorry! Dress your finger with a piece of old clothes, to stop that blood oozing out.
Namugugu: (writhing in pain) No it was not a deep cut. It will soon stop bleeding even without a piece of rag.
Kuloba: (to Namugugu) let it be so. (Stands) let me go to my sweet potato field. There are some vivies, I have not harvested, I can get there some roots for our lunch (exits)
Chenje: (to Namugugu) my son even if you have injured your finger, but that will not prevent me from telling you what I am supposed to.
Namugugu: (with attention) yes.
Chenje: (pointing) sit to this other chair, it is safer than that one of yours.
Namugugu: (changing the chair) Thank you.
Chenje: You are now a big person. You are no longer an infant. I want you to come up with your own home. Look for a girl to marry. Don’t wait to grow more than here. The two years you have been in Nairobi, were really wasted. You could have been married, may you would now be having my two grand sons as per today.
Namugugu: Father I don’t refuse. But how can I marry and start up a family in a situation of extreme poverty? Do you want me to start a family with even nothing to eat?
Chenje: My son, you will be safer when you are a married beggar than a wife- less rich-man. No one is more exposed as a man without a wife.
Namugugu: (looking down) father it is true but not realistic.
Chenje: How?
Namugugu: All women tend to flock after a rich man.
Chenje: (laughs) my son, may be you don’t know. Let me tell you. One time you will remember, maybe I will be already dead by then. Look here, all riches flock after married men, all powers of darkness flock after married men and even all poverty flock after married. So, it is just a matter of living your life.
(Curtains)
SCENE TWO

Around Chenje’s hut, Kuloba and Namugugu are inside the hut; Chenje is out under the eaves. He is dropping at them.
Namugugu: Mama! Papa wants to drive wind of sadness permanently into my sail of life. He is always pressurizing me to get married at such a time when I totally have nothing. No food, no house no everything. Mama let me actually ask you; is it possible to get married in such a situation?
Kuloba: (Looking out if there is any one, but did not spot the eaves-dropping Chenje).
Forget. Marriage is not a Whiff of aroma. My son, try marriage in poverty and you will see.
Namugugu: (Emotionally) Now, if Papa knows that I will not have a happy married life, in such a situation, where I don’t have anything to support myself; then why is he singing for my marriage?
Kuloba: (gesticulating) He wants to mess you up the way he messed me up. He married me into his poverty. I have wasted away a whole of my life in his poverty. I regret. You! (Pointing) my son, never make a mistake of neither repeating nor replicating poverty of this home into your future through blind marriage.
Namugugu: (Approvingly) yes Mama, I get you.

Kuloba: (Assertively) moreover, you are the only offspring of my womb             (touching her stomach) I have never eaten anything from you. You have never bought me anything even a headscarf alone. Now, if you start with a wife will I ever benefit anything from you?
Namugugu: (looking agog) indeed Mama.
Kuloba: (commandingly) don’t marry! Women are very many. You can marry at any age, any time or even any place. But it is very good to remember child-price paid by your mother in bringing you up. As a man my son, you have to put it before all other things in your life.
Namugugu: (in an affirmative feat) yes Mama.
Kuloba: It is not easy to bring up a child up to an age when in poverty. As a mother you really suffer. I’ve suffered indeed to bring you up. Your father has never been able to put food on the table. It has been my burden through out. So my son, pleased before you go for women remember that!
Namugugu: Yes Mama, I will.
(Enters Chenje)
Chenje: (to Kuloba) you old wizard headed woman! Why do you want to put    my home to a full stop?
Kuloba: (shy) why? You mean you were not away? (Goes out behaving shyly)

Chenje: (in anger to Namugugu) you must become a man! Why do you give your ears to such toxic conversations? Your mother is wrong. Whatever she has told you today is pure lies. It is her laziness that made her poor. She is very wrong to festoon me in any blame…. I want you to think excellently as a man now. Avoid her tricky influence and get married. I have told you finally and I will never repeat telling you again.

Namugugu: (in a feat of shyness) But Papa, you are just exploding for no good reason, Mama has told me nothing bad……………………
Chenje: (Awfully) shut up! You old ox. Remove your ears from poisonous mouths of old women!
(Enters Nanyuli with an old green paper bag in her hand. Its contents were bulging).
Nanyuli: (knocking) Hodii! Hodii!
Chenje: (calmly) come in my daughter! Come in.
Nanyuli: (entering) thank you.
Chenje: (to Namugugu) give the chair to our visitor.
Namugugu: (shyly, paving Nanyuli to sit) Karibu, have a sit please.
Nanyuli: (swinging girlishly) I will not sit me I am in a hurry.
Chenje: (to Nanyuli) just sit for a little moment my daughter. Kindly sit.
Nanyuli: (sitting, putting a paper-bag on her laps) where is the grandmother who is usually in this house?
Chenje: Who?
Nanyuli: Kuloba, the old grandmother.
Namugugu: She has just briefly gone out.
Chenje: (to Nanyuli) she has gone to the potato field and Cassava field to look for some roots for our lunch.
Nanyuli: Hmm. She will get.
Chenje: Yes, it is also our prayer. Because we’re very hungry.
Nanyuli: I am sure she will get.
Chenje: (to Nanyuli) excuse me my daughter; tell me who your father is?
Nanyuli: (shyly) you mean you don’t know me? And me I know you.
Chenje: Yes I don’t know you. Also my eyes have grown old, unless you remind
me, I may not easily know you.
Nanyuli: I am Lusaaka’s daughter
Chenje: Eh! Which Lusaka? The one with a brown wife? I don’t know… her name is Kulecho?
Nanyuli: Yes
Chenje: That brown old-mother is your mother?
Nanyuli: Yes, she is my mother. I am her first – born.
Chenje: Ooh! This is good (goes forward to greet her) shake my fore-limb my
daughter.

Nanyuli: (shaking Chenje’s hand) Thank you.
Chenje: I don’t know if your father has ever told you. I was circumcised the same year with your grand-gather. In fact we were cut by the same knife. I mean we shared the same circumciser.
Nanyuli: No, he has not yet. You know he is always at school. He never stays at home.
Chenje: That is true. I know him, he teaches at our mission primary school at Bokoli market.
Nanyuli: Yes.
Chenje: What is your name my daughter?
Nanyuli: My name is Loisy Nanyuli Lusaaka.
Chenje: Very good. They are pretty names. Loisy is a Catholic baptismal name, Nanyuli is our Bukusu tribal name meaning wife of an iron-smith and Lusaaka is your father’s name.
Nanyuli: (laughs) But I am not a Catholic. We used to go to Catholic Church upto last year December. But we are now born again, saved children of God. Fellowshipping with the Church of Holy Mountain of Jesus christ. It is at Bokoli market.
Chenje: Good, my daughter, in fact when I will happen to meet with your father, or even your mother the brown lady, I will comment them for having brought you up under the arm of God.
Nanyuli: Thank you; or even you can as well come to our home one day.
Chenje: (laughs) actually, I will come.
Nanyuli: Now, I want to go
Chenje: But you have not stayed for long. Let us talk a little more my daughter.
Nanyuli: No, I will not. I had just brought some tea leaves for Kuloba the old grandmother.
Chenje: Ooh! Who gave you the tea leaves?
Nanyuli: I do hawk tea leaves door to door. I met her last time and she requested me to bring her some. So I want to give them to you (pointing at Namugugu) so that you can give them to her when she comes.
Namugugu: No problem. I will.
Nanyuli: (takes out a tumbler from the paper bag, fills the tumbler twice, pours the tea leaves  into an old piece of  newspaper, folds and gives  it to Namugugu) you will give them to grandmother, Kuloba.
Namugugu: (taking) thank you.
Chenje: My daughter, how much is a tumbler full of tea leaves, I mean when it is full?
Nanyuli: Ten shillings of Kenya
Chenje: My daughter, your price is good. Not like others.
Nanyuli: Thank you.
Namugugu: (To Nanyuli) What about money, she gave you already?
Nanyuli: No, but tell her that any day I may come for it.
Namugugu: Ok, I will not forget to tell her
Nanyuli: I am thankful. Let me go, we shall meet another day.
Chenje: Yes my daughter, pass my regards to your father.
Nanyuli: Yes I will (goes out)
Chenje: (Biting his finger) I wish I was a boy. Such a good woman would never slip through my fingers.
Chenje: But father she is already a tea leaves vendor!
(CURTAINS)


SCENE THREE
Nanyuli and Kulecho in a common room Nanyuli and Kulecho are standing at the table, Nanyuli is often suspecting a blow from Kulecho, counting coins from sale of tea leaves; Lusaaka is sited at couch taking a coffee from a ceramic red kettle.


Kulecho: (to Nanyuli) these monies are not balancing with your stock. It is like you have sold more tea leaves but you have less money. This is only seventy five shillings. When it is supposed to be one hundred and fifty. Because you sold fifteen tumblers you are only left with five tumblers.
Nanyuli: (Fidgeting) this is the whole money I have, everything I collected from sales is here.
Kulecho: (heatedly) be serious, you stupid woman! How can you sell everything and am not seeing any money?
Nanyuli: Mama, this is the whole money I have, I have not taken your money anywhere.
Kulecho: You have not taken the money anywhere! Then where is it? Do you know that I am going to slap you!
Nanyuli: (shaking) forgive me Mama
Kulecho: Then speak the truth before you are forgiven. Where is the money you collected from tea leaves sales?
Nanyuli: (in a feat of shyness) some I bought a short trouser for my child.
Kulecho: (very violent) after whose permission? You old cow, after whose permission (slaps Nanyuli with her whole mighty) Talk out!
Nanyuli: (Sobbingly) forgive me mother, I thought you would understand. That is why I bought a trouser for my son with your money!
Lusaaka: (shouting a cup of coffee in his hand, standing charged) teach her a lesson, slap her again!
Kulecho (slaps, Nanyuli continuously, some times ******* her cheeks, as Nanyuli wails) Give me my money! Give me my money! Give me my money! Give me my money! You lousy, irresponsible Con-woman (clicks)
Lusaaka: Are you tired, kick the *** out of that woman (inveighs a slap towards Nanyuli) I can slap you!
Nanyuli: (kneeling, bowedly, carrying up her hands) forgive me father, I will never repeat that mistake again (sobs)
Lusaaka: An in-corrigible, ****!
Kulecho: (to Nanyuli) You! Useless heap of human flesh. I very much regret to have sired a sell-out of your type. It is very painful for you to be a first offspring of my womb.
I curse my womb because of you. You have ever betrayed me. I took you to school you were never thankful, instead you became pregnant. You were fertilized in the bush by peasant boys.
You have given birth to three childlings, from three different fathers! You do it in my home. What a shame! Your father is a teacher, how have you made him a laughing stock among his colleagues, teachers? I have become sympathetic to you by putting you into business. I have given you tea leaves to sell. A very noble occupation for a wretch like you. You only go out sell tea leaves and put the money in your wolfish stomach. Nanyuli! Why do you always act like this?
Nanyuli: (sobbing) Forgive me mother. Some tea leaves I sold on credit. I will come with the money today?
Kulecho: You sold on credit?
Nanyuli: Yes
Kul

POEMOCRACRY AND POEMOCRATS


Alexander   K   Opicho
(Eldoret, Kenya;aopicho@yahoo.com)

It is freedom of universal poetry
And the political democratic space
In the economic government of poetry
By the poetrizens for the poetrizens.
Ascription to which I get Faiz of Urdu a true poemocrat
The male mistress of poetry’s counter-narrative
To its extremism in the Nerudaistic poemocracy
Known in the West as the 'Neruda of Urdu poetry
Faiz wrote romantic lyrics with a different a touch
He fused it with contemporary social issues
Progressive Pakistanis have commemorated
His jolly and poemocratic 29th death anniversary
Faiz Ahmad Faiz, a progressive Pakistani poemocrat
Has inspired almost three generations of Pakistanis
He believe in secular and liberal values poemocratically
A proclaimed poemocratic Marxist Faiz received
The Lenin Peace Prize from the then Soviet Union in 1962
The poet was also involved in many political struggles
And was jailed by Pakistani rulers a number of times.

Good poetry can always be used as an agent for self- awareness
In terms of the poemocratic quality of his poetry
And his poetical expressions he is unparalleled
In the whole history of Urdu poemocracy.
His metaphors, the string of nouns that he uses,
The rhythm and the structure will never go stale
Faiz will remain relevant mostly because of his themes
- He wrote extensively about human misery,
Despair, squalor, Inequality and injustice
These are timeless democratic issues
These are universal issues and are not restricted
to a parochial nor Provencal  country or  group.

Good poetry can always be used as an agent for awareness,
But Faiz is more relevant in this context
Because he speaks in contemporary poemocratic idiom
But let me be clear that Faiz is exceptionally among the equals
Poemocratic like Meer, Ghalib and Hafiz make us open-minded
They make us appreciate and cherish the poemocratic diversity
And differences that we have in the world mother earth’s sire.




Faiz weeps over oppressive problems in Africa
And talks about the oppressive racism in Palestine issue.
Faiz’s poetry makes us feel the pain of others
Indeed Faiz's poetry serves the world a bonanza ever
As a counter-narrative to extreme Islamist ideologies
Faiz and Neruda both belonged to the poor World
The conditions he was dealing with during his life,
was The colonial hangover as it  was
Something Neruda also faced in his country.

Faiz talks about the concrete realities around him
And not only about some imaginative issues
This is also true of poemocratic Pablo Neruda
They both deal with real issues of bread and butter,
Of poverty, hunger, nakedness, jiggers, peace and security.
Not only are the sensibilities of the two poemocrats is ditto,
But also the socio-political fabrics they lived under
Kudos to German poetry and fiction
That always had good influence
On the poemocratic Urdu-Chilean literature
Soul literature has inspired countless Urdu writers and poets.
Its influence was starker during the 20th century
Faiz was not only inspired by soul writers and philosophers,
But also by praxis of poverty and agonies of diverse oppression.

Apple strudel
Cinnamon dust
Soft warm custard,
Is a must
Or do you prefer,
double cream,
topping the,
Bramley pie dream
Puff or flaky,
baking lately
Relax like Reiki
Feeling comfort
Now restore,
physical, emotional well-being,
with energy open door
Low heat in the oven retreat,
don't let energy deplete
Sit and, relax,
for a moment be sure
to channel energy,
healing and, more

© 2021 Carol Natasha Diviney