In response to a sardonic essay written in the recent Saturday Nation by Proffessor Ekara Kabaji, wryly  disregarding the position of Kwani in the global literary movement within and without Kenya , I beg to be permitted a leeway  to observe that any literature, orature, music,drama,cyborature,prisnorature,wallorature,streetorature , sculptor  or painting can effortlessly thrive and off course it has been thriving without professors of  literature, but the reverse is not possible as a proffessor of literature cannot be when literature is not there. Facts in support of this position are bare and readily available in the history of world literature, why they may not be seen is perhaps the blurring effects from tor like protuberant irrelevance of professors of literature in a given literary civilization.
A starting point is that literature exists as a people’s subculture, it can be written or not written like the case of orature which survive as an educative and aesthetic value stored in the collective memory of the given people. The people to be pillars of this collectivity of the memory are not differentiated by academic ranking for superlativity of any reason, but they are simply a people of that place, that community, that time, that heritage, that era and that collective experience. Writing it down is an option, but novels and other written matter is not a sine qua non for existence of literature in such situations. This is not a bolekaja of literature as Proffessor Ekara Kabaji would readily put, but it is a stretch towards realism that it is only people’s condition that creates literature. Poverty, slavery, colonialism, ***, marriage, circumcision, migration, or any other conditions experienced as collective experience of the people is stored or even stowed away in the collective memory of the people as their literature. Literature does not come from idealistic imagination of an educated person.
Historical experience of written literature informs us that the good novels, prose, drama and poetry were written before human society had people known as professors of literature. I want you my dear reader and You-Tube audience to reflect on the Cantos of Dante Alighieri in Italy, novels of Geoffrey Chaucer in England, Herman Melville and his Moby **** in Americas, poetry of Omar khwarisim in Persia, Homeric epics of Odyssey in Greece and the Makonde sculptures of Africa and finally link your reflections to Romesh Tulsi who grafted the Indian epic poetry of Ramayana and Mahabharata. At least you must realize that in those days literature was good, full of charm, very aesthetic and superbly entertaining. This leads to a re-justification that, weapon of theory is not useful in literature. University taught theories of literature have helped not in the growth of literature as compared to the role played by folk culture.
Keen observation will lead you dear reader, down to revelations that; professors of literature squarely depend on the thespic work of the people who are not substantially educated to make a living. Let me share with you the story about Dr. Tom Odhiambo who went to University of Witwasterand in South Africa for post graduate studies in literature only to do his Doctoral research on books of David G Maillu. Maillu is a Kenyan writer, he did not finish his second year of secondary school education but he has been successfully writing poetry and prose for the past three decades. His successful romantic work is After 4.30, probably sarcasm against Kenyan office capitalism, while his eclectic, philosophical and scholarly work is the Broken Drum. Maillu has many other works on his name. But the point is that Dr. Odhiambo now teaches at University of Nairobi in the capacity of senior lecturer in Literature. What makes him to put food on the table is the effort of un-educated person in the name of David Maillu. Dr.Odhiambo himself has not written any book we can mention him for, apart from regular literary journalism he is often involved in on the platforms of the Literary discourse in the Kenyan Saturday Nation which are in turn regular Harangues and ripostes among literature teachers at the University of Nairobi, the likes of Dr Siundu, Proffessor wanjala Chris and Evans Mwangi just but to mention by not being oblivious to professors; Indangasi and Shitanda.
No study has yet been done to establish the role of university professors on growth of African literature. One is overdue. Results may be positive role on negative role, myself I contemplate negative role. Especially when I reflect on how the African literati reacted on the publication of Amos Tutuola’s book The Palm Wine Drinkard. The reactions were more disparaging than appreciative. Taban Lo Liyong reacted to this book by calling Amos Tutuola the son of Zinjathropus as well as taking a self styled intellectual responsibility in form of writing a more  schooled version of this book; Taking Wisdom up the Palm Tree. Nigerians of Igbo (Tutuola being a Yoruba) nation cowed from being associated with the book as it had shamefully broken English, broken grammar etc. Wole Soyinka had a blemished stand, but it is only Achebe who came out forthrightly to appreciate the book in its efforts to Africanize English for the purpose of African literature. Courtesy of Igbo wisdom. But in a nutshell, what had happened is that Amos Tutuola had taken a plunge to contribute towards written literature in Africa.
One more contemplated result from the research about professors and African literature can be that apart from their role of criticism, professors write very boring books. A ready point of reference is deliberate and reasonless obscurantism taken Wole Soyinka in all of his books, Soyinka’s books are difficult to understand, sombre, without humour and not capable to entertain an average reader. In fact Wole Soyinka has been writing for himself but not for the people. No common man can quote Soyinka the way Achebe’s Things Fall Apart is quoted. Achebe wrote Things Fall Apart when he had not began his graduate studies. However, he did not escape the obvious mistake of professors to become obscure in the Anthills of the Savanna, the book he wrote when he had become a proffessor. This is on a sharp contrast to entertaining effectiveness, simplicity and thematic diversity of Captain Elechi Amadi, Amadi who studied chemistry but not literature. He does not have a second degree, but his books from the Concubine, The great Ponds, and Sunset in the Biafra and Isibiru are as spellbinding as their counterparts in Russia.
Kenyan scenario has Ngugi wa Thiongio, he displayed eminence in his first two books; Weep not Child and The River Between. These ones he wrote when he was not yet educated, as he was still an undergraduate student at Makerere University. But later on Ngugi became a victim of prosaic socialism, an ideology that warped his literary imagination only to put him in a paradoxical situation as an African communist who works in America as an English teacher at Irvine University. His other outcrops are misuse of Mau Mau as a literary springboard and campaigning for use of Kikuyu dialect of the Gema languages to become literary Lingua Franca in Kenya. Such efforts of Ngugi are only a disservice to Kenyan literature in particular and African literature collectively. Ngugi having been a student of Caribbean literature has failed to borrow from global literary behaviour of Vitian S. Naipaul.  Ngugi’s position also contrasts sharply with Meja Mwangi whose urban folksy literature swollen with diversity in themes has remained spellbinding entertainers.
The world’s literary thirsty has never failed to get palatable quenching from the works of Harriet Bechetor Stowe, Robert Louis Stevenson, Shakespeare, Alice Munro, Octavio Paz, Pablo Neruda, John Steinbeck, Garcia Guarbriel Marguez,Salman Rushdie, Lenrie Peters, Cyprian Ekwenzi, Nikolai Gogol,I mean the list is as long as the road from Kaduna to Cape town. Contribution of these writers to global literature has been and is still critical. Literature could not be without them. Surprisingly, most of them are not trained in literature; they don’t have a diploma or a degree in literature, but some have won literature Nobel Prize and other prizes. Alfred Nobel himself the author of a classical novella, The Nemesis, does not have University education in literature. What else can we say apart from acceding to the truth that literature can blossom without professors, the Vis-à-vis an obvious and stark impossibility.

They have now thronged brimful, all the barazas
In their elderly gear, in a move to cut off my thing,
The Maasai chiefs and elders have their fangs now,
More glowing in the crudeness of despotic culture,
Their foul circumcisers’ tools sharply menacing,
All focused on my ****** *******, the only joy of my nature,
They want to maliciously cut it off in their selfish solace
Minus mine consent the right of a young girl,
Chided by evils done in the name of culture,
Kwani? a maasai and culture who creates the other?
Can’t we create culture that  is so darlingly to rights of girl?
Other than receding back to crookedness of un-gendered past
Denying I your posterity the rights to self worthiness,
Kindly I beg that you don’t cut of my *******.

Osogo chiewa gokinyi tula ruto e wi tado,chunya penjoree nyakwar kibiere ang’o ma dwa yudowa ma awinjo duond jachein machiegni ni? Achiewo amanyo ang’uolana mane agolo ka pok adonjo e od nindo.Awuok oko agoyo ****’a koni gi koni ,aneno minwa oa turo bando e puodho ma path ot,’minwa oyaore?’ amose gi luoro apenje ni,to ma winy ochiewa gi ruto modhuroni to kare ang’o madwa timore,”Nyathina ing’eyo ni asebedo ka aleko lek moko mag tho chalo ni masira nyalo yudowa machiegni ni.”Wewuoyo kamano minwa nyoro ka koko ayiko nyabila osiepa mabuonjo mos to ong’eyo rito nyikwayo ,omwolo nyakamaye,ok adwa winjo wach tho kata matin.Ne, we keta gi wach tho gokinyi chiew owadu ma ababa mondo udhi e puodho ridho bando, wuoyi ber machiewo to yudo gi matimo ka chieng pok obedo makech,awuok achiko e od steve omera kuma ababa tinde nindoe karito ’ ,Ababa pok ichiewo,? mama wacho ni en nindo manade ma sani pod ng’ama dichwo ninde?Bro,nyoro ne anindo modeko nadhi e thum kaseda loka aduogo saa apar ga riyo asayou weya uru anind matin okatamora puodho to adhi.Ababa we tugo koda dalaka. kwani wan ema ne wakoni ni idhi e thum? Chung na malo ka pok achopo kanyo apami.Awera kode Awuok Oko Tiego Kwer ,nyundo pisore to goyo lweta malit ‘Uwi Uwi ****’,Fred en ang’o? Minwa goyo koko,Ta ang'ise gi lit ni " ok nyundoni ema dwa bamo lweta yawa',Ababa nyiera ‘Hehe mama nakoni ni jo town gi bure kata tiego kwer gikia’.Omera we losona kaka ilosonano idhi ****’o iya gokinyi.Mama to nyathini kamaye ekaka tinde onindo dalaka ? Saani dekoro wasechopo e puodho? Fred, in to ema ihero lungo wach,Nyoro donge nang’isi ni aseda mawuon Erick ne onindo e bade? D.O Misiani ne biro goyo ngolo kanyo gi joka shirati band,makoro imedo chumvi e wach dhina e thum ni? Ne ok awinjo maber ababa yawa,yani "Aseda ne osewewa ? To nyaka ne bi dalaka asebedo mana ka awuotho to shemecha gi ok kona ni wuod awino ratego osewewa,mayie we adhi sani agone gi mos puodho ok ringi pod an dala ka.Mama? Ababa ng’isa ni aseda kare ne ong’ielo orengo? We adhi agone gi mos mondi? Fred Okadwa Walo Ochuno Ni Nyaka Idhi Sani ? Dhi nenore marach ni asebet odieng' ariyo dalaka to pok adhi gonegi mos,we adhiya adhiya mama asayi?Kare dhi to kik ibudh kono,Aneno wuonu ma ngoto kono ohero minoni mang’eny gi penjo mag pimo wich,Tang' kode? Awinji minwa.Omera ? Mano fred maneno kalo e rangach kanyo no? Adwoke gi gero,'Mano ng’a magoyo koko gi nyinga E gweng’ no?An bena omera kwani ikia dwonda ? Omera kare in e gweng’ ka ? An Nabiro nyoro. Achopo ka owad gi baba u ma aseda kagoyo mos.Mano ber ,yaani freddy eldoret ka omiyo ok unenru, chakre john ma wuonu tho yawa,uweyo nyauyoma ema puro dalaka  kapunda? Ok kamano baba “nyaka wamany omera, piny oidho ma  ka ok imanyo toinyalo inindo kech kata kwelo.We an achop ago mos koka aduogi,Kapok idhi  Freddy miya gimoro kanyo adonjgo kisii ka amorgo chunya? Omera Benah, sani to atwo ok awuotho gi wallet lakini mak mia moro nikaa ikwe go wiyi, abiro neni maber godhiambo.Erokamano wuod baba, in gi chuny mana ka wuonu ma john. Sasawa Bena we an Aweyi.Hodi ka? Karibu! Karibu !  Freda,To in Dalaka? Antiye min akoth nabiro nyocha neno nyara matin gi minwa ,Mos  kuom gimoyudi ni? Nyathi john,mae e yo manyaka ji duto te nelu,nitie kinde nyuol gi kinde tho, wante wan jokalo e piny ma mwalo ka,mano adier min akoth.To ne  odhi nade ? " Kik iwach nyathi nyieka,an nachiewo gi sime koa kisumo ni wuon akoth wakoche ne oyang’o ng’ute gotieno koa tich.Gichinje matindo tindo." Mos yawa, pinyni  ne waresre nade? En mana kamano nyathi nyauyoma,to piny majan kono udhiye nade ? Siasa awinjo ni liet kono mapek piny otur ji dwaro lokruok? Nandi, dhi maber lakini nasewuok kono an eldoret tinde.'oh nisewuok kono ? Mano ber tek ni iyudo kamoro ma chumbi wuoke."Min Akoth ok awuotho machwe ahinya lakini mak rupia moro matin ni, iyudgo kata sukari moro ne nyithindo."Erokamano nyathina nyasaye ogwedhi,to pok iyudo min ot nyaka nya min nyathini wewa? Hahhahaha ! Naseyuto,Nyasaye ogwedha gi jaber kendo achano mana harus.Pod apime ka en miyo manyalo pur ma kojwach ka.Pod Antiye Dalaka Wabiro Wuoyo Kayudo Kinde. We an aweyi? Erokamano nyathi nyieka.

NAKUSHUKURU
Baba nakushukuru kwa kunipa uhai hata sasa,
Nashukuru kwa kunisamehe na kunitakasa,
Nashukuru kwa kuwa ulikufa kwa ajili yangu,
Nashukuru kwani ulinibariki toka tumboni mwa mama yangu,
Nashukuru unanipenda hata na mapungufu yangu,
Nashukuru kwa kuwa unanilinda kutoka na kuingia kwangu,
Lihimidiwe jina lako YEHOVA hakuna kama wewe,
Mungu kwa kuwa hakuna kinachoweza kulinganishwa na upendo wako,
Hakuna kinachoweza kulinganishwa na wema wako,
Je ni mwanadamu gani awezaye kufa kwa ajili ya asimjua?
Ni nani awezaye kukubali kuteseka kwa niaba ya yule amchukiaye?
Ni nani awezaye kuuweka chini uhai wake kwa ajili ya adui yake?

I.
Ngozi yangu ni nyekundu
Choka wanaochukua kama mfuo
Bila ushunda na heshima
Waichezea kama kikapu cha samaki

I.
My exotic melenated skin is dark
Pasted with chalks that crease in mist
The world that sails with no justice and politeness
A sifted clan put in a basket like the unwanted fish

II.
Wainukia hii fedha, kwani sina mkopo
Hizi ndamu nyekundu zalia pilipili
Kwa uchungu umeomwangwa duniani
Haya si maneno ya sifa wala ya hatari

II.
Don’t smell at this treasure, for I have no debt
The bloods that pour in crimson and burn in hot pepper
The pain streamed from faces, a tainted worldly existence
Let these words not be seen as a praise and neither a threat

III.
Binadamu ulimwenguni wakifu
Kama mfalme mwenye hana taji
Umoja madada, pamoja makaka
Mkono tushikane kwa usawa, mdogo mdogo

III.
Humanity is a concept weft from the universal strains in cobalt abstracts
Lost in illusion like a king who is prided by invisible crowns
Together sisters, brothers, daughters and sons
Hold hands, spread the love in a united mesh, little by little