The creator of the universe
Our whole existence
Our tradition and way of life
The beginning and the end

The divination and religion
Of our people
Odu Ifa our literary corpus
The grand priest of Ifa
The mantle of Olodumare

The builder of the Ifa Oracle
Ile-Ife your city of abode
Orunmila,
Orirun ile Yoruba
The master of Aseda and Akoda
The Aalafin of Yoruba land
The Ooni of the Yoruba mantle

Our spiritual system of existence
Orunmila,
The supreme being
The Orisa of all orisas

Esu bows at your feet
Obatala trembles at your voice
Ogun makes an obeisance at your sight
Osun lays down at your coming
Yemonja proclaims your might

The divination of Ifa
The prophecy of the Yoruba heritage
The founder of earthly beings
The Ese Ifa
Orunmila
The principal Odu

Written by Tosan Oluwakemi Thompson

Road Trip: Thinking it's about time (find yourself within II)

This particular poem was born as a one line response to a message.  But in many other forms, half written, it exists still, un, unfinished, waiting for the next burst energy, the next holiday time, to reach a new finish line.

This is a different but similar to a poem posted on June 2nd, "Poetry Round (find your self within)"

Any error of omission is unintentional, but know that this took many hours, until fatigue won. If you never told or revealed to me your location, know that you will be called out, to and unto me, in another poem, called "your banner is my flag."

Fact about me:  You design me.
-------------------------------------------------------

th­inking it's about time for a road trip.

create an excuse
(reasons, I got a plenty)
to stop by,
to show you another side of me,
for a drink, a meal,
and some kind
of exchange, of
form and fluids,
manner to be determined.

to come to Minneapolis,
watch you create a heated sensuality,
verbally, from melted snowdrifts,
a hot time to be had
by all the poets
of the mini-apple,
I want to meet
and celebrate ann victory.

travel to Thiruvananthapuram,
tour the treasures
of gold and diamonds,
from whence come
the bejeweled poems,
that have earned visits from
thousands upon thousands,
pilgrims, devotees, followers,
to partake at that, his,
special temple.

Gomer, Gomer,  & MJJ,
I am in your Florida,
no, sorry, not in Ocala,
near to your homer,
and I feel you springer
ten times in the
November sun rays,
that have me locked
in a full Nelson,
your productivity,
endless,
a sea of orange sunburnt words,

Tennessee,
The Carolinas,
Georgia,
The South,
I rise with it,
now, again,
that I will need a slow
sunny all lazy summer long to
learn y'alls ways,
see the wolves,
in your forests,
helm the riverboats,
navigate the quaint tides
of Charleston,
the special places
where they heal, le ville,
where the ashes of
burnt children,
retuned to be whole.

learn y'alls ways,
walk in your boots,
of seeing poems
using your special
southern saber words.

missed the original
Thrilla-in-Manila,
but rest easy, assured,
that hotbed of creativity,
where I check the
PH of the mc waters
to comprehend its
wisdom and now, it's sadness,
will be an illustrious destination
on my itinerant itinerary,
stopping by Makati City,
after all,
it is writ in the good book,
this island,
the PhilippineS,
is the birthplace
of the letter S,
Samples: samson, sally,
and So many others?

in Nevada City,
which is of course in
krazy California,
wager philosophy, romance,
be available for
succinctly seeing
works in progress,
from which I
will imbibe,
so **** deeply,
may have to
stay awhile for...

while I am there,
will need to do
a search and
Hug Mission,
to find a special man,
his unkempt prose,
his mortal rhymes
disguise not his holy worth,
even to the grassy
cal-stratosphere,
to the mesosphere,
will I high fly,
to find his sweetest spot,
then and thereafter
going looking
further on to
Humboldt County.

in Leeds, in West Yorkshire,
(Hamphshirians, Northamptontonians,
patience please)
built foundries and factories
over the magical forest of Loidis,
near to the river Aire,
yet still hides a
magical sorceress of words,
casting spells over
men and beast.
no one has seen full
her half-turned away face,
but when she summons,
do I have a choix
other than obey?
even if I get lost,
my sorceress,
you know,
I am on way too.

to get there,
will fly I must,
to Heathrow hell,
will do it,
just for you,
faithful friend,
a man da gotta do, what
a man gotta do...for you,
but first a stop off at the
London School of Economics,
Hampstead as well,
for a tutorial about sonnets,
or sams in wells,
even if I come
in my bare feet.

even in New York Upstate,
a man da gotta do,
what he mulls over in his heart,
be not surprised at a knock upon
your door, to make comparative notes,
about each other's tattoos.

in the South African veld,
hid in the highland grasses,
crouches the poetesses and tigresses,
waiting to ambush you
with words that must be seen
to be heard, to be well understood.
perhaps I'll come at ester time,
under blue indigo skies over,
a golden landscape,
seizing all the gems
that can be seen
only at 3:00am

leeward,
north to Canada,
must I, transgress,
country of my momma's birth,
fly from Montreal to Toronto, Calgary
then over to Vancouver.
Canada,
a dangerous place for me,
cause there are beautiful
souls up there,
and maybe even a
warrant to
repossess mine,
they want their
poets back.

double down by ferry,
me to Seattle,
to see a man about river,
in the Pacific Northwest,
where I have happily
drowned so many times,
that The Lord is complaining,
am hogging all the baptismal waters,
but when reminded that
nothing lasts forever,
here tomorrow,
gone today, walk on,
I add my tears
to that river,
before hitting the road.

on that river,
gonna drive me a kayak,
down Daytonway,
on the Yamill River,
see a gyreene marine,
watching me do a beach landing,
in Willamette Wine Park.
he will teach me to salute,
I will teach him how to
shake hands,
and learn from him,
it's ok,
to stand down.

man o' man
there are a lots of poets,
in these here parts,
this grand
Pacific North West,
looking for one in particular,
who will be quite easy to spot,
as he is my very own
soul brother.

will be easy to find,
though we have never met,
he will be on his kayak,
I on mine,
tho when he paddles,
somehow he manages
to hold
never letting go
of, his lovely bride,
his best half's hands.

this will a problem,
for I must teach him how to
shake two handed souls,
while hugging and paddling,
even bailing,
with an old dented pail
simultaneous.
but you can teach old dogs
new tricks, even the ones,
that can't spell
rhymers.

have mercie on me Ohio,
like a mother has to her daughter,
done a three year sentence in Cleveland,
but no jail can hold an NYC boy,
but if requested, yes I will return
to set fire to the *Cuyahoga,
again! he he he...
but do not s mock me!
(now you know why the FBI loves
my poetry, my biggest institutional fan).

souls in torment,
where you be,
where you hide,
matters not where
you physical reside,
for we have found
each other
in each other words.

You, who live in
your very own
personal hell,
I think we met there,
because
yours was
mine too,
tho not found
on any map.

maybe I will meet the
Empress Josephine Maria,
rowing on the canals of
the Netherlands,
no longer will she be
alone.

but then again, some
very special things,
like
the purest of love
are on no map,
they are everywhere.

while in India,
will seek the many musings of many lips
of aged rhyme men
and complicated charmers
so I may kiss them
with spiced humors
to pour and pour,
more and more,
upon this western soul,
mysteries of the east,
to Kashmir, Bangalore,
wherever I must,
even take a praDip in the Ganges,
I will go, find you,
un-hide you,
among the
teeming millions,
millions of
jokes and rhymes,
that make the
world spin brighter.

in Germany,
all the university students
speak English,
in Wiesbaden, they know
poetic beauty is not in the format,
some in Bamberg,
with a peculiar
Missouri accent,
which is nicht gut Englisch,
so study hard the real way,
speak the language
the new yorka way,
which will require
study abroad,
which is quite funny,
now that I think about it.

but in Mo.,
the native drums roll,
long and slow,
making words
I know
better, different,
in a way never saw before,
leaves me asking for,
mo', mo', please?

to get there, to Allemagne,
land of my forefathers,
a ship I will take,
from Southampton
across the Kiel Canal,
before I depart,
will have my hair cut,
my words reworked,
by her Ladyship,
whose keen eyes and
maternal instincts,
see the joy of life in every
Livvi little thing.

Watt am I going to do if
I need to find a Tecumseh,
taker of my naked poems,
and enlarger of them,
so truth by her,
all revealed,
we are all naked
at least,
twice a day?

In Nepal I will purr at the words
gleaned from the markets and
train stations where
voyages from Lalitpur to Katmandu,
start and end,
where there is a miracle almost
sixteen years young,
where they call their schools
future stars and little angels,
so why should poetic miracles not be
as common as its subtropical clime?

though I despise the
Dallas Cowboys,
not my  America's team,
nonetheless there is a young woman,
a true rose of Texas,
who waits and writes
so lovingly of her airman,
in Afghanistan, I have placed
their names first,
in my nighttime prayers,
hoping to be there,
schedule my visit,
to witness his safe return
and their
joyous reunification.

there are no Mayans in Maine,
but poets of similar name,
kould be, mae be,
Julia's in Jersey, new,
in Auckland,
there are poets
who don't know it,
and Down Under, too,
where getting high is easy,
getting high at
and on words
well marshaled ,
but **** sure I will be
peering and prring,
all the way.

Oregon,
don't be gone,
those wide eyes shut,
when I come by,
who knows when I
will pass this way again...
on my way to Phoenix,
where sunrayes bend to the
desires of dessert breezes.

Kentucky to Korea,
one long road to travel,
but middle son,
if you can do it,
so can I, and,
I will follow.

in a beautiful city,
unsurprisingly called
Belleville,
the leader of the band,
still leads us in belle 'noise'
and when he finishes
fall leafing us in song, he still,
rises up in the mid of dark,
prayerful haikus to write.

off to Rogers, Arkansas
to meet an Italian from Mexico
who specializes in skinny poems,
something one day I will be too.

maybe I will go to
places it snows,
there are so many,
but your photo,
and tattoo trail,
clues, will follow,
no matter how hard
you make it a mystery.

you, who live in just
the world,
don't even think,
that crazy dotted lines,
unstraight,
or huge plains,
are sufficient,
to hide your
moody dust trail
from me!

somewhere in the USA,
roses grow in ground
that needs the
watering of tears,
though this place
is hard to find,
ha, turn around,
that is me,
tapping you,
on the shoulder!

will find you,
as I am searching for
a lovely pair
of stockinged ankles,
each with a heart tattoo,
but I sure could use
a clue,
before this hobbit searches
all the shire,
derby hatted,
to find your
heart real, and the real you...

my mode of time travel?
why I am just
a dude on a rocket ship.

Wisconsin,
look for my ruby message
in the snow,
in the dust,
in the sand, the skies, the sea,
but will you answer me?

Pittsburgh,
patient, you've been,
you thought I forgot
all about you,
chimera  at the intersection
of three rivers,
all you need wonder,
upon which one
will my ship arrive
and why you still disbelieve
you are not a poetess!

ME oh my,
you too, a hidey hole got,
but, we are strange, we humans,
we would gladly bleed to please,
If we could but find
a combination of
new words that
would your heart gladden,
your eyes tear,
your lips wear,
a smile of pleasure
at our offerings poetic!
but still I know not,
the where!

Lagos,
where
I shall climb the tallest skyscraper,
calling out in Yoruba,
where is my Temitope?
where is mine,
worthy of thanksgiving
so I may carry my Popoola,
my pole of her of
written wealth?

Mombasa, Singapore,
Maryland, Rhode Island, Kentucky,
Huddersfield, Connecticut Joe, Ireland,
South Dakota,
where the merry elders
well ken somethings
about a moon and tattered clouds,
something about children and dogs,
and something about letting
tomorrow's wait.

Milwaukee, Atlanta,
chuck, in *PA., friend to all,
to all those scattered across these
United States of America.

can we dare not mention
"The Shaq" of Malaysia,
South Sudan, Pakistan,
of course not!

Suburbia,
beautiful, black San Diego, Detroit;

The BBB's -

British Columbia, Brazil, Breendonk, and
B'kara!
the goodness of *Boston,
flipping out in Flipadelphia,

did you think I would forget ya?

those of you hiding among 64 stars,
the groves of L.A',
on the lanes,
the special land of I-sia-Bella,
fellow citizens of Neverland,
those of you 'at home,'
in the land of nightmares,
concrete boxes,
those who post without a doubt,
and in the box,
this who think your birth year
is an identifying mark, not,
you never fooled me,
will visit each and everyone.

even and especially,
the grays of crosstown
NYC,
the red writers of my hood,
the tylers too.

I am exhausted,
forgive me well,
if thy locale,
I did not explicate,
for the hour is very late.

yet thru subtle fissures
in the clouds,
look for a tired old man
on the wings of a
chariot drawn by angels,
bringing you a dictionary
full of new words,
a present for you,
but truly,
a present to himself
for from it,
your future poems
will come.

*but the sun has come up,
so now I sleep.

Alexander K Opicho
(Eldoret,Kenya;aopicho@yahoo.com)
This year has had plethora of public worries in Africa over broken English among the young people and school children. It first started in the mid of the last months  in Nigeria, when the Nigerian government officials displayed public worry over the dying English and the strongly emerging slang known as pidgin English in Nigerian public offices and learning institutions. The same situation has also been encountered in Kenya, when in march 2014, Proffessor Jacob Kaimenyi, the minister of education otherwise known as cabinet secretary of education declared upsurge of broken English among high school students and university students a national disaster. However, the minister was making this announcement while speaking in broken English, with heavy mother tongue interference and insouciant execution of defective syntax redolent of a certain strong African linguistic sub-cultural disposition.
There is a more strong linguistic case of broken English in South Africa, which even crystallized into an accepted national language known as Afrikaans. But this South African case did not cause any brouhaha in the media nor attract international concern because the people who were breaking the English were Europeans of non British descend, but not Africans. Thus Afrikaans is not slang like the Kenyan sheng and the Nigerian pidgin or the Liberian krio, but instead is an acceptable European language spoken by Europeans in the diaspora. As of today, the there are books, bibles and software as well as dictionaries written in Afrikaans. This is a moot situation that Europeans have a cultural leeway to break a European language. May be this is a cultural reserve not available to African speakers of any European language. I can similarly enjoy some support from those of you who have ever gone to Germany, am sure you saw how Germans dealt with English as non serious language, treating it like a dialect. No German speaks grammatically correct English. And to my surprise they are not worried.
The point is that Africans must not and should never be worried of a dying colonialism like in this case the conventional experience of unstoppable death of British English language in Africa. Let the United Kingdom itself struggle to keep its culture relevant in the global quarters. But not African governments to worry over standard of English language. This is not cultural duty of Africa. Correct concerns would have been about the best ways and means of giving African indigenous languages universal recognition in the sense of global cultural presence. African languages like Kiswahili, Zulu, Yoruba, Mandiko, Gikuyu, Luhya, Luganda, Dholuo, Chaka and very many others deserve political support locally as well as internationally because they are vehicles that carry African culture and civilization.
I personally as an African am very shy to speak to another fellow African in English or even to any person who is not British. I find it more dignifying to speak any local language even if it is broken or if the worst comes to the worst, then I can use slang, like blend of broken English and the local language. To me this is linguistic indicators of having a decolonized mind. It is also my hypothesis that the young people who are speaking broken English in African schools and institutions are merely cultural overtures of Africans extricating themselves from imperial ploys of linguistic Darwinism.
There is no any research finding which shows that Africans cannot develop unless they speak English of grammatical standards like those of the United Kingdom and North America. If anything; letting of English to thrive as a lingua franca in Africa, will only make the western world to derive economic benefits out of this but not Africa to benefit. Let Africans cherish their culture like the way the Japanese and the Chinese have done, then other things will follow.

Lack of money is lack of friends; if you have money at your disposal, every dog and goat will claim to be related to you. ~ Yoruba
War has no eyes ~ Swahili saying
There can be no peace without understanding. ~Senegalese proverb
A leader who does not take advice is not a leader. ~ Kenyan proverb
If there is character, ugliness becomes beauty; if there is none, beauty becomes ugliness. ~Nigerian Proverb
Unity is strength, division is weakness. ~ Swahili proverb
Wisdom does not come overnight. ~ Somali proverb
Knowledge without wisdom is like water in the sand. ~ Guinean proverb
Home affairs are not talked about on the public square. ~ African proverb
Show me your friend and I will show you your character. ~ African proverb
Make some money but don’t let money make you. ~ Tanzania
When you are rich, you are hated; when you are poor, you are despised. - African proverb
A man who uses force is afraid of reasoning. ~Kenyan proverb
Traveling is learning. ~Kenyan Proverb
What you learn is what you die with. ~ African proverb
He who is destined for power does not have to fight for it. ~ Ugandan proverb
It takes a village to raise a child. ~ African proverb
Poverty is slavery. ~Somalia
The wealth which enslaves the owner isn’t wealth. ~ Yoruba
Much wealth brings many enemies. – Swahili
You are beautiful, but learn to work, for you cannot eat your beauty. ~Congolese Proverb
A pretty face and fine clothes do not make character. ~Congolese Proverb
Show me your friend and I will show you your character. ~ African proverb
A close friend can become a close enemy.~ African proverb

A Rock, A River, A Tree
Hosts to species long since departed,
Mark the mastodon.
The dinosaur, who left dry tokens
Of their sojourn here
On our planet floor,
Any broad alarm of their of their hastening doom
Is lost in the gloom of dust and ages.
But today, the Rock cries out to us, clearly, forcefully,
Come, you may stand upon my
Back and face your distant destiny,
But seek no haven in my shadow.
I will give you no hiding place down here.
You, created only a little lower than
The angels, have crouched too long in
The bruising darkness,
Have lain too long
Face down in ignorance.
Your mouths spelling words
Armed for slaughter.
The rock cries out today, you may stand on me,
But do not hide your face.
Across the wall of the world,
A river sings a beautiful song,
Come rest here by my side.
Each of you a bordered country,
Delicate and strangely made proud,
Yet thrusting perpetually under siege.
Your armed struggles for profit
Have left collars of waste upon
My shore, currents of debris upon my breast.
Yet, today I call you to my riverside,
If you will study war no more.
Come, clad in peace and I will sing the songs
The Creator gave to me when I
And the tree and stone were one.
Before cynicism was a ****** sear across your brow
And when you yet knew you still knew nothing.
The river sings and sings on.
There is a true yearning to respond to
The singing river and the wise rock.
So say the Asian, the Hispanic, the Jew,
The African and Native American, the Sioux,
The Catholic, the Muslim, the French, the Greek,
The Irish, the Rabbi, the Priest, the Sheikh,
The Gay, the Straight, the Preacher,
The privileged, the homeless, the teacher.
They hear. They all hear
The speaking of the tree.
Today, the first and last of every tree
Speaks to humankind. Come to me, here beside the river.
Plant yourself beside me, here beside the river.
Each of you, descendant of some passed on
Traveller, has been paid for.
You, who gave me my first name,
You Pawnee, Apache and Seneca,
You Cherokee Nation, who rested with me,
Then forced on ****** feet,
Left me to the employment of other seekers--
Desperate for gain, starving for gold.
You, the Turk, the Swede, the German, the Scot...
You the Ashanti, the Yoruba, the Kru,
Bought, sold, stolen, arriving on a nightmare
Praying for a dream.
Here, root yourselves beside me.
I am the tree planted by the river,
Which will not be moved.
I, the rock, I the river, I the tree
I am yours--your passages have been paid.
Lift up your faces, you have a piercing need
For this bright morning dawning for you.
History, despite its wrenching pain,
Cannot be unlived, and if faced with courage,
Need not be lived again.
Lift up your eyes upon
The day breaking for you.
Give birth again
To the dream.
Women, children, men,
Take it into the palms of your hands.
Mold it into the shape of your most
Private need. Sculpt it into
The image of your most public self.
Lift up your hearts.
Each new hour holds new chances
For new beginnings.
Do not be wedded forever
To fear, yoked eternally
To brutishness.
The horizon leans forward,
Offering you space to place new steps of change.
Here, on the pulse of this fine day
You may have the courage
To look up and out upon me,
The rock, the river, the tree, your country.
No less to Midas than the mendicant.
No less to you now than the mastodon then.
Here on the pulse of this new day
You may have the grace to look up and out
And into your sister's eyes,
Into your brother's face, your country
And say simply
Very simply
With hope
Good morning.

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.

Ogun owed Oxun for the fee he paid
to divorce Yemayá in the watery deep.
Babalu Aye‘s messenger delayed
(no *** in the bargain – price too steep)
until San Martín, divine caballero
deceived the third wife of el Indio Guerrero.

(Obatala‘s beats got lost in transit
the rhythm robbed by macumba-bandit.)

Eleguá cleared paths for He Who Opens Pores.
Black roosters smoked puros at midnight. Outdoors,
Santa Muerte was asked to turn down the noise
so Nana Buluku could get some sleep.

As she gathered Ashé, reduced to a heap
of Yoruba fool’s gold anointed with blood
Oduduwa pretended he understood;
but his mother-in-law knew he never would
until Olódùmarè returned from the feast
having sacrificed roosters while facing east.

The santero drew me a pictogram
to protect me from forces my poem conjured
but the blood of a sacrificed perfect lamb
affords more protection, I knew. He wondered.

Listen my dear daughter, to my first song of caution
Earmarked for you my wonderful sire, come and listen,
That tall old man with white hair all over his head
Standing over there is not good; he is gnomish in the mind
Be careful with him, he is not human in the heart
But a mermaid of Yoruba poetry, just like Thespis of Greece
Even the pecuniary psychopomp of Sweden gave him an accolade
His heart is selfishly full of avarice; he wants everything for himself,
Don’t recite him any of your poetry, lest he spells an abyss
Against your juvenile poetic talent, he will fool you with a gift;
A white sheep or a scarlet goat for your birth day anniversary
Please don’t take it or anything else from him, as nothing from him is genuine
But only machinations of evil spell aimed at mahyeming your talent
Finally to decimate your girlhood and life, this is my caution
For you dear little African girl.

Listen my dear little daughter, to my second song of caution
That short man in a Muslim gear loafing yonder, is suspect
The Muslim beret on his head is merely a smokescreen to aghastly behaviour
He is in no way an avatar of god of love and humane piety
He is a terrorist working with Boko Haram and Algaeda
He is an Alshabab that is bombing young girls in Mombasa and Nairobi
All over Kenya he has killed the young people; his long egret-white sari is not for holiness,
It is merely a nefarious sanctum of grenades, other tools of work in terrorism trade
His loudly prayers, body movements and pocket bursting monies are only a stunt
To have you kidnapped into death conduit, once you goof to join his courts,
His sanctimony is a total picaresque film, (s)heroes of terror the centerpiece
And thus, this is my caution for you dear little African girl.

Listen my dear daughter, to my third song of caution
Those tourists thronging our streets are deadly *** pets, they also skulk ****
Their handsome outlook is not a stamp to any good conscientiousness
They derive pleasure from poverty and *** tourism; they yearn to see a girl in poverty,
Often rarely will they help an African girl, out of milieu of beggarly squalorism,
Instead they go straight for the purse between your thighs,  
Regardless of the legacy they leave out of this lewdness, they are showy,
They regret not in their Byronic broadcast of *** and fatherless urchins in the poor streets
Foundation for their further poverty tourism, this is my caution for you dear little African girl.

You pick every word I say
With rapt attention.
So I tell you about tangerine skies
In Vermont, how I shape them.
I tell you my dad invented Cuban cigars
In Argentina.

You heard about the prawns,
The ***** and the lilies. A story only I could tell.
I could tell it in fluent Yoruba.
You watch me sleep like I don't have a care in this world
Snorting away while chasing dragonflies and seahorses
In my oblivion.


You watch me walk in the shadows
My gait like gridless frames of a restless gate
blown open by the wind.
(If I was the night, I would be bright.)

Finally you see my hands well adapted to cutlasses and owes,
Irrespective experienced with oriental oils
and manicures.
'One day I will be king', I thought I said.
But you heard it from my mind.
You heard it alone.

Yesterday we owed this to ourselves.
Tomorrow we will be lovers
Today let's be friends.

I was about running for safety
when she said she love me
what is love?
on this my empty pockets
her onkempt hair and hungry eyes
i knew she was a spider

though my heart is deaf
Igbo love is costlier in the market
how-come this Yoruba lady
money in the morning, money clockwise
there is no juice left in me lady,
your web had caught nothing
and your tricks I've known.

The world understands nay struggle:
It is like speaking French in China,
Or Yoruba in Greece, or in Ghana
Arabic--it's a communication horrible!

But success, however awkward
It doth sound, has an audible voice,
Which is louder than the clangours
Of thunders that ring from heavenward.

The speech of poorness is scarcely
Heard in one's kith and kin's ears;
Whilst riches talk with dainty lips,
Whether foul tunes out they breathe.

Above all reigns Zambi Kumbo.
Father of men, father of things, father of insects.
The non-created, the beginning, void of a beginning,
of all and any beginning.

The sacred is present in all instants and all instances.
All life is sacred and in it’s core are human beings.
The whole is anthropocentric and critical: human beings,
man, center of creation, spins the axis of good and evil.

I believe in the visible and the invisible,
in the interaction between these two worlds.
The natural and the supernatural are inseparable.  
There are other realities beyond the visible, man is not purely flesh,
there is spirit and heart and values beyond our eyes.

I summon the sun by tangu, which means time, present time,
time instance, favorable time, precise time.
To ask for the time, one should voice “what sun is it?"
The sun drifts on the ocean between life and death.
When the sun disappears in the horizon
it is a canoe carrying souls to the afterlife.

I sit on an ivory chair and wear bracelets of ivory and iron,
artistic woven fabric, certain hides set aside only for me,
an embroidered cap on my head, and a zebra tail on my shoulder.
Kneel, chuck dust above your head, and beg for my blessing.
I’ll stretch out my hands and wriggle my fingers to bless you.

I am Nagô-Yoruba! I am Okanran kandi abo!
Son of Xangô, son of Ketú, son of Egba.
E-e-e-o eya-o Great Mother, y-aa-o Black Beauty, womb of the wind,
creator of the wind that tangles the wild bush,
creator of the wind that tangles the fields,
creator of the thoughts in my head.

If not for love, I would have done it

If not for love, she would have said it

I was just a kind heart, who wished for every good thing

Oh now I know, everything can't be good as I want it

There's always a bad side

She was just a fair skin, who wished for every beautiful thing,

Oh now she knows, everything can't be beautiful as she wants it

There's is always an ugly side

Together always, we cared less of square pegs and round holes

Now issues brings concerns; we take note of every err and bad thoughts

Bring back the days of old; when we loved like Romeo and Juliet

Bring back the times past; when we had each others back like Bonnie and Clyde

Please let us bring back the you, and the me, that became the us

And hopefully, we could bring back again, everything we kept away

For love is good, and it is good to be loved; One body for one good

If not for love, I would have left you

If not for love, she would have said it was over

And if not for love, we would have been asunder

 

If not for love, I wouldn't have done it

If not for love,  they wouldn't have done it

My belief is different, and my faith is in God of all things

Oh now I know, we may not be the same, though we have one maker

There are Christians, and there are Muslims

They worship in their ways, and they call on God for all things

Oh now they know, we may not be alike, though we have one creator

There are blacks, and there are whites

Together always, we shared festive moods & feasts

Now politics in between; we pick every fault & differences

Bring back the old days; when we lived as brothers and sisters

Bring back the past times; when we protected each other and kept one another

Please let us bring back The Yoruba, and The Hausa and The Ibo that became one Nation

And hopefully, we could #bringbackourgirls, that were taken away

For God is love and love is God; One People under one God

If not for love, I wouldn't have embraced them again

If not for love, they wouldn't have invited me over

And if not for love, we wouldn't have lived together

 

URBAN HOUSE POETRY©

HOLOGRAPHIC UNIVERSE™

The Sixteen Sacred Palm-Nuts of Yoruba
all enclosed in my fists,
ready to spread holiness in Uganda and Baja California.

I slept last night at the beach
after a long hike down the Sierra Madres.
(The Blackhawks were facing the kings of the western region tribe of Tongva,
and if I were to be a spectator
the privileged white male would win:
so I didn't want to sin).

No more.

I went to Rent-A-*****,
that sunny afternoon.
To my surprise
it was stationed at the shore.

Those were my goon days when I followed the guru
     Long hair, beaded necklaces, and silk indigenous shirts from Nayarit.
Just to **** Hunab Ku
For you.

She's beautiful
And young
But she is afraid of love
She wouldn't want to cry again
Since her dear one ran away

You loved her
But she's not who mama wants ;
She's yoruba.
You can't look at her anymore
Ever since you rose her belly up
And left to marry Amaka

The girl is sad
She is tired of life
Not knowing who to confide in
Or share her pain with
Because you too don't care
Just like her only dear


You are busy biting her skin
With the stigma you show!
She's just a kid
And should be in school, we know.
But you led her on to this road
You told her not what she should have known
You thought children of 'adays know
But look...Ola is now one month old


She feels bad
But you're now a father
Why not be glad?
No.. You still fear her father
And not anymore in love with her
You bring her fresh tears
But shower Amaka with care
And look... Your baby is fatherless
Or without a father's care?



You may have broken her,
You all...
But not her beauty
For inside her lies preciousness
Like every other girl child
And take her as your pride
Even though she's not your heir
And don't break her heart
Even if  you stopped to care
oh! not to throw her out,
If she has ever erred
Oh child,
Show care.





...........................................................­



©Uzor

Last night was for Linda Crige chanting of love excitement that wakes the sleeping forest.
Six rounds ***...
What is my concern?

Nevertheless, uncle is back with Mercy Bukas. Tonight I shall spy through the keyhole.
But it was not like yesterday, my eye greeted the ***** of the moment with the intensity of the sun.
The night was for conversation! for conversation!

"I am pregnant this is the test result, four month and two weeks." Voice seized from close range. My eye gazed uncle's mind, though it was misty.  
This must be emblematic of joy I inferred. Pandemonium broke out and silenced the smiling breeze, argument ravaged the air. Uncle denied "It is for Danjuma"
Not a muttered curse from the two sides. Ogun and Sango did not awake from their tranquil sleep regardless but Esu was at work. Their curse appalled my heart not once. "Who is at home to settle the rage"
but rather the awaken forest was matching closer. "I never promise to marry you" uncle glued my ears with his voice of wiles. Chapter closed.

Alas, a child will be born, head for uncle, dark-skinned as Danjuma, others for Alien.
An unfortunate child will be born by a promiscuous mother to licentious father only if not a descendant of sewage.


Ogun: god if iron
Sango: god of thunder
Esu: Yoruba name for satan

If you want to make heaven
Marry from Enugu!
You want to be successful
Please marry from Anambra
If you want a complete package
Marry an Akwa Ibomite
They attended finishing school
Right under their mother's tutelage
If you want to raise Professors
Marry From Ekiti
If you want to build empires
Marry an Igbo girl
They push you to success
Do you want to maintain your culture?
Mary a Yoruba girl
If you want to be royalty
Marry a Hausa girl
If you don't ever want to cheat
Mary and Edo girl
If your relationship survived this year
Despite its economic realities
Please marry that one
If you desire a beauty Queen
Marry a Benue girl
If you love good romps
Marry a Calabar girl
Your life will never remain the same
And you will live happily ever after
If you want to be loved forever
Marry your friend and soulmate
Listen to me my friend
Don't go for looks
It will fade away
Don't go for money
Someday it will be exhausted
If you want a good partner  
Go down on your kneels
Then, watch and pray

Out from the base the green mist arose
The pain comes and goes.
Like the neon man
A flash in the pan.

Life is like that
For a cool,cool cat
But he can't keep pulling rabbits
From his old top hat.
He needs a bit of time to knit things together
Into a freshly knotted rhyme.
If you don't give him that
Then his world becomes flat and the corners are not rounded
Hounded here and hounded there in a neon mist that doesn't care
Because it's all typed in his head.
But on the baseline we presume to be dead
'til we're woken.
And we are spoken to in lyrics that inspire the inner spirits
To arise.

In the green mist neon dies and comes back in amber light
Fight this if you can
But we're all the neon man and we see the flashing crashing down
Into a sultry Summer brown.

A Yoruba girl came to town,Shivering slightly.
I held her tightly
Kissed her face.
Touched her hand
This woman from another land looked at me
And saw not an ocean but an inland sea so full of salt it made her bolt.
No rabbits in this hat
My life is full of things like that.

Don't leave the key within the lock
I've taken stock
I'm not that man.
Just the pan without the flash
The dot without the dash
No home,no car,no cash.
And after all of this and life like that
I'm just a rabbit in the old top hat.
And going home to have my tea
I see a reflection in the window
That used to be me.

I have a full beard
Finely combed and shiny
that's why when I walk,
I walk with shoulder high
When I smile or laugh
It radiates and awaken dead soul

I have a full beard
it covers the skin blemishes
it makes me handsome,
humane and not a terrorist

my beards make me proud
it brings happiness and sheds depression
I'd have it over all the wealth in this world, cause Islam says so

Note, I speak bearable English
sibe sibe omo yoruba nimi pelu
i majored in law
So you need not utter disrespect

I pray five times daily, read the quran
Every good reward I earn is mine
I follow the hadith and sunnah
And no, that's not a crime!

You all gossip as I walk by
You hate my beard because you don't understand at all
But peace and power I have found
As I am equal to any male!

I am a Muslim
So please don't pity me
For God has guided me to truth
And now I'm finally free!

{final verse courtesy of an online source}

Owo epo ni ara'ye n ba en la,
Bi eje ba ta si die, se ni won a poora,
Ki enikeni ma tan ara re je,
Ko si eniyan ire mo l'aye.

(Translation from Yoruba Language into English)
People come around when your hands drip oily goodness,
But thy disappear when those hands become ******,
Let no one ever deceive themselves,
There are no good people anymore, no not one.

Una voz ancestral,
un tambor africano
y un verso elemental
peruano.
El ***** en el Perú
actualmente no sufre,
ya no hay esclavitud
ni azufre.
Le dieron tibio baño
en tina de jabón
porque en su ama dio el germen
que no tuvo el patrón.
Del seno de mi abuela
a mi madre brindó,
el hijo del amito
mamó, mamó, mamó.
Y mi abuelo con su amo
en la Casa ´e Jarana
cantujaron de alirio,
cantujaron replana.
Y en la casa ´e jarana
-con el Amito Viejo-
bailaron mis hermanas
zamacueca y festejo.
El padre de mi amito
de mi abuela gustó
y mi abuelo a su amita burló.
Yo le dijera "primo"
a ese blanco travieso
de cabello enrizao
y de labio muy grueso...
El ***** en el Perú
actualmente no sufre,
ya no hay esclavitud
ni azufre.
Más ha sufrido el *****
nuestro hermano de Cuba
descendiente directo
nagó, yoruba.
Más ha sufrido el *****
muerto en Santo Domingo
por los diarios abusos del ******.
Más ha sufrido el *****
cantor de Panamá
que el ***** jaranista
de acá.
Más ha sufrido el *****
labrador de Haití
que el zambo guaragüero
de aquí.
Más ha sufrido el *****
del morro y la favela
que mi padre y mi madre
y mi abuela.
En fin, más sufre el *****
de Harlem a Lousiana
que nuestra gente negra
peruana...
 
Y al "problema del *****"
-segregación racial-
el mundo permanece
neutral.
Quiero aguda mi rima
como ***** de lanza.
Que otra mano la esgrima
si alcanza.
Yo jamás con voz hurgo
perentoria.
Yo ja... ¡Johanesburgo!
¡Pretoria!
Cuando en Johannesburgo
llegue el "Día de Sangre"
yo quiero estar allí,
compadre.
Cuando en Johannesburgo
llegue el "Día de Sangre"
debemos estar todos
¡Hijos de negra madre!
Con la voz ancestral
el machete en la mano
y el verso elemental
hermano.

again your words garner tears
i am fought from within
between wretched smiles aching with the shame of words i've shared
listened to, copied, written, "shared"
and yet never truly shared

those doors are gone: i have shared
and one has listened, shining love as hot to bear as sun...
refracted in my tears the warmth
is as a solar flare of unexpected love--
distrusts flung of self for undeserving care,
i waver-wallow, sing another cracking grasp,
slurp my sniffle-ramen soup to comfort ten-year wounds
all open now, shining, wincing in the sun.

i would bare my bones, it seems,
in urgent need to stamp the world an honest love.

what have i waited for? better words to come and scare us into final sum?
a final balance done, as if a math could send us there?

where? where has the daylight gone and come?
how old this starlight sinking from
i try to laugh and fail,

giving fame another final finger-flipping off
as that one girl said once, long forgotten, "cradling
her last fledgling flying ****,
and kissing it on to fated final flight"

yes. discovered now by one, i heal in single sun
i beg from those in shade or hurting from my blindest words a balm
a balm of knowing deep i seek to undiscover harm...
a balm of knowing deep the wholesome love of self that overflows to all...
Mokume told me, "love them" as i struggled with their hate,
he asked my love as to her love for me,
he asked me of my love i held for her--and which was more,
the love of self or love of her
and so i wavered in the meanings love has come to bear
while he taught stridently the meaning of Yoruba masks,
the bowl atop the symbol-studded head
the brims so overfull they shower all who look,
or dare to touch its bursting river-majesty

This used to be normal
My mother swagged in it
For my Sistos, weight magic
Then things fell apart
When they "kayamatized" it

Some only planned to wipe
Clean the play head and "jakpa"
They only wanted installation
After the romp on waist bead
They subscribed to full installation

"Ana no ofu ebe ekiri mmaun"
That was your slogan when you browsed
You forget she is a daughter of eve
Wiser than all the men in your clan
Congratulations, welcome to fatherhood it ended

Some scientists use this special science
Never will the land be fertile
As long as the gate is waistly beaded
It is a covenant made with the gods
For it is just but "Akamu" from an income man

In my lifetime, I have seen beautiful
They glow in the dark and beckons on you
Crystal beads fit only for nobles
If one thing must **** a man
Then my cause is chosen

In my sojourn as a globetrotter
I have crossed many seas
Swam oceans untold in foreign lands
But none is as sweet as you
My precious "Ileke Idi..."

Babatunde Raimi
+23478827380 & +2348035063895

P.S: "Ileke Idi" means waist bead in local Yoruba   parlance.

My Portuguese sadness,
My Italian gesticulation,
My German treatment,
My Northern simplicity,
My Brazilian compassion
Can only explain half of me.

I don't know Yoruba
And I don't know Tupi,
I am a Brazilian suspended
In European webs,
But all of it have a bit of me.
I cannot decide between
Abequar and Icarus,
For I am a constant mixture of opposites.

I can only define myself
Within gradients and midterms,
Undefinable, then.
To have an identity
Is to have none.

Damilola

My boss daughter, Damilola
A young beautiful child
A queen of flower kingdom
She smells sweety like flora
She is a rose and jasmine
She is a sunshine, Damilola
She is a green forest, Damilola

DAMILOLA

Daughter of Mr. Femi Onanuga
Aureate-looking like, Damilola
Most beautiful Yoruba child
Invincible she is, a Damilola
Legitimate daughter of my boss
Originate from Oduduwa land
Leniently she speak, Damilola
And, she hate no one Damilola

And, she is +1

Happy Birthday
Young beautiful
Child of my boss

Damilola Femi Onanuga

No going back
We will defend our pride
Our heritage
Our fatherland
Not with guns, powder nor machetes
Not with armoured carriers
But with powers ancestral

We will visit Egungun Oya
The god of divination
We will invoke Mawu
The god of the Sun and Moon
Have you heard about Babalu aiye?
The god of infectious diseases
Let the games begin

Omoluabi oooo! Omoluabi oh!!
"Bo ba d'ogun; ko d'ogun"
Where is Sango, the god of thunder?
"Gunugu ni oruko, ti an pe Ifa?"
"Okalamagbo ni oruko ti an pe awon Iya oshoronga"
"Abiamo ki gbo ekun omo re",
"Ki o ma ta si were"
"Oya, Amotekun oooo"

When the walls of Jericho fell
How many bullets were shot?
They stood on their father's faith
How was Judah and Jerusalem taken?
The red sea parted by the word
We too, shall speak the word
But now, the words our Ancestors

When the centre can no longer hold
Surely, things will fall apart
"Omo Yoruba, ronu"
Enough! No longer shall our lands be desecreted
Cast the cowries in the calabash
Let us inquire of our gods
Shall we pursue and reclaim?
Ready, set, "Amotekun dee"

Babatunde Raimi
Author/Life Coach/Poet
08178827380 & 08035063895