May 2011

You’ll never believe what happened is always a great way to start. There’s a story I know. It’s about di earth and how it floats in space on di back of a turtle en, dreams of (mo than) a circle of dadas in solidarity, calling out/co-creating en grounding yemoja pan Afreekan healing arts institute in villages en cities all ova di continent en in di diaspora (of righteousness).

There’s a hadithi I know bout di goddess that metamorphosed pan Afrikan performing arts institute from d’bi young.anitafrika theatre en creative writing for healing en self recovery workshops running out of she own house, cooking magic from communal pots en sharing love life en di struggle stories with many other god/desse/s, dis hadithi bout all di Bredrin en sistren co-creating word! Sound! En di powah! Of dis revolushun of (big) upendo

Na kuna hadithi najua bout proposals to establish moyo ya YEMOYA healing arts [ in Kenya. Lakini kwa sasa…..]

Pan Afrikan healing arts is a cultural house that combines arts training with wellness practices for the holistic development of afrika and her diasporathrough the use of self-knowledge, orality,rhythm, political content and context, language, urgency, sacredness and integrity; eight principles in the sorplusi methodology of biomyth theatreoriginated by d’bi.young.

YEMOYA is accepting applications from artists living in Afrika who are interested in participating in our artist residency programs. programs run as month-long intensives from march to december each year. on average, there are 20 hours of in-class instruction per week and another 20 hours of outdoor instruction including field-trips, outings and personal development assignments in the vibrant mother city of cape town south afrika. artists-in-residence are expected to be available for the entire course.

the fee for the training program varies and is decided upon on an individual basis; ultimately moving towards a tuition-free model. fee covers your creative materials, course packet, text books, and a workshop production staging of your biomyth monodrama. please note, your fee does not cover flights, accommodation, transportation or subsistence while in cape town south afrika. we are however developing the YEMOYA house as an affordable accomodation option for resident artists.

the artist residency program is aimed at holistically developing cross-generational storytellers, through the use of the sorplusi method; resulting in the creation and performance of new biomyth monodramas or other artistic production to be determined by the artist resident in conjunction with their mentor. the program offers comprehensive training in biomyth storytelling; preparing the participant for successful integration and leadership in their arts communities.

biomyth is an abbreviation of the words biography and mythology. d’bi.young first encountered the term reading audre lorde’s zami, which lorde refers to as a biomythography. in young’s own interpretation of the term biomyth, biography pertains to the accounting of one’s own lived experience; mythology pertains to 1. the poetic reinterpretation of the lived experience and 2. the use of folklore, myth, and magic in the process of reinterpretation. biography-mythology or biomyth therefore, is the poetic grey space between what we interpret as real and what we deem make-believe. monodrama is theatrical solo-performance work.

biomyth monodrama is a mythologized auto-biographical play told by the story’s creator/performer, using sorplusi method to weave the story together. poetry, music, magic/ritual, monologue and dialogue (primarily with the audience) are bi-products of the sorplusi method and are crucial stylistic, aesthetic and technical considerations. a western theatrical fourth wall is rarely present as the performer erases the divide between audience and storyteller, real and make-believe; the stoyteller-audience relationship is crucial in biomyth monodrama storytelling; encouraging the biomythicist to constantly explore and expand the relationship with themselves, their communities, and their belief and practice in art as a tool for social transformation………

we are extremely excited about your interest in attending YEMOYA. you will be learning alongside south afrikans, people from other parts of afrika, as well as other diapora artists. this experience promises to be a life-changing one. please do contact us with further questions regarding the program and being in south afrika, and anything else which may arise. we look forward to working with you at YEMOYA……

Now imagine also

attending YEMOYA in Kilifi, Malindi or Dar-es-Salaam in a cottage next to di Indian ocean, in growing learning villages of beautiful honourable people.          Kwanini? wahenga walisema the future belongs to those who prepare for it today…….

…When we will, we are involved in the action of setting into motion functions of the spirit or the body, from the level of the self. Actions that are set into motion from the level of the person are acts of desiring, wishing, hoping, etc.

The fundamental difference is that the will originates from the self which is unswayed by emotions and sensuousness, while desiring is influenced en dictated by them. This is cleverly embedded in di Ausarian hadithi.

Auset mates with di deceased Ausar, and conceives Heru. Het-Heru carries him in her womb, en gives birth to him. it is a grand metaphor for di union through trance of one`s identity with di indwelling self (Auset mates with Ausar), en the empowerment of dis identity through di spiritual powah intensification rituals in Het-Heru, which gives birth to (di personal will) Heru…..Dis is wot heaven is made of, hadithi like these make me so happy en inspire en positively transform we so.

Hadithi? Hadithi? Hadithi njoo, Uongo njoo, Utamu kolea….what’s next Britannia zimeisha?

[from A. na upendo to k. m.(e)n. t….]

you’ll never believe what happened is always a great way kuendelea! kuna hadithi najua. It’s about the earth and how it floats on the back of a kobe….

hadithi zetu kama [like] yemoja pan Afrikan healing arts en di evolushun of dubpoetry

 Ghanaian red roses


I am thinking u

Wrapped in cloud’s nite

Piercing poetry with rhythmic trilogies

Of hip-hop en hypnosis

Lovin you lovin music lovin me

I am thinking u smiling from century

To tomorrow with a reflection

Of urself that u recognize

To be ancient n wise n present perfect

Hakema i am thinking u

Wrapped in me wrapped in belief n faith

Wrapped in tatu [three]

I want to divide myself

Times your [luv] upendo

Equals a future of memories n today

Hakema i am thinking u

Enveloped by everything u need

Laid at ur feet

Sent on the wings of a messenger

In love with your essence

Your presence for being

U are alive

Because life decided to bless herself

A dark emerald


Know dis

I love u like the safe blackness of nite

Fierceness of day

Yellow ukweli of sunflowers

Mystic blues of di ocean

I love u like dreams

Caressing ur aching bones

With morning dew

From Ghanaian red roses


Na shairi kama, small dangers en rivers that bleed

(for adam)

I take you in. A black breath

Ancient sacred. We are so overdue

I hold you. In a space we are both familiar

A mirror reflection. With future expectation

I breathe. Hold

So you feel the pulse of my blood. Bleeding an unquenchable wound

In the fester of leo. I touch you

Like a black womban

Knowing. Too much.

How soothing the ocean bed is

Our ancestors

Whisper coldly. From there. Other times

Blood n fiya. The taste of not forgetting

When will you let me hold you

We are so overdue. Strong n discovering

I send you an ancient embrace

Let her kiss your lips with the sweet bitter taste of struggle

I am too far to do it myself

Hadithi like these make me so happy, nashukuru wale wanaospread love, hope, truth n positivity in abundance…..

Open upendo barua to champions of Afrika en di diaspora

Dearest malaikas,

[There’s a hadithi I know, it’s about the dunia en]

We hope by the grace, glory, majesty, greatness, supremacy, infinite powah, infinite wisdom of YHWH that this letter finds you in the best of health and happiness…How are you? How are you feeling?

I’m (deeply) in love with you as the new (en ancient) moons roll through passionate nights….I need you!  Nakutaka!

Bless y/our family and all those around you…

I yearn to work, play mo, en hopefully grow old together en [once again] I promise to be the best co-creator I can be for en with you en intentionally take up the challenge to [re]build solid foundations with the [mavuno ya hii] powah! of our connecshuns…..

give thanks that we were sent into each other’s lives. Nashukuru your spreading love, hope and positivity in abundance, crossing boundaries courageously, serving God/dess, ourselves [en others]…

hadithi zetu

Give thanks for nyinyi grassroot warriors [closest to home] kama AfraKenya , Bunge la Mwananchi, Black Queer Resistance, Freedom and Roam [FarUg] anda, Gay and Lesbian Coalition of Kenya [GALCK] , Elimu Sanifu, Fahamu, Integrity Uganda, Lost Lyrics, pan Afrikan performing arts institute [papai], Seven Sisters [Download the Adilisha newsletter PDF: 4.8MB], Sexual Minorities Uganda[SMUG], Schools Without Borders, The People Project, The Remix Project,  Transgender, Intersex and Transexual Uganda [T.I.TsUganda] en Women’s Health in Women’s Hands

How many years of working in our communities with 1 degree of separation? I’m walking/smiling through days/preparing for infinite possibilities manifesting, many blessings to our teachers who have the truth and can keep it alive through knowledge passed on…….

asante for all your zawadis, nakupenda o…..

Kuna hadithi najua, it’s about the earth na how…..a thousand years ago two philosophers met on a slope of Lebanon [au Mlima Kenya], and one said to the other “where goest thou?” [au unaenda wapi?]

And the other answered.”I am seeking after the fountains of youth which I know wells out among these hills. I have found writings which tell of that fountain flowering toward the sun.

“And you, what are you seeking?”

The first man answered, “I am seeking after the mystery of death.”

Then each of the two philosophers conceived that the other was lacking in their great science, and they begun to wrangle, and to accuse each other of spiritual blindness.

Now while the two philosophers were loud upon the wind, a stranger, a womban who was deemed a simpleton in hir own village, passed by, and when s/he heard the two in hot dispute, s/he stood a while and listened to their argument.

Then s/he came near to them and said, “My good (wo)men, it seems that you both really belong the same school of philosophy, and that you are speaking of the same thing, only you speak in different werds.

One of you seeks (speaks!)  the fountain of youth, and the other seeks (semas!) the mystery of death. Yet indeed they are but one, and as one they dwell in you both.”

Then the stranger turned away saying, “Farewell, sages.” And, as s/he departed he laughed a patient laughter.

The two philosophers looked at each other in silence for a moment, and then they laughed also. And one of them said, “Well now, shall we not walk and seek together?”

[Pamoja Tunafika!  Fafanua…..]