yesterday (en today), in typical ‘alice in wonderland’ fashion,

 I re/connected with 6 (+some) afrikans that I met randomly in my travels ‘downtown’, around my ‘old’ hood(s)…. [4 dadas, (a gran) mama/s, en a brotha from Uganda].

all with werds of love, peace en conflict(s), en (the struggle for)  unity, no mention of the world ‘cup’ in our reasonings…

lakini, hii hadithi ni ya akina dada na mama wa afrika so why shouldn’t we (be) question(ing) the ‘musical’ controversy of (sasha fierce vs.) shakira vs. Freshly ground vs. K’naan as the official mascots for what has become an epic gathering of (the world) masses? (my two cents, why not pull another ‘Michael Jackson’ act &  have ‘all the stars’ perform together?)

 

Why shouldn’t we also be questioning our allegiance to ‘popular’ consumer culture that does little to alleviate the status (quo) of the masses (other than provide a soundtrack for escapism)? 

If we put as much energy in(to) revitalising the Organisation for African Unity, as we did into arts, sports, war (en) our education, then we could [read as: would] reasonably attain the U.S of Afrika within a decade, EN  have all the entertainment we want to occupy ourselves with, au siyo?

Why wait for (vision) 2030? we already know (more than) the basics of where we’re coming from, (more than) enough symbols to inspire a(n. Anti-imperialist) pan afrikan renaissance……

 [read the crux of the “Q” werd as ‘others’: according to anti-capitalists, it’s capitalism,  orthodox ‘mainstream’ feminists may posit it as white supremacist.partriarchal.imperialism…others still, like black nationalists, have conjured ‘back to Africa’ movements and afrikan feminists should technically invoke Mama Afrika herself…. the bigger point is, the crux of this hadithi all depends on where you’re at….hadithi? hadithi? Nipe mji….]

 “…A Pan African movement is therefore an indispensable prerequisite to the struggle for a second liberation. However, as we already noted, the African bourgeoise class which inherited the colonial nation-state has proved a complete failure in terms of genuine development. It merely sees its mission as that of maintaining and preserving the inherited system and therefore the status quo. That is what Economic Recovery Programmes (ERP)  really mean. That is also the objective of Structural Adjustment Programs: to rehabilitate the colonial structures. That is why (Frantz) Fanon noted that the phase of this class ‘in the history of under-developed countries is a completelly useless phase’. After it has destroyed itself  ‘by its own contradictions, it will be seen that nothing new has happened since independence was proclaimed, and that everything must be started again from scratch’ (1963, p.142). It therefore means that if the Pan African movement is to spearhead the struggle for the Second Liberation, it has to be rooted in a different social strata, the strata of the popular masses who bear the burden of SAPs, re-colonization and deepening under-development. Therefore in the words of Walter Rodney in his contribution at the 6th Pan African Congress: ‘The Unity of Africa requires the unity of progressive groups, organisations and institutions rather than being merely the preserve of states’ (1976, p.34). Let the people take over if African unity is to be genuine and permanent…..[from Conditions for Africa at Home by Chango Machyo w’Obanda

These ideas are not new, I heard (read as) learnt them from many Pan-Africanists en anti-imperialists of diverse brands. Preaching love and doing the best that we can to practise the change we see with/in en around us….

we KNOW when we’re on the right path, in the right place, at the right time, when everything happens jus’ so, en there is peace with in/side.(en) Out.

Our communities and collective well being that so many agitate, dream, theorise en organise about are all that we have…so what does having everything with/in to bring the change we need mean, if not everything, kitendawili?

Tega! betta late than neva!

hadithi? (hadithi?)

give me a song of freedom, kama nyimbo cia dini ya msambwa, ifa, mau mau,

(na) nipe mji……

These are  the true true stories of  sistas.in.solidarity (SIStas.I.S) in the ‘Q’ werd.

Their stories are not new, en we’ll share them (again en again en again) coz these are some of the one’s we’ve been looking for, the ones holding us up (en in their/arms), who we struggle with en whose legacies we’re inspired by, whose shoulders we stand on, en in whose bedrooms, farms, kitchens, business/es en classes we commune…..

these are symbols of ‘when things were cool…’ (as wota)  [Back in the Day(when ‘our’ wo/men ruled Afrika)sung byErykah Badu

sweet as honey, fine as may wine…..

 

A is for [Mama] Afrika….

We have a beautiful mother

Her green lap immense

Her brown embrace eternal

Her blue body everything we know

[from Alice Walker]

 

B is for (betwixt en between) big love (D.I.S fundraiser scheduled/for Black August month)

 

 

C is (for) the crux.

These interviews are with people we know (not well enough), that we love (en honour), that have changed not only us, but others, en throw wicked parties while they’re at it, coz what’s all the struggle(ing) for if you can’t wind down?….

the super/s/heroes of swagger: charysse robinson & mel fernandes are on our wishlist for D.I.S

 

D is Dadas in solidarity, doing our best to unite our people…

 E is for…elephant.memories……shine(ing).(a).light.for.the.wor(l)d

[a is for] a video diary of The ‘Q’ werd

betwixt en between: m is for molisa(n.)

on love,  truth, justice & reconciliation

coming out stories

I (not-so) secretly would like to be married to jus 2 (or 2 more) of all the kings en queens that have walked on this earth en that live today….children of oya, ogun, shango (en others…)

I am a(n. Afrikan)  wom(b)an (been) in love with 2 (wo)men, all met betwixt en between, in another place not here (my story is not new)….  I confess that if I had my wishes fulfilled, I would be married to at least 3 queens en a king, yes I am (unfortunately nowadays marginalised for being) non-monogamous, that’s my coming out story.

 I confess that even though I’m ‘mostly’ out of the closet, in deference to overwhelming majorities, en the likelihood that ‘the one(s)’ might be one-woman-shacking-up type o’ folks, I have proven time en again to be not only willing to settle with monogamy, but secretly hope that I might be enough for one person. coz I really don’t know how many ‘partners’ I can handle, the truth is I’ve never actually being in a committed ‘non-monogamous relationship, so it’s fair to suppose that I might NOT  be non-monogamous in the first place at all, it could jus be a subjective ideal, a case of wishes & horses, or it could be my memory en hints in the fluidity of relationships, it could just be that monogamy is not appealing or logical to me (or many others), I mean why marry just one, if you could build a revolushunary village with 10? why NOT  have whatever your heart desires, as long as it’s consensual? And, technically one could argue that ‘monogamy’ is un-African, (one of the myriad of imposed imperialist/western values)

it’s simple really….in the end, I’ll have whoever I want to be with for life that not only wants to be with me, but shares my dreams en hopes for better lives, to raise pikney en farm (for real!), (re)build communities of love, justice, (peace) en truth

Ukweli ni, I’d be satisfied with  ‘one’ coz I haven’t met any yet that have wanted to marry not jus’ me, but a few others, besides the bigger point of THIS hadithi is not who I want to share my life with, but how we’re re/connecting with the ones we’ve been looking for….

 [C is] the crux: we ’ve heard (more than) a few hadithi about eshu, obatala, ogun, Olokun, orunmile, osanyin, oshun, oya, shango, en Yemoja, but only a couple of versions of mumbi en nambi. It (almost) always goes that mumbi births 9+1 daughtas with (a)G….., en nambi, daughta of G, marries kintu, at least that’s (part of) the crux. The bigger point is most of it seems to be lost under centuries of whitewash(ing), and our freedom is hinged on going back for not only what we have forgotten, but that, which has been distorted & exploited, like the story of c(ee),

n is for nneke/d. Is for: parts of herstory

See stories will only get us started, the rest of what we (don’t) say are our actions. The work we do to make our dreams happen, this IS the Q werd, a journey that begins with the realities of (more than 9+1) dadas.in.solidarity.

The interviews are real, the events are not fictional, these are OUR pan-afrikan postcards, in the spirit of the biggest holiday this moon, African Liberation Day, and in honour of ‘an ordinary African doing his best to unite his people’ (Taju)

Kesho, on (Agwambo Odera, Frederick Odhiambo, Gacheke Gachihi, George Nyongesa, Hilary Mulialia,  Onyango Oloo, Sam Ojiayo, Willy Mutunga, Tajudeen Abdul Raheem) 9 + 1 ALD kings (in the Q werd)

blogger’s note: I know (many) stories of super/s/heroes that are changing tings on the ground in their communities….

The Q werd is starting with the ones that we’re familiar with, because if we don’t cherish en honour our own, then who will (do it better)?

Until we listen to the lionesses, the tales of hunting will be weak,

These are some of the (many) stars of the Q werd. The people are real. Na hadithi ni kweli pia….leo ni ya Millicent Gaika, Anelisa Mfo na Ndumie Funda of LulekiSizwe LBT

check out http://www.lulekisizwe.com 

 

A lesbian was allegedly beaten and raped repeatedly for five hours by a man who told her he wanted to “turn her into a woman”.

With both eyes swollen and bruised, stitches above her left eye and open wounds on her neck, Millicent Gaika, 30, of Gugulethu, haltingly told how a man she had known for years attacked and raped her repeatedly on Friday night. Her voice was husky from screaming.

Gaika alleged her attacker “acted like an animal who wanted to kill”.

He has been arrested and will appear in the Philippi Magistrate’s Court on Tuesday.

On Friday just after 10pm Gaika and her friends were walking home after spending the evening at a friend’s house in NY1. As they approached their home, a man, one of many tenants on the site, apparently asked Gaika for a cigarette.

She stayed to smoke with him while her friends walked on. A few minutes later, the man refused to pass the cigarette to Gaika and walked into his room.

When she followed him he allegedly locked the door. “He started hitting me and I fought back. Then he started doing what he did to me. He pulled off my clothes and pushed me down on the bed. He did it more than once. He was holding me down, strangling me and pushing his hands hard on to my neck.

“I thought he was going to kill me; he was like an animal. And he kept saying: ‘I know you are a lesbian. You are not a man, you think you are, but I am going to show you, you are a woman. I am going to make you pregnant. I am going to kill you.'”

Gaika said the man had never openly objected to her sexuality before. “He was very nice to me – I’d known him for years. I hate him now. I am just angry. I was swearing at him while he was doing this to me. I just wished I could die. I hate what he has done, he makes me sick.”

About 4am, after five hours of Gaika being raped, a neighbour knocked on the man’s door and demanded to know who was in the room with him.

A friend of Gaika’s who asked not to be named said: “The neighbour heard something and he insisted that the man open the door. Then he broke the window and the two men started fighting. Other neighbours came and eventually broke down the door and saw what was happening. The rapist wanted to run away, but we kept him there until the police came. Millicent was on the bed. She was only wearing her sweater and it was full of blood.”

The attack was not the first one. After she was raped by four men in 2002, Gaika told herself that it would never happen again and got her life back on track.

 Gaika said the four men had been convicted and were sentenced to between 10 and 15 years. “But after a few years, they got out and that was too little time… I saw them walking around here in Gugulethu again. I was angry but I got through it and I wasn’t scared. But this time it was worse, much worse. Now I am scared, I don’t trust men. I don’t know if I am ever going to be okay after this because I thought I was going to die.”

Ndumi Funda, the founder and director of Lulekisiswe Lesbian, Bisexual and Transgender Women’s Project in Nyanga, was at Gaika’s house (yesterday) and said she was “deeply hurt and traumatised” by the news.

“This needs to be stopped. We know of so many that this happens to and nothing is done about it. How many more young lesbian women must die?”

The project was formed more than two years ago and has various awareness programmes. It also has a centre to help women like Gaika.

It was started after Funda’s fiancee and other lesbians they knew died of Aids-related illnesses; they had contracted HIV in homophobic attacks.

Last month, Weekend Argus reported that the rape and murder of gays and lesbians had taken on “crisis proportions” and was not restricted to townships.

According to a report by international group ActionAid, there were reports of 10 new cases of lesbians being raped every week in Cape Town alone.

Gugulethu police spokesman Captain Elliot Sinyangana confirmed the incident and said a 40-year-old man had been arrested.

He will remain in custody until his court appearance.

Written by melanie Nathan in San Francisco

http://lezgetreal.com/?p=31434

 

blogger’s note: corrective rape, out here in the West, is usually associated with South Africa, and conjures talk on the discrimination & fear that African lesbians face in their lives, couched in human rights frameworks en (not-so) critical analysis …..there are very few I’ve talked with who’ve  associated the term with say, Pride Toronto, but I think what they’re doing to queers of Afrikan descent is, depending on one’s subjective perspective ofcourse, is worse.

bredrin (one of the warriors who’s featured in the Q werd) posted on facebook recently….. Pride Toronto doesn’t give a fuck about black people. And I say, amen! to that. 

See when (the devil in) the man was ‘allegedly’ assaulting Millicent Gaika, he ripped her apart like he said he wanted to, he told her exactly what he thought, that he wanted to turn her into a woman, that she was a slut, he fucking RAPED her, en it’s ‘signified’ as corrective. At least we know him for the devil that he is….and we can agree, without a doubt, that shit ain’t kosher.

Now Pride Toronto, that’s a much more sinister story, a case of  devils we know masque(e)rading as leaders of the community, hardly even bothering with camouflage, a corporate-ized story of class divides and white supremacist ideologies  that are couched in token nominations [read: as necessary as Victor Mukasa’s nomination last year was its rendered superfluous by all the ways that the Committee HASN’T  come through for the queer/trans Afrikan communities in Tdot…….like, look at the ongoing dispute over Blockorama, and we’ll definitely be talking back about  OUR experiences at Pride last year]

The truth is, most of the organising for queer/trans rights in Afrika is being done by people of Afrikan descent, and there are still many gaps to be filled, and conscious allies to be recruited.

For many in the movement on the continent, the issues are simpler and  more direct, than the fragmented post-modern queer theorising dykes en fags who will systematically get paid way more (en creatively) to sustain their professional queer-ism.

For many of us on the continent,  it’s a matter of being able to survive while doing this work, as in concretely (as necessary as it is for more afrikans to take up space in discourse on gender & sexuality), no lengthy dissertations on the wear en tear on the soul or preferred acronyms in our rainbow soup of identities.  We need food to eat, money to travel from Point A to C (en back again), safe spaces, allies who are willing to do hard work themselves, we need to be decriminalised and protected by the State, and our issues need to be framed in our own words.  And as necessary as all the talk is, to make it plain, we need more than empathy, encouragement, tolerance or worse yet, charity & sympathy.

And we are not JUST advocating for queer/trans rights, many (more) of us are struggling for the liberation of ALL Afrikan peoples, and it’s been critically analysed to heaven and back….we need to work on our OWN  unity first. Fafanua.

Drawing attention to oneself is an act of courage and one that cannot be emphasized enough, especially if the victim is one whose rape is termed   “corrective rape” where the odds are, that the victim could be re-victimized again and again.  Years ago, Lesbians would never have come forward to tell their stories, but now with the unrelenting support and loving assistance from an extraordinary human being, Ndumie Funda, a lesbian woman living in a South African Township, near Cape Town, women and lesbians are telling their stories, willing to be named, photographed and to stand up on our pages to say:- “This is what happened to me!”

In 2007, Anelisa Mfo then a 23 year old lesbian mother from Emkonto, an informal settlement in South Africa, was walking in along a street in Nyanga when she was attacked by a man who pointed a gun at her yelling “slut ,bitch” –while he brutally raped her with a gun to her head.  Anelisa is agreeable to her name being published and story being told. There are many heroes in this story…

Anelisa together with two friends courageously identified and pursued charges and the perpetrator was caught and sent to prison for ten years.  After her HIV test proved negative in a country where HIV/AIDS is epidemic, Anelisa felt much relief even though still suffering from the cruelty of the crime.   While Anelisa was dealing with this trauma she had no idea that her five year old daughter was also raped in the Eastern Cape, by her sister’s boyfriend.

At the time Anelisa had no shelter, no employment, no money, no job, was disowned by her family because of her sexuality and a child who suffered so unimaginably.

In September, 2008, on the anniversary of her attack, Anelisa tried to kill herself. She poured paraffin over her entire whole body and set herself alight.

When LulekiSizwe LBT, Womyns Project, which had recently formed to help lesbian victims of rape, heard about her story the small unfunded group ran to the hospital in JOOSTER, where Anelisa lay clinging to life in an ICU, with no friends and no family to help.

“Because we don’t have resources yet we went to Triangle Project , they help us with counseling for Anelisa and her daughter pay for transport for Ndumie and Anelisa to travel to hospital and food parcel,” Ndumie Funda, founding Director of LulekiSizwe, informed Lezgetreal.  “We then approached IAM for a shelter and they were also a good help. Now the tough part comes who can look after her? There was no one, but I have looked her since that day,” said Ndumie the director of LulekiSizwe LBT volunteered herself to look after Anelisa.    “Like a nurse doing everything for her, feeding, cooking, washing Anelisa and her laundry- not to forget the good team of us that we have at LulekiSizwe LBT every day to relieve me.”

We received donations from the straight community at the time and so we could hire a nurse who was also helping with the dressings.

“Now,” says Ndumie, “Through prayers and care, Anelisa has recovered from her burns and has her daughter with her. We are currently trying to get some funding to get Anelisa and her daughter a home.”

Anelisa is breathing through a pipe – she cannot use her nose anymore – this is the very sad story of ANELISA.

Donations for LulekeSizwe to –

c/o Melanie Nathan
nathan@privatecourts.com
Private Courts, Inc
P.O. Box  1108
Woodacre, CA 94973

to be continued……kesho, on resistance from the margins

blogger’s note: (separating) fact (from history). truth is in the signs…..

1. His obituary in the NY  times on June 9, 1987

NAIROBI, Kenya, June 8— Elijah Masinde, the leader of western Kenya’s Dini ya Musambwa sect and an opponent of colonial and independent Kenyan governments, died today. He was 75 years old.

Mr. Masinde, who regarded himself as a prophet, founded his fundamentalist sect in 1942 as a direct challenge to the authorities. He urged his followers to destroy their identity cards and not pay taxes. He spent much of his life in prison as a result of his activities.

http://www.nytimes.com/1987/06/09/obituaries/elijah-masinde.html?pagewanted=1

2. and according to Wikipedia, (Elijah) Masinde was

Born around 1910 – 1912 in Kimilili, Bungoma District , Masinde wa Nameme okwa Mwasame started out as a footballer, who captained a football team from Kimilili. He also played for Kenyan national team in the Gossage Cup [1] against Uganda in 1930. By the early 1940s, he had risen to the rank of a junior elder within his community in Kimilili area, and became increasingly anti-colonial. In 1944, he led a number of localised defiance campaigns against the colonial authorities, and was imprisoned many times as a result. At one time he was kept in Mathare Mental Hospital and in Lamu.

In his early years Masinde managed to light a fire over a Grass thatched fire and cook a meal that people ate. During his detention in Kapenguria with Jomo Kenyatta he managed to forewarn Kenyatta of an impeding assassination plot, the bullet missed Kenyatta by inches. Before Kenya gained independence, he instructed Masinde Muliro on the tin that contained Kenyan soil.

While in jail, Masinde claimed to have had a vision. In the vision Wele Khakaba(God the Provider) instructed him to tell the whiteman to quit Kenya for it is not his country], and proclaimed that a Blackman is going to rule Kenya in the future.That whitemen are sheep of God now turned into wolves that were feasting on children of Wele(God). When he was released, he revived Musambwa(Luhya word meaning The Spirit of a people”), and gained huge followings in western Kenya, Uganda,Pokot, Turkana and even Baringo District.

Upon Kenya’s independence, Masinde was detained by the government of Jomo Kenyatta for almost 15 years. He had been accused of fomenting religious hatred. He was released by the government of Daniel arap Moi in 1978, Moi also arrested him following his clashes with traffic policemen in Webuye and Kitale. Elija Masinde remained defiant and always questioned post independence Kenya government especially on the issue of land distribution and citizen rights. He died in 1987, a neglected freedom fighter.

Before his death, Masinde pointed out to his elder son the spot where he wanted to be buried – he wanted a huge sycamore tree uprooted to make way for his grave. The family decided to bury him elsewhere, though, but were thwarted when a spot they chose for his grave turned out to be a hidden grave. They took this to be an omen and proceeded to bury him in the spot where the sycamore tree had been.

He left a widow, Sarah Nanyama Masinde. She was still alive in November 2007 and was then reportedly 105 years old.

blogger’s note: it’s sad for me to admit that I know little more about elijah masinde than what I’ve read in books, and mostly just within the past few years. it’s sad, because it serves as a testament to how disconnected we are from our ancestors (read: it serves as a testament to how “I” am disconnected fromy my ancestors, for you see these are hadithi about a hero from ‘my’ hood, of  ‘my’ people…..I shoulda known more, but I can’t say I don’t know parts of the story now….)

Elijah Masinde, Omubichachi

KHU BUNG’OOSI BWA ELIJAH MASINDE, OMUBICHACHI.
By Prof. Julius Wangila Mukhwana
Australia, 2004

On the question of Elijah Masinde’s prophecy,as asked by some of our Lumboka members particularly Omukiyabi Mwalimu Kukubo Barasa, I have this to share with all of you and thereby contribute to responses by many members.

I hope you do not mind my lengthy explanation. I knew about Elijah Masinde when I was growing up in Kibingei. His religion “Dini Ya Musambwa” had intensified and gathered speed across our Masaaba community (Babukusu and Bagisu) and beyond in what is now Kibingei Location.

He used to preach to people that gathered on Kitayi Hill in our village. All herd-boys in the village would bring around “Bibiaayo” (grazing cattle, goats and sheep) to hear him along side the adults.

I was one of those who brought my maternal grand mother’s goats and sheep as well so to listen to his preaching. I believe, and presumably with the other boys of my age not yet attending school,the attraction was not what he preached.
It was rather the spectacular crowd of people that were all dressed in white, long garments. That fascinated me. The adults said he spoke in parables and told them about what the community should do for the days ahead in future.

His inner circle of followers, we told, used to go up-stream to the sources of Lwakhakha, Kuywa, Kibisi, Kibingei, and Kamukuywa rivers to pray and conduct traditional rites. They slaughtered sheep and supplicated to ancestral guardian spirits of our community.
He did the same thing in various caves and climbed the foothills of Masaaba (Mount Elgon) to worship Wele Mukhobe we Bakuka (the Almighty God).

His following grew and eventually all Christian churches in Bukusu shrank in membership because they had joined “Dini Ya Musambwa.” A religion that was described by colonialists and other Christians, the non-believers (who included our own Babukusu, Bagisu, and Batachoni) and those far away in Buluhya and Kalenjin as worshipers of devils.

Yet they were not.

Dini Ya Musambwa dedicated itself to ancestral spirits, and accepted the power of super natural force in the universe or the world in which we live. Something that our people traditionally related to well from time immemorial. Suddenly, we heard that Elijah had gone into hiding. They looked for him every where. As we were children, adults never told us details.
I started school a year after he was arrested. It was then that I learned more about him from my Quaker parents, villagers and other School children.

It was reported that the Kimilili police found him in a well dug out hole around Chesamisi.

As he left with them, he allegedly “cursed” an old man called Isaya and his family for
revealing his hideout. He also “cursed” Chief Namutala for accompanying and guiding them to that hide-out. It is well known that told him, “When I return you, Mayeku’s son, will no longer be around as Chief of Kimilili; Location.
Our religion as a movement for chasing away these evil people you are protecting will have assumed different dimensions.”

Chief Namutala countered that he was crazy and gave orders to his aides to give Elijah Masinde some more flogging. As he was led away and driven in an open police land-rover, flanked both sides by police men, throngs of our people stood by the road side from Chesamisi to Kimilili and cried. Elijah just waved all the way, as he assured them of his return and reminded them of undertaking the “Offerings and rites to rid themselves and the community off the bad spirits
(Mwihosia ki wele kimibii, mukheebilila ta.”

All these things have been said over and over in Bukusu. My father told me, and while working in Nairobi, Omukinyikeu Willis Wangila Wanyonyi told me after he returned to Nairobi to work as an accountant with Treasury in the late 1960s.
Also, mzee Isaya’s son who was kuka Mark Barasa’s driver when he was an MP, and stayed at my flat in Nairobi when parliament was in
session, told me, too.

As Omukananachi Elijah Masinde had predicted, when he was released from detention in Kismayu, he found mzee Isaya economically badly badly off. Omukolongolo Chief Namutala khwa Mayeku was no longer Chief of Kimilili (which had then split into Bokoli, Kimilili,and Ndivisi). The prevalent politics were of KADU and KANU demanding independence. All the protestant and and catholic churches were full to the brim with members as before the peak of Dini Ya Musambwa during 1945 – 1948.

However, our Bukusu Brotherhood East Africa (BBEA) based in Nairobi had split to
reluctantly create Bukusu Welfare Society that was based in Bungoma. The former received Omusakhulu Omukananachi yuno in March 1962 after he had been released from detention.
The split was as a result of the late Willis Wangila Wanyonyi going to Bungoma in 1960 as Treasurer of the African District Council of Elgon Nyanza.

As president, he believed that the association was best run from home in Bungoma. Ordinary members and the Executive disagreed. So from 1961 onwards, Bakokiwe Alfayo Wekesa Lurare from Muchi and his supporters refused and continued
to run the Bukusu Brotherhood E.A from Nairobi as before. The Bukusu young fellows, including myself, from various Secondary Schools and working in Nairobi, did not like the way it was run by the older generation. We felt that they were not radical enough.

On one hand, Willis and Tom Katenya, who was Organising Secretary for the Bukusu
Welfare Society, had the enormous backing of the Chiefs and elders who mattered most in Bungoma district. They collectively promoted the Bukusu Welfare Society amongst our people. They argued that older generations preferred to have their own association. They claimed that Bukusu Brotherhood E.A suited mainly young and
urbanised Bukusus working in various towns of East Africa. In effect, that is how we
operated.

Anyhow, our BBEA executive met with Elijah Masinde, Israel Khaoya, etc in Nairobi.
We discussed the prevalent KANU-KADU politics. Masinde Muliro had already received him at home in Bungoma with a big party. He had bought Elijah a modern transistor radio that he loved so much that wherever he went he carried it.
I remember how he asked each one of us after the meeting started, “to first of all, state our clans and our fathers’ names and their circumcision sets, plus what side of politics we supported.”

After hearing what he requested and that all of us were for KADU, he looked at kuka Israel Khaoya, turned to us and said, “You must ask your fathers to tell you what I told them before Europeans imprisoned me. Tell Masinde Muliro and his friend from the Coast, near the Ocean, that their party will not win government.” All of us executive members believed in KADU and so his revelation shocked us.

There was silence in the room.

Then he added, ““Muliro should have no political association with Kenyatta because
this man had brought too much blood shed in the country.” He asked us whether we had u nderstood all that he had said. When we replied in affirmative, Elijah Masinde stood up and said that the meeting was finished.
We were kind of confused. However, after that meeting, Bernard Barasa Cheloti, who now resides in Cherengany, and I went with our visitors to Nimmi Photograghers Studio
at the corner of Duke Street and River Road to have a photograph with them.
I gave that photo to Wandayase Fred Makila in the late 1960’s when he was researching for a book on “Elijah Masinde and Musambwa.”

If any of our Lumboka historians need a copy of it, I suggest that you check with
him or Bernard B. Cheloti.

Admittedly, I have not seen a publication on Elijah Masinde by Fred Makila or
anybody since then.

Anyway, when the General Election results of May 1963, under the Lancaster House
conference Constitution were declared, KADU had lost. And KANU was victorious.
In effect fulfilling Elijah Masinde’s prophecy or prediction. I still recall vividly how Tom Mboya and Mwai Kibaki hugged each other and performed a bear-dance in
Jevanjee Street in jubilation.

Since the offices were opposite each other, those of us gathered in KADU office
looked like people at some wake and observing vigil. Despite that euphoria, KANU did not want to form government without Jomo Kenyatta.

Governor MacDonald asked KADU to form the required “Responsible Government” which ultimately brought Kenyatta Home Again.
Hence Ronald Ngala’s and Masinde Muliro’s cars, and a similar one given to Kenyatta
were registered with plate numbers KHA 2,and KHA 3, and KHA 1 respectively.

Prior to the General Election of May 1963,a number of elders and chiefs in Bungoma
led by my uncle Pascal Nabwana, had been urging Masinde Muliro to side with the
Luos on grounds of Arithmetic and Geography.
Uncle Pascal Nabwana used to tell me that he kept telling Muliro, “ Khuuba ne Barwa
nende Baswahili, Papa, aba olinga oweikame mumurongoro, efula nekwaa. Soli munju ta.”
Apparently these were same sentiments Elijah Masinde had expressed to Masinde Muliro when the latter sought his support for KADU policy.

Elijah Masinde refused to support any political party or endorse KADU’s policy.

Then in 1964, Elijah Masinde, who had fallen out with Muliro earlier before the General Election, stated that “Masinde Muliro naliowulila, Baana Babukusu, ahambane ne Bajaluo,nyanga balimuwa Bubwami.”

And in 1965/66 he said in Kimilili that “ Nabone omwana aselukhe mu
Babukusu. Omwana mwenoyoo aliamiha.” He continued
as the gathering grew bigger around him, “Omwana wefwe alichaa amihe, ne Muliro akhapanila bali ele khu sisala sya Kenyatta tawe. Alekha busa okundi elekho, eye kamafuki khundebe ng’eneyo.
Mala owililekho oyo, aliaahachililisia babandu barekane mumaya.”

At that time, Elijah Masinde also returned from his visit to Bugisu. He had gone to confer with his Musambwa flock and Omuyinga, the Bagisu ruler/king, and other Kombololo (County) Chiefs especially Wanambwa. But Prime Minister Apollo
Milton Obote ordered his arrest. Upon release from jail in Uganda, he was escorted to the Kenya border. He looked for “Sihuna” from the shrubs, uprooted it, and dragged it along.
It gathered rubbish behind him. Then he told those around and accompanying him “that he had gathered Obote’s power together that would soon end.”

He travelled peacefully to his home in Maeni, Kimilili. Later when briefing his flock, he
declared that it had been revealed to him in the previous night that “Omulang’o emwalo sye e Matore, mbone karurire khu Bwami. Lundi mbone karerire kamafuki musibala. Chia mwekesie baBefwe e Mbale.” Indeed, our people went and
communicated the tidings to Bagisu elders and Omuyinga together with the County Chiefs,and returned to Maeni. Obviously, you all know what happened to President Obote of Uganda when Major General Iddi Amin Dada staged an army
coup in 1971.

That fulfilled Elijah Masinde’s prediction. Prior to this stage, our leaders had dismissed
him and called him names just as they did in 1948 before the colonialists subsequently
arrested and detained him in Kismayu.
Everywhere Elijah Masinde appeared, our political leaders and some of the elders in the community avoided him. These leaders described him as psychotic and called on the Administration to control his movements. Suddenly he was restricted to Maeni village only and not allowed to meet with people from other villages. Some
leaders outside the community did not heed this government requirement.

Notably Jaramogi Oginga Odinga maintained his close contact with him. So did uncle Pascal Nabwana who had not gone along with government restrictions. Pascal Nabwana argued that Elijah Masinde was once more being persecuted for his views by an independent Kenyan Government as the colonialists did. The parliamentarians
in our community from Bungoma to Trans Nzoia distanced themselves as Elijah Masinde snarled and yelled out insults at President Jomo Kenyatta publicly.

After all, he had not liked Kenyatta since he came out of detention. Eventually Elijah was arrested and charged. Like before, he would tell the magistrate trying him,

“Ewe omwana wananu. Ne rarao singilo si? Niko nabolelanga bararao wenywe nebakhawulila ta. Bona wesi solikho owulila ta. Ngosile sina Papa, kila wunjimia ano. Sowolaana khukhumbocha kumuse tawe. Ndekhenjengo.”

To those enforcing the law, they took this to mean Elijah had no respect for the
law and Government leadership. So he was additionally charged with “contempt of
court.” He was jailed for a bundle of these petty misdeeds at Kamiti maximum security prison. He was then later transferred to Mathari Mental Hospital in Nairobi where he stayed without treatment.

For he was not mentally sick. Cosma Makhanu’s young brother, who was a Spdt.Officer of Prison at Kamiti, was very understanding.
He treated Omusakhulu kindly, and at times gave him tea and bread, and cigarettes.
This gentleman used to allow us and other special visitors enough time to converse
with him.

During this time, Bakananachi Kuka Israel Khaoya, Omukitanga khurura e Matili and
papa Wekunda, Omubichachi we e-Maeni, and their Secretary, from Ndivisi, visited him regularly at Kamiti and Mathari Hospital.
I hosted them on each visit. Later they told me that he had demanded that I accompany them whenever they visited on weekends since during the week I was unable to visit with them on account of my employment.
From that time onwards, they empowered me to be visiting him on their behalf and
convey messages both ways including messages to Odinga and Pascal Nabwana.

They had travelled to Kisumu and informed Jaramogi Oginga Odinga of the arrangement.
Jaramogi told them that him and I had been friends for a long time and he knew that
I was a nephew of Pascal Nabwana. Every time I visited Omusakhulu Omukananachi at Kamiti or Mathari, he showed concern all the time for our people. He repeatedly told me his previous advices to Bukusu community that have come to be known as or referred to in Kimilili,

“Elijah Masinde sekwaboola. Elijah, wase, kang’oola khaale busa.”

I wrote to Chairman Michael Wamalwa reminding him of “Elijah’s sayings or prouncements” when he became Vice President.

In short, to me, based on what I outlined earlier, Michael Simiyu Wamalwa fulfilled
Elijah Masinde’s prophecy. It would have been complete, in this regard, had he been
around with us now. Obviously he would have succeeded President Mwai Kibaki.

Balii ka Wele sekamanyikhanga, fwana khuliba nokundi.
Those of you who pore over his archival records, you are bound to see my correspondence with him. Previously, I had shared with him over the phone on many occasions before anybody knew that he would be a V-P in Kenya one day. This was during my usual chats of advice regarding the politics in our community and Kenya at large.

Despite this constant communication with Mike, he apparently paid inadequate attention to viewpoints from various Bukusu friends and colleagues both at home and in diaspora. They include people like omusakhulu Omubuya Zephaneah Wekesa with whom I coordinated effectively the “Sichikhi & Lumuli” politics from 1975 through the demise of President Jomo Kenyatta in 1978 up to the end of 1980.

Undoubtedly, none of you would ever know what that refers to or means within Bukusu politics.Not even the present or the previous politicians
know it save one. You will need to ask Zeph and
I about that in future, God willing.

(first) Posted by Lumboka Star

http://mulumboka.blogspot.com/2004_11_01_archive.html

Additional reading

Elijah Masinde: Rebel with a Cause – Ezekiel Alembi

Elijah Masinde: a biography –  V.G Simiyu

Elijah Masinde and the Dini Ya Musambwa  – James Bandi Shimanyula

I remember this time last year, en the year before that, en think about where I yam now, en still wish there was a book or a cohesive, nurturing space where I could learn how to fulfill my dreams of love, life partnerships, pikney, en all the good tings’ that we’re looking for, all in one volume. (a case of wishes & horses)

I know its simple; that love is the answer.  That it starts with me, myself en I, en is hinged on sharing with others. I know that giving is priceless, but it’s the concreteness of today, the promises of yesterday for tomorrow, en years from now that I’m struggling to realise.

I give thanx that I have been blessed with gifts from so many, en that somehow, as betwixt as I yam between distant queer/trans communities, my chosen en true (true) homes, and between the disjunction of visionary ideals en under achieved realities…. there is the hope in how far we’ve come, en how many there are of us in this world, dreaming en working for similar bigger pictures (a case of communities of resistance all ova the world)

So I hold on to the faith that the answers really are all within us, that we are ‘not’ “the strange ones”. We are divine creatures and God/dess speaks through us. (Mayibuye!) So, I may not know much about where we’re going, but when it comes to down it, I really don’t need that book at all, I got the realities of many positive people to draw from, en on this here space, I got you, dear reader(s), who could share with me your thoughts on good living.

If there were to be 10 commandments on queer/trans relationships what would they be?

1.     “The Lord” doesn’t have to be your god. You can serve Great Goddess instead J

(as an Afrikan womyn who was raised in predominantly Christian environments, en converted to a few other Abrahamic religions before going ‘indigenous’, I hold strong to the belief that you have to be true to yourself, en why would I subscribe to ideologies that cast my ‘nature’ en choices as wrong en sinful? To each their own of course, but in my opinion, this may be one of the many gifts that queer/trans communities have for ‘others’…if we weren’t meant to be, then we wouldn’t be, but we’re here, we’re not even necessarily queer….chant with me now J )

2.   You can choose en have many god/desse/s en idols.

(Again, from an indigenous perspective, how could we ignore that monotheism, as all humanity, has its roots in Afrika? And from a pan-Afrikan perspective, there are countless manifestations of the Creator. When we dig deeper, what is reaffirmed is the multiplicity of relationships that we have to guide our re/building communities. In other words, in my opinion, it only makes sense that if you were blessed to have some cake, that you should eat it. Whether it’s monogamy, polyandry, polygamy or whatever form of non-monogamous relationship that you en your lover/s are trying to craft. The basics don’t change right? The most important thing in life IS to learn how to give en receive love…the rest is a matter of choice & consent)

3.   You shall not misuse LGBTTIQQ identities

This is a tricky one to negotiate, but it may be at the crux of many missed connections. What’s the rule of thumb of who/not to date? Can a dyke really have a life partnership with a ‘straight’ woman? Are bisexuals really the ones you gotta be worried about, or are they most of the ones on the down lo? Is it ethical for a ‘lesbian’ to go out with a pre-op trans man en outwardly acknowledge their gender identity, but still hold on to a preference for the biological woman?

 (en this is where I’ve got to state that I no longer identify as any one of those LGBTTIQQ identities, en I will continue to take up my right to speak about  LGBTTIQQ  experiences, because the truth is that is what I yam…but those names are not from  MY  culture….technically, as many afrikan conservatives tend to assert, lesbians/homosexuals don’t, haven’t & shouldn’t exist in Afrikan cultures……we’ve got many more of our own terms to draw from, most of which have been purposefully lost, but as long as we live, their memory is within us. So I’m going through conversion therapy, I used to be a lesbian but now I have been freed from my constraints ;)…..but if you ask me what my sexual orientation or gender identity is….I gotta tell you for now, I’m going to have to take a hot minute with that one, I’ll get back to you J….I’mma Afrikan womyn, that’s where I start.)

4.   Remember Pride!

If there is a universal this might be it, everyone should have at least a day of rest en divine communion, once a week.  it’s called healthy living.

5.   Honour your parents en your community

Many a queer en tranny can tell you sad stories about abuse & exile from their biological families because of who they ‘loved, en how they ‘looked’, en many more will tell you about the ways they have survived with chosen families en safe/r spaces. so, a good tip, as many grounded lesbians could tell you, given our penchant for processing en ‘cycling’ together, you shouldn’t just honour en respect the ‘relationship’ you’re in,(with yourself or your lovers) but the bigger point is family en friends that are in your life, that’s what will see you through rough en jood times.

6.   You shall not murder

En if the relationship you’re in makes you feel like screaming blue murder, or like you could be eaten alive en disappear….then get out, en get help.

7.    Re/define adultery

A good rule of thumb, if you didn’t agree to it, it’s cheating en karma’s a bitch.

8.   Don’t steal

9.   Don’t lie

10. You shall not covet (what is not yours).

Discuss.

we need to complicate the dominant discourse on martin luther king……

3 years after the watts rebellion, en exactly 1 year after MLK gave his well known speech at the Riverside church in New York, he was assassinated……..

empathetically we might ask ourselves why the dream speech has overshadowed in popular discourse, all the more complex analyses he attempted to present en for example, in the riverside speech…….

he said…my experience in the ghettoes of the north over the last 3 years, especially over the last 3 summers, as I have walked among the desperate, rejected en angry young men, I have told them that Moltov cocktails en rifles would not solve their problems, I have tried to offer them my deepest compassion, while maintaining my conviction that social change comes most meaningfully through non-violent action,

but they asked, en rightfully so, what about vietnam?

they asked if our nation wasn’t using massive doses of violence, to solve it’s problems, to bring (home) to bring about the changes it wanted…

their questions hit home en I knew that I could never again raise my voice against the violence of the oppressed in the ghettoes without first having spoken clearly to the greatest purveyor of violence in the world today,
my own government.

for the sake of these boys,
for the sake of this government,
for the sake of the hundreds of thousands trembling under our violence,
I cannot be silent…

en so this was the King we were mourning, en we knew that he was considered a menace to the government, although now ofcourse he is the perhaps the most important figure in the pantheon of U.S Democracy, and as we know is praised by Progressives and Conservatives alike….

and so we decided to declare a day of mourning in Los Angeles, on April 5th….
en we had the audacity to declare a day of mourning for the entire city, en we took ourselves seriously….

without fanie lou hamer, barack obama is inconceivable, en I rarely hear that historical memory evoked in connection with what is seen as an uprecedented presidential election campaign…

but fanie lou hamer was not so much an exceptional individual, as she was a womyn who was willing to take the risk of becoming an agent en envoy of her people, en she was organically connected to all of those people who constituted the  freedom movement, many of whom ofcourse she did not know….

….need to think about what it means to build community, en how community nourishes the individual, perhaps more than the individual nourishes the community, certain insights, certain imaginations, certain aspirations en dreams elude individuals, but arise out of the ties that bind people to each other, the ties and relations that create community.

en so I like to use the term communities of struggle, or,  communities of resistance, not so much to refer to a group of individuals who bring their own individual capacities together to create a collective, I’d like to use these terms to point to something that is qualitatively different from the individual, a collective capacity that is so much more than the sum of individual capacities.

these communities of struggle produce collective subjects, the sense of community includes those whom we do not personally know, those who do not necessarily inhabit our physical communities, those who don’t necessarily live in the U.S, those who are barred from citizenship, undocumented immigrants for example…..aboriginal people, who still suffer….our community should embrace all of these peoples….

(see also the case of Ayiti, Cuba, DRC en Iraq….)