Technologies of de physical world kama: herbal medicine

Certain indigenous technologies look superficially like Western scientific technology. The use of certain herbal medicines resembles Western pharmacology, wid some herbs having objective indicashuns dat are de same for most people, such as certain plants dat women take for birth control….But what is it about de ways that pharmacology is approached in de kijiji dat is connected to Spirit?…For indigenous herbal medicine incorporates de seeking of Spirit in de administering of all substances.

culture village

According to indigenous Afrikan philosophy, you cannot jus give an aspirin or cook up an herbal recipe for de purpose of healing. There are two tings at work.

One is de knowledge of de spiritual nature of plants, en de second en more important is de knowledge of de energetic configuration en de identity en purpose of person you are treating. In an indigenous view of illness, de disease is always linked to a breakage in relationship. Some connecshun is loose, or completely absent, or has been severed….de illness is a physical manifestation of a spiritual decay.

Treating de illness, in de indigenous view, means conjuring up an energy dat will repair de spiritual state so dat de spiritual healing can be translated into de healing of de physical disease. You have to heal in de Spirit dunia before you can heal in de physical world……

Technologies of de spiritual world: Gateways

For healing to last, de healed energy in de spiritual plane must be brought across to de physical world. This is done by bringing it through a gateway between de spiritual en material worlds. What is de gateway?

among de chokwe

A gateway is a door to de Spirit dunia dat is connected to a particular place in de physical world. Healers who bring energy from de Spirit dunia through de gateways are known as gatekeepers. A gatekeeper can trace de shadow from dis world back to its origin in de spiritual dunia en act as an intermediary, as a bridge, since he or she or they understand de relationship between de different aspects of de reality of dis world.

De gateways that are maintained in certain places in nature are themselves important technologies for healing. Technologies such as this are viewed as magical en supernatural en are therefore suspect, sometimes frightening, to de Western mind.

But recall de Silicon valley poster, “Any technology, sufficiently advanced, appears magical.” Gateways to de Spirit dunia may appear magical to Westerners because there is so lil hardware involved.

Indigenous people value efficiency, en anything dat can be accomplished by manipulating energy without consuming resources is preferred…

Change en evolution

A culture that is in touch with its spiritual connecshun is a culture that is poised to evolve. In de indigenous context, change is tolerated, even welcomed, because it originates wid Spirit. If evolushun originates in a spiritual source, then it does not disrupt stability….In de development of Western technologies, we cannot allow some of us to evolve while some are left behind, because that is not community.

Community is de common handling of de journey. Attention to community en to Spirit in indigenous technology has meant, however, dat de evolution of indigenous cultures takes place quietly, without de explosive en destructive side effects of Western technology. When you ties wid Spirit are strong enough, your evolution has less visibility….The larger the presence of de Spirit, de subtler en less polluting technological evolution will be…..

It is de indigenous understanding… that ideas you receive do not come from your imagination, they come from de Spirit world, en it is de Spirits who will decide wot de next step will be, wot changes if any need to be made in de technologies that they have given to you. A person’s purpose is to serve, using that which has been put into their hands as a gift from Spirit.

Also, de Dagara recognise a close relationship between knowledge en secrecy. Beside de fact that wot one knows remains alive through de hiddenness, there is an attitude toward knowledge that to know is to become a guardian of something. To circulate de knowledge given to you by Spirit indiscriminately is harmful. Every time I travel home to Afrika I am faced with dis issue. My quest for magical knowledge will be met by a laconic response stressing my inability to safeguard de knowledge I yam seeking….

Among de Dagara, healing knowledge is usually taught by a being from de Other world, namely a kontomble, or a spirit ally. the viability of de material is verified in de context of de amount of good it does to de village.

The healer, that is de technologist, is instrumental to Spirit’s powah to heal, en to make changes in human lives. Thus one can say to a healer, “Teach me wot you know”; but de better request to make of de healer is, “Teach me about wot teaches you” since de source, en home, of indigenous techonology is nature en de world of Spirit, to that source you must go in order to learn en grow en evolve…..

reposted wid overflowing gratitude, upendo, humility na respekt from The Healing Wisdom of Africa – Finding Life Purpose Through Nature, Ritual, and Community by Malidoma Patrice Some

De main ting I see at dis point is community – building communities where you can trust one another, where you can help a mama who is

crying because she has a pikin who is crying en she doesn’t know wot to give her.

You know, in de village, when you get up in de morning, de first ting you do is to go outside. But here, one day I was sitting all day inside without going out, en it occurred to me that this was de first time in my life I’d ever done that, except I wasn’t feeling well.

To get up in de morning en not go out among people is absolutely inconceivable to somebody in de kijiji. Because when you stay all day inside, it means that something isn’t going right with you, en people worry bout you. And so we begin by going outside, talking to our neighbours en helping each other out.

It’s small steps like dis. It’s like wot we say: If you have a baby, you don’t throw her away because she’s small. You keep her en keep nurturing her, knowing dat one day she’s going to be a grown-up. So these are de kinds of smart tings we can do, nurturing many small relationships so dat one day community can happen….

It is as difficult for indigenous people to conceive of life without a community as it is for most Westerners to imagine life in a community.

To create a community dat will work for people here, there is a need to look carefully at some of de fundamentals of a healthy community – spirit, children, elders, responsibility, gift-giving, accountability, ancestors, and ritual. These elements form de base of a community. And it doesn’t have to start with alot of people. I’d rather have a circle of good friends en be a community with them than just get lost in a crowd of people who don’t care at all.

Intimacy, de natural attraction of two human beings to each other, is something that de

elders say is actually prompted by spirit, en spirit brings people together in order to give them de opportunity to grow together. That growth is directly connected to de gifts that two people are capable of providing to de kijiji. And this is why when a couple is in trouble, the whole kijiji is in trouble….

When we start to feel a problem, we tend to think it’s jus two people who are involved en we forget about the fact that spirit is there. We tend to forget that we have allies who can bring us strength. We forget to ask for help from rafikis or family members.

In de village, it’s easier for people because every morning when you wake up somebody will come and ask you, “Did you hear something sweet last night?” and if you remain silent or you say no, then de person will get worried because something is wrong. If you didn’t hear something good, it means that something sour must have taken de place of good. They will then get to de bottom of that problem before it gets out of control….

In other [indigenUS] werds,

…Plains Native men en women are aware of an oral legacy of holy men en women unknown to outsiders.

Memories of ancestors en their spiritual accomplishments are combined with personal experience to shape a view of de spiritual present. Holy womben who were ancestors continuously come to light….For de tribal peoples of dis land, dis balancing between two worlds can be very precarious, both spiritually en physically.

Popular Western culture loves to borrow things from de indigenous peoples of Turtle Island. Although it is possible that such “ceremonies” as “Native” drumming and sweat baths help people to get back in touch with de natural world, they are imperfectly lifted from a continuum of religious ceremonies that carry indigenous peoples from birth, through life’s struggles, to death en beyond.

What many of today’s medicine men, womben en two-spirit people do most is help people who are “injured” by living as a colonized tribal people. In effect, they doctor depression, lack of positive identity, suicidal behaviour, drug abuse, alcoholism, family crises, spouse abuse, en stress-related illnesses that are effects of colonization. They also doctor “standard” types of illnesses such as cancer as well, but most “obvious” problems are left to run their course or are treated by a white physician.

To overstand, at any level, de meaning of these ceremonies en their relationship to de religions from which they are borrowed requires a fairly deep understanding of their true cultural context, which includes knowing those mythic hadithi of creashun, ancient

god/desses, en tricksters that are used to shape en de young in indigenous worlds…..

A seeker of spiritual understanding would not be able to understand Judaism, en de beliefs en ceremonies that go with it, without reading de Old Testament. We must understand de origin of de metaphors acted out in de ritual, to understand de place en use of that ritual within that particular belief system. For indigenous peoples (around dis dunia), de beginning is told in their own unique “tribal” creashun hadithi, kama…

Ihan’bla: To Dream

Plains Native/Indian pikin raised close to tradishun learn to listen to en interpret de dream world, which is de lasting en sacred dunia. De ability to acquire de clear memory of ndotos, to discriminate between significant en insignificant dreams, to remember them in detail., en to interpret them satisfactorily must be acquired in

childhood. The amount of time it takes to interpret or understand a dream might be moments, or it might be a lifetime.

Most of de traditional crafts of Plains Indian womben are tedious en repetitive, leaving a great amount of time for reflection en contemplation. Both men en womben use dreams to re/learn bout de sacred world. For some it is a lifetime of exploration en learning de ukwelis of de universe.

Some womben in their special capacity as “dreamers” are called upon, by de clarity en regularity of their dreams, to warn people of impending problems en to predict en possibly alter de outcome of events by overstanding what their dreams are about…..

Womben who become “doctors” are in essence no different from any other womban in de community except that they have an additional role to fulfill. It is important to realize that they are not considered strange or necessarily exceptional. Though de powah of their ceremonies may command deep respect, in most instances their role in de family en community life are de same as those of other womben…..

In Lakota society, de spiritual en economic powahs of womben were not only acknowledged but well respected. When a man took a wife, he lived in her camp. When de Lakota traced their ancestry, while acknowledging en respecting their father’s relatives, most took de band name of their mothers. These patterns still exist.

Because Lakota society is more balanced with regard to male, female and two-spirit forces than other societies, it is little wonder that there are two commonly told legends about de end of de world – one female-based, de other male. Here is a female version told to Tilda Long Soldier by de late Lucy Swan, a respected Lakota elder, in de mid-1970s.

There is a very old womban who sits on de edge of a tall bluff. She is quilling a beautiful design on a buffalo robe. The womban is very old, so she tires easily. Besides her sits an ancient dog. He is so old that he has very few teeth. Even though he is old, he is still playful.

Every day the womban quills that buffalo robe. Soon she is tired en falls asleep. When she rests at night, de dog unravels all that she did de day before. If that dog forgets to unravel those quills, or gets too old, de old womban will finish de robe. That will be de end of de world.

This is a male version that Tilda heard from her grandmama, de late Dora (Little Warrior) Rooks, in de 1970s.

At one time there was a young [buffalo] bull. He had four strong legs. As de first three ages passed, he lost three of his legs, one by one. Every year he loses one hair.

Grandma Dora told me, “The white people are descended from de spider people. They have learned to use electricity. That electricity once belonged only to de Wakinyan [Thunder Beings].

To do this they up wires on poles. They send these wires all over. As electricity covers de earth, it creates a huge spider web. One day this spider web will cause a great fiya. This will cause de buffalo to lose its last leg en fall to de earth. This will be end of de world.

There are versions that do not refer to electricity, but always de buffalo is brought down by man’s mistake. Grandma Dora’s version gives clear insight into beliefs held by some Lakota……Fafanua.

[remixed en reposted with overflowing upendo] from The Spirit of Intimacy – Ancient African Teachings in The Ways of Relationships  & Walking in The Sacred Manner 

Healers, Dreamers and Pipe Carriers – Medicine Women of the Plains Indians by Mark St.Pierre and Tilda Long Soldier.

hadithi? hadithi? hadithi njoo, ukweli njoo, utamu kolea….giza ya?

  1. Ifuatayo ni mifano ya vitangulizi; (influenced by honoured ancestors from de Afreekan shores to de diaspora of righteousness, en sages)

              Following are examples of ways to begin a story (na lugha zetu kwanza).

(a)    Msimulizi:   Paukwa!         

Hadhira:       Pakawa!

         Msimulizi:   Kaondokea chenjagaa

                                      Kajenga nyumba kaka

                                      Mwanangu mwanasiti vijino kama chikichi

                                      Vya kujengea vikuta

                                      Na vilango vya kupitia

(b)   Msimulizi:   Paukwa!

Hadhira:       Pakawa!

Bi Kidude

 Msimulizi:   Sahani!

Hadhira:       Ya mchele

Msimulizi:   Giza!

Hadhira:       La mwizi!

Msimulizi:   Maziwa!

Hadhira:       Ya watoto wa nyayo!

(c)    Msimulizi:   Atokeani!

          Hadhira:       Naam twaib!

          Mtambaji:   Hapo zamani za kale alikuwako Mwambu na Sela    [na….]

                                     II. Hadithi ya Mti wa Maisha (Tree of Life)

 Wahusika (Characters/participants en co-creators – kama de story of De Fairy Mbweha)

Mhusika ni kiumbe wa kifasihi anayefanana au anayewakilisha binadamu. wahusika wa hadithi wanaweza kuwa binadamu, wanyama, miti, mimea, mawe au vifaa vilivyopewa sifa

za binadamu. mapaka kati ya ulimwengu wa kawaida wa binadamu na wanyama haupo hadithini.

Katika baadhi ya hadithi, wanyama wakubwa huweza kushindwa na wanyama wadogo. Hii huwa ni njia ya kuwakejeli na kuwadhihaki wenye uwezo na nguvu lakini wasiotumia akili zao. Viumbe wakubwa na wa kudhaniwa kama mazimwi na majitu husawiriwa kama viumbe

Jamii mbalimbali huwa na wahusika tofauti wanaowakilisha sifa maalumu kwa mfano:wanaoongozwa na tamaa kubwa, ulafi na uovu uliokithiri. Hii ni njia mojawapo ya kuakisi sifa zinazoonekana mbaya katika jamii.

Jamii Mhusika Sifa
Afrika Mashariki (de East) [Kaka]Sungura (Rabbit) Mwerevu, mjanja
Afrika Kati (Central) Mbweha (fox) Mwerevu, mjanja
Afrika Magharibi (de West) Buibui (spider/anansi) Mwerevu, mjanja
Jamii nyingi (pan-Afreekan massives) Simba (lion/ess) Shujaa
Fisi (hyena) Tamaa, ulafi
[Mzee] Kobe (tortoise/turtle/yemoya) Mwenda pole, mwenye busara
Kinyonga (chameleon) Kigeugeu, mwenda pole
Zimwi (hobgoblin/ogre) Uovu
Njiwa  (dove) Amani, wokovu
Maji (wota) Uhai
Ua (flower, also kill) Maisha, furaha, upendo
Punda (donkey) Fadhili ya punda ni mashuzi

Kunguru (crow/raven) Sacred Laws, magic

Nyoka (snake) Mwerevu, Maisha

[……]  III     

 Aina ya wahusika waliomo (Classes/Kinds of stories)

Mighani (Legends)

Ni hadithi zinazohusu mashujaa walioishi au wanaoaminiwa kuishi na wanaosifiwa sana katika jamii (aka. egun/sheps/ Honoured ancestors).

Aghalabu, mashujaa hawa waliongoza jamii katika vita fulani, ukombozi fulani au wakati fulani mugumu. Mashujaa hawa wa mighani huitwa majagina. Jagina hung’ang’a na hali ngumu unayosababishwa na maadui wanaoitwa majahili.

Ifuatayo ni mifano ya majagina kutoka jamii mbalimbali

Jagina Jamii Nchi
Luanda Magere Luo Kenya
Gor Mahia Luo Kenya
Fumo Liyongo Pate (Waswahili) Kenya
Koomenjue Meru Kenya
Wangu wa Makeri Kikuyu Kenya
Mekatilili wa Menza Giriama Kenya
Sakagwa Abagusii Kenya
Otenyo Abagusii Kenya
Ombati Abagusii Kenya
Mwambo Bukusu Kenya
Vere Sango Pokomo Kenya
Koitalel arap Samoei Nandi Kenya
Nabongo Osundwa Wanga (Luhya) Kenya
Nyamgodho Ombare Abasuba Kenya
Lenana Maasai Kenya
Chege wa Kibiru Kikuyu Kenya
Masaku Akamba Kenya
Mwenda Mwea Akamba Kenya
Kinjekatile Ngwae Wamatumbi Tanzania
Mgasha Wahaya Tanzania
Mkamandume Pemba
Shaka Zulu Afrika Kusini
Sundiata Keita Mandinka Mali
Mwindo Banyanga Kongo (DRC)

[Reposted from]


De ‘mama’ of The big bang theory

There are many stories (we know bout de earth en how it floats in space….) we tell ourselves that don’t get shared as much as others, depending where you look at it from….

hadithi ya ancien tradishuns like Wives of de Lione/ss, remixed.

Hadithi? Hadithi? Ukweli njoo, Utamu kolea….

it is betta to die on our feet than to live on our knees

Hapo zamani za kale, karudi baba mmoja, toka safari ya mbali

kavimba yote mapaja, na kutetemeka mwili

Watoto wake wakaja, ili kumtaka hali
wakataka na kauli, iwafae maishani.

Akatamka mgonjwa, ninaumwa kwelikweli
hata kama nikichanjwa,haitoki homa kali
roho naona yachinjwa,kifo kimenikabili
kama mnataka mali mtayapata shambani.

[….]alipokwisha kutaja
fumbo hili la akili
mauti nayo ikaja
roho ikaacha mwili
watoto wote pamoja
wakakumbuka kauli
kama mnataka mali mtaipata shambani.

[Read more:

Na Fafanua…]

Paukwa! Pakawa! Nipe mji?

What unique contribution can we each make, what seeds might we plant together dis moon, that could make de most difference to de future of a Pan-Afreekan renaissance?

Nekhebet en Uatchet

In de Kamitic tradishun, de science for manipulating de two magnetic forces which form de essence of all psychic powahs was subsumed in de teachings associated with de symbols of de “deities” Nekhebet, en Uatchet. These powahs were considered so important that that they were made de tutelary “deities” of Kamit.

mistress healer

Nekhebet, which corresponds to de electronegative northern pole of de magnet was de chief protectress of Upper (southern) Kamit. She is depicted as a woman wearing de White crown of Upper Egypt, en holding a lotus sceptre intertwined by a serpent, which together symbolise de electromagnetic forces (de snake) of de psychic centers (de lotuses).

Uatchet, which correspondes to de electropositive southern pole of de magnet, was the chief protectress of Lower (northern) Kamit. She is depicted as a woman wearing de Red crown of lower Kamit, en holding a papyrus sceptre intertwined by a serpent.

Their correspondences to de poles of de magnet are revealed in de ceremony for embalming de dead, where de priest/ess says to de mummy,

“The goddess Uatchet comes into you in de form of de living Auaraut (uraeus), to anoint your head with their flames. She rises up on de left side of your head, and she shines from de right side of your temples without speech; they rise up on your head during each en every hour of de day, even as they do for their father Ra, en through them de terror which you inspire in de holy spirit is increased, en because Uatchet, en Nekhbt rise up on your head where they establish themselves, even as they do upon the brow of Ra, and because they neva leave you, awe of thee is stricken into the souls which are made perfect……”


[revised excerpts from The Metu Neter Vol.1, The Great Oracle of Tehuti and the Egyptian System of Spiritual Cultivation by Ra Un Nefer Amen]

Moyo Wa Africa



with mbira player Ambuya Chiweshe

 Monday August 22nd , 2011 @ 6-9pm

High Park

(just south-west of park entrance at High Park Ave. and Bloor)

Rain Location: 1920 Bloor West

$10-$25 sliding scale (no one turned away for lack of funds). 

Light lunch served

– Registration in advance is required –

To Register, contact or call (647) 340-2265

This workshop is geared towards people of African descent and will involve an in-depth discussion of spirituality and related matters from a Shona cultural perspective.

“The materiality [or materialism] of not only Zimbabweans has become a force that breaks our people away from the spirituality the has been the cornerstone of our societies. The last hundred years has seen such a rise in materiality [or materialism] that it has caused the individual to be more egoistical and ambitious for personal gain, casting aside the spirituality that has been handed down by parents to children.

[This workshop is intended to begin or further a process of renuniting us with the spiritual knowledge and practice that we have been severed from. Workshop participants are invited] to bring all the questions relating to the spiritual world and to our inner selves as African peoples.

There will also be discussion of our different manners and gestures. Nobody chose to be born in the culture they are . It is good to explain to each other so that we can live together in harmony. We will also learn a song together to sing for mother earth.”

-Ambuya Chiweshe

Stella Rambisai Chiweshe is Zimbabwe’s Queen of Mbira and is the great grand daughter of Munaka, the resistance fighter who was hanged by the British during their occupation of Zimbabwe. Mbira is so much a part of Stella’s life that she is almost synonomous with it! Right from the first time she heard the captivating sound of mbira, the traditional ‘thumb piano’, Stella was determined to learn how to play it so she’d be able to hear it all the time, even though it was almost unheard of for women to play mbira.

 In the Shona culture of Zimbabwe there are special ceremonies during which mbira sounds connect with spirits of those who have died. The unwritten lyrics of the songs in Shona can come through dreams and visions and contain deep spiritual and cultural meanings. To begin with, before independence in Zimbabwe, Stella attended these ‘underground’ ceremonies at night and then during the day worked as a maid. After independence she soon assumed a leading role as mbira player and dancer in Zimbabwe and has gone on to have a very successful career internationally.

Moyo wa Africa is a community of Africans on the continent and in the diaspora who are committed to the reclamation of Indigenous African spiritualities, knowledge systems, economic models and resources. Through this work we support our people in a process of resisting and healing from the damage caused by colonialism, and we move towards our vision of rebuilding healthy, independent and sustainable African societies. For more info, please go to 

It’s that time of the year again in Turtle Island when black history month is ‘officially’ commemorated, where the reality is for Afrikans, every day en night (no matter how westernised or ignorant of our true true cultures we are), is about our (diverse) Afreekan stories……

so dis’ moon, like every other, not only I but so many mo’ others, are blogging with the rhythm of reclaiming ancestral legacies, and for the struggle of Afreekan liberation, as we have been doing from time…

As we give thanks for all the blessings, for the spreading waves of hope, love and positivity in abundance…in solidarity with the spirit of truth, justice and salaam driving the grassroots revolushuns in Egypt (formerly known as [parts of] Nubia!), Sudan, Tunisia, Uganda, Ayiti, en around the world…

The bigger point (as) is the ‘speciality’ of dis’ blog, we gonna re-DO [re-tell], take steps back [co-create]… we can give thanks for yesterday, today and tomorrow…. and revision our ways forward in the most loving, sustaining and sustainable ways…

hadithi? hadithi? hadithi njoo….

Reposted from

Generation Disaster

This opinion originally run in the East Africa on January 28, 2008 under the title,

The problem with Kenya’s politics is the old guard

The next revolution in Kenya will not be a violent one,

contrary to the bloodletting presently underway. Rather it will be the rejection of the generation of men from whom the leaders of this country have been drawn.

The major politicians were in politics long before the majority of Kenyans were even born and who even today enjoy inordinate sway in the country. President Mwai Kibaki was born in 1931. Ex-president Daniel arap Moi was born in 1924.

They are still doddering on, unable to relinquish the reins of the power they have held onto tightly for half a century.

Theirs is a generation steeped in tribal arithmetic, in a cynical nationalism; their values have infected those thousands of young people who are roaming the countryside in a killing frenzy.

The young men throwing stones and shooting arrows and the youthful riot policemen opposite them lobbing tear gas and firing live ammunition are fodder for the failed politics of a generation of old men who may just take all of us to the grave with them.

I was raised to respect my elders and there are many whom I indeed respect.

But the time has come to assess in the broadest and most personal terms how the generation of leaders that took this country from independence to the bloody and dangerous

present has performed.

The oldest were born in the 1920s and the youngest of the lot in the 1940s — opposition leader Raila Odinga, who was born in 1945 is the youth wing of this generation. They can be counted as a single generation in the sense that their vision of what constitutes Kenya and their role in it is widely shared.

This generation has played and continues to play a prominent role in politics, in our intellectual life and in the business community.

While there are many among them who are capable and well intentioned, the defining characteristic of this generation is failure

in leadership.

It is not enough to lay the blame on a few individuals. These prominent wazee (old men) have defined for us the content of our politics and the ethics of governance. They are our very own Boomer Generation except that the boom in this instance is the sound of our dreams and aspirations exploding. It is time we named them Generation Disaster.

It is a popular pastime to compare Kenya’s performance in economic and human development terms with that of the Asian Tigers such as South Korea and Malaysia. How often I have heard it said that these countries in economic terms were neck and neck with Kenya in the 1970s, only for them to surge ahead in the past three decades while Kenya trod water and in many instances retreated on the advances it had made.

The approximately 3 per cent of Kenyans who are above the age of 65 and from whom the bulk of Generation Disaster is drawn, have led us to an average life expectancy of 55 years compared with South Korea’s 77 and Malaysia’s 72 — according to the online Institute World Guide, which allows country comparison of economic data.

The economic numbers are even more dire. Kenya’s gross domestic product of $38 billion as of 2005 is only a fraction of Malaysia’s $287 billion and South Korea’s $1 trillion. Per capita, Kenyan citizens have only 12 per cent of their Malaysian counterparts’ income and 6 per cent of the South Korean GDP per capita of almost $23,000. At the turn of the century, 40 per cent of Kenyans were unofficially unemployed compared with fewer than 4 per cent of Malaysians and South Koreans.

These statistics, we can suppose with reasonable confidence, have deteriorated in the past three weeks and they mean that Kenya can count itself first among equals only if compared to the Congos and Guineas of this world. Our leaders’ vision is only to be lauded if compared with countries that have experienced genocides and decades-long civil wars.

Yet this generation, which touts its anti-colonialist credentials, its Kennedy Airlifts (the US scholarship programmes of the 1960s), its Makerere (university) pedigree and its ambassador-at-30 mentality has only managed to take us from one disaster to the next.

I grew up hearing about the inferiority of one tribe as against the other, in jokes that now seem like macabre warnings of a day when they would become deadly serious. My elders were ever focused on their belly buttons. Not for them to learn from the experiences of other countries — especially the disasters that were unfolding around us and sending refugees by the thousands into our country.

Their language was a curious construction. “The Kikuyu are now in power,” they would say even though I hardly saw a penny from this so-called power. “The Kalenjin have taken power,” they complained as President Moi stepped into State House, “They will finish us now for sure.” “The Luos can never rule this country; the Kikuyus are thieves; the Luhyas don’t know how to take power…”

This language is what has given birth to the present crisis and has underpinned the governance of this country since Independence.

Such a leap into the illogical, for our generation of leaders, is the very basis of logical thinking when it comes to apportioning power and privilege among themselves. It has served them well, this spokesman-of-the-tribe role.

It is the position that has enabled all those Mercedes Benzes to be bought from the proceeds of Goldenberg, Anglo Leasing and the dozens of financial schemes to rob the Treasury in the name of fulfilling the privileges of tribal mandarin.

Though they developed these roles before the majority of us were even born, their thinking has infected us all. Say what you will about the opposition, it too is a gathering of “spokesmen of the tribe” challenging a government largely constituted from similar material.

The one thing that such politics will not deliver to this country is the kind of vision and leadership that led

South Korea and Malaysia from poverty to wealth.

We may continue chasing “those people” from one area or the other and supporting the powerful on the basis that they are “our people,” but perhaps we only need to remember that the cost in lives is borne by individuals.

What does it matter that there is a Kikuyu president when you are a Kikuyu living in Nairobi’s Mathare slum? This generation of wazee has infected the country with its self-serving obsession with ethnicity as politics and politics as ethnicity. It has lived longer than most Kenyans can expect to live and yet it refuses to exit the stage.

Generation Disaster has repeatedly turned down opportunities to appeal to our better natures. It has chosen advancement from enmity rather than from strengthening our bonds.

Fear and suspicion are its stock in trade. These wazee sap on the blood of the young and seek gratification of their lust for power even if it leads to the destruction of this fragile, injured thing we call Kenya.

Why exactly should we respect this generation that has lived longer than most of us can expect to live and yet refuses to exit the stage, like an ill-mannered guest who insists on staying an extra night?

[hii ni hadithi ya some of the legends of the Q_t werd, kama ya Namutebi,

reposted from]

By Elvis Basudde

BORN poor, poorly educated, a victim of child abuse, pressed at an early age into dull and unpaid jobs, Sylvia Namutebi, 33, popularly known as ‘Mama Fiina’, recovered by her own efforts from these handicaps and from ill-health. 

From a deep remote village in Mukono where she was toiling from morning to evening, Namutebi was determined to make a meaningful life when she boarded a bus to Kampala while still a teenager.

She now works in a shrine at Katwe, where I met her for an interview.
Namutebi smiles as she smokes a pipe in her shrine. She is surrounded by about 50 people mainly women, singing, praying and smoking pipes. She shakes my hand and introduces herself as ‘Musambwa’ “ How is The New Vision?” she asks.
To me, she does not look like a Musambwa. I have always known Musambwa to mean evil spirit. But she did not look evil at all. Okay, I have never seen a Musambwa, I am a God-fearing man.

With her introduction, I had to sit up and think again, because it is rare to find people of Namutebi’s social status (a tycoon) who would proudly call themselves “Musambwa.”

Realising how mesmerised and unsettled I am, she laughs lightly and quickly assures me that the people around are friendly, harmless and love visitors.

And as I talk to her, I wonder how this typical village woman with no formal education and at such an age could accumulate so much wealth. Her colleagues call her a billionaire.

Namutebi was recently crowned the first woman ‘President of Traditional Healers in Uganda’ (Uganda N’eddagala Lyayo), replacing the late Ben Gulu. She beat four men to take the most coveted office in the local industry of traditional medicine.

Speaking during the crowning ceremony, Robert Sebunya (former minister of health in Buganda government) who represented the Vice-President, hailed the traditional healers and encouraged them to smoke the pipe.

Namutebi’s assets are estimated to be worth sh2b. The 5ft 3inches feet tall, ‘not so sophisticated-looking’ Namutebi has a fleet of commercial lorries, omnibuses (taxis), over 400 boda boda, shops on William and Luwumu streets and at Mukwano Arcade in Kampala.

Namutebi also owns commercial buildings at Kajjansi, Makindye and Najjanankumbi. She is also the brain behind New Progressive School in Seeta, a school that caters for over 200 orphans and unprivileged children. 
Last month, during a Nigiina (gift circle) function that was held in Makindye, Namutebi surprised people when she donated a new car to a Nigiina ‘bride’. That is Namutebi for you.

Surprisingly, Namutebi is a very ordinary woman who does not brag about her achievements. Appearance can be deceptive.
If you meet her and she tells you she is the person behind all these projects, you would call it a lie.

However, Namutebi attributes her meteoric rise to hard work and to her gods – Musambwa Musamya and Lubaale Nagadya. She says she is the principal medium of Musambwa Musamya.
Some people though, allege she has acquired her wealth as a result of going under the lake, a thing she dismisses as hogwash. She said she has worked hard and has profited from her efforts.

“I have travelled a tough road to get here. It has not been easy, but a lot has to do with my tough upbringing and suffering which became an inspiration. The injustices my stepmother inflicted on me helped me see things in their true perspective and not to take life for granted,” she stresses.

She says she relates to the poor since her upbringing was rough. She knows what it is like to struggle through life. He mother died when she was just five years old.  She sees her in pictures and only has a blurred memory of how she looked like.

“My father was a no- nonsense person but he didn’t care much about me. He never valued me and used to take me for granted. They used to call me “Ekyaana,” meaning  a foolish child,” she reminisces.

She adds: “ I didn’t want people to suffer the way I suffered. That is how I became renown, by helping people especially orphans, paying their fees and taking care of th

em. Every Friday, I go on the streets and give children food and clothing.”

When Namutebi came to Kampala

in 1986, she was a little girl who stayed with her uncle in Ndeeba, from where she later got married and got her first daughter called Fiina, the reason they call her Mama Fiina.

In 1994, Namutebi teamed up with a friend called Mumbejja Nakayenga and both worked under the scorching sun, selling polyethylene bags (buveera) on veran

dahs of Kampala, mainly around Nansagazi shop near the former UTC bus park.

After some time, Namutebi left the business after her friend left for kyeyo in the US. She then started selling lesus, but it was like jumping from a frying pan into fire since the sunshine continued harassing her as she walked from one place to another looking for customers.

After seven years of gruelling perseverance –– working under the sun in the open, Namutebi got her big breakthrough around 1996. She graduated into selling children’s clothes. She would fly to Nairobi, China and Dubai to buy the items. She has never looked back ever since.

Listeners of Radio Star FM, Radio Simba, CBS, and Sapientia are familiar with the voice of “Mama Fiina O’womundeeba. She is always on air on these stations, contributing ideas on social and political issues. And for her love for President Yoweri Museveni, people have given her all sorts of names; Museveni’s witchdoctor or Museveni’s woman.

She says she joined politics in 1996 when she made her first call on Star FM and spoke out the good things Museveni had done, disproving those who were criticising him. She says apart from politicking and overseeing her business, she spends more time in her shrine where she cleanses people of their troubles and gives them luck.

“People throng here with all sorts of problems. They come to smoke the pipe and ask for blessings and luck. I cure various diseases and I am also a traditional birth attendant. Nobody smokes this pipe and remains the same,” she says, pointing to the pipe as she smokes.

She says she is an extraordinary witchdoctor, the present medium of Musambwa Musamya, and the god who gives blessings. She says she was appointed Musambwa while still in her mother’s womb.

She did not go for education due to reasons she calls “mystical”, but that her god blessed her with tremendous wealth. “I perform tasks that Musambwa instructs me to do. I heal people,and give luck and blessings,” she says. Namutebi was born in 1972 to Paul Mukalazi in Mukono.

She is the second born out of five. She is married to Ismail Sekidde, a businessman and “a good Christian,” as he calls him. They have two children aged nine and seven years. Namutebi employs over 60 workers in her various businesses.

“My immediate plan is to construct a huge hospital for traditional healers. I have already bought land for sh40m in Mityana for the project. I also want traditional healers to have offices and stops operating from those poor shrines,” she said.

[hadithi ya the Q_t werd ni ya Bredrin en dadas in solidarity, speaking truth to powah!

ni ya(le ya) kale,

Hadithi? Hadithi?

Hadithi njoo…. ..

Giza ya?

Sahani ya?

Wahenga walisema, it is not taboo to go back and fetch what you forgot.

So the series starts before the turn of this century, not so long ago that many would have forgotten the major events in their lives, back in our youth’, when we analysed, questioned and instinctively rebelled, all the way to our growing (up) present selves, and our (collective) visions of the future.

Season one features 31 (+3) biomyth monodrama hadithi.

It only makes sense that we re-introduce ourselves, share the truth about our stories;

So we’ll start somewhere in the middle with these hadithi. In this place here, now…..

There are 4 afrikans (A,D,M en T) behind not only the q/t werd but, principally, the series that inspired dis’ quest for unity (with)in our diversity, Nekkyd.

There are also the growing villages, and the energies of many more who are weaving indigenUS & pan-afrikan narratives of ancestral memories and legacies; this tapestry includes those who are rebuilding healthy, loving, sustaining and sustainable communities.

[ between the lines: in The Q-t Werd is a vision of fundraising for yet another grassroots collective, bredrin en dadas in solidarity whose mission is to work on our own unity first by mobilising & sharing (capacity building) resources with grassroots groups working with queer/trans communities and sex workers in East & South Afrika.  Our inaugural project is the Queer/Trans Youth Arts Collective set to run in Kenya & Uganda from May 2011]

hapo zamani za kale, kulikuwa na (m)wana wa Obatala, Ogun, Olokun na Yemoja…….

hadithi no. 14 is for (the spaces between) nneka en nneke in

neKKyd: Each episode is a different journey inside Nneke’s (Tsholo Khalema) world as her wry observations take us into the mind of a screwed up, loved up, lustful queer world.

Being a lesbian is tough, Being a black immigrant Afrikan lesbian trying to fit in…

well lets just say, to survive you gotta know the RULEZ TA BEIN’ A STUD!

NEKKyD explores the world of Nneke Dumela and her earth-shattering lust for the gorgeous and sassy women

Hadithi no.13 is for Medusa en Molisa

bio(myth)drama: on using a pseudonym

molisa nyakale is a name that comes from my family. It is the name of my great-great-great-grandmother on my father’s side, and a mark-er of my true true home….claiming this name was a way to link my voice to an ancestral legacy of womban speaking

Molisa is originally from the Shona, maybe even the Ndorobo. Partially re/constructed from mawu-lisa. I first read about her in the stories of sista outsiders.

Nyakale was given to me in a marriage vow; I chose to keep the name but rejected the suitor’s proposal.

10 years ago: I was in my last year of high school, full of possibilities and already getting used to rebelling with (self)righteous causes….I was excited to go to the next level, pursue freedom where I thought I was surely bound to get it, in uni.

9 years ago: I was in my first year of university @ the United States International University – Africa,

I had fantasised about this land of (queer) dates, milk en honey/when I got out of ‘here’, dreamed of growing up and getting a loft of my own, like the one that Alex had in Flashdance, where I would grow passion fruit in the backyard and be surrounded by big city scapes; I (en)visioned driving a car like the one that Vanessa Williams drove in Dance with Me, but all that dramatically changed when I finally realised one of my big dreams.

8 years ago: I landed in Tdot –  Canada.

Bio/facts: Timelines that point not only to geographic locations, but also vastly different worlds betwixt en between ideologies, traditions and wealth

7 years ago: I was in my ‘first’ year of university at University of Toronto – Mississauga

Fiction/myths: lie in the names we’ve chosen, and (un)mask(ing)s discarded en nurtured in our quest to wholeness.

Facts: The village is necessary in re/locating our afrikan stories, the baba en mama of this biomyth-drama inspired and trans/formed by bredrin en dadas channelling the truth of their own stories in the practice of arts for revolushunary change en healing.

Bio/drama: My name/s have been rebellions, running to visions of betta lives. I first experimented with sounding alternate realities with word! when I was about 10 years old, from Henrialovna en Henrievna to Nyakale

4 years ago: the seeds of the Q/t werd were planted at the Inside Out festival with hadithi yetu!, and in Vancouver with 31 stories

2 years ago: the Q/t werd travelled to great rivers and re/discovered their source

Over a year ago: the Q/t was reborn in the Ngong Forest Sanctuary.

This year: we launched Nekkyd & The Q/t werd in ‘foreign’ lands, aka. these spaces that are our homes (for) now, documenting our individual and collective quests to continue fulfilling our destinies with bredrin en dadas in solidarity & colour spill productions…..

Hadithi no.3 is for cee as the crux, in swagger; en cea walker in “i”

These are (some of) the legends of the q/t werd…..