To the Literary Battle Fronts

INSTILLING DIGNITY, CHANGING STORIES
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Mural by
The Graffiti Girls Kenya

Journalist Elizabeth Okwach: "In Kenya, a group of fearless women are finding ways to express themselves by painting graffiti. In the process, these women are challenging stereotypes by visualizing civic issues that are impacting their community.

"Working in Kenya’s capital Nairobi — and major surrounding cities — Graffiti Girls Kenya are painting murals that are gracing the walls of creative hubs and community centers. Even though the murals are bright with color, the themes of these works cover a wide range of societal ills."

Graffiti Girls "sees public art as a crucial venue to address"
the problem of Gender Based Violence.

Artist Nelly Bradbury: “Our messaging through graffiti is bold and clear. When people are passing by they are able to see it and even guide them . . . I believe that public art is changing the social conditions of our community and instilling a deep sense of dignity. It is also changing peoples’ stories that have been ignored or overlooked.

~from OkayAfrica, June 2, 2022

While the artists' collective raises awareness visually, the AMKA writers' collective takes a verbal approach. Director Lydia W. Gaitirira expresss concern that while "written works form a good basis for analyzing perceptions on important social, political, economic and other issues . . . a lot of the creative literature available to young women . . . is designed primarily to entertain . . . [and] often ignores the pertinent issues."

The Fresh Paint literature project offers a corrective to fill that gap. Through prose and poetry, numerous serious writers are telling their stories of personal and political revolution from "the literary battle fronts."

Featured recently on
Kitti's Book List and The Quotidian Kit

~ Volume 1 available on amazon ~
~ Title story available on wordpress ~

This post will focus on a few more selections
from the Fresh Paint collections.
In the following poems, a trio of poets
raise their voices and our consciousness.

1.
The first is a saga of birth, suffering, and as yet unrealized potential, somewhat reminiscent of Walt Whitman's Out of the Cradle Endlessly Rocking, except -- instead of bird, boy, and sea -- the dominant motifs are mother, child, and earth (see also Yeats's "The Second Coming"). This is a long poem; here are the first five stanzas:

The Day the Cradle Gave Birth
~ by Kingwa Kamenchu (in volume 1, 108 - 112)

I know the story of how
She had once been
The cradle of all mankind,
The genesis of all living and breathing,
The birth ground of all empire.
But then in time,
Things had fallen apart

But I've been watching and waiting
And reading the signs
And they all tell me
That the cradle is once again pregnant
Heavy.
Ready to deliver
Any time soon

I see it in the way
Those children inside her stir,
Move, foment, and seethe,
With the pain of being inside
In that watery dark for far too long
A watery dark they have been stuck into
Pegged in, enclosed around, hemmed into,
Trapped down in, shoved upon, condemned to,
Misled, misinformed, and
Hoodwinked is their destiny
For far too long.

They know they must get out now,
Get away from the suffocation and bleakness inside.
These days, you see,
They have their learning; they have seen other worlds
Sniffed the tangy possibility of new vistas
They know who they are
What they want
And they will take no less

I see it in the way
Those children kick,
Jerk about, lash out, and thrust against,
Refuse, demur, dissent
To the condemnation; hit against the inner
enemies as well,
Refuse to be stifled,
After all these years
After numerous struggles
From the war trenches to the academies,
To the literary battle fronts,
They have never given up . . .


The sixth stanza describes Mother Africa's 50 - year pregnancy: "abnormal, surreal, absurd." While the other six continents "Dance, sashay and flourish" and "rule the world," she is restricted by her so - called "condition." In the seventh and eighth stanzas, "Her body has been one big war zone . . . Such a torturous existence" of labor pains, birth pangs, loss of blood.

Then for a brief moment, seven short stanzas, the poet is graced with a vision of hope. Africa has delivered the "home grown . . . fruit of her womb":


Fat, gurgling, cherub-cheeked babies,
Round and luscious, black skins satedly gleaming.
Long gone were the pathetic skin and bone wasted tots
Staring out of wide vacant eyes, flies nibbling at their corners
BBC, CNN, long packd up and trotted off to the
wildebeest great migration
in search of the new exotic; Real African picture. . . .

But I blinked
And when I opened my eyes,
She was still pregnant
Flailing her arms and legs
Rolling her neck from side to side
Moaning in pain and anguish
Like before

And it made me sit and wonder,
What will it take?
For this glorious, blessed cradle,
To give birth once again?


2.
The second poem, like the first, is rich in literary allusion and geography -- the Nile, the streets of Harlem, the "belly of the Sahara . . . a thousand lands." Jallow writes with hope that the world is wide and scorn may be supplanted by song. However, many wrongs remain to redress:

From Shame and Fantasy I Rise
~ by Maimouna Jallow (in Volume 2, 26 - 27)

I too, I dance and I rise
With diamonds at the meeting between my thighs,
Reclaimed the names that you gave me,
And found in them some things that might surprise.

Too many details remained buried under the cloak of the past,
Even if slavery never did lay its hands on my brown skin.
Shame and fantasy reduced my tribe to just half of a caste
Only the walls murmuring whispers of the original sin.

You called me Zero Point Five,
Mathematically drawing a decimal into my existence,
As though in those numbers did not lie
Thousands of years of resistance.

You called me IN-FER-TILE,
Supported by false tales of scientific evolution.
But I flow through man-made boundaries, a child of the NILE,
And my name is written in stone, engraved in the memory of revolution.

Now, just like then, Mule-atta dances off your tongue,
Insult camouflaged by exoticism,
An eroticism splattered on big screens uncensored.
Darwinism dons past colonialism and has just met commercialism.

But under the glow of Harlem streetlights, I too was reborn.
Invoked my sisters of the cowrie crowns,
We rose and danced away your scorn.
Cleaned away the bruises and beneath found mud brown.

And from the belly of the Sahara, we prayed to Orishas.
Baptised ourselves: half of a yellow sun, half of a full moon.
Journeyed a thousand lands learning the wisdom of philosophers
And found that God put a prayer and song in our mouths too.


3.
The third poem personifies and addresses Nairobi directly. The poet calls on the city to account for an unfair history and provide for an equitable future. All three poems share themes of revolution and rebirth. All three ask the reader to question the power of location and the significance of placenames. What will it take? Are you that place?

Are you that place?
~ by Nebila Abdulmelik (in Volume 2, 7)

Are you that concrete jungle
Crumbling under the weight of
Manoeuvring, manipulative matatus
Where passengers are shuka'd at whim?
Are you where darkness whispers sweet lullabies
Or where lights play dirty tricks
Where money is mobile
And glass ceilings tower as high as KICC?
Where freedom is plastered on bus stops
And injustice deeply rooted
Into territorial boundaries
Where few attest their tribe is indeed Kenyan
Where Tusker runs like maji
Where unga is revolutionised
And revolutions are most definitely not televised
Where radios relentlessly relay well kept secrets
Where the rain commands the city
And payday drives traffic
Where the likes of Kibera & Sinai make way
For the likes of Karen & Spring Valley?
Are you the capital of thieves and robbers
Or a megapolis of IT geeks, business gurus and self-made men
Where every pocket is packed with dreams
But not every dream packs pockets
Tell me, Nairobi, are you that place?

Tumutumu Mission Station,
Kenya, ca.1910-1930,
about 2 hours north of Nairobi

***************

Tumutumu Presbytery,
a few decades later.
My friend Mumbi says:
"This is not what it looked like
when I was baptized there at age 12."

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