Thursday, 8 September 2016

Ode to Atiba Queen (For ‘Sunkami Maryam Salaam )


  • Olasunkami Maryam


*
Bird of dazzling feathers;
Isn’t through your cleavage the river of
Life flows like Nile and Mississippi

Blessed mistress of beauty,
Powerful indigo distinct among dyes
Isn’t the taste of your succulent lips
The dawn of rebirth miracle

I have seen it all, mistress
All the secrets set atop
The castle of your goddess eyes

Who then says you’re not phenomenal;
That your name not wonder spanning
Through the breath of all ages?

**
From Ebedi hill I traversed thousand miles
Searching for the songs of your tribe
I wandered through the melody lane
Looking for colorful tones of tribute
Befitting the pride of your lineage’s legacy

Wide into the wild world
Until I got to Atiba land 
Where the deep voice of gourd, and
Strident voice of gong wake the monarch
Into the blissful smile of dawn.

With your name glued to my lips
I carried the drum around telling your tales
To the curious ears of the bystanders.  
    

***
AYINKE
You the sun standing on the minaret
Feasting on the kowtow of gallant mortals
One gold-made bracelet above
Thousand necklaces in the fist of blacksmith

Nightingale in the gathering of birds
Beautiful queen of Kalahari, star
Soaring in the galaxy of stars.


You’re the glory of full moon
Sowed beyond the mischievous touch of evil men
Moon I say, bright as thousands
Of sheen star in the blue sky.

The eyelids of your eye- arrays of magic
Your gallant strides- assembly of amorous letters,
Soft skin craving for touch,
Calling for the worship of men.

****
Ignorant men do not blow the horn
Of elephant for kings. It’s griots, men
Of armpit made of folklores and history

And if I stand on this threshold as your knight
Reading the lines spread through your winsome face
Do not see me as itinerant bard singing songs of cowries

I hold the pledge of my song for people
Of noble source. People like you,
Fulcrum setting world on moving path.




       

Thursday, 25 August 2016

A CRITICAL REVIEW OF GEGE BASERAN’S ARMATTAN OF VENOM


cover page


Over the recent times contemporary Nigerian literary texts have shifted attention from being completely narrowed down to general stereotypical discourses in terms of thematic focus, and by doing so creating a nucleus of political consciousness and assuming the social political responsibility- a strong revolutionary engine room- that challenges the predominant economic cum political factor behind the tyrannical display of power and total abuse of economy by the diminutive but influential and potent people of power – the class of bourgeois.

This drastically political dimension and movement in literature which is Marxist in nature (a radical perception of human society) could be said to be a pivotal projection of angst and antagonism, since literature mirrors the society, with a view to subjecting the philosophy of power management to criticism, thus advocating for crucial and balance fundamental change in the societal polity and its economic structures within the existing classes.

As Ngugi Wa Thiog’o would put it: ‘a writer is a member of the society. He belongs to a certain class and he is inevitably a participant in the class struggle of his times. Contemporary African writers have inevitably come to an age of active revolutionary involvement and total political activism due to the quite lamentable, migraine-giving and completely untenable condition they find themselves in the hand of the political capitalist cabals and human materialists. 

They cannot armfold themselves in silence in the face of terror. Consequently, their works have become reactionary with thematic signpost of revolutionary appeal against the burgeoning acute leadership failure and draconian display of vainglory. The burdening memories of agony and social malice, coupled with unparalleled resistance against the bane placed on the bosom of the poverty-ridden, hunger-stricken and hapless populace by the ruling class breathe life to the expedient demand and open agitation for authentic African imagery and invocations that spin through the political and economic hierarchy.