Myth tales of great Bayajidda
The stories’ author of all Hausa
He trophied a serpent in Daura
Which made thirst of their well
And married their crown bearer
Prince of mighty Baghdad
City of the most sacred race
Fleeing his so furious father
Across the vast dry expanse
Like a worm he left a trace
Bastards ever begat bastards
This prince did have fourteen
With the crown he had seven
And with loose maids another
All formed lands legitimate or not
With a faith embraced in force
The tale sought to erase history
Legitimizing its apt ascention
Without due regards to facts
Either traditional or customary
Tales the child tells his peers
After he has compared origins
That pride and great honour
Like Ishmael’s became a nation
And the swords crossed palms
Driven on downwards earlier
Off northern homes by Berbers
In flight also they meet Tuaregs
Brought together in their fear
Two races like fated and destined
Much time of harmonious peace
The races naturally yoked here
As they settled to live and bred
Their half-castes knew ease
And such a mere life they led
Traditional in past and faith
Makeri of so great a repute
Islam’s sword left its sheath
And a mere life was made mute
So became the land and its
Ashamed of all its culture
That the sacred didn’t nurture
Hiding from all the nights
And clinging on rootless future
Denied are all that is right
Sons of the soil, Bamaguje
You breathe this land and its
Homeless children, Bahaushe
The stench of you is too real
But Bamaguje is the Bahaushe
The poet in the poem
It is more than a shade easier for a girl to be corrupted sexually, than it is for a boy. A girl is naturally more endowed with the implements to lean back on and conveniently make a living off in the dark, more than her male counterpart. Besides, her clients are naturally conditioned to pour in, in droves. Most times, the girls are culturally pressured to play along when economically tasked. It is a merry go round legacy they inherit and grow up to bequeath to their successors. When they are hounded out by circumstances, covered and wrapped up in uncertainty’s mist, they avert the gaze of morality and succumb, expectantly. The spurious infallible laws of most customs appear to be in one long corroboration mode with nature to shortchange the woman.
While the woman cannot fathom the unending impertinence to the legality of her fight, she recognizes them easily. To some degree, this dependency of hers is harnessed for her, such that she perceives them as right. She feels as virtuous as compelled. On the other hand, the man’s indignant antecedents are never realigning their reliability. Even when the woman excels and is allowed to glut, she endlessly feels more of a consultant than a senior employee in this living enterprise. It isn’t an issue of semantics or shades, it is purely double standards by nature. It is as simplistic as that. It never ceases, even when possibilities are marginally upped or proclaimed. Even when the possibilities that abound for her are marginally upped or proclaimed and redeemed, they continually humiliate her painstaking efforts still. But the woman is nevertheless passionate in her continuous efforts, never abandoning her tedious trials.
Yet at the peak of her fiercely gotten triumphs, her rich tapestry would still feel like her man’s discarded rags. It feels destined that men will manage to mount the wild cow of the woman’s fears and boldly grab her swaying horns into submission. The irony of it all is, at the right time for her to make a decision to split open his dominance, she never actually does. Instead, obsessed by her peculiarity, she omits to be steadfast, prune her potentials, squint naturally, not wink pretentiously. His sun shines on her eclipsed moon and leaves no traces again. As far as life is concerned, the sole weapon nature endowed her with is submerged within her and confined to her thoughts only. The very core of her difficulty is a theorem nature had solved long ago, which time and man hadn’t yet changed, though they never stop trying.
The man cannot ever emotionally harm himself with pictures of the woman he conjures up in his mind. It is only this folly he might choose to try to cringe from, he is either hooked up or not. His broken heart is misinterpreted to atone nothing and to wrestle away from his dominance, the undercut tactics the woman can resort to and rely on; tends to neglect the fact that it can’t quench the thirst it slakes. The woman remains the smelling monstrous carcass in the man’s dreams. He only needs to wake up every morning and go on with his life. She is only an eye witness to his dreams and cannot step into his living world, unless he decides to enroll her. The turbulence that is her apprehension for some control gathers momentum to be slighted.
The key central delight the woman enjoys the most for all time is her procreation grant, and only because the natural trepidation of time uses her with it. Even then the consternation involved in bringing forth a physical marvel someone else had sired inside her, is apathetic. It is like a badly crippled spider delighting on the spoils provided by another spider’s cobwebs. She endlessly baffles at how easily her active role is truncated. The passive contribution of the man hinders the glory of her pain. Unclouded by the impersonation of her man, in the flurried act of birth, the fierce heat of subtle neglect by tradition always insults her ultimately.
The man ever lives on, strutting along in accepted honour for just being a cameo of sorts. While the woman can merely dramatize her emotions, still only skeptical whether she is honoured or not, abhorred or exalted. She never really knows and can tell quite little.
The diatribe lingers, intruding incessantly on her real position as the harbinger of life and love. She has to rely on this bias acceptance which she is infinitely chastised and castigated for. It is perplexing how the eccentricity of the situation belittles her, when it should celebrate her. But there is an eternal good in all this, granted that this portrayal seduced her. It understandably ought to make her deficient of undying love. It would make anyone else inescapably furious. Being so indulged in this solitary abstraction is quite punitively irritable. Dot on the spot, it scotches logic with tentative and doubtless ease. Still well acquainted with not just insinuated, outrageous accusation of it being a mere tool and not the worker, she remains doggedly devoted.
She exhibits an earnest and distilled shine of love and extraordinary dedication. Trembling with genuine affection she actually reinforces her floundering faith in her man, lavish him with some more of her branded selfless love. The spontaneity of which is not tarnished with any misplaced aggression on her part. The calculated belittling of her is conspicuous. But the conviction of all this natural, as well as artificially crafted cruelty notwithstanding, it triggers of what become a bloom of mild beautiful eruption. Regardless of whether the woman is treasured and receives a big bequest, she is fascinated by her masculine distractor. Her dedication may stumble and still it deepens into an overall vital part of the man’s wellbeing. She delved into living this way fully, only hesitating to sparingly investigate a partner.
Whether she unearths a chunk of coal or a gold nugget, is inconsequential to her. She gives the man his ratcheting room, to make up his mind if he would mug or protect her and her interests. Rather than dawdle about, wondering which kind of person he will be, she decides which kind of person she is.
It must be the first, like the light;
Sunny rising summer, all so bright.
The height of the moods pick its reign
When the temperament is sanguine.
The confidence predominates over all,
Its bloodied florid hopelessness stands tall.
Then in that order sets in depreciation;
With bare windy Autumn’s desperation.
A sluggish retrogressive mood, so apathetic;
Displays the temperament as phlegmatic.
The unexcitable disposition throws up its palms;
Receive unemotional bleakness that never calms.
With the mood at its least hopeful state,
Gloomy winter’s horizons hide living fate.
The sad presentation of it is so symbolic,
Revealing a temperament so melancholic.
Its mournful dejected air doesn’t let out
That around the corner linger what its about.
Its about life going on, resurfacing yet again;
Like spring returns to mellow out the pain.
The tasty fruits of a weather so irascible,
Its passionate choleric temperament is unstable.
Speaks volumes of man being never mature
And how he resembles the seasons in nature.
The poet in the poem
The priest’s wife knocked on Kengua’s spare room door with his late lunch. Her baby wasn’t on her back this time and she was a lot more relaxed. She returned his salutation with a very slight hint of a smile, balancing the flat tray holding a covered plate of food and cutleries. She left behind the tray on a reading table. Kengua had expected the Revered to look in on him with the food himself because Kengua had heard the very heated exchanges between husband and wife earlier. He feared that might have made his situation more difficult with the wife.
It would appear they fought over everything, they looked like that sort of couple. The priest appears like the type that queries even the side of the table she places his plates of food on. That incidently was the cue this time around. As an ardent lover of the tradition heavy African dishes of succulent molded solids and thickly well spiced vegetable soups, the priest treated his meals at home with such ceremonial panache. As it is traditional, he uses his bare right hand only when he ate and with the full compliments of two deep plates; one for the solid and the other for the rich soup. It is strictly forbidden for anyone to use their left hand to eat, which it is the same hand that wipes excrement. The process of eating requires him to cut an average mouthful size of the solid, dip it in the soup plate to caress some of the richly cooked assortment of ingredients onto the lump before carrying it into his open mouth in a smooth continuous flow. Hence the process usually would be more comfortable if it commences from his right side, move easily to his left and then ends up at his mouth. In this sense he prefers the plate of solids are placed on his right and the soup plate to his left. This means he wouldn’t have to go across his body when he lifts the soup garnished solid to his mouth and risk soiling his clothes in the process.
Somehow the priest’s wife tends to repeatedly mix up his left to hers, when she is facing him and this complication again causes her to confuse the side she places each plate. The priest mumbled complaint had reached Kengua clearly across the thin walls. His wife had ignored his initials angry words at first. The baby had started to cry so she had walked away to soothe the child. The baby was hardly quiet when Kengua heard the priest choke on his food. He must have gobble down the hot food while talking and then noticed she forgot to set aside some drinking water for him. Without any water to calm down the burning pain and agony of the wrongly channeled food, the Revered coughed profusely. The priest’s situation came across clearly to Kengua but his wife didn’t respond, even to the priest’s angrily calls.
The Revered father accused his wife of deliberately doing this, of plotting to kill him. She answered him with equal venom and like two rival cockerel they were soon at it.
“Do you think I am one of your silly alter boys who loaf all around you at mass?”
“What is difficult in just getting me a glass of water while I eat? Don’t you know you could kill me?” They went on like this, asking each other question after question and not answering any but asking more questions instead. They didn’t use any real abusive word, but they were always at the brink of doing so with each statement like question they spat at each other.
The priest said she was lazy and inconsiderate. She said he was snobbish and ungrateful. Given the chance, Kengua thought he would have exchanged the descriptions. So it came to him as a mild surprise that she was more pleasant when she served him his lunch. Maybe being able to vent at her intended original target had eased up the pressure on him somewhat. Instead, it was the priest who looked tensed when he peeped in to remind Kengua of their departure time.
The priest gave Kengua a Christian clergyman’s shirt and the white collar band he was to wear in disguise, as they headed out for their eight hours night long drive to the Niger border. An hour later Kengua had finished eaten, cleaned up and dressed up in his borrowed clergyman’s short-sleeve top-shirt, with the white plastic collar fitted into the flapless collar.
Kengua stepped into the sitting room to meet yet another round of argument between the couple. The priest was dressed like Kengua and the woman was heavily dressed in very thick textured textile material, which she wore in the conventional blouse and wrapper style unique to West African women. Her head-gear was of a completely different leathery fabric and she had it flamboyantly tied on her small head like a loose-fitting turban. There were assortment of shinny bangles on each of her arms and a very thick string of corral beads circled twice around her neck.
“You look like a Christmas tree,” the priest threw at her.
“Thank you.” She replied, indifferently.
“What?” He asked, not sure she had actually agreed.
“I said thank you, sir.”
“It wasn’t a complement.” The Revered giggled and looked at Kengua, hopefully checking to see if he shared the joke too. Kengua made sure he angled his face away from the lady, so she didn’t see the polite smile of agreement he offered the priest. But she sensed he had smiled and had seen the flesh around his jaw twitch as he did. She didn’t say anything but her eyes misted up with sudden rage. She made sure Kengua saw her face and heard her loud hiss of contempt. Kengua cringed from the sound and immediately thought of Laraba.
The priest wouldn’t let it rest at that, he never ever does.
“Why are these our Nigerian women always so overdressed?” He asked no one in particular.
“This is a married woman with a baby, about to go on an eight hours long drive to one of the hottest places on earth and she chooses to dress up like a circus clown on opening night.” He looked at Kengua as he spoke, then decide to addressed his wife directly next.
“With all these many bangles, trinkets and rings you are labouriously adorned with, all these different facial colourings and inches long artificial eyelashes, plastic finger and toe nails set in long curved fang like settings, all brightly painted and matching your bright clothes and wide head-tie, make you look like a masquerade. You look worse than a clown.
“Actually, you look like one of those European weird hippy sorts of old, with their thickly styled starched and braided hair, deliberately disarrayed and in four contrasting loud shades, their belted high heeled boots, leather mini-skirts and matching scanty jackets all well strapped up in some kind of personal harnesses with tens of buckles, all in shining well polished silver. Believe me you look no different right now. You are so coloured up right now in bright and dull like a cross between a badly made up Christmas tree and Santa’s reindeer pulled sledge cart.”
Kengua wasn’t quite successful in fully suppressing his laugher at that last bit about Santa Claus as he watched her pick up the baby and walk out. She walked accompanied with the varied jingling sounds of her bangles and neck beads. Kengua enjoyed the joke and secretly thought of what a hilarious clincher it would have been if the priest had started to sing out loud the words ‘Jiggle bell, jiggle bell, jiggle all the way.’
The priest’s wife’s dressing reminded Kengua of their cleaning lady back at the Lara ken Inc. offices. She is fat old lady with a reddish skin that made her look like a coloured albino, but she was just a normal black woman with a skin colouring impairment. She was overdressed most times and loved it, whatever the occasion. She didn’t care for all the jokes made of her.
With her reddish glow, she looked like an overdressed open injury, a wide bruise over an over laying multiple fold of fattened flesh. Some days the obese lady would be wrapped up in clothes that she would appear to be a wound, still bleeding like an unstitched bleeding slash set in much bandaging that has yet failed to clot and hold back the seeping flow of flesh and blood.
Two birds perch on a tree;
One a he, the other a she.
Like any such human couple,
They couple into love’s trouble.
They take off into the sky,
Together dancing as they fly.
Like the early romance,
So full of sweet substance.
Returning to a common nest
Gives stability, if not rest.
Like marriage does at a stage,
With emotions and with age.
When they’re off in the sky,
In opposite singles they fly.
Like your everyday spouses;
Submerged in life’s sauces,
Then one bird perches alone,
Anyone of the birds on its own.
Like any spouse takes its turn
To wait the other’s solo run.
When the other bird is back,
With a petal tuck in its beak;
Like its partner it will find
Its affection swallows its kind.
Justice isn’t always what it seems. Justice isn’t always meted or aborted in human terms as local authorities are of the wrongly guided opinion that justice is best served on individuals based on communal terms and not general human ones. But it is reassuring that justice tends to resurrect subsequently and put everything correct again. Justice is enduring and it places destiny in both the hands of the particular individual and still puts fate in the unclear whirl and thrill of luck.
It is thus proper to let certain persons impose and administer their particular version of justice; oriented in a principle reasonable to them in their limited perspective. True justice is within the single individual’s intangible faculties, in their oriented conscience. It is what is said to the mind in the secrecy of the inner self. Once it is equally imperative for everyone to respect it, justice thrives. Justice is not misplaced when ignored, but still quite tenable. Justice can be ignored but its influence is always still very evident, even when it appears to be absent. Justice has an all encompassing grip over a person’s conscience, which can never be missed.
The recent international phobia and fear for justice; where a quick spade of peace is sought without having a thorough redress of the injustices already done, is the main reason why renewed cases of injustice are increasingly repeated. When leaders keep the peace by failing to seek out erring parties and force retribution on them, then they endlessly need to make temporal peace in an increasingly violent, lawless environment, authorizing common folks to take the law into their hands.
The genuine disciple of the law is required to sustain every remote morsel of justice. But because of the sensitivity of good justice, in a society that wants to attract credibility in its leadership by bringing in more pretenders than blunt realists, these best laws are denied the ideal national acknowledgement, respect and recognition they deserve. The society is heavily dependent on a failed system of justice and its civility lives on in a sort of peaceful anarchy as a result of this.
Civility endures the pains of justice when it is denied. It suffers the roughness of its course on a terrain it has no exact control over and must still live in. It is unfair but just, because it appropriately states its case by the kind of prosperity it finally attains. Whatever definition people might choose to accept for civility, it reflects a reference that would do it the justice it requires if different stands give and their perspectives don’t agree in the same society. If the same people remain bias to their oriented principles, principles will always be personalized.
Without compromise, bad laws get repeated over again, most times shuffled at unreasonable discretion, without pity or fairness or justice, with inscrutable considerations. Life would then indulges itself with ill timed prognostications that would remain unwarranted and righteously cruel by any logical standard.