While the river was twisting and braiding, the bait bobbed
and the string sobbed, as it cut through the hustling breeze
and I watched how the water was kneading so neatly
gone treacly nearly slowed to a stop in this heat
– frenzy coiling flush along the muscles beneath
The comprehensive meaning given to the word ‘brother’ in African cultures is intended, indeed, to lift people up from the purely biologically determined blood relation level onto the human level, the level where the essence of humanity is held as transcending the contingencies of human biology, race, ethnicity, or culture
Thoroughly enchanting. I’m slain.
Dark sorcery here. The most velvety kind.
The black blogosphere’s outrage over bell hooks calling Beyoncé a terrorist is reminiscent of the outrage over Cornel West’s critique of President Obama.
If there is one lesson we can draw from the colonial discourse and practice on tradition, it is that there is no single and authoritative – or authentic – African tradition. There is no authoritative – or authentic – tradition, whether African or other. Tradition is best thought of as a set of debates, both roads taken and those not taken. Taken as this, tradition is a totality of resources from which to craft possible futures. Not only are African traditions multiple, but the traditions that inform life of people on the African continent, today as in the past, are also multiple. The African heritage is not just drawn from within the territorial boundaries of the continent. The life of societies on the African continent is informed by a multiplicity of traditions. These include Islam and Arabic. To acknowledge this is to move away from a notion of culture (and tradition) as authentic but frozen to a notion of culture as alive and changing, understood as forms of knowledge of self, the other and the environment.