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Born in the Kòró era.
Born in the Kòró era,
my granddaughter knows only two faces:
her mother and her father.
These kids born in the United States
to parents who are isolating
only know two faces.
Irú Pepper Soup (a Christmas delicacy?)
Irú Pepper Soup (a Christmas delicacy?)
It warms me up in this bitter cold.
And the guy at the African store, in his singsong Nigerian accent just like mine, assured me that it is good for my eyes. “You may not need that ya glasses again.”
SILICON PAINTINGS
Eight of my paintings will be shown at an art exhibition opening tomorrow Saturday, November 9, in Nairobi, Kenya.
These paintings I am showing in the exhibition are open—meaning that the paintings have no figures that can be identified as a person, place, object, tree, water or anything else that one could recognize and name. The paintings do not attempt to tell any story, nor do they illustrate any scene. The paintings are open to absorb whatever story the viewers may bring them, and they also assist in opening up the viewers’ minds to excavate memories and ideas that are in the subconscious of the viewers.
THE BUILDER AND THE PAINTER
I’m building an art gallery in Austin TX.
The gallery is now nearing completion—hopefully, it will be ready in January 2021.
It’s only a modest gallery, just to satisfy the need for an African art gallery in Texas, such a great state, yet without such a gallery devoted to the art of Africa.
The architect is Beau Frail, from Florida.
The Engineer is R.D. Hammond, from Texas.
William Shakespeare, KING CHARLES III, Act 1, Scene 1 (#4)
William Shakespeare, KING CHARLES III, Act 1, Scene 1 (#4) EGUNGUN: How, oh king, would you…
A bunch of French neocolons
Why would a bunch of French neocolons sit in broad daylight and discuss strategies to come to Africa to experiment with the Coronavirus vaccines on African bodies? (Many of you have seen the viral video, I believe, of these two French humanists dialoguing about going to Africa to experiment with the Coronavirus vaccine on Africans). They can do that dialogue on television with such unimaginable confidence because they know fully well that Africans and especially their leaders have lost the necessary spiritual rigor to resist invasion and abuse.
Becoming an Olorisa is no longer an option for the African: it is the most effective form of intellectual and spiritual resistance against neocolonial aggression.
