September in November

The year 1978 was a pivotal in my life. It was the year I made one of three moves that completely changed my life in ways I could have ever imagined. What’s interesting is that all those major moves can be captured by one word: September. Yet it’s not exactly for the reason that most people would think. Let me first briefly mention the moves. The first time I left my ancestral village for any other destination other than the capital city of Nairobi was to go to the lake side town of Kisumu with my cousin Maina.

I stayed there for almost a year and returned to my sweet home in Gathĩngĩra, speaking an additional language of Swahili, though poorly and also adding words of Luo, having picked them from my many hours of playing Akinyi, my best friend.Akinyi and I lived next door to us and we also attended kindergarten together.

Thes second move was to the capital city of Nairobi in 1978 when I permanently shifted my learning to Nairobi after only a 4 year stint in the village from the time I had returned. I moved to the city as it looked so clean and fun. I also didn’t have any farming chores in the city.

The third move was to the U.S., where I landed in Memphis on September. I ended up staying in Memphis for 12 years.

The first time I had had about a city called Memphis was while reading a music magazine at my oldest brother’s house. The article featured a popular music group known as Earth Wind and Fire. The group was very popular during those day and the most popular song in my view was titled September. It was a groovy song and a great beat for dancing. It was not only popular at the only club we frequented during the school holidays in a nearby town known as Kangema known as Social Hall. The song frequently requested by radio listeners too.

The song came out during my most energetic period of my life but its popularity didn’t last for long as Bob Marley and other popular music soon hit the scene .

What I later found interesting was that the composer and band leader, Maurice White was born in Memphis TN where he attended a famous high school named Booker T Washington. The college I attended in Memphis wasn’t too far from Booker T. Washington.

As I was going through my old stuff, I found an old CD of EWF and jammed it in my car. Those beats and words reminded of of the journey I have traveled and how it is connected to the three elements of EWF. The song September could as well be the theme song for that journey. This was especially deep as I thought about a long and enriching conversation with a Nigerian writer who heard my talk during my last keynote at the Afro Futuristic Convention in Humbug last week. I will be giving my 5th lecture in Germany this year at the University of Applied Sciences in Potsdam. Our team from Gathĩngĩra,the village of my birth, and a number of other mentees will be in attendance. It feels like I am in groove of “September” all over again even though it’s November. This time the groove is Afro Futuristic Conscious Cuisine, an idea that is deeply influenced by my time in Gathǐngǐra, Memphis the Piedmont area. The lecture at University of Applied Sciences will be an important milestone that will equally apply the three elements of EWF. Gathǐngĩra will represent Earth, my message represent the Fire and Wind represents the force of change we all aspire to and more importantly the pollination of best ideas between my village and university of design for the ultimate goal of a just food system. Put differently, I dream that we can all have a September in November moment for a start.

I Googled the lyrics of the song for the fun of it only learn that the song was released on November 18. All I could say was “Ba dee yah!”. If you know you know.

Cooked In Mississippi

It was July 15 I989 in downtown Nairobi, on the top of a .building which hosted a sketchy bar joint off Munyu Road, where I first addressed a small crowd. It wasn’t anything long but it was a brief note of thanks and a catchy homily. Immediately after my remarks, one Nelson Myna 'daddikul', a long time friend and neighborhood hipster met me halfway from the mic stand and our seat and shook my hand thoroughly enough to suspect that had the event transpired today, he would have most likely given me warm hug. But that’s way back when hugs were only reserved to Muslims and women deeply immersed in Christianity.

Nelson’s first words were very clear and spoken with a particular emphasis. “You can be a good speaker” Nelson said. We sat down and tolerated the last few remarks from the elders before the space was soon turned into a dance floor and obviously out of bounds for anyone close birthday was within an earshot of 35 years.

We danced the night away under the stars. I had enough reason to celebrate as I had managed to convince my father into begrudgingly spend all his savings and also conduct a fundraiser amongst family and friends to fund my American dream.

The night was fun and the DJ was superb. But by morning the fun came to an end and Nelson and everyone else went their separate ways.

I really didn’t think about Nelson’s words until 6 moths later. But the kind of dance in my head was not the hip hop music we had danced to with Nelson in Nairobi. That time, I was singing old African American Spirituals I barely knew at a rural church in Hernando, Mississippi. Mr. Hayes,a general contractor I had just recently met, shared Nelson sentiments. He had invited me to his church to give a talk. I accepted.

At the end the talk, Hayes passed a basket around and a collection was taken. I was surprised that it amounted to a whooping $22.67. I couldn’t believe it. That was the most money I had made. Halfway between the microphone stand and the exit door, Nelson’s words rang in my head as my hand pressed firmly on the outside of my right pocket. That it was a lot money was besides the issue, what was interesting was how I got the invite but the fact that my American dream was hanging on its lowest ebb that I was unsure on how it would take an upward turn just half a year on.

This is how I got the invite. Mr. Hayes and I were talking about Africa and its history outside the church as he waited for a man he was supposed to meet. I really didn’t have any details of the meeting as we were on a lunch break from our work in a building across the compound. When his appointment arrived, Mr. Hayes introduced me to the insurance agent and what he was there to do. As I was about to walk away and allow the two to handle their business, Mr. Hayes held my shoulder as I was about to fully turn and take my first step towards the building we were rooting and firmly said “Join us son!”.

Mr. Hayes started a discussion with the insurance agent about fixing a section of the church building damaged by a car that had slid off the road, leaving a gushing whole on the red- bricks wall facing the road. The white insurance agent was noncommittal about accepting liability and was arguing that his boss in Nashville, almost 4 hours away, was best qualified to make the final decision. The disagreement went on for a while as I listened. I finally decided to politely weigh in. I asked the agent why he thought a man 4 hours away was more likely to asses the damage better than him. The agent stared at his shoes intensely for a moment and the he shook his head from side to side and then nodded. “You have a point there young man”. For whatever reason, Mr. Hayes felt that I was responsible for convincing the insurance agent to accept responsibility. He felt that I was bold enough as a young man.

The deal was over, the agent filled the paperwork, agreeing to cover the damage to the building. What I didn’t know then was that speaking was my new American dream with that nod by the insurance agent. It came during a time that the chances of finishing college was in doubt. Mr. William Hayes talked me up at every opportunity he could find. An ardent reader, Hayes also gave me a copy of Mark Mathambane’s Kaffir Boy. It was the first book I read in the U.S. Where I was reading the book from is a story for another day.

Yesterday I remembered Mr. William Hayes when I saw a jug with a collection following my talk at Grounded Ecovillage. Dough Jones, the master farmer , shared a lot of seeds with me at the end of the talk and in addition raised a collection for our farming project in Kenya.

When I counted the over $130 dollars , I remembered Nelson and then said to my self “Yes Lord, Hayes Wily I am.”.

How much was an American dream worth to a daring young man from Gathǐngĩra 35 years ago that he was willing to face a White man in Mississippi and tell him exactly what was in his mind? Maybe Nelson would know. Perhaps it’s because I was born in the village of Gathǐngĩra, danced in Nairobi then cooked and seasoned in Mississippi.

Ngemi Keda

I prepared a beautiful salad made with 9 ingredients in solidarity with the inaugural Ngemi Na Ndũhio Festival as it was taking place . This festival celebrates and invigorates the Agĩkũyũ culture. The recipe is a representative of the Agíkùyù Diaspora and the different ways in which we are influencing our second homes and how we too are influenced by existing in a duality of cultures. My interest has always been the interpretation of that duality through food. The ingredients selected are 9, a very important number in the Agǐkuyu culture on many accounts. But my recipes is geared towards cultural practice of welcoming a newborn at birth, a concept also captured in the first name of the Festival. Whenever a child was born among the Agĩkuyu, the women would welcome the newborn with five ululating 5 times for a boy and 4 times for a girl child. Each ululation had a specific meaning. The boys got one extra ululation for courage as they were the gender that formed the security of the community. The other four ululation represented gift or talent, intelligence, upright character and wealth.

I used nine to represent the combined ululation for both boys and girls to represent a renewal of a nation facing many challenges. One of those challenges is that of food sovereignty. I dedicate much of my time on this issue. I was eager to support this great initiative for many reasons but also to both revisit the recess of my memory and its attendant nostalgia of the oldest keepers of our covenant with our ancestors whom I can remember from my childhood. Amongst those people are my grandparents. I am equally eager to share what we are doing on the ground to heal a sick nation following an elaborate effort by the colonial forces to turn these once proud and politically astute people into creatures of prey to hunted and exploited by foreigners.

At the center of this recipe is pomegranate fruit, accompanied by root vegetables and fruits. The other ingredients are pears, persimmon, rainbow radish, watermelon radish, purple beet root, parsnip and sweet potatoes. Pomegranate is the most influential fruit in the history of man. But I don’t want to get ahead of myself. We will cover that later. If we are to counter the oppressors narrative of an original sin that resulted from the wayward primordial couple eating a fruit, our journey might rightly start by eating organic salad whose ingredients are fit for the gods such as our ancestors and ourselves.

Either way I look at it, the 9 ululations are expression of both the need and the consequences of food justice. Any newborn is a symbol of the continuity of a certain lineage and the presence of peace political and domestic tranquility in the community to allow for the community welcome of a newborn. In other words each ululation must be an affirmation of food sovereignty. That is exactly why the number 9 is a perfect number for ululation as it is highest number that represents energy and constancy. If the sum of any number multiplied by 9 ends up being 9, food too is a constant in our existence.

Insibidi Dinner of Togetherness

I appreciate art and artists. Victor Ekpuk is one of my favorite artists for his use of an ancient Igbo script called Insibidi. I first met Victor during the inauguration of the first permanent African exhibition at the North Carolina Museum of Art. During his visit to the Raleigh area, I hosted a cool farm dinner at Sparkroot in Moncure. Another favorite porter was making a bowl for me and decided to bring it to the dinner for Victor to stamp his Insibidi signature on the still-wet clay vase. After dinner while guests were hanging around just to absorb the last warm of the togetherness, a beautiful vase was pulled from a van and presented to Victor for his signature.

Instead of a signature, he paused for a while and bow down as if in ritual, he but a symbol on one side and then turned the delicate vase to exactly opposite side of the first symbol. The two symbols looked majestic to me. When I inquired what they meant, the first one meant divorce, divided or apart, the second one stands for togetherness, marriage or unity. The vase was then glazed in a kiln and I had the opportunity of pilling firewood and keeping it going for a whole two day. I was therefore present as it was pulled out of the kiln looking as gorgeous as a museum piece. I keep that vase as a representation of the various stages of my life and the relationships that accompany those stages.

We became fans of each other and I doubt that the first dinner was the last with both artists. I have other merchandise and from the two of them. I was delighted to see a popular African novel by Chinua Achebe with a redesigned cover by Victor. It will be another addition to my collection of both books and Insibidi items.

This story has two characters, from the artist to the symbols on the vase, from the two continents represented by the artists to the two races and gender.

As I took the glazed vase home. I remembered the first African movie I went to at 12 years. It was a sad movie but with a memorable title of Love Brewed in an African Pot. I shed many tears, enough to soak my handkerchief, part of my sleeves as well as my chest. The movie was a true AfricIkhide R Ikheloady. For a flirting moment, I rubbed my finger across the rough markings on the vase that symbolize unity and smiled to myself. I had managed to bring the staff of the local museum, two artists, some of my great local fans, farmers and activists all together all to share love that was brewed in an African pot. The tears that rolled down my cheeks were tears of joy.

Yet there is a common theme of togetherness with a grand goal. Food brought all the people together and the one message I shared in a bid to make a trilogy, is that our food is falling apart. A new redesign of the iconic novel with a more culturally appropriate cover should wake us up. I wonder what the high priest of letters Ikhide R Ikheloa would say about that “critica mata?

The Feast Of Black Burden

Besides just walking around Bilbao for its history and culture scene, I had a practical reason for the tour. I was actually running low on food that I had carried with me to Spain. The previous 2 days were marked by cooking some skimpy Black Eyed Peas with a local pumpkin and Black Pepper into a soup just to get by. I was therefore more than delighted when the first person we asked if there were any organic or agro ecological stores in town suggested that we check in the old part of the city. The second person we enquired from was a fishmonger and he knew exactly where one of the stores was. We therefore headed towards the direction of that store.

My guide pointed to the various African shops we passed by. I went into a few of them to find out whether they carried any organic or agro ecological products. Sadly, I found none. Even if there were so some products that were sustainably grown, they were not clearly marked. So I just had to leave empty handed. I was now facing the challenges I theorize about in real life. Why is it that African stores did not carry healthier options products yet Africa is the continent with the oldest history of both agriculture as well as the longest history of what I call Just Food ( the idea being that you can’t have food justice without food that is free from injustices in the whole food chain). It is not a simple or minor issue. The lack of healthier products has serious health disparities implications both abroad and at home.

That issue weighed heavily on me as we continued with our walk towards preliminary destination. We were quiet for a while and I took the time to savor the historical buildings, the cobblestones sidewalks probably centuries old and the changing smells as we passed various spots like the coffee shops.

We finally made it to our highly anticipated Viva la Vida store. It was so small that I couldn’t hide my disappointment. Yet it had a cozy feeling that took me back to my childhood. A polite young lady was seated behind the cash register and stood up as soon as we entered. I was delighted to learn that she could speak some English. I was equally energized to see Arborio rice, my favorite of all time. I even bought a few other types of rice just to explore their flavors with my family upon returning to the U.S. Arborio rice once inspired one of my favorite essays titled Abaai and the Thieving Birds. The essay often comes to mind occasionally whenever I see Arborio rice. Besides, the Italian rice was part of an era of a futuristic movement in Italy during the reign of Bonito Mussolini. Mussolini was part of a food campaign that promoted the local rice instead of foreign grains such as imported wheat. The title of my essay started with the word Abbai, a term of endearment amongst male age mates amongst the rice-growing community in Central Kenya. Those memories primed me for a pleasant shopping experience.

Since I knew that it would be a while before I could make it to the kitchen to cook, I decided to buy some dry apricots for a snack. My guide looked attentively as the 4 types were weighed and the prices entered on the cash register. I picked a few other items to go with the rice in anticipation of my first full meal that was essentially going to be my First Full Supper after a few days of barely getting by. I couldn’t wait to taste something familiar and therefore reached into the beautiful brown waxed bag and picked two dried apricots, then extended the gaping bag to my host.

She turned it down on account that it was too expensive. She claimed that it was both a form of disrespect to me and a waste of my money for her to eat such expensive organic food on that day only and then revert back to chemical foods which she has been eating all along. While I turn down unjust food, she turned . I always turn down unjust food but had never had anyone turn down just food when freely offered. There are some that distrust its benefits and all but that was not the case. It did come as a surprise and raised a few questions in my mind.

It’s tough for me to eat by myself and it is culturally inappropriate. I would get the urge to extend the bag of apricots to my guide every time I reach for some more as a natural instinct. I actually asked twice just to confirmed that my guide had not received the agro ecological holy ghost. She was not budging. I grabbed the reusable shopping bag with my groceries and hung it across my right shoulder. I could feel it bulging on my back, especially from almost ten pounds of rice. It became more clearer how the bifurcation of our food by the introduction of fiat or unjust food has deeply affected how we think about ourselves and how we relate with each other relative to our food system.

That was tough but I understood why the proverbial garden of Eden could only be inhabited by those who eat just food. Fortunately for us, there is redemption and grace for a smaller price by simply eating right. The Garden of Eden had no second chances. That is not the case with our food or better yet our political system.

In activist, academic and intellectual circles, the main focus is most commonly the matters of inequalities and access to healthy, nutritious and culturally appropriate foods. I have honestly been suspicious of that simple position and have raised my objection publicly. My position is that the issue of food injustice is seriously under estimated and poorly studied. Here is my first anecdotal evidence that someone can have access to the food and yet opt to turn it down. The reason that could contribute to a person being so removed from just food and therefore to be so comfortable with what poisons them and their posterity is a topic that deserves the utmost attention as a matter of urgency.

To be clear, it was painful for me to be making this observation in Spain and a few minutes away from the statues of the 4 Segueras, statues that commemorate the enslaved African women, who worked on the dock pulling iron-loaded ship through the estuary for off loading with their bare hands. How can African women be pulling the modern ships full of poison that will undermine their own health and that of their posterity? Just like the era of 1850 when there were free and enslaved humans, today those same segregation between political and racial groups are being perpetrated most subtly through food.

The matter gained greater urgency when I remember that in the same country, Hannibal Macca, the African military genius had managed to occupy Spain in 220 B.C during the Punic Wars against Rome. To this day, the town of Cartagena carries the name of Carthage to mark that historical event. History records the battle of Cannes in Italy as one of the biggest defeat in history. Hannibal managed to kill between 50,000 to 60,000 Roman soldiers in one afternoon. Rome had a total of 80,000 soldiers in total. By comparison, it is more soldiers killed than all the American soldiers who died in the Vietnam war between America and Vietnam in a war that lasted almost 23 years. In America standards, the most significant battle in its history is the Battle of Gettysburg where fifteen thousand soldiers died in three days of fierce fighting. I am not a big fan of war, though I study it in all its dimensions. If Hannibal is the greatest military general of all times, I am willing and ready to learn from him in the hope of stemming the slaughters of people across the world in numbers that exponentially bigger than those killed in the Battle of Cannea. That vital task calls for a strategy on the level of Hannibal.

I wondered if I should name the loss I experienced in the same country where Hannibal left an indelible mark in military history. The Feast of Black Burden maybe? I chose the word Black burden as Black is a word with double meaning. The term is used in business to denote a profitable status and also in families to denote a wayward sibling, as in the business is in black and the black sheep of the family.

However you eat, we will be all be Black, but we get to choose which one. The type of Black we choose to be will far reaching consequences for thousands of years to come. Remember that Hannibal and Carthage finally lost the three Punic Wars, leading to the complete razing down of Carthage by Romans. Africa and many indigenous communities paid a heavy price at the hands of Roman Empire that dominated a significant part of the globe to this day. Eat like a military genius and vote with your stomach at every single meal, whether free, grown or purchased. In short, I stay away from any feast of black burden it surely can’t be for nothing that my ancestors were treated as beasts of burden.

A Rope of Blackness

As I travel, securing just food becomes more critical and urgent affair. My visit to Bilbao and more specifically my walk through the new part of the city, I was struck by the Monument of the Sacred Heart. That monument is like a big narrow stone with a statue of the image believed to be that of Jesus Christ that stretches up to 131 feet from the ground.

I intentionally used the word believed because no one know how Jesus looked like and it is not even universally agreed whether he existed or not. Everyone is welcome to believe whatever they choose, but one thing that we can all agree upon is that his depictions throughout history has not been consistent over time. In short, the image of Jesus has changed over time to depict his political status of a particular period. The image we currently associate with Jesus is the interpretation of Michelangelo following the acceptance of Christianity as a state religion in Rome.

I looked at the statue from a far in disbelief. I couldn’t believe it’s dominance of the skyline, but even more importantly about the psychological impact of looking at a figure that 131 feet up in the air when so much of the history of the figure is questionable. There is the genocide conducted by men under his burner as the attempted to convert indigenous people into supposedly better people. Millions were killed, turned into slaves, converted into a new religion or permanently injured.

As I looked up at the towering figure with three fingers as though in the process of imitating a pistol, I thought about the dark cloud that followed the expedition of C. Columbus over the global food system. While I suspected that the three fingers mostly likely had to do with the idea of trinity, I opted for a different interpretation. I noted the trail of tears caused by what is known as the Columbus Exchange. Again, the writers of history decided on the interpretation of history. The truth of the matter is our global food system in tainted by that dark history that ties an ever increasing number of people to the curse of that expedition. While many look to the sky for assistance, I eat defensively as act of uncivil disobedience.

As I recovered from my dream-like trance, I realized that we had been walking for a while. I looked back and could vaguely see the chicks of the colossus, I swallowed a load of saliva in my mouth. I could feel my Adam’s Apple dislocate and retract swiftly. As I processed the fact that my body part was associated Adam, I smiled. It was a reminder how Adam, Columbus and Michelangelo had influenced our food. Whatever I might say about Columbus and Eve, Adam and Adam’s Apple seem most practical and useful as a metaphor. Every time we swallow unjust food, we are essentially committing the same error that Adam made by using someone else as an excuse of eating unjust food.

Being A Witness Of The Absent

The first place I went to upon arrival in Madrid was the Thyssen Museum, literally 20 minutes walk from where I was staying. Thanks to Alajendro Osses for listing the museum as one of the recommended places to visit. I can’t even remember any of the other spots on the list of recommendations. I quickly grabbed something to eat from my packed food and headed out.

I was especially interested in the exhibition that was ongoing looking at colonialism through art. My relationship with museums has been an ongoing struggle for more than a decade. It a complex relationship that cannot be easily defined. One one hand I am deeply bothered by the depiction of the racist history museums have managed to preserve for our consumption today but on the same breath, I am keenly aware of the potential that museums have for helping address those historical injustices to so obvious. It is on such hopeful account that I have continually engaged the North Carolina Museum of History and North Carolina Museum of Art in various engagements.

The North Carolina Museum of Art placed a video of one of my dinners where I talked about the connection between food and art. That short video clip played continuously on the floor of the museum for years. The same museum further invited me to write the interpretation of piece by Christian Mayrs, entitled Kitchen Ball at White Sulphur, Virginia 1838. The piece of art was significant on two accounts. It was the first major piece of work that depicted enslaved African in any celebration scene besides just toiling for their enslavers. To make things even better, I was being paid the average of $1 or $2 per word. But the part is I was able to come up with a food story.

I spent a good part of three hours going through the exhibition on Colonial Art. The theme and the message were loud and clear: art in major museums are an integral part of the colonial project both during the legal period and the de facto period.

One of the pieces I was familiar with but had never seen before was Family Group In A Landscape, Frans Hals 1645-1648. You can see the African boy almost being absent. I was glad to salute him and be a witness. So on my way back to the house, amid a heavy heart, I took a picture of myself with an expensive building as the landscape. But It wasn’t for me but for all those names and absent Africans whose labor created some of the landscape and buildings we enjoy today.

As I walked home with a conflicted heart, I couldn’t help but imagine the enslaved African young man as a symbol of the modern day stomach. Just like the way the young man on the photo disguises the greatest injustice to any group of people, our stomachs are becoming the silent scene of genocide as more and more people consume unjust food just like the wealthy family from Netherlands down pay the injustice that is smack in their face. Many descendants of the enslavement and colonization across the globe are continuing this unequal relationship by consuming food that relegates them to the landscape. Sadly, on that note, the modern landscape is colorblind, though it affects the indigenous communities and people of color the most. Thayũ

Linguistic Culinaria

Sodupe is a small town of less than 3000 people but very old history. The town is so old that its language almost died and it is now coming back with force. That means that the language is being taught in schools for the first time in a long time. The amazing dynamism of language in town is that there is a host of new immigrants to Sodupe from a host of countries such as Ukraine most recently, Kenyans, Nigerians, Moroccans, Pakistanis and Nigerians. The Nigerians and Pakistanis have already opened food businesses importing food from their home countries.

The population of Basques population is declining and the local government is offering generous incentives for families to have children. The Basque region is hunting for numbers in its population in order to have enough people to qualify for self rule.

It will be interesting to see the culture of the town changing in real time but also observing how that change is being largely influenced by global events happening thousands of miles away from the sleepy hamlet largely due to problems related to the empire building that started almost 600 years ago. While the Spaniards explored distant lands, disrupting those communities and enslaving many as free Labor, some of those communities are proving to be a lifeline in their very reverse migration. I wonder how it will all play out as the future town, and the country at large, becomes darker in hue but also in culture.

I thought about rapid change at a local tiny vegetable shop that was probably the forerunner of the modern day supermarket when the attendant pointed out that they preferred that I don’t touch the vegetables. The protocol is that I should have pointed out what I wanted and the attendant picks it for me, weigh it and pack it for me. The supermarket just across the street has already moved to the free style shopping where everyone can pick their vegetables.

The changes in linguistic landscape also marks an even greater change in culinary landscape. It would be an interesting discipline combining linguistics and culinary and how they influence each other. My hosts speak 5 languages in a house of 3. Here is one city in need of a food literacy campaign to move consciously towards a future that is convoluted in serious ways. It’s an issue that they will need to address sooner than later. But one thing is for sure, they will have to face and balance diverse interests.