There were once two friends. One was tall, and the other short.
One day, they decided to go to the market. Since they were going through a narrow path, the tall one left the short one behind.
It is because you underestimate me that you leave me behind you, complained the short one.
A bit further, the tall one, trying to satisfy his friend, made him move in front.
It is, to better look at me, and laugh at my short height, growled the other.
They reached the market. The place was full of people. The tall one wanting to correct the errors which had been reproached him, brought his friend back to his sides and the two of them walked hand in hand.
You put us side by side now to show everyone that you are taller than I, growled the short one.
My friend, I think that it is impossible to satisfy a dwarf. You are complicated and it is an incurable disease.
Fables des Montagnes de Patrice Kayo, Collection Les CLES de l’avenir, Editions CLE, Yaounde, p. 38 (1998). Translated to English by Dr. Y.,Afrolegends.com
There has been so much loss this year that I thought to introduce you to the “Bangou Requiem,” a poem written by the Cameroonian poet and author Etienne Noumé. Bangou (pronounce Ban-gu in English) is a town in the Western province of Cameroon, and is part of the Bamiléké grassfields. Noumé’s description of his loss is so profound, and uses typical Bamileke imagery, “My body is numb… the palms have dried under the moonlight“, “My sun went down“, my joy, my everything, “…blown away by the wind.” It is hard to lose someone dear, especially one’s child. In Bamileke culture, the parent is supposed to bury his child and not the contrary, so you can imagine the heart wrenching pain… that numbs you. “The palms have dried under the moonlight“… think about it for a minute: … can a palm dry under the moonlight?… this is Bamileke imagery for you. “My reddened pot burst” my hope blown away in an instant, without any notice, the impossible has happened. This here is a Bangou Requiem, “Chant Funebre Bangou” by Etienne Noumé, first published in Angoisse quotidienne, Le Flambeau, Yaoundé, re-published in Anthologie Africaine: Poésie Vol2, Jacques Chevrier, Collection Monde Noir Poche, 1988, and translated to English by Dr. Y.Afrolegends.com . Enjoy!
From its large leaves, the taro collected water and without gathering any for itself, or absorbing enough, watered its neighbors who bloomed and produced abundantly. For the benefit of others, generous taro forgot itself.
When the dry season came, it was the first to suffer from the lack of water. Turning to its neighbors who had great reserves, it begged them to share enough to survive until the rainy season. Everyone closed their door to its face and fell back on their complacency.
It is while dying that he understood that forgetting oneself for the benefit of others is a failure and that one must always be satisfied before adding to others.
Fables des Montagnes de Patrice Kayo, Collection Les CLES de l’avenir, Editions CLE, Yaounde, p. 59 (1998). Translated to English by Dr. Y., Afrolegends.com
Wouri river and the Djebale island seen on the other side
I share here a poem by the Cameroonian poet Elolongue Epanya Yondo about his beautiful native island of Jebale, Cameroon. Note that Elolongue Epanya is the uncle of another great Senegalese-Cameroonian poet David M. Diop known for his amazing poem “Afrique / Africa“. Jebale (Jébalè or Djebale) is an island on the Wouri River, in Douala, Cameroon. It is also one of the places whose kings signed on 15 July 1884, a treaty of protectorate with German merchants from the firm Jantzen & Thormählen, thereby agreeing to the infamous Germano – Duala Treaty signed 3 days earlier on 12 July 1884 by King Bell and others. In 1884, Jebalewas then known as Jibarret.
View of Jebale and the Wouri river, Douala, Cameroon
As you read Yondo’s words, you can imagine the beauty of his homeland, this island, Jebale, on the Wouri river. Jebale is known as the “emerald island, flamboyant jewel” on the Wouri estuary, on the coast of Cameroon. The author cites well-known coastal rivers of Cameroon, the Bimbia creek, the Sanaga River, the Dibamba river, the Kwa-Kwa river, and also notes other islands of the Littoral, Malimba and Suellaba. In this poem, the author anchors his words in the rich tradition of the coastal Sawa people as he cites the Miengu and the Mbeatoe, those big shrimps known as Camarões which led to the name of the country Cameroun via the Wouri River – Rio dos Camarões. For those who have visited Jebale, it is indeed an emerald island, mostly known as a small fishing village; however in the eye of Elolongue Epanya Yondo, it is his love, the one he cannot wait to come back to, from exile. Enjoy!
This poem was published in Paris on February 25th 1972, in revue Présence Africaine, numéro 84 (4e trimestre 1972), re-published in Anthologie Africaine: Poésie Vol2, Jacques Chevrier, Collection Monde Noir Poche, 1988, and translated to English by Dr. Y.Afrolegends.com .
Today, as states and countries are slowly reopening after the shelter-in-place due to the coronavirus pandemic, many have been left jobless, and are looking for a job now or in the near future. I think the poem ‘Je suis venu chercher du travail / I came to look for work‘ by the great Cameroonian writer and musician Francis Bebey is very appropriate. The poem below is the story of many immigrants traveling to a foreign land in search of a job, a better life, leaving all behind: families, friends, and country. This poem is very simple, yet so deep as it details the losses taken today, in hope for a better tomorrow. As you think about the immigrants dying in the Mediterranean sea, or those crossing the Mexico-US border, or all the countless faces in the world, take a moment to imagine families torn apart, lives in peril, and possibly no light at the end of the tunnel.
‘Agatha Moudio’s Son’ by Francis Bebey (Amazon)
Francis Bebey was sort of a genius: in his early years, he studied mathematics, before going into broadcasting. He was called to Ghana by President Kwame Nkrumah, where he served as a journalist. He began his literary career as a journalist in the 1950s and worked in Ghana and other African countries for the French radio network, Société de radiodiffusion de la France d’outre-mer (SORAFOM) and Radio France International. Later, he wrote novels, poetry, plays, tales, short stories, nonfiction works, and established himself as a musician, sculptor, and writer. His first novel, Le Fils d’Agatha Moudio (Agatha Moudio’s Son), was published in 1967 and awarded the Grand prix littéraire d’Afrique noire in 1968; it remains his best-known work to this day. He also headed the music department at the UNESCO‘s office in Paris, where he focused on researching and documenting African traditional music.
Enjoy ‘Je suis venu chercher du travail‘ by Francis Bebey, published in Anthologie africaine: poésie, Jacques Chevrier, Collection Monde Noir Poche, Hatier 1988. Translated to English by Dr. Y. Afrolegends.com.
In these uncertain times, I thought about sharing with you this poem by the Cameroonian author Etienne Noumé, ‘Angoisse quotidienne‘ or ‘Daily Anxiety.’ His poem was published in Anthologie de la poésie camerounaise, edited by Patrice Kayo, Le Flambeau. As you read Noumé’s poem, you will find the daily anxiety of the author mounting, as he wonders where he will flee to as hurricanes come and take away his roof, where he will flee to as the torrents sweep away his fields, when will the happy future come? His questions remain of actuality: the hurricanes coming is like wondering ‘where will you sleep, or live?’; the torrents sweeping his fields is like asking ‘where will your income, your food come from?’ the question about the future is like asking ‘when will the spring come? when will this anxiety go away? when will happiness come?’
The poem ‘Angoisse quotidienne‘ by Etienne Noumé, published in Anthologie de la poésie camerounaise, P. Kayo, Le Flambeau. The translation to English is from Dr. Y. Afrolegends.com. I chose the flower above because of all the uncertainty surrounding it, and also because in the end, the light still shines on that flower!
Enjoy the poem below, and let me know what this poem brings to mind.
I would like to share another poem ‘Ilsm’ontdit‘ by François Sengat-Kuo published in Fleurs de Latérite, Heures Rouges Éditions Clé, 1971. This poem ‘They told me’ is all about reclaiming African-ness. I know it doesn’t quite sound like it, but here is someone who left all to please others, in this case the European masters, and in the end decides to reclaim what is his, his culture, and above all himself. The poem deals with colonization times, the service of African soldiers in World war I and II, and then independence or rather the quest to find oneself. And yes, once he decides to put himself first, they tell him that he is a traitor. I bring you here “Ils m’ont dit” (They Told Me) translated to English by Dr. Y. on Afrolegends.com
I read this love poem written by the Cameroonian writer Patrice Kayo. I thought it so deep, beautiful, and worth sharing with all. Enjoy this poem ‘A la princesse / To the princess’! The original was published in Paroles intimes 1972, P.-J. Oswald. The French version of the poem was taken from ‘Anthologie Africaine: Poesie, Jacques Chevrier, Hatier 1988, P.129.‘ Translated to English by Dr. Y., afrolegends.com .
A la Princesse
Tu es l’innocence des fleurs et le sourire de l’aurore
tu es le doux éclat du soir
et la virginité de l’inconnu
tu es la gaiété du ciel etoilé
la candeur des clairs de lune.
Tu es la douceur des nuages des belles saisons
tu es la corolle qui s’ouvre
sur l’humble hauteur de ma colline
mais le chemin est long
qui mène jusqu’à toi
tu es l’aube lourde de promesses
et ton sourire, le murmure joyeux
du vent sur la savane
tu es le havre de mon Coeur déchiré
lorsqu’y volète le papillon
du doute et de l’angoisse.
Tu es la fertilité de la terre
et la limpidité du matin
tu es le beau pays de mes rêves
le champignon
que je voudrais cueillir
au lever de l’aube de l’amour
tu es l’eau pour ma soif tenace
et dans le gouffre de mon silence
je ne murmure que pour toi.
Tu es la hutte élevée par le destin
sur mon chemin sans abri.
Tu es l’oiseau posé
sur l’arbre de ma solitude
et quand tu t’envoleras
tu emporteras mon espoir.
Tu es le kolatier
planté dans l’étroit champ de mon destin
laisse tomber pour moi
le salutaire fruit de l’accord
pour que par le même chemin
nous titubions ensemble
vers la grande mer
la mer de l’éternité
Ecoute je t’aime comme on meurt
innocemment, totalement
et je t’attendrai comme le bonheur :
tous les jours.
To the Princess
You are the innocence of flowers and the smile of the dawn
you are the soft evening glow
and the virginity of the unknown
you are the gaiety of the starry sky
the candor of moonlights.
You are the clouds’ gentleness on beautiful seasons
Thinking about all the wasted years of corruption, mismanagement, neo-colonialism, nepotism, and all the -isms going on in many African countries after independence, I thought of sharing with you this poem by the Cameroonian author Charles Ngande. The poem can be found in Anthologie Négro Africaine by Lilyan Kesteloot, Edicef 1992, P. 329. The English translation is offered to you by Dr. Y., http://www.afrolegends.com
Je n’ai pu m’empêcher de partager avec vous ce pur joyau d’un autre temps: une interview du President Thomas Sankara par Mongo Beti. Cette interview n’avait jamais été publiée auparavant, jusqu’à ce que l’épouse de Mongo Beti, Odile Tobner, la mette sur le site de la Société des Amis de Mongo Beti (SAMBE). En 1985, Mongo Beti eut une entrevue privée avec notre ‘Che’ africain, Thomas Sankara, à la fin de laquelle, il lui envoya d’autres questions auxquelles Thomas répondit. Ci-dessous, vous trouverez quelques extraits de cet entretien, où j’ai mis les questions de Mongo Beti sous formes de thèmes, et les réponses de Sankara suivent juste après (en bleu). Pour l’intégrale, prière de visiter SAMBE.
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Sur les attaques ennemies: “Il y a partout aujourd’hui, aux quatre coins du continent, des N’Krumah, des Lumumba, des Mondlane, etc. Que Sankara soit éliminé aujourd’hui physiquement, il y aura des milliers de Sankara qui relèveront le défi face à l’impérialisme. …Toutefois, pour mille et une raison, notre peuple et la jeunesse révolutionnaire africaine restent attachées à Sankara et ne souhaitent jamais que le moindre malheur lui arrive.”
Sur la corruption: “Sans être un sociologue averti, ni un historien des sociétés précapitalistes africaines, je ne pourrai pas affirmer que la corruption est propre aux sociétés africaines. C’est un phénomène lié avant tout au système capitaliste, système socio-économique qui ne peut véritablement évoluer sans développer la corruption. Elle est donc incontestablement un héritage maudit de la colonisation. Ainsi, logiquement, pour combattre valablement la colonisation, le colonialisme et même le néocolonialisme, il faut aussi s’attaquer à la corruption.”
Alexandre Biyidi Awala, a.k.a. Mongo Beti
Sur les traditions africaines et la place de la femme (polygamie, excision): “On ne fait pas de révolution pour régresser dans le temps. C’est pour aller toujours de l’avant. La Révolution ne peut qu’étouffer tous les aspects négatifs de nos traditions. C’est cela notre combat contre toutes les forces rétrogrades, toutes les formes d’obscurantisme, combat légitime et indispensable pour libérer la société de toutes les emprises décadentes et de tous les préjugés, dont celui qui consiste à marginaliser la femme ou à la chosifier. … Nous luttons pour l’égalité de l’homme et de la femme, pas d’une égalité mécanique, mathématique, mais en rendant la femme l’égale de l’homme devant la loi et surtout devant le travail salarié. L’émancipation de la femme passe par son instruction et l’obtention d’un pouvoir économique. Ainsi le travail au même titre que l’homme, à tous les niveaux, la même responsabilisation et les mêmes droits et devoirs sont des armes contre l’excision et la polygamie, armes que la femme n’hésitera pas à utiliser pour se libérer elle-même et non par quelqu’un d’autre.”
Sur la cooperation, et la conference au sommet des chefs d’Etats francophones: “Lutter pour son indépendance face au colonialisme ne veut pas dire que l’on se prépare, une fois celle-ci obtenue, à quitter la terre pour aller s’isoler quelque part dans le cosmos. Quant aux conférences au sommet des chefs d’État francophones, ils servent, chaque fois que nous avons l’occasion d’y prendre part, de tribune, de tremplin pour notre révolution, pour la faire connaître, de dire ouvertement ce qu’elle pense de ces conférences ou instances politiques. Y participer pour dénoncer ce qui ne va pas dans l’intérêt des peuples africains est une stratégie beaucoup plus payante que les sarcasmes envoyés de l’extérieur.”
Sur le franc CFA: “le franc CFA, lié au système monétaire français est une arme de la domination française. L’économie française et, partant, la bourgeoisie capitaliste marchande française bâtit sa fortune sur le dos de nos peuples par le biais de cette liaison, de ce monopole monétaire.”
Sur le panafricanisme et Nkrumah: “Tout le monde constate aujourd’hui avec amertume, face aux méfaits et autres exactions de l’impérialisme en Afrique, que N’krumah avait très bien raison d’aller de tous ses voeux à l’unité du continent. Néanmoins l’idée demeure et il nous appartient, il appartient aux patriotes africains, de lutter partout et toujours pour sa concrétisation. Il appartient à tous les peuples panafricanistes de reprendre le flambeau de N’Krumah pour donner espoir à l’Afrique.”
Sur le parti unique: “Ce qui est discrédité c’est le parti unique bourgeois, parce que obéissant à une idéologie d’injustice, donnant le premier rôle à une minorité au détriment de la majorité. Un parti unique démocratique, c’est-à-dire un parti du peuple, ne peut en aucun cas être discrédité, parce qu’au service d’un peuple, des intérêts de la majorité. C’est sur une telle base qu’il faut voir la question du parti unique, qui est aussi une vision des masses.”
Sur la privatisation de certains secteurs: “La révolution burkinabé considère l’initiative privée comme une dynamique qu’elle prend en compte dans l’étape actuelle de la lutte du peuple burkinabé. … L’État ne peut pas s’engager dans une étatisation tous azimuts, même si le contrôle d’un certain nombre de secteurs vitaux de notre économie s’avère indispensable.”
Au camarade Mongo Beti, 3/11/85 La patrie ou la mort, nous vaincrons !
In these uncertain times, I thought about sharing with you this poem by the Cameroonian author Etienne Noumé, ‘
African Heritage 