Revisiting Gender Discussions: Embracing the Biological Perspective

 

The discussions surrounding gender should become increasingly complex since the focus on social constructions stifles conflicting perspectives and evolving ideologies. Despite neglecting conflicting perspectives, one prevailing issue emerges—role confusion.

Over the years, the feminist movement has championed the cause of gender equality, advocating for women's rights and dismantling archaic stereotypes. Yet, despite strides made in education, employment, and social recognition, a significant portion of women seems hesitant to embrace roles historically attributed to men. There remains a palpable reluctance among women to ascend to roles traditionally associated with men, particularly that of the provider or breadwinner.

This phenomenon raises profound questions about the prevailing social construction perspective on gender. It signals that there could be more to the explanation of this gender phenomenon. Probably, it is time to seriously consider the biological perspective of gender too.

Exploring the Predominance of Social Construction Over Biology:

At the heart of the gender discourse lies a fundamental oversight—the dismissal of biology's profound influence on human existence. The prevailing gender narrative often prioritizes social construction over biology, relegating the latter to a secondary role. However, such a perspective fails to acknowledge the significant association between biology and societal structures.

Firstly, all living entities, including human beings, originate from biology. Without biology, man, the basic unit and the very fabric of society would cease to exist. Additionally, human behavior, ingrained in biological influences like hormones, shapes the creation of societal norms and constructs. Thus, to prioritize social construction over biology is to overlook the very essence of existence itself.

Secondly, human behavior, meticulously crafted by millennia of evolutionary adaptation, is inherently geared towards survival. Biology serves as the guiding force behind our actions, orchestrating individual and collective endeavors aimed at ensuring survival and perpetuation. From primal instincts to complex social dynamics, biology permeates every facet of human existence, directing behavior and shaping societal paradigms.

Embracing Biological Realities:

Central to the discourse on gender are the observable disparities between male and female characteristics. These differences, rooted in biology, underscore distinct roles and functionalities within society. Just as different machines are meticulously designed for specific tasks, so too are human beings endowed with innate characteristics tailored to fulfill distinct roles. Dismissing these disparities as mere social constructs undermines biological realities that we can see.

Furthermore, the chromosomal disparities between males (XY) and females (XX) offer profound insights into the divergence of behavioral patterns and characteristics. The genetic information encoded within these different chromosomal pairs shapes not only different physical attributes but also behavioral tendencies. To disregard the significance of chromosomal disparities is to overlook a fundamental aspect of human diversity and functionality.

Understanding Gender Roles:

To delve deeper into the discussion of gender roles, it is essential to recognize the evolutionary basis behind the division of labor between males and females. Throughout human history, survival has been contingent upon cooperation and specialization. Males, equipped with physical prowess and spatial reasoning skills honed through evolution, often assumed roles involving hunting, gathering, and defense. Females, on the other hand, with their reproductive capabilities and nurturing instincts, gravitated towards roles centered on caregiving, child-rearing, and community cohesion.

While societal advancements have blurred the lines between traditional gender roles, the underlying biological predispositions continue to exert a profound influence on human behavior. Despite the strides made towards gender equality, studies indicate that innate biological differences persist, shaping occupational preferences, leadership styles, and interpersonal dynamics.

Navigating the Complexities of Gender Identity:

In recent years, discussions surrounding gender identity have expanded beyond the binary constructs of male and female, embracing a more nuanced understanding of gender diversity. The recognition of transgender, non-binary, and genderqueer individuals underscores the fluidity of gender expression and challenges rigid societal norms.

From a biological perspective, the diversity of gender identities can be attributed to a myriad of factors, including genetic, hormonal, and neurological variations. Recent research suggests that biological influences, such as prenatal hormone exposure and genetic predispositions, contribute to the development of gender identity. Moreover, neurobiological studies have revealed structural and functional differences in the brains of transgender individuals, further highlighting the complex interplay between biology and gender identity.

Championing a Holistic Perspective:

In conclusion, the prevailing narrative on gender must move beyond the social construction theory of gender. While acknowledging the pivotal role of societal constructs, it is imperative to recognize the profound influence of biology on human behavior and societal dynamics. The persistent reluctance among women to embrace roles traditionally associated with men underscores the inadequacies of perspectives that prioritize social constructs over biological realities.

As we navigate the difficult terrain of gender discourse, let us heed the call to embrace a holistic perspective—one that acknowledges the symbiotic relationship between social constructs and biological imperatives. Only by reconciling these seemingly divergent perspectives can we pave the way for a more nuanced understanding of gender dynamics and foster genuine progress towards gender equality.

Review of Dreams in a Time of War

In a world directed by economic power and wealth, honest, critical, and dissenting voices that challenge the popular capitalist hegemony are often disparaged and ridiculed. Such are the works of professor Ngugi wa Thiongo, a Kenyan literary icon. His authentic voice on the evils of colonialism and the corrupt neo-colonial Africa has made his books lie in the inaccessible corners of libraries in Kenya and across the globe. Fortunately, passionate readers with a concentrated desire for knowledge find these books that redeem them from ignorance. You learn about the hidden narratives of the African struggle for independence, the unwillingness of brazen colonial powers to face their brutal colonial past, and the true heroes of the African independence struggle.
 "Dreams in a Time of War" is Ngugi's autobiography. Unlike most of his books, which tackle most of the abovementioned themes, "Dreams in a Time of War" depicts how turbulent events affect young, innocent children and how they capture these events and struggle to understand them.
 A Child's State of Confusion
 Landowners to squatters
 A child's state of confusion is the primary theme in "Dreams in a Time of War." Several traumatic events happen in Ngugi's life as a young boy that we only see him trying to process as an adult when writing this piece.
 Ngugi's father, a landowner in Limuru, suddenly becomes a squatter. Their neighbor, an African Catholic Christian convert, grabs their land. There is nothing that Ngugi's father can do to win his land back, yet everyone knows the land belongs to his father. Ngugi does not understand how society cannot solve open land theft straightforwardly. All he hears is that times have changed, and those that possess title deeds are the owners of the land. He chooses not to concern himself with the matter.
 Christianity vs. African Traditional Religion
 Young Ngugi is torn between Christianity and African Traditional Religion. Their neighbor is a Christian (a catholic father). His uncle, his father's eldest brother, their other neighbor, is a staunch believer in traditional African practices. Ngugi's father scoffs at both Christianity and traditional African practices. Thus, Ngugi has the free will to choose his spiritual path. He wanders between the two spiritual paths while failing to pledge allegiance. There is a time he gets baptized and adorns the Christian name "James." There is a time he undergoes the Traditional African rite of circumcision that graduates him from a child to a man. Most of these activities he does since others are doing them.
 African Independent Schools vs. Colonial Government Schools and Missionary Schools
 Ngugi notices a difference in knowledge that teachers provide him depending on the type of school he attends. While at the African independent schools, he can speak his native language, Gikuyu. History teachers also teach them about Mekatiliti of Giriama, Wayaki wa Hinga of Gikuyu, and Koitalel Arap Samoei of the Nandi, African leaders who organized their tribes to repel the British invasion of their country for several years. At government and missionary schools, history teachers talk about Ludwing Kraft, Rebman, and Vasco da Gama, European explorers and colonizers that prepared the way for the invasion of Kenya. When the African independent schools are closed, Ngugi is saddened that his only dream of getting an education is stopped. He only wants an education, so he moves to a colonial government school. His dream as a child is to get an education. That is all that matters to him.
 Family Separations and Divisions
 When Ngugi's family experiences separations and divisions, he does not know whose side he should take. When Ngugi's father chases his mother away from home, Ngugi stays back with his brother. Ngugi knows his father's compound is his home. However, when his father asks him to stop playing with his children (his other siblings), Ngugi leaves with his brother and follows their mother. Ngugi never thought the fight between his parents would reach him, down the family order, and result in his father disowning him.
 During the state of emergency, Ngugi's beloved stepbrother, Wallace, joins the Kenya Land and Freedom Army. He has another stepbrother that works as a police informer that sells the secret of the Kenya Land and Freedom Army. Ngugi also has a stepbrother that fought for the British empire under the King's African Rifles in World War II. He often fears what might happen when these three brothers with different allegiances to the colonial government meet. He cannot decide who is wrong or right in the struggle between freedom and slavery.
 When the colonial government evicts Ngugi's grandmother from her home in Elburgon, she comes to Limuru to stay with them. Ngugi can see apparent strife between mother and daughter (his grandmother and mother). He feels that his grandmother is always stern with his mother. Ngugi's grandmother never appreciates anything her mother does. He knows something is not right but lacks the knowledge and power to solve it.
 A child's Biased Love Towards the Mother
 "Dreams in a Time of War" reveals how children develop biased love towards the present parent, which is usually the mother. Mothers are caregivers in most families. They spend much time with their children and develop strong bonds with them. These bonds of love become so great that they make children elevate their mothers to an angelic, pure, and godly status. Such is the relationship between Ngugi, the character, and his mother. The fact that Ngugi chose to write "Dreams in a Time of War" as a dedication to his mother infers that he would likely be biased.
 Conflict Between Mother and Father
 Ngugi assumes that his father is in the wrong when he fights with his mother. Ngugi assumes that the stresses resulting from his father's loss of wealth and property have driven him to beat his mother. However, there are many background occurrences in this relationship that Ngugi ignores that can cause a couple to fight and even break up.
 Ngugi's mother is a hard-working woman who can force the land to yield. When her husband loses his land, it dramatically affects her too. She no longer has the pride, confidence, and motivation that one gets working on her property. Thus, this loss of land might have contributed to her disputes with her husband since she is uncomfortable with it. Additionally, Ngugi's grandfather (his mother's father) is wealthy, with vast lands and cattle. Most children want to do better than their parents. Thus, her husband's failure to surpass her father in wealth could have caused Ngugi's mother to be upset with him. Ngugi's mother also had a daughter who had fallen in a fire and died of severe burns. Maybe this traumatic incident still haunts both parents and causes them to fight. Finally, Ngugi's father has four wives. Only Ngugi's mother left him. Thus, it is unfair for Ngugi to claim that the heat of financial stresses made his father change; otherwise, the other three wives would have abandoned him too.
 Conflict Between Mother and Grandmother
 Ngugi believes that his grandmother is unappreciative of his mother's effort to care for her. One can gather from the story that when Ngugi's grandmother separated from his grandfather, Ngugi's mother followed his father to Limuru, and her mother remained in Elburgon with Ngugi's aunt. Ngugi's aunt lived with his grandmother taking care of her. It might be that Ngugi's grandmother always held it against Ngugi's mother for choosing Ngugi's grandfather over her. Maybe Ngugi's grandmother resented the great love Ngugi's mother shared with her father (Ngugi's grandfather) that happened to leave her for another woman. Ngugi's grandmother's resentment towards her daughter is quite understandable based on her life experiences.
 Strength in Unity
 "Dreams in a Time of War" stresses the common saying that unity is strength. The book is set in a blustery colonial Kenya where the struggle between freedom and slavery is rife. In such trying times for the oppressed people (Kenyans), unity among the people emerges as the most effective way of ensuring survival and fighting oppression.
 Refuge
 The people of Limuru help Ngugi's family settle there after they come from Murang'a, where they escape pestilence. The people of Limuru are very compassionate and empathetic. They welcome Ngugi's uncle (his father's brother) into their community and give him adequate land to farm and live with his family. Later, when Ngugi's father also moves to Limuru after finding life hard in Nairobi, his brother welcomes him to Limuru. Ngugi's uncle gives his father adequate land to farm and live in with his family. Here, we find two brothers that pestilence forced out of their homes finding refuge and life support in a new community far away from home.
 Domestic Violence
 Ngugi's mothers help one another stop their husband from battering one of them. Ngugi's father beats his wives on rare occasions. During such occasions, the other wives, not facing his wrath, always stop him by making loud cries in the compound to invite people to stop him from beating his victim to a pulp.
 Advancement of Education
 Africans start African independent schools to help meet the educational needs of African children that the colonial government neglects. They start schools like Manguo, where children are taught to be proud of their heritage. Ngugi attends Manguo Primary School. Since African independent schools face staff shortages, Africans build the African Teachers College at Githunguri to train teachers for their schools. When Alliance high school sends Ngugi an admission letter, his half-brothers donate money to raise his tuition fee. Njoki, his sister, buys him a pair of shoes. Here we see a large African population that the colonial government neglects their need for empowerment through education. They come together to start their schools and educate their children.
 Conclusion
 "Dreams in a Time of War" has well captured the puzzles children face growing up. It shows that children react to tempestuous events depending on how grownups react. Children also follow the norms of society to wade through life without trouble. This excellently-written novel also shows that children develop love bias toward the parent who spends a lot of time with them, their caregiver. Children develop a strong bond with the ever-present parent and take her side in any conflict she faces. Moreover, "Dreams in a Time of War" reveals that unity is the only way an oppressed society can redeem itself from the claws of slavery and suffering.
 Besides these solid psychological themes emanating from this simply perfect work, there is evidence of adult bias in the novel. "Dreams in Time of War" is a novel whose prime character is a child (the young Ngugi). However, an adult Ngugi that is experienced, knowledgeable, and decisive has written it. Thus, the novel has lots of logical deductions on the puzzles the young Ngugi face. It would be better had the novel been written by the young Ngugi to portray better his thinking, emotions, and reactions to events.
 Overall, "Dreams in a Time of War" is a significant literary piece worthy of your time. It helps you know the life of the legendary writer Ngugi wa Thiong'o. It also helps one understand a child's psychology. Moreover, it helps you understand the brutal colonial history of Kenya and the ignored participation of Africans in significant world events like World War II. Grab your copy.

Human Beasts

 "Animals are worse than humans. See that cock beating his tied opponent pitilessly. The wild thing about animals is that when their opponents are at their weakest point, they see it as an opportunity to eliminate them. 

"Unlike them, we, humans, show much care and compassion. We recognize our fellows lowest points, and empathize with them. We are far better in love than animals," Ngala recollected Owalo's sentiments.

However, he strongly disagreed with Owalo. 

 "There is nothing good about humans. They are more opportunistic and devouring than other animals.

"People have brains, but their actions prove that brawn is much better. Their greed, enveloped in sweet terms like civilization and development, has destroyed the environment, eradicated several other species, and sown deep seeds of hatred among themselves. That is why men keep fighting over petty things like religion, race, ethnicity, and traditions. No wonder they came up with this fallacious idea of 'survival for the fittest' and make it appear normal by supporting it with the idea of 'natural selection.'" 

Ngala alighted at Tom Mboya Street and headed for KenCom to wait for his high school classmate, Obonyo. Twelve years had passed since he last saw him. Now that he was in Nairobi, it was necessary to have good old friends close. He was desperate to stabilize his staggering life. He sat on a "depression" seat nearby and observed passengers boarding the several huge KBS buses at the stage. 

"Nairobi carries hoards of humanity," Ngala pondered. "A single city produces sixty percent of the nation's GDP, a massively uneven distribution of resources," he mumbled. "Sixty percent of the nation's production occurs in this city, yet it carries less than ten percent of its population. This situation is highly unfair to over ninety percent of poor Kenyans who don't live here. 

 "Must we all crowd this overstretched city to get jobs?" 

Then Ngala saw a man rolling up the front side window of a KBS bus to avoid speaking to a lady. The woman was left red-faced as she stood confused beside the vehicle.

"Is it necessary? Must he embarrass her publicly? She did not approach his window, shouting or doing anything out of order," Ngala mumbled again as he watched in disbelief. "Humans have become so ignorant of other people's feelings. We only see our hurt and anger. People do not take time to feel other people; like that haughty man."

Suddenly, Ngala's phone rang. It was Obonyo calling him. 

"Hello."

"Hello."

"Have you arrived?"

"Yes. I am standing here below a traffic light besides KenCom building. In front of me is a lousy crowd watching a busy band shooting a gospel music video."

"I know that place.I am coming there. Give me thirty seconds."

When Ngala and Obonyo met, they greeted each other warmly like two great childhood friends meeting for the first time when old.

Obonyo had not changed except for the trim beard he had grown. He was in great shape, like one of those few people enjoying the rare fruits of this unbridled capitalism. 

They walked into Cafedeli, a high-end restaurant along the busy Moi Avenue, and sat confidently like the wealthy foreigners around them.

"Boss, bring me a glass of strawberry milkshake and get him a cup of white coffee and two beef samosas," Obonyo ordered.

"My friend, you are one of the few people eating their education," Ngala followed up that order with this witty comment aimed at his friend.

"Do not worry; your time will come," Obonyo responded.

The waiter brought the food. Ngala's plate had two samosas, sliced tomato and lemon, and a small sauce dish. His cup had a thick and robust white coffee, proof of its high grade.

"Kenya is a significant producer of tea and coffee globally, yet we drink the lowest grades of the two products. One has to visit classy restaurants like this that are typically for these wealthy foreigners to get such a strong and sweet cup of coffee. 

 "Now we are here with them. That is why when I say you are eating your education; I firmly mean it."

Obonyo laughed.

"I am sorry about your loss. I mean, your mom," Ngala said remorsefully. 

"It's a pain hard to bear. 

"She had an accident at the flyover in Nyamasaria. 

 "She had hired a trailer to move her grains to Kondele. The vehicle lost balance and tipped over the edge protection as the driver oversped while passing through the sharp bend of the flyover. They fell down the highway below," Obonyo paused.

"The sad part is people rushed for the container behind to loot grain instead of rescuing her and the driver. 

 "Those who tried saving her later stole her purse." 

Tears welled in both eyes as they stared at the light-brown soft board table without noticing it. Ngala did not know what to say.

"That is wicked," Ngala mumbled suddenly.

 "Are such actions motivated by poverty or greed? 

 "It must be greed," Ngala thought assertively. 

 "How can one steal from a dying person? How can one put bread above life? 

"Life had become so meaningless that it was reasonable to let a person die.

 "Or was this the paradox of life? Others die as others fight for the resources the dying are laeving to live. Was survival for the fittest at play here again?"

A man should expect nothing from his fellow man in this capitalist system. It holds that only the strong, capable, and fit deserve to live. A man should expect nothing from these world religions that serve to advance the interests of unrestricted capitalism. In the Bible, people read God charging the Jews to murder and destroy other tribes. Were not those tribes God's creations? Man has become hopeless, and whoever thinks religion promotes morality and humanity needs to think again objectively.

"Recently the Kenya Bureau of Statistics released the 2019 Census Report," Ngala started again. "One key statistic is the nation's fertility rate that has dropped to about 3.8. This shows our population will reach a replacement level in the next few decades."

"What do you mean by fertility rate and the replacement level," Obonyo inquired.

"Fertility rate is the average number of children in a family. Replacement level is a situation where a country has a fertility rate of 2. This occurrence implies that most families mainly have two children that act as replacements for their parents when the parents die. In such a situation, the population remains relatively constant. 

"Our low fertility rate shows that Kenyans are aggressively responding to the economic stress they have faced over the last decade. 

"Look at you. You are thirty yet you have no plans to marry. This shows that in as much as you reap these benefits of capitalism, capitalism still does not assure you that you need to start a family." 

 "That's true. I work hard. I work a lot. Rarely do I get free time for anything — not even for courtship. 

"You've made me remember. Sorry, I need to leave now. I must finish a client's project before tomorrow. I'll settle the bill. We will meet again soon."

"Okay."

They both rose and walked away.

"Xenophobia" in "South Africa", Really?

Mahatma Gandhi once said that the only language the poor people understand is bread and butter. He was right with this observation. Poverty limits people’s thinking and endurance and makes them susceptible to manipulation and misguidance. That is why the African continent remains colonized even today. We are peasants. Imperialists know this fact and use it to make us eat our people. They know that the only language we understand is bread and butter.
A few years ago, colonialists conquered our lands and stirred divisions among us. They separated relatives and friends. They created boundaries in a continent that people traversed with ease. That's why a Luo in Kenya calls himself a Kenyan while a Luo in Uganda calls himself a Ugandan. A Tutsi in Burundi calls himself Burundian, while a Tutsi in Rwanda calls himself Rwandese. There are Zulus and other similar tribes spread across southern Africa, yet they call themselves South Africans, Zambians, Zimbabweans, Malawians and much more. Unfortunately, the poor African man has “proudly” assumed the identity given to him by the white man. It makes him reject and even kill a fellow brother because he is poor.
A few years back, there were tribal clashes in Kenya after the elections. I remember having a conversation with a “Ugandan” friend. I told her that I was not Kenyan. All I know is that I am a Luo. She seemed surprised by that claim. She did understand what I was telling her by the end of our conversation. It was as simple as this, the nations we are “proud” to relate to are creations of the white men during their scramble and partition of Africa. We only owe our affiliations and loyalties to our tribes.
The Luo people spread throughout Ethiopia, Sudan, Kenya, Uganda, Tanzania, and Congo. Why did colonialists see it fit to divide this group into different countries? Divide and rule it is. A concept that the African man fails to grasp even today because of poverty.
Look at how the people of Hong Kong are embarrassing China. See how "South Africans" upset Africa—an African calling a fellow brother an alien. Poverty is the cause of all this madness. It has blinded them so they cannot see they are related to the Africans they chase away or kill. It would be understandable If a Kikuyu called a Kisii an alien (even though I do not support it). There are deep and credible foundations for being a Kikuyu or a Kisii. However, a South African driving a Nigerian out of the country is utterly incomprehensible. What is the foundation for the terms South African, Kenyan, Nigerian, Congolese, or Rwandese, besides the Berlin conference, identities that Africans proudly assume, yet they are not free in their so-called nations? Colonialists hold South Africa captive and drive "South Africans" to the edges of poverty, which makes them see true brothers as aliens.

Poverty is a dangerous thing. It has made "South Africans" lose hope of reclaiming their ancestral lands. Now, they have enmity with their brothers, who move to their "country" to fend for themselves. Colonialists left “South Africans” neither land to cultivate nor food to eat. When fellow Africans move next door and succeed in making ends meet in their oppressed "county," “South Africans” see them as the enemy.
Colonialists have even coined the term “alien” for “South Africans” when referring to fellow brothers. The imperial media call these heinous crimes against brothers “xenophobic attacks.”
The term “xenophobia” makes these atrocities appear light and almost insignificant. It drives further division among Africans by suggesting that a “South African” differs from a “Nigerian.” “Xenophobia” lightens this crime to a nearly normal and acceptable event. It makes these crimes appear like “South Africans” are fighting foreign invaders.
I wish “South Africans” could see and understand how brothers stood solidly with them during the apartheid. They would not dare lift a finger against a brother. But who can blame them for their myopia? Centuries of colonialism, apartheid, and imperialism can turn any sharp eye blind using poverty. Let's pray that they see.

A Letter to My Brothers

Dear brothers,

When you read this letter, I am already in Addis Ababa. Do not worry about me. I am fine and settling down well. I am in a new, focused country with an energetic leader who dares even the Pharaohs over the Nile waters. I am already in the arms of my empathetic lover, Edel, and her beautiful daughter, Beli, eager and ready to start a new life. I am in the country of Menelik II, the most outstanding African emperor who defeated the feared dictator and fascist Mussolini and his Italian armies on our sacred African soil at Adowa. I am in the nation of Gabrielle Selassie, the long-distance track legend. I am in the land of Ras Tafari MacKinnon, the prince and founder of the Ras Tafari religion. Being here reminds me of reggae music; that line, "the system does not cater for me." That is why I have left you, my dear brothers. That is why I have left my beloved daughter Emily back home. I cannot say that about her mother. She deserves my abandonment. It is good I have left her. Otherwise, living with her another second would have killed me.
Brother Manga, it is only you who can understand me. You have lived with these young women of this age. You have seen how torturous it is. You have experienced it all, from them throwing the little hard-earned money you give at your face to the enormous insults projected at you. How does a man bear that? How does a grown-ass man watch and tolerate his ego brought down among neighbours and strangers? I now understand why Kevin beat sister Clare that much. I now know why he had this colossal bat stored under the bed for his wife. People say words don't break bones. But they forget that they break hearts and spirits. You went through this torture Manga and came out alive. I respect you for that. Perhaps, I should also thank the weed you took to kill the stresses women give. I am sorry that Velma turned you, our innocent brother, into a drug abuser.
I know our father is blaming me for my bold move. He thinks of nothing other than his sons getting married and maintaining those relationships. He believes that since he has handled our stubborn mother over the last forty years, we should also have the calmness and tolerance to stay with our mean wives. He told me I should not abandon Tesa because finding a good woman is hard. He stressed that there is no good woman and advised that I should not leave Tesa because it would lead to having multiple women in my life. I am sorry to disappoint him. I have to take my chances and seek the best life possible. The good thing about father is that he is light-hearted. He will soon accept what I have done.
Mother never liked Tesa. However, she is unpredictable. It is hard to say whether she will be happy or sad about my move. I wonder if she will keep staying with Tesa. I am sure she will not be pleased with me being far away from her. She has never liked it when we move out. Do you recall how she quickly brought Manga home when he moved to Migosi? She never likes it when we go for those interviews that promise to take us to the big cities far away from her. I wonder if she knows we are too old to live around her. She may like the idea of me leaving Tesa but not leaving the family. She has got us deeply rooted in her.
Mother hates Tesa's overambition. She hates her desire for the high life, yet she is unwilling to work for it. Recently, she told Dreda that Tesa's frustrations had reversed my development. I am becoming more childish and sluggish. The vibrancy of my youth has ebbed away. I have become like Njoroge, who Ngugi wa Thiong'o describes as an "old young man." Mother knows it. She understands it. She knows how a wife can turn a husband's heaven into hell. Probably, she did the same to our father. You can see how quiet of a man he is. Her daughters do the same to their husbands too. Now, Tesa was there, frustrating me.
Remember, I told you we could not judge Davy for marrying another wife. You can recall how sister Celine used to thrash him. At one time, Celine told us how she climbed on his back and stabbed him there severally with a scissor. Do not forget how she vandalized his car and beat him black and blue one morning. The poor guy collected himself amidst all that shame and reported the incident to the police. I can imagine the embarrassment and derailment he faced from your incompetent officers. Who knows what more action-drama our brother-in-law faces under Celine's domination?
Have you ever wondered how hard he finds discussing such matters with us? What avenues of help have men who suffer physical and mental abuse in marriages got? Society expects us to stay strong and suffer quietly. The laws and traditions are against us. Probably, that is the reason most men die first in marriages.

People often wonder why a good Christian like Mistari turned bad after marrying Akothe. Mother usually praised his powerful prayers. Mistari no longer attends church. All he does is smoke bhang and drink. That is what happens to a man who marries a trophy wife. Her work is only to squander and bankrupt you when you work hard. Mistari gave Akothe the comfortable life that few people in your country live. He rented a posh house in the high-end side of Murang'a town and took his children to the best academies. He even started a bakery with his brothers and cousins. Unfortunately, Akothe frustrated and chased his brothers away, claiming they were dirty. The bakery business stopped as she kept spending Mistari's dime purchasing designer clothes and expensive shoes. When Dreda and I visited her place, she never wanted us there. She had the nerve to tell us that since she had sent Mistari's brothers away, we, too, should leave. Now that poor Mistari is broke, Akothe calls our mother and father, crying as she narrates Mistari's irresponsibility. What a devil!
We do not know what made Ronny run away. People say he met a sugar mommy and decided to live with her in Mombasa. All they see is sister Sarah and her little daughter. Nobody bothers to ask what motivated Ronny to take such an unexpected move. I have never judged Ronny. I will not judge him today. I will wait until I hear his side of the story.
These quick and wrongful condemnations of men are leading to the rising rates of suicide among married men in your country. This unjustified expectation that we should absorb an immense amount of pressure from women without a word or a sigh is driving us to the gutters. I won't fall for it. That's why I left you all to start a new life.
You all know that Tesa has been a pain in my ass. I have told and hinted at that to you on several occasions. You must have noticed how I have withdrawn from you lately. That's because she never likes it when I talk to you. She claims that sitting with you people makes me less ambitious and lose focus. Some nights, I have to go without supper as punishment for spending time with my brothers. I can't take this anymore. Why does she have to do this to me, yet I let her roam around and spend time with those useless women who only sit around and say vile things about other people? Since she started spending time with them, she has turned into a negative, insatiable hyena. She wants more and more.
I have never come across anybody so insecure as her. I can neither talk to nor have any woman as a friend. Her insecurities made me delete my social media account. She snoops around my phone like a dog, searching for a bone. I was even surprised that she knew my phone's password. That makes her feel like the most intelligent person in the world. She read my messages and replied to them disgracefully. Then she claims that I shame her. She does not know the love and respect I had for her.
Brothers, you know I am always indoors nearly twenty-four hours a day. I only leave to dump our daughter's poop and pee in the lavatory or to have a small chat with you. When do I get to cheat? Tesa had imprisoned me.
Do you know that she stopped Derrick from visiting me? My bosom friend from childhood. We went to the same high school and college and did the same course. She claims Derrick corrupts me. Tesa made me live a secluded life. She neither loves you nor my friends. I could not take it anymore. According to her, nobody is right for me. I fear she might lock me up and kill me someday.
She gives me no privacy. Indeed, everyone deserves some bit of privacy; partners included. When you look for dirt, you will always find it. She read messages from my friend, Pats and became wild. She assaulted me. I had to defend myself. In this age, who understands a man who protects himself from a feline attack? People only see the bruises I gave her. They forget about my finger that she almost ripped apart.
Do you recall when I was playing wrestling with her, and I almost choked her to death accidentally? The nurses declared I was guilty of her condition and that I did choke her intentionally. They pressured her to press charges against me. She did not. But that has been her leeway to blackmail me. I promised not to touch her again. However, my retrieval made her more dominant as she pressed me into her small corner.
Last week, I had to rise again. I had to face my fears and undress this timidity that covered me. When Tesa lashed at me like a hungry lioness, I had to give her a beating that she would never forget. I am not proud of what I did. I wouldn't say I like fights, and this is not the life I wanted.
When I was young, I believed those men who beat their wives were devils in men's form until I found myself doing the same. Tesa provoked me. She attacked me ferociously. It was my life and health at stake. I had to respond. That's why I keep saying, "if you don't know the story, do not judge the book." I left since I didn't want to continue living that violent life. I hope you all understand.
Sincerely,
Moremore.

Bye Bye, Comrade Mugabe

It is another dark day for the African continent. Another fallen hero. The last hero that we will ever see for years to come. The demise of President Mugabe reminds me of the painful losses we have suffered in the past. The death of President Ghaddafi. The end of President Sankara. The death of Patrice Lumumba. The demise of Kwame Nkurumah. True Pan-Africanists. True fighters for and liberators of their people. True defenders of the African continent. Visionaries. Legends. They were brought down by Western greed and capitalism. Tears roll down my eyes.
 
 We have seen leaders come and go. Nobody has been brave enough to solve the land question in Africa as Mugabe did. It is disheartening that the African remains colonized today in his own country. Look at South Africa. Look at Kenya. The descendants of colonialists are the significant owners of lands in these countries. Yet, praises of Mandela and Jomo Kenyatta are sung everywhere- leaders who lacked the steel needed to free the African man from western domination.
 
 Observing BBC, I am almost inclined to smash my TV to pieces. The level of name-bashing and propaganda against Mugabe is unimaginable. What moral authority does a colonialist have to speak about an African liberator? Our African liberator. They raped our lands and left them in a dilapidated state; they allocated our resources to their descendants, whom they bullied us into allowing to live freely in our countries. Yet they frustrate our brothers who live in their countries, honest, hardworking, and hopeful people who move to their countries to soil their hands and toil their lands to give them greatness. Yet, no dime of appreciation.
 
 The white race is the pure race; that is what they believe. They brand those who attempt to challenge this fallacy as despots, tyrants, autocrats, and much more. It is no surprise. That's the essence of capitalism-greed. It was expressed in the early days of Mugabes, Lumumbas, Machels, and Nyereres as colonialism and today as imperialism and neocolonialism. The savagery of white capitalism lies in its wild belief in survival of the fittest; the most inhumane notion or idea ever developed by man. That is why, for centuries, they have labelled Africans backward, weak, and unintelligent- just because we are humans. Just because our Mugabe, Ghaddafi, Kwame, Sankara, and Lumumba were human. They were leaders who stood with the African people after centuries of slavery and colonialism. We know them as heroes. We respect them. Our belief in our humanity and strength as African people cannot fade away, even if we are a few.
 
 They talk about economics. About the performance of Zimbabwe's economy under Mugabe. Is it Mugabe that placed economic sanctions on his country? Was it not bullies that tied down the growth of a vibrant nation under an energetic and focused Pan-African leader? After shamefully and illegally amassing wealth by exploiting our generous and kindhearted forefathers, they use it today to bully us through sanctions. They use it to instigate divisions and civil strife throughout the African continent. Who profits from the wars in Congo? Who profits from the violence in the oil-rich Niger Delta? Who profits from the wars in the greater Sudan? Who benefits from the "xenophobic" attacks in South Africa?


  No. You will not soil Mugabe's impeccable reputation. What moral standards do colonialists, imperialists, and economic terrorists have to discuss our Mugabe? Mugabe is impeccable. There is no man alive that does not sin. Whatever Mugabe's weaknesses were, he did much better and greater things for the African continent than any other leader today.
 
 I focus on the liberation of Zimbabwe from the shackles of our white colonial masters. Zimbabwe is the only African nation that is closer to ever-elusive freedom. I pray Mnangagwa remembers that. I chose to focus on the provision of Zimbabwe's land to the many landless Zimbabweans. I prefer to focus on the fight against neocolonialism and imperialism still gripping the African continent today. I focus on principles and ideals that show the African people can stand against white colonial bullies even in the face of sanctions and poverty. I choose to be proud to have lived in the time of one of the very few African legends.
 
 Rest in peace, comrade Mugabe.

Roll One

 Chwa found Bandia sitting on the concrete slabs that formed the stairway for the door leading into the house. Bandia's eyes were red, comprehensive, and lazy, indicating that he had taken some puffs of weed. They greeted each other with a moderate meeting of fists, and then Chwa sat beside his brother. After staring at the empty vicinity momentarily, Chwa began, "Bandia, it's time I started taking weed. I used to think I could pass this tough life with a sober mind, but now I feel it has stretched me to my limits. I feel downtrodden. I need something that can energize me. I need something that can make me active again. Nothing is happening in my life. It's as if someone buried my luck in an abyss."

Bandia smiled sceptically at his innocent older brother. Then he responded, "weed does not energize or activate people the way you think. It makes time pass quickly and abnormally indulges you in an activity. It makes farmers till without noticing this scorching afternoon sun. It makes unemployed youths like me sit and sleep around the whole day without minding our houses' unkempt and stuffy nature. It makes dreamers float on cloud nine for the next couple of hours, thinking their lives are better than ours."

"Don't give me that crap bro. Then why do you keep taking it? By the way, I forgot to tell you that Mose came here looking for you yesterday evening. We sat in my house for an hour but you never came."

Bandia laughed softly and replied, "Mose was looking for that thing that you also desperately want. 

 "Ever since I gave him a roll of Manu's high-grade marijuana, he has been nagging me for more rolls, yet I don't sell them. He is losing his senses because of weed now. Can't he understand that I am no dealer. I have no rolls waiting for him on demand. I'll refer him to Brayo. He is the new dealer on the block."

 "Weed is usually something else. See Mose now. A good kid has gone bad. He was always busy taking care of his animals. Now all he thinks of is weed. You are a bad influence Bandia," they both laughed as Chwa ended the statement.

Bandia continued thoughtfully, "Do you recall when Manu came here desperately looking for me?"

"Yes, I do. That day he almost met the lioness. Lucky was he. Had mother opened the gate, he would be dead by now."

"Nonsense," Bandia disagreed, "Manu is a good orator. I am sure he would have calmed mother's calamitous spirit that doesn't want friends looking for me."

Chwa laughed off that comment and then argued, "Have you forgotten that even Mose is also a good speaker? Did he withstand the torrents of mother's angry words and loud reverberating voice? His calmness and composure disappeared. He had to run bananas out of the narrow corridor before mother's anger consumed him. Manu is not different."

"True," Bandia concurred. Then he added, "that day, Manu came to ask me to be his dealer in this area. I rejected his offer. 

"I cannot believe that Manu is this serious about dealing in weed. He has turned that business into a profession." 

 The two brothers laughed riotously at Bandia's statement, dreading that this miserable life had turned Manu, a graduate, into a drug peddler.

After a moment, they stopped their laughter. Chwa continued the conversation. 

 "You wanted to do the business too, but we stopped you. It is hard to believe that you had bought marijuana seeds and was planting them in the backyard." 

Disheartened by that memory, Bandia responded, "you people are only good at timidity and killing dreams. I could be reaping my harvest and making muller now. Unfortunately, I let your fears grip me and stop me from engaging in this promising venture. Wait a few years and see where Manu will be."

Then Bandia hopefully added, "Musa told me he planted some of seeds I gave him in Nyawita. I hope he is not lying to me. I should visit the farm and confirm if it's true. As for now, I'll focus on this poultry and hope that I have a decent number of chickens for sale by December."

"All will be well." Chwa responded empathetically. Then a thought crossed his mind.

 "Have you ever wondered how many times we have been told that all will be well? I am getting old, years keep passing, yet I keep hearing the same thing; 'all will be well'."

Bandia, looking to get into that line of thought, replied, "It seems this wellness is a distant dream."

"I hate faith and religion. 'All will be well' is what they keep saying. They make us wait for imaginary things that we die without witnessing. 

 "Gospel music doesn't motivate me any more. I better listen to reggae. It relates to our situation. 

 "Even prayer is worthless. I used to pray consistently every morning. Can you recall that church Caro and I joined where people pray while shouting at the top of their lungs? I had to go through all that embarrassment to seek redemption. How many years yet misery does not end? and it's not me alone. Nearly everybody prays, but how many get pity from the Almighty? It's misery all over."

Bandia laughed again sympathetically and responded, "You have passed through a lot and seen many things at your tender age. You surprised us when we heard all those drums and noise coming from your house in the name of prayer. I even thought you had joined Legion Maria. For a moment, we thought we'd lost you. These women you people marry, and the things they bring into your life. They make me pity married men." 

Then Bandia got serious and philosophical, "I don't think God exists. Religion is just an invention of early man to give people hope since hopeless lives are meaningless. Many people pray to God regularly and still die poor. Look at those troubled men, women, and children of Syria living under bombs and air strikes daily. They pray to God for peace, harmony, and prosperity. But what happens to them? Painful death stares at them like a snare. 

 "If God existed, this world would be a better place. There would be love, peace, harmony, and prosperity. These are the things most people seek from God. Unfortunately, they die without receiving them. God does not exist. If he does exist, then he is a different being from the one religions describes."

"True," Chwa agreed. 

 "Have you ever prayed so much for a breakthrough that you even start arguing with God? If God existed and was as robust and benevolent as most people claim, he surely would have listened to our plea; the cries of little children in Syria; the refugees and migrants in Europe and America, and the poor in Africa and Asia. 

 "Moreover, this world is significantly skewed to injustice. Sinners live well, yet people claim God exists. 

 "God is an illusion created by men who failed to trace their origin in an attempt to explain their unexplainable existence."

 "Yeah," Bandia agreed. They rose and started strolling towards the gate. Bandia then changed the course of the conversation.

 "Did you bet on Chelsea to win?"