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Burnett’s Caribbean verse in English

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There is no hiding the fact that I have a soft spot for Caribbean literature. Some of their literature like the novels, Masters of the Dew and In The Castle of My Skin, remind me of Africa and its tribulations.

My recent encounter with Paula Burnett’s Caribbean Verse in English caused lots of excitement. Published in 1986 by Penguin, this huge volume is extremely unique. It elaborately follows Caribbean literature from the oral traditions up to the literary traditions.

Rarely do bodies of literature include and publish works from oral traditions.

Caribbean Literature is a distinct body of narratives from the Caribbean islands, written by people who have descended from slaves and the slave traditions. Caribbean literature, like African-American literature, is a literature that reflects on the former slaves or their descendants as they seek to find a place in a territory where they first arrived as slaves from Africa.

Caribbean and African-American literature are important to serious readers of African literature, especially those who seek a broad understanding of the condition of the black people in Africa and those outside Africa.

The Caribbean islands were first called the East Indies by Christopher Columbus, erroneously thinking that by sailing westwards, he had arrived in the famed Spice Islands in the Far East.

In due course, these islands were rightfully renamed the West Indies.

As historian Eric Williams outlines in his seminal works, the Caribbean, like the mainland USA, were part of a territory where slaves from Africa were shipped and made to work on plantations for generations.

Because of the hot and wet conditions and very rich soils, banana and sugar plantations were opened up. This is why the islands are often called the plantation islands.

The Caribbean islands are also called “the archipelago,” a geographical term referring to a portion of the sea studded by islands. The more popular of these islands are Trinidad, Martinique, Tobago, Haiti, Cuba, Jamaica and the Bahamas.

They are in the vast blue Atlantic Ocean, only miles away from the USA coast and South American countries like Venezuela, Colombia, Nicaragua, Honduras and others.

The Caribbean region is also called the melting pot because people of many origins have co-existed here for centuries. They have intermarried and this has threatened the existence of clear cut identities.

There are the Caribbean who are the indigenous people of the whole American continent sometimes called the Red Indians. They were the first to be enslaved. We have the African descendants in the Caribbean.

They made the bulk of slave labour and still remain the majority in the Caribbean. Then we have some Europeans descending from the notorious slave masters, the settlers and colonial plantation owners.

There are Indians and the Chinese who came from the Far East as indentured labour, especially at the demise of slavery.

The Caribbean territory has gone through numerous experiences including slavery, settlerism, colonialism, and neo-colonialism. In this territory, a proper sense of nationhood is weak. Each island tends to be too small to stand alone.

They speak different languages like English, French, Spanish and others. They look to Europe or America for leadership. Sometimes they look to Africa for identity and cultural inspiration.

No wonder the major themes in Caribbean literature tend to be slavery, belonging, being marooned, alienation, moving to Africa or America or Europe.

The Caribbean territory has produced poets of note, amongst them Aime Cesaire, Claude Mackay and George Campbell. The most prominent Caribbean writers have become classical and amongst them are the two poets; Edward Brathwaite and Dereck Walcott.

Their poetry is a window into Caribbean society and its complex nature. However, what you rarely find is a book that dwells on the oral literature of this region. That is why Paula Burnett’s collection remains critical.

The African people brought with them their music, dance, rituals, cuisines, and customs when they moved to the islands. These were then forged and shaped further by their experiences during slavery and colonisation.

They created dances, songs, and chants as a means of expression which reflected their lives in the plantation.

The song called “Guinea Corn,” recorded in 1797 by Robert Renny, is a song-poem. It also comes across as a work slave song sung during work by those slaves who had been brought from the African territory of Guinea. It exudes a deep sense of lodging for a far away Africa which the slaves would never ever connect with:

Guinea corn, I long to see you
Guinea corn, I long to plant you
Guinea corn, to mould you
Guinea corn, I long to weed you
Guinea corn, I long to hoe you
Guinea corn, I long to top you
Guinea corn, I long to cut you
Guinea corn, I long to dry you
Guinea corn, I long to beat you
Guinea corn, I long to grind you
Guinea corn, I long to turn you
Guinea corn, I long to eat you.

This is a powerful song full of nationalism. Through that song, the slave can locate himself within specific geographic location and with activities that give people an identity. In the Caribbean islands, the enslaved workers resisted their conditions by finding ways to keep a sense of identity that helped them to survive the system.

Historians have discovered that resistance took place from the 17th century until emancipation in 1838, which means there was hardly a generation of enslaved people that did not confront their enslavers, often in armed struggles in their pursuit of freedom.

The slaves also developed their own languages related that were totally different from the European languages of their enslavers. In America, new languages emerged and evolved. They were, again, pidgin or creole languages which emerged from the blending of African, European, and Caribbean-European languages.

Eventually, forms of pidgin, differing from colony to colony, emerged into fully-fledged creole languages of their own. All bore strong linguistic features of the dominant African group in the region.

Caribbean and American-born slaves grew up speaking these languages naturally. A similar pattern happened among Europeans and their American-born offspring. Pidgin is easygoing but titillating, as found in this slave song below:

Gal if yuh love me an yuh no write it
How me fe know!
Gal if yuh love me an yuh no write it
How me fe know!
Gal if yuh write it an me cyan read it
How me fe know!
Talk it ah mout!
Talk it ah mout!
Talk it ah mout!

Europeans and Africans across America in Cuba, Brazil, Suriname, or Martinique, for example, spoke with distinct local voices—accents, vocabularies, and intonations.

There is a popular Negro song recorded by Mathew Gregory in Jamaica between 1816 and 1818. It is based on a story in which a planter had become notorious for his cruelty in having sick slaves carried to a solitary place upon his estate called the Gulley where they were thrown down and abandoned.

The bearers were told not to forget to bring back his frock and the board on which he had been carried. One poor soul, who had been secretly rescued and nursed back to health, later met his master by chance in Kingston, whereupon the master seized him and claimed him as his slave.

But when the story passed into the region’s folklore, public indignation was so high in Jamaica, giving birth to the song:

“Take him to the Gulley!
Take him to the Gulley!
But bringee back the frock and board
“Oh! Massa, massa! Me no deadee yet!”
“Take him to the Gulley! Take him to the Gulley!
Carry him along!”

It is said that European slave owners deprived African captives of material possessions during the Middle Passage, but survivors throughout the Americas re-created variants of familiar instruments, if possible.

When resources were not available, they created new instruments. Materials found in diverse environments throughout the Americas varied from gourds, sea shells, wood, bones, and string. In their own time, enslaved people used available materials to construct musical instrument, such as drums, rattles, bells, banjars (an ancestor to the banjo), fiddles, and other instruments.

In the process, enslaved musicians created new forms of musical expressions.

It is from here, many generations ahead and long after slavery that reggae was fashioned out. In the traditional section of this collection, one finds the lyrics of such key reggae artists such as Peter Tosh, Jimmy Cliff and Bob Marley.

Reggae as a musical form born in the Caribbean brings the harsh message from the streets and slums. Reggae music documents the struggles of the impoverished black race. The lyrics go on and on about the constant fight against oppression, joblessness, hunger, and the lack of opportunity on the island.

Informed by Rastafari, reggae is a music that shares the tales of the suffering in the ghettos, repatriation to Africa, worship of Haile Selassie as a deity, and the pressures of living with the shackles of slavery and oppression.

Central to reggae music are Rastas, members of a pan-African religion and way of life known as Rastafari that started in Kingston in the 1930s. The belief system preaches Judeo-Christian scriptures cantered on former Ethiopian Emperor Haile Selassie I, believed to be a reincarnation of Jesus Christ. Ethiopia carries a particular relevance: aside from Italy’s occupation of the country in the 1930s, it has never been colonised by a European power and therefore, carries an image of cultural continuity and steadfast resistance.

Rastafari sought a spiritual connection with Africa while discussing themes of Black empowerment in opposition to British imperial culture that dominated Jamaica’s colonial society

However, despite its mainstream viability and entertainment value, reggae music originated as a deeply political form of protest and contestation against the colonial and imperialist forces operative in the social context of Jamaican life.

Musical ambassadors like Jimmy Cliff, Bob Marley, Peter Tosh, Bunny Wailer, Rita Marley, and Marcia Griffiths along with many others can be credited with bringing reggae music to the world stage and giving it international recognition.

The Rastafari in Jamaica were among the first on the island to look to Africa as the source of their ancestry and identity, and were also among the first to use reggae music as a form of protest against the oppressive social conditions on the island.

Following in the revolutionary spirit of the Maroons (communities of runaway slaves who fought against British slave owners in Jamaica in the early 18th century), the Rastafari sought to distance themselves from slavery and colonial culture of the island both in appearance and in beliefs.

The lyrics of the song “African” are most touching. Peter Tosh emphasises that as long as you are a black man, you are an African. Whether you are from Clarendom, Portland, Westmoreland, Trinidad, Nassau, Cuba etc as long as you are a blackman, you are an African! Significant in this song is the view that black people are in most spaces out of Africa due to slavery.

There cannot be any meaningful solidarity of black people which does not recognise their long route through slavery. There is even an argument that the transatlantic slave trade was one of the cruellest experiences in the history of humanity.

Born in 1944 in Jamaica, Peter Tosh was a member of The Wailers reggae group from 1962 to 1973. Then he went on by himself and produced many albums and singles. His more well known album is called Equal Rights.

In this book, you find Jimmy Cliff’s lyrics from his song, The Harder They Come. He sings about the importance of being principled in the face of bribes. “I would rather be a free man in my grave than living as a puppet or slave,” Cliff sings.

You also find the lyrics of Bob Marley in this collection and of particular interest is the song Trenchtown Rock, in which he indicates that one good thing with music is that you feel no pain when it hits you.

Bob Marley is a revered musician up to this day. He was born is St Ann, Jamaica, but lived in Trench Town, an impoverished district of Kingston, as a child and young musician. With The Wailers, he brought a Rastafarian consciousness to his great musical talent and professionalism. He died of cancer in 1981.

This book also carries the writings of the iconic black activist Marcus Garvey and such poets of the literary tradition such as Edward Brathwaite and Dereck Walcott. However, it is the very wide sections on Caribbean oral traditions that is more breath-taking.

These verbal traditions were among the few but highly significant possessions brought to the Americas by the enslaved survivors of transatlantic slave trade.

Memory Chirere

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The power of co-operatives

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‘To know and not to act is not to know’. This Chinese proverb relates to the predicament in which Lesotho finds itself presently. Lesotho has failed to learn from its mistakes and experiences.

Despite numerous Ministry of Economic Planning’s Five-Year National Development Plans, Lesotho hovers in the doldrums of poverty. Successful innovation depends on developing and integrating new knowledge in the innovation process.

Pointing fingers does not lead to solutions. Lesotho must focus its energies on developing endeavours that advance the livelihoods of its citizenry. For example, a government adviser suggests that Lesotho must establish a development bank.

The development bank would enable Basotho to participate in driving new investments. But we all know that Lesotho had development banks before, the likes of Lesotho Bank and Agricultural Bank. The government he advises shut down both banks.

Here, I want to pursue an idea that I brought up in the article of 18 – 24 August 2022 titled: ‘Pushing a community-based economy.’ I suggested that communities consider establishing agricultural cooperatives (co-ops) as a way toward economic emancipation.

This article reiterates the same approach. Lesotho must conquer the triple tragedy of hunger, poverty and unemployment by reverting to the basics.

Lesotho’s economic solutions lie with Basotho’s traditional communal farming practices.

So, co-ops are a solution to Lesotho’s food security crisis and can ensure that Basotho Prosper. They will ensure food and employment security for the communities they will serve. I will provide a deeper understanding of how Basotho may benefit from co-ops.

According to a local scholar, Mbata, about 13% of land in Lesotho is arable. However, Mbata asserts that during the 1920s, Lesotho’s food production began declining till 1930 when the country became a net importer of food grains.

Urbanisation and migrant labour came at acost to farming in Lesotho. Today, capable men leave their fields and flock to Maseru urban in search of work. The closure of mines in South Africa worsened the already awkward predicament.

Unemployment grew. In the meantime, people continue to migrate to cities leaving their fields unattended.

I will use the importation of pork to highlight Lesotho’s food shortage plight. Big retail businesses do not buy pork from Basotho piggery farmers because there is no hygienic slaughtering facility.

Moreover, the farmers do not possess the farming management technological know-how. Therefore, these shortcomings compromise the quality of local pork.

Lesotho’s annual pork import was 7 133 tonnes in 2020. According to the United Nations COMTRADE database on international trade, the imports were worth US$3.1 million. There is a need to reform agriculture and food production in Lesotho.

First, I will discuss the principle that grounds cooperatives; namely crowdfunding. Crowdfunding is not a new concept to Basotho.

Basotho, who have one goal come together to form groups like burial societies, stokvels and cooperatives. Organisations such as churches or schools use concerts as functions for raising funds.

In 2006 the Oxford English Dictionary coined this new term, ‘crowdfunding’. ‘Crowdfunding’ is the practice of funding a project or venture by raising money from a large number of people who each contribute a relatively small amount, typically via the internet.

Musicians, filmmakers and artistes successfully raised funds and fostered awareness through this initiative. Crowdfunding established the Lesotho Bank. It enables the masses to raise funds as a collective. As an individual, these people would not raise enough funds. Crowdfunding may work as a revenue stream for the individual.

Two Basotho proverbs echo this phenomenon. One proverb reads, ‘lets’oele le beta poho,’ meaning: working together gives a group power to get the job done quickly. The other reads: ‘ntja-peli ha e hloloe ke sebata’, meaning: two or more people conquer impossible situations.

This article focuses on a certain form of crowdfunding, agricultural cooperatives. Co-ops facilitate business access for ordinary field owners, and small-scale farmers make inputs that could promote their development.

For example, while individual smallholder farmers may not access bank funding, co-ops may enable them to bargain as a collective. In so doing, the farmers access facilities they would otherwise not be able to. Co-ops help reduce dependence on foreign investment.

Sikwela, Fuyane and Mushunje assessed the probability for South African agricultural cooperatives to engage in collective marketing activities over time, given market and institutional characteristics.

They observed that smallholder farmers benefit from market-oriented agriculture when they get support from various institutions and operate in organised groups such as co-ops.

Market access is critical to smallholder farming.

Market access improves productivity of subsistence agriculture.

First, it alleviates food deficiency at the household level of the rural population. Secondly, it improves the incomes of farmers. Co-ops’ collective action reduces transaction costs and boosts the bargaining power of farmers concerning markets.

Smallholder farmers are subsistence farmers. Subsistence farming is predominant in Lesotho.

Cooperatives, being a collective group, have the potential to penetrate high-value markets or better-paying markets to improve their living standards. Co-ops are the best way of converting employees and buyers into business owners through shareholding.

The concept of ‘cooperatives’ is not new to Basotho. Records show that co-ops existed in Lesotho by 1931.

However, they experienced avalanches of managerial problems. There was no regulatory framework for their operations.

By 1933, co-ops thrived through promotion and information sharing. In 2019, Lesotho had 99 co-ops with 9 092 members and 320 employees.

But Noko blames the demise of the co-op movement in Lesotho on the lack of supportive legislation and excessive regulation.

First, let us understand the legislative imperatives of co-ops in Lesotho.

Although 1947 saw the enactment of their formal registration, the Cooperative Society Act of 2000 and the Cooperatives Societies (Amendment) Act of 2014 unified the legal regime for different kinds of co-ops.

The Cooperatives Societies Act, 2000 describes Cooperative Societies as private business organisations of exceptional nature. Cooperatives register under this act and operate according to their listed principles and practices (Sic).

Lesotho participates in International Cooperative Alliance (ICA) initiatives. Accordingly, ICA brings together co-op organisations worldwide. It promotes and enhances collaborations in regions.

The Cooperative College actively participated in these initiatives. But its closure is an example of Lesotho scoring its own goals against itself.

ICA defines cooperatives as autonomous associations of persons united voluntarily to meet their common economic, social, and cultural needs and aspirations through a jointly-owned and democratically-controlled model. Gordon-Nembhard explains that members of co-ops meet their needs and earn returns on their investments.

Hence, co-ops fill market failures ignored by private businesses and governments ignore. These gaps include affordable housing, healthy organic food, credit and banking services.

Co-ops are similar to Anderson’s communities in that they are oriented toward solving their problems. Co-ops aggregate communities’ resources and capital into economic units overcoming historical barriers to development.

Co-ops increase economic activities in communities. For instance, they contribute to the national fiscus through taxes and job creation.

Noko analysed Lesotho’s legal framework for co-ops in 2021. According to Noko, co-ops do not feature in Lesotho’s Constitution. Nonetheless, the constitution provides for and protects citizens’ rights to free association.

Noko’s analysis concluded that the cooperative movement experienced setbacks for many years because of unsupportive legislation and excessive regulation. He suggested areas that need urgent attention by legislation if cooperatives are to flourish in Lesotho.

On the other hand, a supportive regulation may allow their development. Here, I can cite two examples. King and Ortmann reported that the South African government committed to providing a supportive legal environment for co-ops.

Again, according to Gordon-Nembhard, the USA’s co-ops enjoy enabling conditions. Federal and state agencies support co-op development.

As a result, co-op start-up costs are low. Non-governmental financial institutions like co-op banks provide low-cost loans to co-ops. These banks function to assist co-op organisations.

Agricultural co-ops are critical to economic empowerment and poverty eradication. Studies in the developing world show that co-op societies play an important role in developing and enhancing the economic conditions for the unemployed educated youth.

Co-ops are critical in developing and improving economic conditions for unemployed educated youth by providing work. So, they help level the playing field for the privileged ‘haves’ and the underprivileged.

They are crucial in promoting economic and social development, creating employment and generating income. In doing so, they will economically empower the marginalised poor and eradicate poverty.

In the article: ‘Pushing a community-based economy’, I interrogated Anderson’s definition of a community. Anderson says a community is the ability to pull resources and power to produce and distribute consumption in a way that creates goods and wealth under its control.

But, Gordon-Nembhard showed that communities’ co-ops combine consumers with owners and sellers in democratic structures. So, co-ops are collective problem solvers. Their purpose is to meet members’ needs and enable them to earn returns on investments. In other words, co-ops will empower communities to develop independent sustainable economies.

Alternatively, co-ops are businesses where some or all the employees are owners.

Members produce and, or sell different goods and services and share profits. Worker members play direct roles in decision-making. For instance, workers participate in setting hours of operation and decide membership eligibility criteria.

The two South African studies on co-ops made profound findings. They found that co-ops supported by Non-Governmental Organisations (NGOs) have a longer life span than government-controlled co-ops. Gordon-Nembhard reported similar results in the US.

She also found out that community co-ops stay longer. According to her study, community ownership of co-ops promotes community growth.

Consequently, I propose a co-ops model that brings farmers and business owners together. They will collectively buy goods and services that would otherwise be too costly for an individual business owner to buy alone.

Thus, they will eliminate the middleman. Co-op businesses serve members’ marketing, processing and purchasing needs.

I propose forming a co-op model comprising three subsidiaries. The first arm will be the farmers’ co-op.

The primary purpose of the farmers’ co-op will be food production. To achieve this function, the Farmers Co-op will need to undertake the production, marketing and processing of agricultural products.

The farmers’ co-op will seek to produce crop and meat products. Their goals will include supplying meat produce that meets world standards in terms of slaughtering and quality control.

The long-term goal of the farmers’ co-op will be to cut food imports into Lesotho.

Presently many fields lie fallow, with able people migrating to towns looking for jobs. Farmers’ co-ops must invite the owners of these fields to join. Simultaneously, they must negotiate with the owners to have their fields surveyed to establish their surface areas.

The co-op with the field owners must cultivate all the fields. For the fields whose owners cannot till, the co-op must negotiate contracts for block farming. Farmers’ co-op will arrange favourable prices directly with the food market, cutting the middleman.

With time, the farmers’ co-op will acquire, let, sell or otherwise supply requisites necessary for farming operations.

It will ensure that members of the co-op and communities will benefit from its activities. Members must benefit from all proceeds of the food supply chain.

The second arm will be the food co-op. It will focus on providing local, organic, free-range, natural and healthy foods to all the members and surrounding communities. Subsequently, the food co-op will be the sole supplier of food products produced and processed by our farmer members.

In this way, they will eliminate the middleman in the food supply chain and give members affordable fresh food direct from the farm.

The food co-op will include food processing. For instance, the food co-op will process pork meat into polony, ham, etc. The food co-op must work directly with the farmers for their products.

The third and last arm of the co-op model will focus on capacity building and human development. I call this arm the Academy.

The Academy will provide academic and training services for the co-op. The Academy will offer training and short-courses in collaboration with the Ministry of Agriculture and Food Security and the Ministry of Education and Training.

So I suggest the co-op model run under the stewardship of an elected board. The co-op membership must be open to people over the age of 18-years. People must apply for membership. The 2000 Act mandates that the minimum number of members in a co-op is ten.

Moreover, the co-op must agree on joining and membership fees. Members have the right to do business with or through the co-op.

Each member carries one vote in the co-op. The co-op shares will all be of the same class, ranking and nominal value. Members may apply for additional shares from the co-op.

In summary, this article scans the agricultural demise of Lesotho and suggests an approach to follow. I cite the pork import to concretise Lesotho’s food shortage plight. Lesotho is a net importer of grain crops.

I argue for a community-level approach. The solution to Lesotho’s economic problem lies with Basotho and its communal farming tradition. Accordingly, I propose that communities must establish cooperative enterprises.

Co-ops have existed in Lesotho from the second decade of the 20th century. However, they experienced numerous setbacks. These includes unsupportive legislature and excessive regulation.

Evidence from other countries show that supportive legislation enables greater co-op development.

These studies reveal that community-owned cooperatives are successful. They help ordinary people access banking services. Also, they help communities grow. At the same time, co-op members will participate in the economy and lead quality lives.

Thus, I propose establishing a three-pronged co-op model. The first is the farmers’ co-op.

This co-op’s primary task is fresh food production. They ensure that communities benefit from their activities.

The second arm is the food co-op. The food co-op shall negotiate prices directly with farmers.

So the co-op will generate affordable prices for the communities they serve by eliminating the middleman from the supply chain. Also, they will process the meat into other products.

The third and last arm is the Academy. The Academy will be responsible for human development and cutting-edge information sharing.

They will ensure that the co-op model remains on top of innovations in the food production industry.

In conclusion, our ailing economy adversely impacts economic development aggravating the triple tragedy of hunger, poverty and unemployment.

Thus, many citizens cannot participate in economic activities. Moreover, the low agricultural production and excessive food import exacerbate the awkward predicament. Community-owned cooperatives are an obvious solution. The country’s economic redemption lies firmly with Basotho communities.

Dr Tholang Maqutu

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The battle against ovarian cancer

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Once upon a time. There once existed a kholumolumo (dinosaur) who swallowed all the people in the world except one pregnant woman.

She eventually gave birth to a baby boy whom she named Senkatana. In time, the boy became a mighty hero when he confronted this monster with his shield and spear and freed all the people.

When the people met their young rescuer, they were thrilled and asked him to be their ruler. But the question that remained was how long they would be satisfied with his rule.

September is marked the National Ovarian Cancer Month on the calendar and it’s during this time that many organisations and other women, myself included, honour the courage of those affected by ovarian cancer and renew the commitments we once made to fight this disease that takes the lives of far too many women.

Cancer is defined as a group of diseases involving abnormal cell growth with the potential to spread to other parts of the body.

So, ovarian cancer is the growth of cells that form and multiply quickly in the ovaries and like all cancers, it is brutal and cruel, inflicting pain and suffering for women and their families.

Treatment of this cancer usually involves surgery and chemotherapy. Its symptoms may include abdominal bloating, weight loss, discomfort in the pelvic area, back pain and changes in bowel habits among others.

It is still not clear what causes this cancer but doctors have identified things that may increase the risk of the disease such as old age, inherited gene changes, post-menopausal hormone replacement therapy, endometriosis and never having been pregnant.

Even though doctors managed to pick a few risk factors that may increase the chances of acquiring this cancer, they do not have a sure way to prevent it. But taking birth control pills may help reduce its chances with you, many women have confirmed this.

The latest WHO data published in 2020 reported 0.07% of total deaths by ovarian cancer in Lesotho and the age adjusted death rate of 3.01 per 100,000 of population ranked Lesotho number 145 in the world.

It was also rated the No 4 cause of cancer deaths in women between 2003 and 2007 and the median age of women diagnosed with it was 63.

This cancer is very rare and deadly and because of its rarity many women are diagnosed with it at an advanced stage.

Research shows that despite ovarian cancer rates being highest among white women, black women are more likely to die from this disease because of lack of access to health care centres.

In the past years many initiatives have been implemented to raise awareness and improve healthcare capacity to mobilise funds to strengthen interventions on breast, prostate and cervical cancer but ovarian cancer has always been left out although it may hinder “nation building”.

Former First Lady Maesiah Thabane during her time in office swore to establish a fully equipped cancer centre that would provide improved care for Basotho diagnosed with cancer.

Today we have the Senkatana Oncology Centre (name inspired by the tale at the beginning of this article) and this is all thanks to the Bristol Myers Squibb Foundation (BMSF), Ministry of Health (MoH), the National University of Lesotho (NUL) and Dr Kabelo Mputsoe, the Mountain Kingdom’s very first Oncologist.

Dr Mputsoe is a Clinical Radiation Oncologist and the first Specialist in Clinical Radiation Oncology in Lesotho. She holds a managerial position as Head of Non-Communicable Diseases Section Focal Person in Cancer Prevention and Control Programmes.

Some of her responsibilities include leading the NCD section with strategic objectives such as to raise the priority accorded to the prevention and control of non-communicable diseases in Lesotho agendas and internationally agreed development goals through strengthened international cooperation and advocacy.

The new Senkatana Cancer Clinic is manned by Dr Kabelo Mputsoe, the oncologist, Dr ‘Maseabata Ramathebane who is representing the NUL, Dr Pearl Ntšekhe of the MoH and Phangizile Mtshali representing the BMSF.

I was very fortunate to talk to one ovarian cancer survivor who was diagnosed with this disease at 35. She is now 62. She told me that after so many screening tests the results came back and she was told she had stage four ovarian cancer.

What traumatised her most was when they put a timeline on her life and said she had six months left before she could die. She went to see one top gynaecologic-oncologist who performed a radical hysterectomy and at his suggestion underwent six rounds of chemotherapy.

Although she beat the cancer, she lost the ability to bear any more children. Hysterectomy is a surgical operation to remove all or part of the uterus. Most women find it hard to conceive after undergoing this surgical procedure.

Though it may be possible, it is very rare (to fall pregnant) for the uterus is removed and there’s nowhere to house the baby. Such pregnancies often result in ectopic pregnancy because the embryo would implant in some place most likely the fallopian tube.

My message to women this month is: please make it a must to know your bodies and be observant with any changes you may notice, both normal and abnormal. Cancer screening is essential and never miss any session because early detection and proper treatment are significant factors in the battle against ovarian cancer.

“It is therefore imperative that all of us become familiar with the symptoms of ovarian cancer and the conditions that place us at an increased risk”.
May we remember to make good use of the Senkatana Oncology Centre so that we can lead healthy, happy, and full lives, cancer-free.

Bokang Masasa

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Let’s re-ignite the Vuka-Zenzele spirit

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Allow me to set the record straight and remind you of an interesting part of our history.

The first Mosotho to drive a Mercedes-Benz G-wagon came from a village named Mazenod, Ha Sekepe. Yes, the first Mercedes-Benz G-wagon in Lesotho.

It was in the year 1990 when I first saw a Mercedes-Benz G-wagon in Mr Kobuoe ‘Mile’s yard (our neighbour) and I thought I was dreaming.

Mr Koboue ‘Mile was a businessman and ran a local café named Vuka-zenzele café. The cafe was a second-generation café after he had inherited it from his father (Ntate Tšepiso ‘Mile).

There was always something peculiar about the name of the café and I always found it very fascinating. When loosely translated, Vuka-zenzele means, wake up and work for yourself. Tsoha u iketsetse in Sesotho.

So, Mr ‘Mile’s vehicle was a green left-hand drive ‘import’ and also had a car phone. Yes, a car phone located on the centre console and had a black coiled cord attached to it.

I remember, we would marvel at the vehicle for hours with my friends because it was something we had never seen in our lives. More especially, a car phone.

Remember this was a time before cell-phones even existed.

Those were the legends of our village named Mazenod. Yes, Mazenod was once great in one way or the other.

This past Friday, a good friend of mine and a coach of Swallows Football Club organised an inaugural Swallows Gala Dinner at Mojalefa Lephole Hall (Victory Hall in Moshoeshoe II.).

I attended the event and it was highly successful considering it was their first Gala Dinner.

Amongst the many guests that were present was the former Kaizer-Chiefs and Bafana-Bafana player, Pollen Ndlanya.

It felt good to see a lot of people that I grew up with converge in one place. It’s always funny to meet as adults. All you can talk about is how kids are doing. I used to find that a bit weird about parents.

They’d spend hours talking about their kids. But hey, here we are. We’ve joined the club.

So, Teele Ntšonyana organised the gala dinner as part of a bigger campaign named ‘Let’s make Mazenod great’.

There’s also a WhatsApp group that I’m part of, even though I hardly participate in it (I actually hate WhatsApp groups but don’t tell anyone).

The purpose of the campaign is to invoke the Vuka-zenzele spirit (tsoha u iketsetse).

It is also meant to promote a spirit of reviving the local economy by promoting cleanliness as well as promoting a culture of law and order.

What inspired the campaign you may ask? Mazenod is a very important place because it hosts the only international airport in Lesotho.

It starts there! Even if Beyonce happens to visit Lesotho, her point of departure would be Mazenod.

I love this campaign and I wish the same spirit could spread to places like Roma & TY. Jesus Christ please help Roma!

Roma looks like a shanty-town. This is a ‘town’ that hosts the National University but its surroundings look like a squatter camp named Diepsloot (Google search it).

Hao batho ba Roma! (Roma people). Why are you destroying your place like this? I say this because when you get to Roma, there is nothing that says this is a place of higher learning. Look at the Thomas Mofolo library! Ekare storo (It looks like a store room).

Why is it not a landmark building that can be accessed by the Roma community and tourists?

I bring this up after visiting an NUL lecturer named Mr Khoanyane last Saturday following the gala dinner.

My friend, Hlalele Rasephei insisted that we have to see the incredible work Ntate Khoanyane does.

Wow! I tell you Khoanyane is doing incredible stuff with fruit trees. After what I saw Khoanyane do with fruit trees, I concluded that our unemployment crisis in Lesotho is but a choice.

No, it’s a choice we have made as a country by repeatedly electing useless politicians.

We have hands, time (the same 24 hours that Beyonce has), land, over-abundance of water, a good climate and a young workforce. What more do we need? To sit in offices?

Khoanyane proceeded to take us on a study tour of his farm at Sefikeng. He showed us ways in which fruit trees are produced and can be reproduced.

There were various species of trees from, peaches, apricots, apples and pears that were all produced on the farm. Yes, apples do grow in Lesotho.

Khoanyane demonstrated that if we place all our focus on producing and growing fruit trees, we could defeat a monster named unemployment.

The Vuka-zenzele spirit! Tsoha u iketsetse! (Wake up and work for yourself). Instead of waiting for the government to create jobs.

Going into this week’s topic and as a follow-up to last week’s topic, I think there is something special that we can do for ourselves as citizens of this country, instead of depending on being given hand-outs from donors. More importantly, instead of depending on politicians (professional liars).

As a follow-up to last weeks topic, imagine if we could re-name the Palace Road, that cuts across Sefikeng sa Moshoeshoe, to Serena Williams Road?

I tell you, this is an opportune time to commemorate Serena Williams for her contribution to the sports fraternity.

I bring this up because the street crosses to the National Tennis Courts and this would be a perfect opportunity to commemorate the tennis legend following her retirement last weekend.

Can you imagine how much publicity and tourism this would bring to the Mountain Kingdom?

Hotels would be packed to capacity because television crews from across the world (CNN and BBC) would come and cover the ribbon-cutting event. Serena Williams could even run tennis coaching clinics for young girls.

Imagine if the ribbon cutting event is staged in between Moposo House and the Bank Tower (Damn! The Bank Tower desperately needs a fresh coat of paint).

By the way, the Bank Tower will be turning 40 years next year but still remains the tallest building in Lesotho. This symbolises 40 years of stagnation.

So, it’s not only Serena Williams that could commemorate but I think a British Formula-One super-star named Sir Lewis Hamilton deserves one road in Maseru city to be named after him. By the way, they are friends with Serena Williams and pledged some money to buy Chelsea FC.

Why do I bring Sir Lewis Hamilton into the equation? It’s because he is currently running a campaign to support South Africa to host the African leg of the F1 race.

Sir Lewis Hamilton is running the campaign in conjunction with a global logistics company named DHL.

Why is DHL part of the campaign? Because, they are an official logistics partner to the Formula One with transporting the vehicles and equipment world-wide.

Look, sports is big business and we need to open our eyes to this big opportunity should South Africa be granted the right to host the African F1 leg.

Now, can you imagine the amount of publicity Lesotho would get if it were to re-name the Airport Road, located behind the BNP Centre and the Central Bank to Sir Lewis Hamilton Road?

This would open up investment opportunities to global giants such as Petronas, Mercedes-Benz and of course DHL. Moshoeshoe I International Airport would benefit immensely and should partner with DHL as a logistics partner.

In fact, just privatise the damn airport or sell it to Emirates instead of fighting for tenders. We are missing out on golden opportunities.

Vuka-zenzele! It’s time to wake up and do it ourselves!

‘Mako Bohloa

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