14 March 2012

woman scream-lesotho

As part of the international awareness against woman violence and injustice, Poetry Farm has joined the Woman Scream international campaign to host events in the month of March to voice the cry against this violence. We have invited countless poets to participate. It is not a Poetry Farm event but a global initiative. Join the cry.

Woman Scream International Poetry Festival - Lesotho ( Day One )
thursday, March 15th at Ouh la la cafe
with Mr Mafa Maiketso, a lecturer at LCE, Counseling psychologist and a columnist. He will be presenting a ten-minute 'Speak Psychology' session on violence. He currently writes for Visions Magazine. He has been a columnist for two local newspapers namely Weekly Mail newspaper and Public Eye. He also has a Counseling Psychology session on Ultimate FM every wednesday.

Admission is totally free! Just buy drinks and food at the restuarant.

Illustrated by Maliehe Marcel Ntee (Lesotho)

09 March 2012

After a hunger season by A. Tembo

After a hunger season

Children smile their bile away
Wittily they spread their burly piled bodies on the tiled floor
Gaily they pat and dance dangling bums
And with their lumped bodies, life is pretty

Blinking seasons of nature
That shades at will, all textures sadness and joy
From boiling to frying sweet potatoes their mothers
Are to chose
Choice are scattered across time

Seasons take turns to unveil nature
Brother and sisters turn to each other’s arms
In glorious pleasure
As left over scatter on dinner table

By Alfred Tembo

Short Biography
Alfred Tembo is a young African creative writer, grew up in Zimbabwe and Zambia.
His literary works have been published in Zimbabwe and Zambia. In
Motto Magazine, The Zambian Sunday Times, The Sun, The Business Express, Poetry Bulawayo website (Zimbabwe) among other publications.
He participated and organized public readings in Gweru and Bulawayo (Zimbabwe), Chipata, Lusaka and Chingola (Zambia)
On commissioned work several of his works have been used on gift card.
He is currently with the Gweru Memorial Library-US Advising Education Centre where he is serving as a writer and residence. ]

Submitted by :Sechaba Keketsi. Phone:+266 6337 3926 . Blog: www.sechabalb.wordpress.com.

06 February 2012

Ethnicity by Mmaletuka 'BlackWidow' Mahalefele


To me what counts is ethnicity
The cultural diversity
That grounds and binds us to our ethnic diversity
Its not how you define it but how it defines you
Lead your life as you wish but you are entwined in the cultural and modern life feud
Its all home brewed like joala ba sesotho
Its you and that should not be an excuse
Nonetheless an option to delude yourself of the truth
Being black is an unending complexity
Let alone being defined through the hair on your head that’s perplexity
Ethnicity is not culture of mind
Excuses through mental slavery
Families of hate filled hearts combined as one
Ethnicity makes sense more than not yet we choose to derail the choice of meaning to our own
Ethnicity makes or breaks the beings we so wish we were
It makes raw the wounds of denial and we ponder the truths that never were
Oh what a fairytale of misconception and outrageous curiosities
I said we ponder truths that never were and make real the habits of bad mannerisms
Talk of a cliché
Ethnicity is more culture than tradition
Diversity makes true the meaning of ethnicity because culture is more than traditional backlogs
Its a way of life for individuals and their truth of thought
It makes us who we are
That is ethnicity, an undoubtedly cultural diversity

By Mmaletuka 'BlackWidow' Mahalefele.

04 February 2012

Black History: Malcolm X

Malcolm X ( /ˈmælkəm ˈɛks/; May 19, 1925 – February 21, 1965),
born Malcolm Little and also known as El-Hajj Malik El-Shabazz[1]
(Arabic: الحاجّ مالك الشباز‎), was an African American Muslim minister and human rights activist.
To his admirers, he was a courageous advocate for the rights of African Americans, a man who indicted white America in the harshest terms for its crimes against black Americans.
Detractors accused him of preaching racism, black supremacy, antisemitism, and violence. He has been called one of the greatest and most influential African Americans in history.

Malcolm X's father died—killed by white supremacists, it was rumored—when he was young, and at least one of his uncles was lynched. When he was thirteen, his mother was placed in a mental hospital, and he was placed in a series of foster homes. In 1946, at age 20, he went to prison for breaking and entering.

In prison, Malcolm X became a member of the Nation of Islam and after his parole in 1952 he quickly rose to become one of its leaders. For a dozen years Malcolm X was the public face of the controversial group, but disillusionment with Nation of Islam head Elijah Muhammad led him to leave the Nation in March 1964. After a period of travel in Africa and the Middle East, he returned to the United States, where he founded Muslim Mosque, Inc. and the Organization of Afro-American Unity. In February 1965, less than a year after leaving the Nation of Islam, he was assassinated by three members of the group.

Malcolm X's expressed beliefs changed substantially over time. As a spokesman for the Nation of Islam he taught black supremacy and advocated separation of black and white Americans—in contrast to the civil rights movement's emphasis on integration. After breaking with the Nation of Islam in 1964—saying of his association with it, "I was a zombie then ... pointed in a certain direction and told to march"—and becoming a Sunni Muslim, he disavowed racism and expressed willingness to work with civil rights leaders, though still emphasizing black self-determination and self defense.

The Audubon Ballroom stage on which Malcolm X was attacked. Circles on the mural mark bullet holes.On February 21, 1965, as Malcolm X prepared to address the Organization of Afro-American Unity in Manhattan's Audubon Ballroom, a disturbance broke out in the 400-person audience[159]—a man yelled, "Nigger! Get your hand outta my pocket!"[160][161] As Malcolm X and his bodyguards moved to quiet the disturbance,[162] a man rushed forward and shot him in the chest with a sawed-off shotgun.[163] Two other men charged the stage and fired semi-automatic handguns, hitting Malcolm X several times.[161] He was pronounced dead at 3:30 pm, shortly after he arrived at Columbia Presbyterian Hospital.[159] According to the autopsy report, Malcolm X's body had 21 gunshot wounds, ten of them from the initial shotgun blast.[164]

One gunman, Nation of Islam member Talmadge Hayer (also known as Thomas Hagan) was seized and beaten by the crowd before the police arrived minutes later;[165][166] witnesses identified the others as Norman 3X Butler and Thomas 15X Johnson, also Nation members.[167] Hayer confessed at trial to have been one of the handgun shooters, but refused to identify the other assailants except to assert that they were not Butler and Johnson.[168] All three were convicted.[169]

Butler, now known as Muhammad Abdul Aziz, was paroled in 1985 and became the head of the Nation's Harlem mosque in 1998. He continues to maintain his innocence.[170] Johnson, who changed his name to Khalil Islam, rejected the Nation's teachings while in prison and converted to Sunni Islam. Released in 1987, he maintained his innocence until his death in August 2009.[171][172] Hayer, now known as Mujahid Halim,[173] was paroled in 2010.[174]

Allegations of conspiracy
Within days of the assassination, questions were raised about who bore ultimate responsibility. On February 23, James Farmer, the leader of the Congress of Racial Equality, announced at a news conference that local drug dealers, and not the Nation of Islam, were to blame.[192] Others accused the NYPD, the FBI, or the CIA, citing the lack of police protection, the ease with which the assassins entered the Audubon Ballroom, and the failure of the police to preserve the crime scene.[193][194]

In the 1970s, the public learned about COINTELPRO and other secret FBI programs directed towards infiltrating and disrupting civil rights organizations during the 1950s and 1960s.[195] John Ali, national secretary of the Nation of Islam, was identified as an FBI undercover agent.[196] Malcolm X had confided in a reporter that Ali exacerbated tensions between him and Elijah Muhammad. He considered Ali his "archenemy" within the Nation of Islam leadership.[196] On February 20, 1965, the night before the assassination, Ali met with Talmadge Hayer, one of the men convicted of killing Malcolm X.[197]

In 1977 and 1978, Talmadge Hayer submitted two sworn affidavits re-asserting his claim that Butler and Johnson were not involved in the assassination. In his affidavits Hayer named four men, all members of the Nation of Islam's Newark Temple Number 25, as having participated with him in the crime. Hayer asserted that a man, later identified as Wilbur McKinley, was the one who shouted and threw a smoke bomb to create a diversion. Hayer said that another man, later identified as William Bradley, had a shotgun and was the first to fire on Malcolm X after the diversion. Hayer asserted that he and a man later identified as Leon Davis, both armed with pistols, fired on Malcolm X immediately after the shotgun blast. Hayer also said that a fifth man, later identified as Benjamin Thomas, was involved in the conspiracy.[198][199] Hayer's statements failed to convince authorities to reopen their investigation of the murder.[200]

Some, including the Shabazz family, have accused Louis Farrakhan of being involved in the plot to assassinate Malcolm X.[201][202][203][204] In a 1993 speech, Farrakhan seemed to boast of the assassination:

Was Malcolm your traitor or ours? And if we dealt with him like a nation deals with a traitor, what the hell business is it of yours? A nation has to be able to deal with traitors and cutthroats and turncoats.[205][206]

In a 60 Minutes interview that aired during May 2000, Farrakhan stated that some of the things he said may have led to the assassination of Malcolm X. "I may have been complicit in words that I spoke", he said. "I acknowledge that and regret that any word that I have said caused the loss of life of a human being."[207] A few days later Farrakhan denied that he "ordered the assassination" of Malcolm X, although he again acknowledged that he "created the atmosphere that ultimately led to Malcolm X's assassination."[208] No consensus on who was responsible has been reached.[209]

Except for his autobiography, Malcolm X left no published writings. His philosophy is known almost entirely from the myriad speeches and interviews he gave from 1952 until his death in 1965.[210] Many of those speeches, especially from the last year of his life, were recorded and have been published.[211]

Independent views

Malcolm X at a 1964 press conferenceAfter leaving the Nation of Islam, Malcolm X announced his willingness to work with leaders of the civil rights movement,[112] though he felt that it should change its focus to human rights. So long as the movement remained a fight for civil rights, its struggle would remain a domestic issue, but by framing the struggle as a fight for human rights, it would become an international issue, and the movement could bring its complaint before the United Nations. Malcolm X said the emerging nations of the world would add their support to the cause of African Americans.[223]

Malcolm X declared that he and the other members of the Organization of Afro-American Unity were determined to defend themselves from aggressors, and to secure freedom, justice and equality "by whatever means necessary", arguing that if the government was unwilling or unable to protect black people, they should protect themselves.[224]

Malcolm X stressed the global perspective he gained from his international travels. He emphasized the "direct connection" between the domestic struggle of African Americans for equal rights with the liberation struggles of Third World nations.[225] He said that African Americans were wrong when they thought of themselves as a minority; in a global context, black people were a majority, not a minority.[226]

In his speeches at the Militant Labor Forum, which was sponsored by the Socialist Workers Party, Malcolm X criticized capitalism.[147] After one such speech, when he was asked what political and economic system he wanted, he said he didn't know, but that it was no coincidence the newly liberated countries in the Third World were turning toward socialism.[227] Malcolm X still was concerned primarily with the freedom struggle of African Americans. When a reporter asked him what he thought about socialism, Malcolm X asked whether it was good for black people. When the reporter told him it seemed to be, Malcolm X told him, "Then I'm for it."[227][228]

Although he no longer called for the separation of black people from white people, Malcolm X continued to advocate black nationalism, which he defined as self-determination for the African-American community.[229] In the last months of his life, however, Malcolm X began to reconsider his support of black nationalism after meeting northern African revolutionaries who, to all appearances, were white.[230]

After his Hajj, Malcolm X articulated a view of white people and racism that represented a deep change from the philosophy he had supported as a minister of the Nation of Islam. In a famous letter from Mecca, he wrote that his experiences with white people during his pilgrimage convinced him to "rearrange" his thinking about race and "toss aside some of [his] previous conclusions".[231] In a 1965 conversation with Gordon Parks, two days before his assassination, Malcolm said:

[L]istening to leaders like Nasser, Ben Bella, and Nkrumah awakened me to the dangers of racism. I realized racism isn't just a black and white problem. It's brought bloodbaths to about every nation on earth at one time or another.

Brother, remember the time that white college girl came into the restaurant—the one who wanted to help the [Black] Muslims and the whites get together—and I told her there wasn't a ghost of a chance and she went away crying? Well, I've lived to regret that incident. In many parts of the African continent I saw white students helping black people. Something like this kills a lot of argument. I did many things as a [Black] Muslim that I'm sorry for now. I was a zombie then—like all [Black] Muslims—I was hypnotized, pointed in a certain direction and told to march. Well, I guess a man's entitled to make a fool of himself if he's ready to pay the cost. It cost me 12 years.

That was a bad scene, brother. The sickness and madness of those days—I'm glad to be free of them.

Source: Wikipedia.com

15 January 2012

Unisa Press

Please take some time to read the information below.
Thank you for your interest in Unisa Press! We look forward to making contact with you.

A Application to publish

An application form, obtainable from Unisa Press, must be completed and submitted to the above office, preferably before 15 February; or see the online version at http://www.unisa.ac.za/dept/press/appformf.html
Such an application will be considered by the Publications Committee with a view to possible publication in the following calendar year.
Late applications will be considered by the Publications Committee with due regard to available funds and to the publishing schedule of Unisa Press.
Precise and complete information must be supplied on the application form. Should there be more than one author/editor, this should be clearly indicated, as well as the name of the author who will act as contact person.
In his/her application, an author furnishes a date on which he/she agrees to submit the manuscript. A request for an extension of time will be considered by the Publications Committee, for a maximum of two periods of three months each, after which the Committee will decide whether such an author is required to renew his/her application for publication. Authors should set themselves a realistic date, thus making it possible for them to keep to it.
B Copyright
If the intended publication is an adapted thesis, in accordance with University regulations PG18 and PG23 (see Annexure A appended hereto) the author must obtain the necessary approval for publication from the Chairman of Senate, via the Department of Postgraduate Student Affairs. Proof of this consent, as well as a written statement by the author’s promoter recommending publication, must be handed in to Unisa Press before the Publications Committee will finally approve publication.
Clause 4.6 of the contract between the author and the University specifies that the author is responsible for obtaining and submitting written permission to use material on which copyright exists and which the author wishes to include in his/her manuscript. The author is also responsible for any payment or other form of compensation that a copyright holder might require for the privilege of the use of such material.
The author must also cede full copyright of his work to Unisa. (Refer to F1 Contract in these Guidelines.)
C Procedure when submitting a manuscript

Should there be any changes to the language and/or the title of the proposed manuscript after the application has been submitted and accepted, you are kindly requested to inform the Head, Unisa Press, in writing without delay.
If a work is intended to be a prescribed work for Unisa students after publication, it is essential that the final manuscript be submitted to Unisa Press at least seven months before the book is required as a prescribed work.
An author/editor is responsible for reading and approving the translation of his/her manuscript before it is submitted to Unisa Press. Remuneration for the translation of the work will only be paid once the translation has been approved.
It is the author’s responsibility, prior to submission of the final manuscript, to make a copy for his/her own use.
The Publications Committee determines the order of priority in which approved manuscripts will be published. Unisa Press is committed to this publishing schedule as far as it is practicable, unless the schedule is altered as a result of unforseen circumstances.
The professional staff of the publication section of Unisa Press will consult with the author on the design of the cover. The Head, Unisa Press, will take the final decision in this regard.
D Technical requirements with which a manuscript must comply

A computer printed manuscript (double spacing) must be submitted with a minimum of handwritten editorial amendments, before or on the promised submission date to Unisa Press, together with the disks. A receipt will be issued.
Only in exceptional cases will final masters of a manuscript prepared by an author or editor be accepted for publication. Further information regarding the requirements for this may be obtained from the Head, Unisa Press.
E Appraisal

Manuscripts which are submitted for publication will be subject to appraisal by anonymous referees. Authors also remain anonymous to referees. Authors will be required to consider the changes recommended by the referees, with a view to amendments, before Unisa Press will finally consider the manuscript for publication.
While a manuscript which has been appraised and approved for publication awaits its turn to be processed, an author may take it back for essential updating and revision, with the approval of the Publications Committee. Amendments must be typed on disk. The author/editor has to make the same amendments to the translation of his/her manuscript.
F Contract
When, after appraisal, the Publications Committee has finally committed itself to publishing the manuscript, a contract is concluded between the author and the University concerning the publication of his/her work. In this it is stipulated, inter alia, that the author cedes complete copyright in his/her work to Unisa. The contract can be studied at the offices of Unisa Press.
G Proofs

As author’s corrections to proofs are costly, the Publications Committee has decided that an author will be responsible for the cost of author’s corrections which exceed 10% of the total typesetting costs, and that such an amount will have to be paid by him/her. It is thus extremely important that an author should thoroughly edit his/her manuscript prior to final submission. Should an author still feel hesitant about the quality of the language and style of his manuscript, this should be brought to the attention of the Head, Unisa Press, when the manuscript is submitted.
It will be the author’s responsibility to proofread first proofs and page proofs. The staff members of Unisa Press will also proofread the manuscript as a control measure. Amendments suggested by an editorial officer may be considered and deliberated by the author before finality is reached.
Authors are expected not to cause unnecessary delays when reading proofs. For its part, Unisa Press undertakes to provide its fullest cooperation in meeting the publication schedule.
H Promotion / Publicity

Unisa Press endeavours to achieve the most effective promotion of a published work. In this regard the departmental liaises with the author to ensure that all target areas are exploited.
I General

Authors are urgently requested to refrain from contacting or negotiating directly with the companies involved with different aspects of the production of the book.
An author whose manuscript is published under supervision of the Publications Committee will receive ten (10) free copies of his/her work after publication. In the case of co-authors, the number of free copies will be determined by the contract. The author(s) may, however, purchase further copies at a discount of 30%.
Approximately every six months after the publication of the work an author will receive an author’s report specifying sales and other complimentary copies issued during that period. When, at a later date, a royalty is due according to Unisa’s policy (after recovery of all expenses by Unisa), the author’s report will also contain details of all royalties owing. The reports are audited before being forwarded.


The Hall of Fame