16 (a) Traditional Africa has no creature called Politician. In that tradition there is only a leader of the mass, may he be in the name King or Queen or Chief or whoever. The top leader of a community is a person chosen to lead people by virtue of his unquestionable integrity among his community. He is supposed to be inspiring and the guide of people’s moral insurance. Religiously, he is God’s representative to God’s people; the caretaker of both the poor and the rich, the able and the disable, the blind and the sighted. Taking the throne of leadership, by itself, is a vow to serve the community both physically and spiritually. In African concept of politics there is no division between State and Religion.
16(b) Since post-colonial periods of all African states, no top leader has embraced the African concept of politics. Kenya, including all the other independent states are, metaphorically speaking, states growing in pots of western political civilization. In order for those leaders to survive they have to remain constantly being watered by the philosophy of their colonial masters. It is my take that, until African states uprooted themselves from those foreign pots and planted themselves in the African cultural soil, they are destined for nothing else but perpetual exploitation and destruction.
16(c) In African sense, I am not a politician but a leader upholding African traditional values. That is how I want to be taken and seen. Not to mention that a writer, in the western cultural interpretation, is a more serious politician than the street politician. Fundamentally speaking, I believe that the business of a writer is in showing his community how and where to go socially, besides being the prophet of his community.
16(d) Over the years I have been gravely bothered by the borrowed political structures operating without absolutely no indigenous ideology. It was that disappointment which drove me into research on real African ideology. In African political soil, I found out, you do not have to dig deep before you unearth the solid traditional political thought that the African has always operated on.
16(e) I fear that the present African politician without an African base is too drugged by the imported materialistic political structures that he cannot see sense in why an African should strive to be real African.
17(f) I address African community and African politics standing on the writing platform. Often, politics and literature do overlap. The following are selected and revised articles, which were published in different papers, some written by me and others were public’s reflections to my personality and thinking. They illustrate both my pan-African political stand. The articles span over a period of more than two decades. For that reason, it is ideal to present them hereby chronologically. They are, therefore, followed by the more specific book reviews of m y work which, of course, also bear elements of my personality.