The Image of an African Child

A black man indeed and a true son of African soil, I could be immersed in foreign culture and replace my religion with others' but one thing that remains part and parcel of me is my hereditary. My value forms my image and my integrity remains my cornerstone. Blemish it and I will send you six feet below, abuse it and I will draw the curtain. A word they say is enough for the wise.

My skin doesn't make me inferior nor superior, I have the rich and I have the poor, the good and the bad, the beautiful and the ugly, the intelligent and the pervert, the friendly and the hostile but people that know me take advantage of me, invade my land and use my people against me, then turn around and make me a symbol of poverty, hippocratically donating to my people with an endless price to be paid till my generation yet unborn and hence slavery to slavery.

Oh thee with pure heart, Africans and non-Africans, the development of Africa is the responsibility of all because the consequences of systematically degrading Africa shall be felt far and wide and in the end not only Africans will pay the price but far reaching effect shall be felt beyond.

To you the bad eggs among my people, the fraudsters and money launderers, the traitors and the selfish, all others working against the development of African sub-continent, I do solicit that you change or we shall get rid of you by fire or by force. To those who downgrade and bad mouth Africa and its people, join now in the struggle and the profit shall be everyone's but continue in your line of distrust and you shall live to regret it because the battle to liberate Africa shall be from within.

A land filled with milk and honey, God bless my father and motherland. God bless Africa.

“I fear nobody but I respect everyone but mind you respect is reciprocal.”

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People Emancipation Movement

PEM is a Non-profit, Non-governmental, Non-political, Non-religious social movement strictly founded to promote pure service to Humanity. It serves no agenda of any but basic principles of life for a right to good living and happiness.

It is becoming well known that the conventional Gross Domestic Product (GDP) method of measuring the standard of living of people is not only delusive, misleading, incompetent but also grossly abused by the few who accumulate the wealth of the majority to satisfy their affluence lifestyle. Hence, stands the four pillars of PEM which is to promote: Sustainable Socio-economic Development (SSD), Good Governance (GG), Cultural Preservation (CS) and Environmental Conservation (EC) which thereby brings about psychological wellbeing, cultural diversity and resilience, ecological diversity and resilience, health, education, good time use, good governance, community vitality and good living standards.

For the commonwealth of all, PEM welcomes members from all background and geographies whose sole aim is to render service to humanity by promoting its pillars. Donors and philanthropists are also welcome to contribute to any of the funds which are SSD Fund, GG Fund, CS Fund and EC Fund.

For the avoidance of doubt and to eradicate any form of ambiguity, PEM does not promote agenda(s) of any country, government, body or individual.

THE ORIGIN OF MY PRINCESHIP

Baales/Obas of Ibadan from earliest times till date

Going by the historical accounts in the outlines history of Ibadan by late Oba Isaac Akinyele, Ibadan was founded in the 16th century at a time when there was no title of Aare Ona Kakanfo. The timing coincided with the period when some eminent adventures migrated out of Ile-Ife to found their own settlements. Ibadan by then was surrounded by Egba villages like Ido, Ojoo. Ika, Ikeye and Owu town of Erunmu. This location gave the impression that Ibadan was one of the Egba Gbagura settlements. The first Ibadan was destroyed by the Oyo Army as a result of the unfortunate incident during Egungun festival when the secret of the masquerades was exposed Before the death of Lagelu, he and his children left Oke-badan Hill near Awotan market and migrated to “Oro-Iyangi” which was later renamed Labosinde market. During the reign of Basorun Oluyole, the name was changed to Iba- market and had remained so till today. The second settlement witnessed the influx of Yoruba tribes from different parts of Yorubaland such as Isheri, Owu, Ijebu, Old Oyo and Ife. The influx of people changed the character of the town. One of the most important migrants was the Owu group led by Olowu Akinjobi after the destruction of Owu town by the allied army made up of Ijebus and the Ifes as a result of slave trade conflict at Apomu. The reigning Olubadan gave her only daughter (Nikan Omo Olubadan) out in marriage to Olowu to strengthen the friendship between the Owus and Ibadans but Olowu Akinjobi, sacrificed Olubadan’s daughter to appease the godess of River Osun. Consequently, the Olubadan invited the Allied Army from their camp at Iperu led by Maye Okunade, an Ife Genaral, and Lakanle, an Oyo Leader, to avenge the death of Olubadan’s daughter. This marked the end of the second Ibadan. Thus, Ibadan was again re-peopled around 1820 not by the original founders of the town but by the allied Army consisting of Egbas, Ijebus, Ifes and the Oyos. Maye Okunade from Ifes became the Baale assisted by Labosinde as Baba- Isale and Lakanie, as leader of the Oyo group. The Oyos and the Ifes settled at Oja-Oba, the Ijebus around Isale-ijebu and the Egbas at Yeosa. The Egbas resorted to Ibadan which proved to be the rallying point of the Yorubas and later the bullwark of their defense against the Fulanis. However, as a result of interclass struggled among the settlers, the Egbas withdrew in a body from Ibadan to Abeokuta led by Sodeke, in 1830. Between 1830 and 1833, the political supremacy of the Ifes was shattered after “Gbanamu” war between the Ifes and the Oyos around 1833.The Ife Army was defeated by the strong military power of the Oyos in Ibadan. This was followed with the destruction of Erunmu, Ikija, Ojoo and the other Egba and Owu villages. Olowu was captured and killed in Erunmu and was buried at the confluence of and River Osun. This incident forced the Owu settlers to migrate to Abeokuta to join the Egbas on December 25, 1834. After the fall of Erunmu, an Owu vassal town, the Oyo war chiefs returned to Ibadan with the rest of the people who joined the war as volunteers. At a public meeting held to consider their future course, the war Chiefs resolved that as they now intend to make Ibadan their home, they should arrange for settled government and takes titles. The above historical events became necessary to correct the impression created by many writers that Ibadan was founded in 1829.The present crop of Ibadan rulers did not gain control of Ibadan Administration until after the Gbadamu war with Oluyedun as the first Oyo-Ibadan Baale followed by Oluyole who was later installed Basorun by Alafin Atiba in 1839 after Eleduwe war that marked the total collapse of the Old Oyo Empire. However, the republican system of Obaship was firmly established in 1851, when Oyesile Olugbode succeeded Opeagbe as the Baale of Ibadan and Ibikunle became the Balogun, Sunmola became the Otun Baale while Ogunmola was installed the Otun Balogun. The innovation became a regular feature whereby, there evolved two separate Chieftaincy Lines namely: Baale line and Balogun Isoriki line The Baale title gave the holder mainly civic responsibility while the Balogun line comprised of war Chiefs held purely military titles. According to historical accounts, “a strong government thus emerged not only because Ibadan continually engaged in warfare but partly because those who flocked to Ibadan completely identified themselves with the new town.” The Traditional Council (Igbimo Illu) before the advent of the colonial administration was the supreme organ of State while in the exercise of Power, the Baale was the Chief Executive. Its membership was made up of High Chiefs from both Baale line and Balogun line and council decisions on most issue were final. Among the most important issues deliberated upon were; Diplomacy, war, custom, duties, appointments, promotions and discipline of Chiefs, Military, and Security The council had no staff of its own, rather, it relied on those of the ruled for administration function, on the masses for mob actions (e.g. the devastation and plundering of compounds of offenders). The council had no treasury; the wealth of the State was kept in private purses of political elites As a strategy of effective administration, the colonial government inaugurated the Ibadan Town Council in August, 1897. The main objective was to make use of indigenous Chief in the administration of their town though they were functioning under the authority of British Administration. Between 1887 and 1901, the Council comprised the Baale, Otun Baale, Osi Baale, Balogun an eight to twelve other High Chiefs traditional regarded as the most powerful. A number of changes .were introduced in 1901 as a result of the Native Council Ordinance of 1901 initiated by Governor (Sir) William MacGregor. The Baale became the president of the Council while the Resident was only to advise when necessary. Three educated elites were also allowed to be member of the Council namely; the Right Reverend James Okuseinde, Messrs Foster and Adetoun. Rulers of Ibadan were generally referred to as Baale until 1936, when the title of Olubadan was resuscitated and substituted for that of Baale because the title of Baale was common and did not befit the ruler of an important town such as Ibadan. In 1946, the Ibadan Native Authority made a declaration under the Native Law and Custom regarding the appointment of anew ruler of the town that Balogun eventually ceased to be the only successor to the Baale. Part of the Declaration made in 1946 read thus: “The holder of any title in either the Olubadan line or the Balogun line in the rank senior chief shall be eligible for the post of Olubadan, but the two lines shall succeed in turn. In the event of vacancy occurring, chiefs in the lines from which the late holder was promoted shall not be eligible”. The Chieftaincy declaration was incorporated into the Chiefs Law of 1957 section 4 (3) and it went further to treat the eleven members of Olubadan Advisory Council Excluding the Ekarun Olubadan. Based on superiority therefore, the promotional structure of chieftaincy from 1946 is as follow: OLUBADAN OF IBADANLAND BAALE OR OLUBADAN LINE 1 Otun Olubadan 2. Osi Olubadan 3. Asipa Olubadan 4. Ekerin Olubadan 5. Ekarun Olubadan 6. Iyalode BALOGUN LINE 1. Balogun 2. Otun Balogun 3. Osi Balogun 4. Asipia 5. Ekerin Balogun 6. Ekarun Balogun Other titles (a) Seriki From the account of the battle between Ibadan and Ijesha at Igbo-Alawun, the title of Serika was considered next in importance to Balogun in the war fronts. The Military arrangements was as follows: (i) Asaju: supported by BADAS will go into the battle front. The Badas were usually calvary officers. (ii) Seriki: The Asaju and Badas will be followed by Seriki and all the junior war- chief and joining soldiers. These junior war-chiefs were, Otun. This arrangement presupposed that Seriki title was a Military title and ranked next to Ekefa Balogun in the war front. However the history of Chieftaincy title in those turbulent days revealed that some powerful Seriki’s rose to Balogun of Ibadan namely Ajobo, Latosa, Mosanya, and Abibu Solalu in 1869, 1870, 1914 and 1919 respectively. (b) Iyalode Line: Iyalode line was headed by a woman title holder who also bore the title Iyalode while her subordinates bore titles such as Otun, Osi, Balogun, Asipa, Ekerin, Abese, and Maye. The Iyalode (mother of the town) was a person of such influence and looked up to with much influence and respect: She was usually a successful trader, and this enable her to interact with other women traders. Because she was rich, she could help the army during the war by supplying food and ammunition. (c) Hereditary Titles 1. Aboke:- He is the priest of Oke-Badan goddess. Only Lagelu lineage can hold the title because they were the founders of Ibadan. As a result of war, the Ife dynasty (represented by Lagelu and Maya) was relegated to the background as far back as 1801. Okebadan was resuscitated during the reign of Baale Olugbode (1851-1864) when the families of Aboke were recalled from Abeokuta with the assistance of Kudasi the then Oluwa of Ibadan a descendant of Labosinde. 2. Oluwo: Until today, Labosinde’s families or descendants continue to hold the title of Oluwo and they are responsible for placing the Akoko leaves on the head of a new Olubadan at his formal installation at Iba Market. The Oluwo of Ibadan is regarded as a Priest of Moremi and Ibadan branch of the principal Ife Idol. (d) Honorary Chieftaincy Titles: There are Honorary titles like Baale Agbe for farmers, Basorun Onigegewura, Bamofin, Basorun and Bobajiro etc. (i) Baale: The Baales are the head of smaller towns in the district of a paramount Oba with a sizeable-number of inhabitants, village heads are not- usually referred to as Baale. Baales in Ibadanland have no right of ascendancy to the throne of Olubadan except the MOGAJIS who were based in Metropolitan Ibadan which- was the seat of the founders before the subjugation of the towns and villages in the district e.g. Erunmu, Podo, Ojoo, Ijaye, Ido, and Bakatari. (ii) Mogaji: . Title borne by every heir to a great estate or usually borne by eldest son of a family .Title borne by the head of the ward (Adugbo) in a town; In Ibadan, a hardworking Mogaji has the prospect of being promoted to Olubadan line starting with Jagun title. The contentious issue in Ibadan Traditional system today is the threat to the Primacy of Olubadan of Ibadanland and the supremacy of the High Chiefs over the Baales in the less cities. In 1958, all members of the Olubadan Advisory Council and a number of Baales were recognized under the Local Government Law No. 12 of 1957(W.R. L.n:223 of 1958) referred to as the instrument that established Ibadan District Council. In the set-up, Olubadan of Ibadanland was the president of Ibadan District Council while the names of the recognized Baales were lined up after the Iyalode of Ibadan. The aged-long culture and tradition system informed the Oyo State Government in 1988 to improve the Olubadan Chairmanship of the eleven (11) Local Governments in Ibadanland, a situation which empowered him to delegated the High Chief to be Chairman of the District (less city) Councils. This has once again confirmed to the aged-long supremacy of members of the Olubadan Advisory Council over the Baales in Ibadanland,. Therefore, in recognizing of Obas and Chiefs as part II in the Oyo State House of Obas and Chief, the recognition of 13 members of the Olubadan Advisory Councils takes precedence after any Baale or future Oba in Ibadanland. However, future socio-political benefits, which would enhance the prestige of His Royal Highness, the Olubadan of Ibadan and the High Chiefs, cannot be from District Support. Therefore, considerable in depth examination of the issue is necessary with a view to evolving acceptable framework , which would not undermine the status of his Royal Highness, the Olubadan of Ibadanland and yet will reassure District-communities and reinforce mutual confidence. Long Live His Royal Highness, the Olubadan of Ibadanland! Long Live the People of Ibadan and Oyo State! Long Live the Federal Republicans of Nigeria Baale’s & Olubadans Who Had reign in Ibadan Lagelu Baale Maye Okunade 1820-1830 Baale Oluyendun Labosinde 1830-1835 Baale Lakanle 1835-1836 Basorun Oluyole Ojaba 1836-1850 Baale Opeagbe Idiomo/Kure 1850-1851 Baale Oyesile Olugbode Ita Baale 1851-1864 Basorun Ogumola Mapo 1864-1867 Balogun Beyioku Akere Onitamperin 1867-1869 Baale Orowusi (Awarun) Kobomoje 1869-1871 Aare Latoosa Oke-Are 1871-1885 Balogun Ajayi Osungbekun Kobmoje 1885-1893 Baate Fijabi 1 (Omo Babalola) Oritamerin 1893-1893 Baale Osuntoki Olusun Agbeni 1895-1897 Badorun Fajimi (Yerombi) Oranyan 1897- 1902 Baale Mosaderin Sunlehinmi Oranyan 1902-1904 Baale Dada Opadare Mapo 1904-1907 Basorun Sumonu Apanpa Isale-Osi 1907-1910 Baale Akintayo Awanibaku Elenpe Bere, Aboke 1910-1912 Baale Irefin (Omo Ogundeyi) Oke Ofa Babasale 1912-1914 Baale Shitu (Omo Are) Oke Are 1914-1925 Baale Oyewole Aiyejenku Omo Foko Oke Foko 1925-1930 Oba Okunola Abaasi Alesinloye Isale Ijebu 1930-1946 Oba Fagbinrin Akere II Oritamerin 21/6/46-18/10/46 Olubadan Oyetunde I Eleta 24/11/46-13/12/46 Oba Akintunde Bioku Oleyo, Oranyan 10/1/47-16/1/ 48 Oba Fijabi II Oritamerin 26/2/48-12/3/52 Oba Memudu Alli Iwo Gbenla 21/3/52-27/6/52 Oba Igbintade Apete Oke Ofa 11/7/52-7/2/55 Oba Isaac Babalola Akinyele Alafara 18/2/55- 26/5/64 Oba Yesufu Kobiowu Oranyan 3/7/64- 10/12/64 Oba Salawu Akanbi Aminu Adeoyo 2/5/65-18/11/71 Oba Shittu Akintola Oyetunde II Eleta 21172-1976 Oba Gbadamosi Akanbi Adebimpe Odinjo 1976-1977 Oba Daniel Tayo Akinbiyi Elekuro 1977-1982 Oba Yesufu Oloyede Asanike IdiAro 1983-1993 Oba Emmanuel A. A. Operinde Isale Ijebu 1993-1999 Oba Yinusa B. O. Arapasowu I Oranyan 1999 to presen

Fruit of Friendship

 

Time to time, over and over again, the moment and memories we have shared together remains well carved at the tablet of my heart. I, without gold, silver, diamond, opal, emerald, sapphire or of any precious stones or cold hard cash but with a friend I can call my own is more endowed than the shining morning star, more flourished than the bed of a coral reef and surpass the accomplishment of amazon morning dew. When I feel cold, you turn a blanket that covers me and in the warm, you ventilate me from within.

A principal fruit of friendship, is the ease and discharge of the fulness and swellings of the heart, which passions of all kinds do cause and induce. We know diseases of stoppings, and suffocations, are the most dangerous in the body; and it is not much otherwise in the mind; you may take sarza to open the liver, steel to open the spleen, flowers of sulphur for the lungs, castoreum for the brain; but no receipt openeth the heart, but a true friend; to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession.

Amicitiae nostrae memoriam spero sempiternam fore - I hope that the memory of our friendship will be everlasting

Life Points

 

•It’s ok to fail.
•The only thing that can stop you is you.
•Ask your boss if you can do more.
•Never point out errors without offering a solution.
•Criticize the act, never the person.
•Never condemn in public.
•Tackle the challenges you don’t want to face first.
•Discover the dreams of others.
•Don’t avoid unpleasant topics.
•Be quick to acknowledge your errors.
•Laugh at yourself.
•Move out of your comfort zone.
•Give people more than they expect.
•Don’t believe all you hear.
•When you say “I’m sorry”, look the person in the eye.
•Be engaged at least 6 months before you get married.
•When someone asks you a question and you don’t want to answer, smile and ask “why do you want to know?”
•Smile while picking up the phone. The caller will hear it in your voice.
•Read more books and watch less TV.
•Never interrupt while you are being flattered.
•Trust in God, but lock your car.
•Spend your life lifting people up, not putting people down.
•Always remember life is fair, what you sow you reap.
•Finish what you start.
•Do it when you think of it.
•Don’t write long letters.
•Realise not everything needs to be done today.
•Love is about holding your tongue.
•Look for opportunities to make people feel important.
•Be the first to say hello.
•Don’t ask your single friends for marital advice.
•Don’t take parental advice from one who has never had one.
•A man is known by the book he reads.
•Love means to love that which is unlovable.
•Never confuse your mistakes with your value as a human being.
•When traveling give a copy of your itinerary to your family and trusted neighbours.
•Be willing to listen without offering advice.
•Everybody has an opinion. Realise early that you won’t meet everyone’s expectations.
•Allow children to solve problems on their own before you intervene.
•People do not grow old. When they cease to grow, then they become old.
•People only see what they are to see.
•A man is what he thinks about all day.
•Do not go where the path may lead, go instead where there is no path and leave a trail.
•The wise learn many things from their enemies.
•It is well for one to know more than he says.
•The more you have, the more you have to worry about.
•We all struggle- no one is as confident as he seems.
•What a person sees in you is sometimes very different from what you think he’s seeing.

Only If You Know Me

 

ONLY IF YOU KNOW ME

Like the formation of every Homo sapien
A product of sexual reproduction
The biological fusion of two sex cells
Cellular multiplication of zygotic tissue
A new life is made to be called the ME

Out of the blue came a new ME
Marked with a name for identity
Molded into a pre-determined life
Principle, culture, belief as dictated
Hence a deprivation of my utopia

In a mixed universe of good and evil
A trait is developed to be called the ME
I am good and I am evil
The double faced life of the world of which I am a product of
He who knows the world knows ME and vise versa

My life goes on as envisaged
The good, the bad, and the ugly come my way
Wandering on the surface of the universe for survival
In the end my life ends on the trail
And there comes the end of ME

ONLY IF YOU KNOW ME

Biography

The Nine Month Journey: 27th Oct. 1985

Born to the greenery of life with half a silver spoon, I belong to one of the four religiously categorized classes of Homo sapien. The first class is without parents (Adam), the second with a father but no mother (Eva), the third with a mother but no father (Jesus) and the fourth is that which I believe you and I belong and that is the class with both a father and a mother. Scientifically proved to occur through zygotic fertilization; the sexual reproduction of spermatozoon from Nureni Oyebode and ovum from Abike Oyebode to form a zygote tissue and hence evolve to become Lukman Oyebode as a result of meiotic division, multiplication and specialization of the cells. One among eighteen family members, life cannot be less social right from the onset.

 

Get To Know Me (Mimosa sensitiva)

 

A typical scorpio, I set on life trail and as far as I can remember at the age of five enjoying the best life could offer and enduring the worst it throws at me, I guess that is what mold everyone to who they really are. A close confidant of my dad, my childhood mostly spent with my elder brother Wasiu and my best friend Samuel was so much fun until I had an accident on third mainland bridge in Lagos at the age of seven. Without any member of my family knowing where I was for seven days and spending three months in the hospital,it turned out to be a blessing in disguise as I began to exact my academic dominance and winning laurels unchallenged became my signature, an attribute that won me the love of all and sundry.

 

Climbing the ladder of life posses some daunting tasks for me but then I had become partially independent since thirteen when I stopped living with my parents and hence taking responsibility for my actions and inactions. The trait which has remained with me till this day. Pursuing my personal legend, trail blazing,leaving a good legacy and giving it all to humanity have always been my reasons for living. Letting my inspiration guide my aspiration, open minded towards life, deriving positivity in everything and being an architect of my own life are to me the soul that holds me in this universe.

 

Combining work and fun has always been my thing as I need to feel good doing what I do. Researching, travelling and playing/watching soccer are my best hobbies. Very inquisitive I may say, so I shouldn’t be asked why I am so versatile but sometimes people feel irritated because I can’t stop asking questions. Being human I am not perfect but that is not an excuse not to be fair and just to everyone. I trust people until they prove not to be trusted as I believe nothing gets done without trust. I love to lead not to manage because the attributes of the former I have but of the latter I had struggled to acquire. Success makes me happy but he who never fails never does anything at all. My role models are my dad and other fellow distinguished scorpios.

 

The Journey So Far And Memory Down The Lane

 

Everyone has a history and no one tells your story like yourself. Little I can share but I reckon some facts goes with one down to the grave, I call them THE SECRETS OF ONESELF. My life unfolds like the morning water lily as I move through the stages of life. Like the journey of a lonely hunter, a hunter doesn’t hunt alone and if he does choose to hunt alone, he becomes watchful.

 

I gained admission to St. Stephen Anglican Primary School in September 1991 feeling good of joining my siblings and leaving that kindergarten stage in Progressive Nursery School where I had been for roughly two years with those kids always grumbling and crying. A 7th position in class won me some accolades from my dad warranting a trip I insisted going with him and which had had a great impact in my life till this day. In July, 1992, I had an accident causing me dislocation on my led and fracture on my arm, thanks to the Nigeria Police Force that picked me up, treated and sustained me while my father for seven days was searching for my whereabouts, although it wasn’t his fault but my stubbornness to follow him everywhere he goes and then I guess no one should blame me either for loving my dad so passionately. A short stint in Gbobi Orthopedic Hospital, Lagos  changed my life ideology till this very moment, after which I proceeded to my father home city IBADAN for the very first time, spending six months with my paternal grand mother, my lovely step mother, my sister, my two cousins and a two month short stay of my elder brother. I attended a private school and had mathematics classes with my cousin. Coming back to my earlier school so I could be with my dad, I lost a year but then I sprouted like an autumn flower and since then on I had led the class. Being the class captain was becoming my fourth name until I was selected as the Senior Prefect Boy in 1997. That which I never took as I got transferred to Success Kiddies University where I got demoted but then filled the gap with two double promotions, nonetheless, I lost a year in the process as well. While there, I adapted very quickly and took back my role as class captain before I got to part five and I was made the SPB for the second time.

 

I continued in this same track in my Junior Secondary School bagging every gifts as best student in each subject and again as class captain, a responsibility I combined when I was elected the SPB in JSS 3. In Senior Secondary School Two, I was elected the Time Keeper, a position that was taken off me as well as the captaincy to avoid complicity in my work as the newly elected SPB overall in the school.

 

Leaving Secondary school with seven distinctions and two credits, I proceeded to study computer science which I never finished before moving to Dubai, United Arab Emirates. There I bagged a professional qualification in hospitality while acquiring further skills in other areas of social sciences, a qualification (equivalent to Masters in conventional education) in spiritualty and humanity. Sciences have always remained my passion but in human sciences I deduced is my where I am well pleased

 

Currently an entrepreneur, my future aspiration is to remain one and one of the greatest devotees to humanity the world has ever seen and will ever see.

 

My Pledge

 

I shall not die an unlived life.
I shall not live in fear of falling or catching fire.
I choose to inhabit my days, to allow my living to open me, to make me less afraid, more accessible, to loosen my heart until it becomes a wing, a torch, a promise.
I choose to risk my significance to live so that which comes to me as seed, goes to the next as blossom and that which comes to me as blossom,goes on as fruit.

 

I am not bound to win but I am bound to be true.

I am not bound to succeed but I am bound to live up to the light I have.