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Generational shifts

By PAUL MASIBO WABWAYI NGOME
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  A generational shift refers to the gradual transformation of attitudes, behaviours and societal norms as one generation succeeds another, often leading to changes in culture, technology adoption and workplace dynamics.    Generational shifts are driven by various factors, including geopolitical events, technological innovations, digital transformation, economic trends and cultural changes. These shifts have a profound impact on the workplace, influencing communication styles, leadership approaches and expectations regarding working conditions, benefits and career development. Commonly recognised generations include Baby Boomers, Generation X, Millennials (or Generation Y) and Generation Z, each of which has distinct characteristics and experiences that contribute to generational shifts in society. History of generational shifts Generational shifts have been a recurring phenomenon throughout history, shaped by the unique experiences and influences that each generation fa...
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Khuswala Kumusee

By PAUL MASIBO WABWAYI NGOME
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  What is its Origin?     In the remember-able history of Babukusu, Khuswala kumusee/ Esimbo was first performed by Mwambu after the funeral of Samba Sambarani Ngunyi when Babukusu first lived in Situluku. Omukananachi Luka Namulala from the house of Omutukwiika Musamali, the son of Maina wa Nalukale, Wachilonga Omubichachi, Saenyi Omubulo and Wabule wa Machakhi, Omubuulo are notable performers. Up until recently, this task of public preaching/comforting was done by John Wanyonyi Manguliechi, a dedicated Omumeme clansman uncled at Ebubuya. Born in 1930 in Kamusinga village and circumcised under Bakinyikewi in 1946, Manguliechi would find the company of Simoni Masakha who trained him through the three vital stages of khuswala; performing while seated (5 years) , standing (3 years)  and finally while walking. After being a full performer in 1976, Manguliechi became known all over bukusu-land until he breathed his last in July 2012 and rested with his forefathers....
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THE SEVEN TYPES OF MANAGERS

By PAUL MASIBO WABWAYI NGOME
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               With all the efforts those who are managed, put forth in an often last valiant attempt to salvage a once positive work environment, at the core of every unhealthy working environment is the toxic boss, manager or supervisor that breeds it. All roads go back to the manager. And if the manager isn’t willing to change, then it’s a safe bet that in the end, nothing will. That’s why to impact long lasting change, managers need to upgrade their style and approach to managing their people Throughout my years of coaching managers, business owners and executives, I’ve been able to identify seven types of managers. Using these seven types of managers as examples, identify the critical competencies necessary to become an effective coach. It all starts with the way we communicate. Which one best describes you or your boss? 1. The Problem-Solving Manager This boss is task-driven and focused on achieving goals. These problem solvers are co...
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The Bukusu Oratory

By PAUL MASIBO WABWAYI NGOME
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                            Chimbakha nambakhaani  – Good tales bring social ties.               In my father’s land, you don’t just get up in a gathering, and words find their way into your mouth. Leading a public is an art that requires prowess, experience and confidence, for people need to chew and choke on your words.  And so it is in many other African communities. A public speaker is a court poet who involves words full of ancient wisdom in proverbs and riddles, jokes, and metaphors that appeal to commoners. The Ashanti of Ghana call this court poet Kwandwumfo, griot in Mandinka, the Rwandese call him/her an umusizi while the Zulu of Mzansi calls him Imbongi. In Bukusu land, such a person has no specific name, depending on the type of gathering that one speaks. For instance, in Khuswala Kumuse (a rare and an elaborate ritual in honor of a respected Bukusu elder), he i...
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Nandakambilwa alikona Khumwanda Kwenjoli -Respect the advice

By PAUL MASIBO WABWAYI NGOME
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Nandakambilwa alikona Khumwanda Kwenjoli (An inadvisable one would lay his life on a damned path)      This proverb comes from the story of a young man, Nandakambilwa originally called Silikhaya from Bang’ale clan, a tribal fold within Bukusu sub-nation. His father was Wamafwi, strict and principled. He was a former blacksmith and wealthy man, well-endowed with cattle and other livestock. Despite being brought up in a well nurtured home, Silikhaya grew rude and obedient. One day, he bade farewell to the family and told his father he will set up his own home in a land far away. He felt he could live in peace and do anything just like his father.  He travelled for many days and nights, covering a huge span of distance. He arrived at a certain place and erected a blacksmith’s hut (lirumbi), right in front of a path that ran down the river. No sane person would build a hut on a path that elephants (chinjoli) passed by to go drinking. His smithery nevertheless flourished ...
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SOCIAL AND EQUALITY TO ALL

SOCIAL AND EQUALITY TO ALL
My main agenda is adopting a Gramscian theoretical framework, the five parts of this volume focus on the various ways in which the political is discursively and materially realized in its dialogic co-constructions within the media, the economy, culture and identity, affect, and education. We focus at examining the power instantiations of sociolinguistic and semiotic practices in society from a variety of critical perspectives, this blog focus at how applied political linguists globally is responding to, and challenge, current discourses of issues such as militarism, nationalism, Islamophobia, sexism, racism and the free market, and suggests future directions. No peace, no unity, no coexistence hence all becomes vanity...! It's why the world is oval.