This article takes up the challenge of comparative research in Africa by analysing and comparing the oral art of West African griots and Southern African iimbongi or oral poets. Similarities and differences between these performers and their respective societies are highlighted through the use of an ethnographic methodology. A distinction is drawn between the more traditional performers such as Thiam Anchou and D.L.P. Yali-Manisi, and the more modern performers such as M’Bana Diop, Bongani Sitole and Zolani Mkiva. The rich use of genealogy and history in the more traditional performances is highlighted. In comparing the work of the more contemporary, urban poets such as M’bana Diop of Senegal and Zolani Mkiva from Southern Africa, similarities are found in their performances on post-independence leaders such as Senghor and Mandela. Political pressures which have been brought to bear on the performer are also discussed. This article explores the continuity between the past and the present in relation to aspects such as the following: how performers gain recognition, their continued survival, their relationship with politics and religion, the orality- literacy debate, and the stylistic techniques used by these performers. Wherever possible, examples of performers and their work are provided.

Contemporary performance poetry is a democratic art form that elicits dialogue and is a catalyst for social change. Yet it is an art form that is still not well understood: it is accused of unconsciously mimicking hip-hop and being a watered-down, lesser version of "real" poetry. However once its power is harnessed it may be a powerful art form that can be used to address social ills and act as a medium for memory work. The themes that are prevalent in contemporary performance poetry illustrate society‘s preoccupations. Different South African and American poets from a wide range of socio-economic, national, generational and racial backgrounds are examined to explore the collective preoccupations that keep emerging in the poetry, issues pertaining to race and class, gender, and to the politics of the past and its effect on the present. There is a long debate around the influences of contemporary performance poetry, which is negotiated in Chapter One. Though Gil Scott-Heron‘s "The Revolution will not be Televised" is identified as being a major influence, Saul Williams‘s "Black Stacey" challenges some of the arguments made by Scott-Heron. Lesego Rampolokeng lays the foundation for South African performance poetry by criticising the new black elite in the country in "Riding the Victim Train". Chapter Two examines how the poets challenge the status quo in their work. Sarah Jones‘s "Blood" illustrates how the new black middle class in America is complicit in keeping poor people on the margins, while Kgafela oa Magogodi levels his criticism against state sanctioned poets in South Africa. Mxolisi Nyezwa‘s "The Man is Gone" illustrates that the new class based hierarchal system in South Africa is potentially harsher than the apartheid one that was based on race. Chapter Three focuses on gender issues that are prevalent in South Africa. Tumi Molekane‘s "Yvonne" illustrates the danger that is embedded in the hetero-normative narrative while oa Magogodi‘s "Samson and deli(e)lah" and Sam‘s "Eve" explore how this narrative is unjustly informed by misinterpretations of the Bible. History and the impact of the past on the present is the focus of Chapter Four. "76" by Molekane illustrates how the apartheid legacy still affects many in South Africa, while Andrea Gibson‘s "Eli" explores the devastating effects of America‘s war efforts in Iraq. Dennis Brutus highlights the cathartic attributes of poetry that is community-driven in "So Neat They Were" and "Mumia". The chapter ends with an exploration of how the form of izibongo is used by Chris Thurman in "Holy City (A Jozi Praise-Poem)". The last poem illustrates how the past informs the present and suggests that despite the bleakness of the past, there is hope for South Africa because of its rich cultural heritage.