Category: Life – The Midweek Magazine

  • ‘Soyinka Prize money hasn’t changed my life’

    ‘Soyinka Prize money hasn’t changed my life’

    Akin Bello, the winner of the $20,000 (over N3million) prestigious Wole Soyinka Prize for Literature, feels great about his feat. But, to him, more than winning a literary prize, writers should keep at being the conscience of the nation. This is why Bello is in the forefront of the campaign to revive the reading culture. In this chat with Evelyn Osagie, he speaks about his winning ace and what he hates about winning the award.

    Ibadan was described by a poet as a “running splash of gold – flung and scattered among seven hills like broken China in the sun”.

    Taking a cue from this metaphor in J.P Clark’s poem of the same title, Ibadan is indeed a “splashing ruddiness”of the Nigerian literary world.

    Like a mother with an hydra-headed umbilical cord that stretches far and wide, there is something about the city that has kept its influence alive throughout Nigeria’s literary history – which many believe is linked to its foremost citadel of learning, the University of Ibadan (UI) and its calm and serene environment.

    From far back as the 50s, the Oyo State capital has continued to host a colossal of literary brains and talents with exceptional works. It has not only stirred the pen of many writers but diverse literary movements and prizes within and outside the country.

    Inspired by the footprints of their forebears, like the late Cyprian Ekwensi, Wole Soyinka, the late Chinua Achebe, TM Aluko, J.P Clark, Chukwuemeka Ike, writers linked, one-way-or-another, to the city have continued to bag prestigious literary prizes in recent years.

    Bello’s who hails from Oyo State, is one of many. Beating 162 others submitted, his work, Egbon of Lagos won the prestigious Wole Soyinka Prize for Literature for the year.

    Before him, Babatunde Rotimi’s novel, Bombay’s Republic, bagged the 2012 Caine Prize while Tade Ipadeola emerged winner for the NLNG Literature Prize (that recently announced its final shortlist for the 2014 edition) with his collection, Sahara Testament.

     

    The feeling of winning

    Three months after emerging the ‘Africa’s King of Drama’ as adjudged by the prize’s judges drawn from Nigeria, Uganda, Mali and South Africa, Bello is still basking in the euphoria. But what is the feeling like winning the prize, he was asked. “It feels great! It’s simply been a God-sent influence in my life in more ways than I care to recount. Next to being published, recognition brings joy and buoys up one’s confidence as a writer. Many people easily identify with me and congratulate me. And I like that. For me, it’s heartening that people are noticing and talking about the book; and I’d only hope that this actually translate into the sales of the book,” he said.

    And although it is being debated whether literary prizes impact on the growth of creative writing or not, Bello believes it does motivate writer. He said: “It has tremendous impact! All creative writing is communication efforts – what Chinua Achebe called ‘propaganda’. But communication as everyone knows is a two-way street. Prizes are powerful indications that one’s writings are touching the hearts of others and nothing can be more gratifying for a writer than the recognition that comes with the prize. For me, it will help inspire me to work harder. I earnestly hope to leverage on this prize thing to give as wide an exposure as possible to my other works already in print gathering dust on the shelves of bookstores before this play came along.”

     

    Prize’s turn-off

    Despite the attention the feat brings, it comes with its share of turn-offs. Hear him: “I hate it when people place so much emphasis on the prize money. I am constantly being asked: “how has $20,000 changed my life?” The truth is that the money is tucked away in a fixed deposit so it has not changed my life in any way. And that’s the way I want it for some time at least. At my age, what new things do I want to go about acquiring frenziedly because I’ve won a prize? I’d want them “to forget about the money and look for my play to read if they’re really interested in literature/literary attainment”.

    “I absolutely detest the poverty-induced Nigerian mentality that portrays and delineate everything in the world as money, money, money. I also hate it when people who haven’t even seen the book let alone read it want you to start telling them about it.”

     

    Writers as society’s conscience

    Besides winning prizes, playwright urged writers to go beyond the quest for recognition to zealously keeping at their role as at a time. He observed that such is needed at a time the nation is besieged with diverse problems.

    Bello said: “More than that, I think writers should concentrate on writing good works rather than deliberately writing for the purpose of impressing prizes’ judges because the demands of prizes differ widely. The nation is once again at the edge of a precipice and the leaders are far too concerned with personal stakes to take any meaningful, decisive steps. That is what they refer to as politicisation. It is most unfortunate that government in any developing nation can even contemplate anything that directly, even remotely impinge on the spread of knowledge. But for Nigeria it is not surprising. It is said, loud and clear, that all that matters is money, more money and yet more money. So, knowledge is unnecessary as far as the rulers are concerned unless it is useful for acquiring money particularly through illegal, unproductive means. Writers are the conscience of the nation and we must continue to draw attention to the dangers even if only for posterity,” the playwright said.

     

    Before writing

    Born in Lagos in 1950, Bello (64) is a widely-travelled writer with a richly diversified work experience who lives and works in Ibadan. He was educated in Oyo, Ghana and the University of Ife (Unife), now Obafemi Awolowo University (OAU) where he studied Political Science. Before settling down to writing, he was into consultancy and even dabbled in politics in the days of the late General Sanni Abacha in which he offered to serve in the capacity of Chairman of Amuwo-Odofin Local Government in Lagos.

     

    Voyage into writing

    No matter the field that Bello found himself, one thing had remained – his love for book and writing. Even though he started serious writing about 15 years ago and rose to become the chairman, the Association of Nigerian Authors (ANA), Oyo State Branch, (2008 and 2012), his love goes way back his early years. His first published work is a fictionalised biography. His first novel is ISQAR…The Tale of Our Life, then Tango in the City and his third, Footprints of a goddess. He also has a collection of poems is titled, Parallax Masks. His winning work, Egbon of Lagos is about a journalist in Lagos – of Lagos ancestry – who tries to carve a niche for himself in the city. The play, which took about a year from writing to publishing, is inspired by the playwright’s everyday knowledge and experience of Lagos life and the dramatic shenanigans of Nigerian nationhood.

    “I’ve always yearned to write from as far back as I can remember. I simply love books. The smell of fresh books at the beginning of every school year was something I always wanted to experience. So it is natural that I read widely and voraciously, particularly literary works, because I simply enjoy reading and learning from good books. And this has greatly influenced my writing. Anything I cannot learn from, I don’t read. Honestly, I am influenced in some way by everything I read.  I have just completed reading The Wizard’s Legacy by an American named Craig Kairnes.”

     

    My winning ace

    Indeed, Bello out did himself with the Egbon of Lagos published in September, last year which typifies an African literary work in contemporary frame. On the winning ace that stood the work out from the over 100 others, the playwright said: “The metaphor in the play may have caught on with the judges. But I want anyone who wants to really find out what makes it worthy of attention to get a copy and read it. It is important to note that winning one prize does not make me an expert on what judges look for. It would be preposterous for me to claim otherwise.”

     

    When I’m not writing

    Apart from writing, Bello, who is an Executive Director of a non-governmental organisation in Ibadan, is at the forefront of  enlightenment. He spends his time reading and mentoring young ones to read, and, if possible, write.

    “I utilise most of my time now reading, writing, editing works of young writers; and propagating enlightenment through arts and literary activities and mentoring young people in discovering the joy of reading as a mark of a cultured mind and encouraging those who wish to write to do so. My words to the young are: be a book-friendly person and improve your mind…. read a book today!”

    He is working on another play and jotting down the skeleton of another novel. But, according to him, “I’m not talking about those ones yet”.

  • Ex-commissioner’s  day of honour

    Ex-commissioner’s day of honour

    The Orangun of Ila in Osun State, Oba Adedeji Kayode Oyedotun, has honoured the former Ondo State Commissioner for Culture and Tourism, Chief Tola Wewe and his wife, Lucky, with chieftaincy titles of Oluaye Agbasaga and Yeye Oluaye Agbasaga of Ila-Orangun. Assistant Editor (Arts) OZOLUA UHAKHEME was there.

    It was double joy for culture and tourism aficionado Chief Adetola Wewe who was given a chieftancy title by Oba Adedeji Kayode Oyedotun, the Orangun of Ila in Osun State.

    Chief Wewe was made the Oluaye Agbasaga of Ila Orangun and his wife, Lucky, the Yeye Oluaye Agbasaga of Ila Orangun.

    The event  held at the palace of Oba was Oyedotun during this year’s Ila Orangun Asa Day Festival.

    Chief Wewe, who sponsored the Tewi Tilu competition segment of the festival, praised the monarch for restoring the festival,  he describing it as a “conscious effort at reviving the people’s culture”, while urging the organisers of the annual festival to intensify efforts at sourcing funds from corporate bodies and individuals in order to improve in future editions of the festival.

    He said: “I felt fulfilled and appreciated by the people of Ila-Orangun who value my contributions to culture. Above all, it is a kind of stimulus for me to do more,” Chief Wewe said.

    “I am happy that a traditional ruler in spite of his religion is committed to promotion of Yoruba culture. For that, he has done well.”

    Wewe, who is also the Obagbemigun of Ido-Ani, Ondo State and Bobagunwa of Odo Owoland, in Ondo Kingdom also called for effective publicity for the festival to attract more participants and sponsors as well.

    Oba Oyedotun said the festival is an opportunity to appreciate the people for their unflinching support and contributions towards the development of the community, adding that the inclusion of cultural performances as competitions in the festival are designed to catch them young while promoting and preserving the people’s culture. He said: “We are catching them young in the area of cultural activities. Our culture must not die especially the language, cuisine and dress. We should appreciate our dress culture.”

    Oba Oyedotun expressed hope over making the festival a global tourism event that will attract international agencies such as UNESCO for recognition and support. He identified religious fanatics as major challenge undermining the significance of culture among the people. “As a traditional ruler, I must promote the tradition of my people. My religion is within my mind and is personal. My culture should be promoted, protected and encouraged at all time. No religious Oba will succeed in a traditional community such as Ila Orangun. I am a traditionalist to the core and I allow all the religions free hand,” he said.

    On the innovations to add colours to the festival, the monarch said: “The festival is as old as the town. But when I came to the throne I decided to revamp it and added colours to it.”

    Chairman, Asa Cultural Planning Committee, Chief Ganiyu Afolabi said the festival provides an opportunity for the people to revive some aspects of their culture, especially language, which he said, is facing extinction. “Don’t let us throw our culture away because it is full of great values. If you throw your culture away, you will be patronising foreign cultures.”

    The festival featured competitions and cultural performances, such as Omo Orangun, Alaga Kansu, Boluwaduro, Adesina and Gbadebo, Sango Apakimo troupe and Obiton troupe from Ondo town. The competitions included Ayo Olopon, Ijala, Ekun Iyawo, Igede masquerade and Elewe masquerade.

    In Ijala competition, which was sponsored by Prof Bayo Adebowale Oyeyemi, the first prize winner, Olayinka, went home with a fridge, while Adebisi Oloye,  who came the second was given television and Omitunde Dauda (third prize winner) got a stabiliser.

    In Olopon competition, which was sponsored by Chief Dele Odule, AyoAfolagboye Seun won the first prize with generator. The second prize, a gas cooker, went to Adeleke Mufutau and Ademola Jolayemi got the third prize, standing fan.

    Tewi Tilu was won by Isola Risikat (Motor cycle), followed by Azzez Latifat second prize (grinding machine) and third place winner, Jimoh Abdulganiyu, got sewing machine.

  • CBAAC boss to explore untapped aspects of culture

    CBAAC boss to explore untapped aspects of culture

    THE Director-General of Centre for Black and African Arts and Civilisation (CBAAC), Sir Ferdinand Ikechukwu Anekwe, has promised to retain the centre’s intellectual content. The content would be complemented by programmes that focus on other untapped aspects of African culture.

    He said those who participated in FESTAC 77, 37 years ago were watching to see if CBAAC would fail in realising the dream of its founding fathers. According to Anekwe there are some aspects of the African culture that have not been given adequate attention in the past, which must be actualised.

    The centre’s mandate, he said, is not all about researches as there are many untapped aspects of African culture and civilisation that must be celebrated.

    Anekwe, who spoke last Friday to arts writers in Lagos, said what the centre inherited would never be lost.

    “The CBAAC Museum is one of such areas that we must showcase to the globe. There is also the traditional African architectural design, which must be preserved and promoted. The Europeans have beaten us in almost everything except culture, and we must collaborate with other stakeholders to preserve and promote it. Also, we want to update some of the documentaries on FESTAC for the younger ones to appreciate.

    “The books and journals would still continue to be published. I am not saying that the academic programmes would be relegated, but that theatrical performances would be additional. This is because there are African countries with peculiar festivals that must be promoted. So, when we do such, it falls within our mandate,” he said.

    The director-general disclosed that the centre is planning to institutionalise the African masquerade with the establishment of an international research and viewing centre on masquerades at Abuja. Such facility, he said, would provide platform to examine the place of masquerades in the socio-cultural life of Africans.

    On the paucity of funds in the culture sector, Anekwe said: “It is difficult to find culture friendly government. So far, the government is funding the sector to the best of its ability. But, we would ensure that private partners are approached to assist in this regard. Also, we shall be looking inward to source for funds from some private individuals who are culture friendly.”

    He commended past helmsmen of CBAAC for doing great job in sustaining the tempo as well as realising the dream of the founding fathers of the centre.

    However, in November, CBAAC will be holding a two-day international colloquium on culture in the transformation agenda of Africa and its Diaspora in the new global order at the University of Port Harcourt, Rivers State. The conference will feature scholars from Nigeria, other African countries and the Diaspora. The objectives of the forum would include to provide opportunity to interrogate and question the concepts of culture as it relates to the experiences of Nigerians, African peoples and institutions, offer a platform for scholars from various disciplines and different climes to interact, analyse and exchange ideas on the centrality of culture to Nigeria, Africa and the African Diaspora socio-economic transformation, among others.

  • The Nigerian Civil Service: A Reformer’s Manifesto (2)

    One of the strongest points of Dr Tunji Olaopa’s new book, ‘The Nigerian Civil Service of the Future: A Prospective Analysis’ is its detailed account of the evolution of the Nigerian public service as well as a rigorous analysis of the process, triumphs, travails and failures of public sector institutional reforms from the colonial era through the various phases of the country’s post-independence period. We are thus enabled to trace the systematic and incremental deterioration of the civil service from the efficiency and qualitative policy conceptualisation and implementation that was the colonial legacy, through the golden age of the immediate post-independence era and the consequent downward plunge in the orientation, values and efficacy of the civil service. We can thus see the correlation between the degeneration of the civil service and the disorientation and mal-development of the Nigerian polity and society. Dr Olaopa conceptualises civil service reforms in Nigeria from two perspectives: first, achieving a set of future goals and second, retrieving lost positive and valuable attributes of the past. Utilising divergent experiences of civil service leadership titans of the first republic such as Chief Simon Adebo in the Western region and Chief Jerome Udoji in the Eastern region, Dr Olaopa shows the critical linkage between a functional civil service and ‘good development performance’.

    It is thus his contention that to help the country achieve development objectives of the future, the Nigerian civil service must re-discover its lost attributes of incorruptibility, discipline, loyalty and competence that aided the political leadership of the first republic to achieve the still unprecedented socio-economic strides of the period. He points out that under Chief Adebo’s leadership, for instance, some of the qualities of the Western region civil service included emphasis on service and mutually respectful relationships among seniors, colleagues and subordinates as human beings; the establishment of qualitative institutions/mechanisms to reproduce qualitative leadership through continuous training and effective succession plans; collaboration between academics and administrators in policy conceptualisation and generation of ideas as well as boosting confidence between staff and management through vibrant industrial relations practice.

    Adopting a near evangelical, proselytising stance in his fervent advocacy for the emergence of a ‘new public service’ predicated on the retrieval of lost values, Dr Olaopa contends that the civil service is not just an employment but a spiritual endeavour which emphasises leadership as integrity in service. In this regard he laments that “In the Federal Civil Service, there are too many people doing nothing, too many doing too little and too few people doing too much”. This is what he describes as the phenomenon of ‘bureaucratic pathology’. He attributes the institutional decay in the public service to various developments in the evolution of the service including the post-independence Nigerianisation policy that devalued competence and professionalism in the service; the decimating purge of the 1970s; the culture of impunity and ‘with immediate effect’ attendant on military rule; the administrative incoherence engendered by the debilitating organisational politics between generalists and professionals; negative implication for quality of ceaseless creation of states as well as the value erosion associated with the oil boom.

    According to Dr Olaopa, the crisis of state, society and economy that practically paralysed the African economies in the mid-eighties took a heavy toll on a civil service that had been considerably weakened by post-colonial contradictions. In the wake of the ensuing neo-liberal reforms to address this crisis, the civil service along with other public sector actors, was perceived as lacking the capacity of steering the society on the path of economic efficiency and good governance predicated on transparent and sustainable democracy. The imperative of public service reforms, Dr Olaopa continues, deepened with the increasing democratic pressures on the state. Ironically, the intensely partisan environment attendant on democratisation intensified the problems of corruption, nepotism as well as clientalist and primordial considerations that further incapacitated the public service from fulfilling its potential to assist government in delivering qualitative and efficient social services to the people.

    The author is definitely in a vantage position, as we noted in the first part of this review, to discuss in an informed manner why public sector reforms have failed for the most part of post-independence Nigeria. This he does exhaustively in his magnum opus. Much more important than the content of various reforms – decentralisation, New Public Administration, capacity building etc – he argues are the strategies and tactics to actualize the objectives of reforms. It is thus at the stage of implementation, that otherwise sound reform programmes have failed dismally. He looks at every aspect of the conceptualisation, implementation, management, monitoring and strengthening of the reform process in Nigeria. The sense one gets from the book is that reforms; a continual process of self-examination and unending institutional improvement never reaches a terminal point.

    From this perspective, it follows that the only basis of sustained development and progress in an ever increasingly competitive world is for a society never to be satisfied with its level of socio-economic, political, cultural and moral attainment. Just as with liberty, eternal vigilance to protect and continuously enhance reforms is the price for the avoidance of institutional stagnation and decay. Thus,Olaopa in various chapters expertly examines different aspects of the reform process – strengthening the capacity of government to deliver on key functions of policy implementation, service delivery and security; the dynamics of pay and compensation in the public service; managing public sector industrial relations; rethinking personnel management and performance and ultimately advocates the institutionalisation of reforms through the establishment of a Bureau of Public Service Reforms as a lead reform agency in Nigeria.

    In one of the most important chapters in the book, Dr Olaopa brings a practitioner’s perspective to bear on the phenomenon of ‘Bureaucratic Corruption and the Public Service’. Quoting Edward Griffin, he affirms that “To oppose corruption in government is the highest obligation of patriotism”. He examines in detail various manifestations of bureaucratic corruption including bribery, embezzlement, fraud, extortion, abuse of power, conflict of interest, Insider trading/abuse of privileged information, favouritism and nepotism. After a clinical and thorough diagnosis of the contagion, Olaopa proposes various preventive and curative strategies to tame one of the most sinister monsters that has impeded the reform process in Nigeria and turned the country into what Professor EghosaOsaghie calls a ‘crippled giant’. Of course, Dr Olaopa admits that central to any meaningful anti-corruption initiative must be “the availability of the political and bureaucratic will from the leadership to alleviate corruption in all its manifestations”. Is this not a tall dream in a political economy in which vicious and unstructured competition for state power – elective and appointive – for the purpose of primitive capital accumulation is the driving force of politics? That is the million dollar question.

  • Group offers Our united heritage

    Group offers Our united heritage

    It all started in April 2010 when 30 Nigerian artists were selected out of about 150 entries for the third Lagos Black Heritage Festival. The thirty finalists selected for the final stage of the visual art competition have transformed into a new group, 3rd Black Heritage Artists to provide a platform for the exhibition of works by the practising studio artists.

    On Saturday, September 27, the group will hold an exhibition titled Our United Heritage at the Nike Art Gallery, Lekki Epe Expressway, Lagos. The exhibiting artists include Kunle Adeyemi, Akin Onipede, John Onobrakpeya, El-Dragg Leonard Okwoju, Dotun Alabi, Bimbo Adenugba, Aimufia Osagie, Harriet Ekwueme, Gbolade Omidiran, Kelani Abass, Folami Rasaq, Kehinde Sanwo, Oni Stephen, Ighodalo George and Edessy Lawrence.

    Others are Muyiwa Akinwolere, and Ola  Balogun. Others are Ike Francis, Abiodun Fagorola, Ajiboye Oluwarotimi, Sola Olumuyiwa, Idowu Biola, Fatai Adewale, Adeoye Lanke, Akintunde Gbenga, Munza Dhlimi Samaila, Kuti Ezebiro, Zibor Moses, Umeh Uchenna and Folarin Adebimpe Ajarat.

    According to the president of the group, Dr. Kunle Adeyemi the primary goal of the group is to influence the younger artists especially those that are relatively unknown in the exhibition circle. He noted that the platform could turn out to have positive influence on the artists, Nigerian art landscape and the larger society.

    He stated that group will not be restricted to exhibition only as there are plans to also organise other artistic events that will take the art to the people using the unorthodox formats. “There are chances of witnessing some paradigm shift in terms of art practice,” he added.

    The group exhibition which will host 60 paintings and mixed media will feature mainly paintings that show the diverse styles of the artists. From printmaking to mixed media (paintograph and paintocast), abstract, impressionism and realism that reflect the major art schools’ artistic tendencies. Other common threads in the works are the use of African and Yoruba motifs, forms figural compositions.

    Our United Heritage will run till October 4 at Nike Art Gallery, Lekki Lagos.

  • Ovonramwen resurrects  at Ofeimun’s drama fest

    Ovonramwen resurrects at Ofeimun’s drama fest

    Renowned poet and writer Odia Ofeimun’s latest showpiece drama, Because of 1914, revisits the 1897 Benin expedition and Nigeria’s 1914 amalgamation. Evelyn Osagie and Esther Chibueze write.

    The stage was set, the lightings on. Fifty-two colourful dancers dressed in Yoruba, Igbo, Hausa and Benin attires besieged the stage with electrifying dance steps, chanting traditional songs intermittently in various languages.

    Men and women also took turns on stage to recite rousing lines, recasting stories from 1914 – the year of the amalgamation of northern and the southern protectorate and Benin monarch Ovonramwen died.

    The audience’s eyes are glued to the stage with a sketch of Queen Idia’s head as backdrop. The set and the stirring performances drew applause.

    Call it a confluence of nationalities, a festival of a nation’s heritage, a centenary celebration or reminiscent piece, renowned poet and writer Odia Ofeimun latest showpiece drama Because of 1914, was those and more. The centenary piece was inspired by the poet’s mother, Mrs Onomonresoa Ofeimun and was first previewed last July at the Ambrose Alli University (AAU) at Ekpoma in Edo State as part of activities marking Odia’s mother burial ceremony. The performance, which was staged 72-man cast, at the MUSON Centre Onikan, Lagos, added spectacle and energy.

    He said: “She was so impressed by Lord Fredrick Lugard that during my baptism, she named me Fredrick. Even though the Reverend Father said it was not a Christian name, she insisted that I be named Fredrick in honour of Lugard.”

    It was as if  Ovonramwen resurrected or spoke from the grave, while revisiting the agony of Nigerians in pre-colonial times, the drama focuses, on the story the Benin monarch and happenings in Benin in 1897. In attempt to answer the question: “Why 1914 “, the playwright uses poetry, music, dance to highlight socio-cultural and political issues, especially focusing on Ovonramwen.

    In his play, Ofeimun builds a Nigeria where there was no language barrier; in fact, the differences in language helped united the people because the people took turns to celebrate each group’s history, including language and culture. The songs have a circular nature in which one song entered into another, emphasising that Nigerians should go beyond the differences in language or culture to what unites them.

    While showcasing dancers and dances that represent Nigeria’s cultural diversity, one could see that Ofeimun is corroborating the popular slogan “unity in diversity”.

    “I have always wanted to write about Nigeria. Before this drama, I did Nigeria The Beautiful, which was an attempt to look at all the icons of our nationalities in Nigeria’s history. This one was actually a centenary piece, simply to say: “for those who do not want the centenary to be celebrated that there are questions we need to answer. It is not about celebration: celebration is not only a matter of just enjoying yourself; it is also about asking and answering difficult questions. And the difficult question which the Ovonramwen character consistently talks about is a simple one: “We were conquered, how much of the knowledge with which we were conquered have we acquired so that if they return, we will not be worst of”. And it is a question which requires us to acquire knowledge so that we can be independent of those who may have been our masters. That we in the state we are in, is simply because we have not learnt to defend ourselves, properly speaking,” he said.

    According to him, when a people are struggling over how to consume in the society, it creates a problem. He said: “I believe a common morality among different nationalities is possible not only in Nigeria and anywhere in the world. If we are struggling about how to produce, we will break the backbone of many of the things that they complain about.”

    The main character, Ovonramwen, which was played by different persons, revisited Benin Empire before and after 1885, displaying how the Benin monarch was overthrown, his family and people’s agony, their courage, the amalgamation and the cry for freedom. Through his eyes, the audience were taken back to the colonial times, showing how Nigerians were turned into slaves, made childless, forced under the authority of the British. He called for a national conference where Nigerians would share narratives of past experience; and go beyond nepotism or lording over one another. Hence, Ofeimun’s Ovonramwen says: “We have a reason to stand together because of 1914.”

    “The Ovonranwen character says we desecrated our city where different parts produced different things, and we abandoned all that and went into slavery. So, we  created the basis for fear and distrust that made it very easy for those who invaded to take over. You no longer needed to talk about uniting because our people were already distrustful of each other to even unit against the foreigners.

    “We are still in that state; we are following the patterns of the old where violence erupts everywhere and then foreigners use it as an excuse for intervening. If every governor who comes to power starts by saying “I want before I leave power to produce all the things consumed in my state and if I cannot do it alone, I would join with my neighbours, we won’t have problems ever,”Ofeimun noted.

    Choosing Ovonramwen as the key character from the Midwest was deliberate, he said.  “They declared the amalgamation in January and in February, Ovonranwen died. So, he needed to say his piece and what her just done is to say his piece for him.”

    And on Tuesday, September 30, Ofeimun is taking his dance drama, directed by Felix Okolo, the director for Ofeimun’s dance pieces, to the Civic Centre, Abuja.

  • Liver cancer patient needs N7.4m for surgery

    Liver cancer patient needs N7.4m for surgery

    Fifty-year-old sailor Mr Joseph Omosuyi  would give anything to be free of his pains, especially the ones in his stomach.

    He is suffering from cancer of the liver and needs about N7.5million to stay alive.

    The pains are wracking his system, with his swollen liver threatening to burst.

    Two years ago, Omosuyi, also popularly known as Captain Omo Ijoba, was active and agile, working as a sailor at Global Resources in Apapa, Lagos. Before then, he  worked at Honeywell Fishing Company for 13 years and Kaflex Fishing Company for three years; and would sometimes spend about three months at sea.

    He recalled “It started in June last year. I was still managing to go to work then. By November, it has taken become worse. Since then, it has been a painful experience I never taught existed. As a sailor who worked with different fishing companies on the high sea, I have survived all kinds of ordeal from  pirates but none can be compared to the pain I am facing now.”

    Omosuyi and his family initially suspected, and were treating poisoning, but after series of tests when nothing reflected, they resorted to alternative medicines and prayers. But his case got worse. As he struggled to recounts his woes, one could see he was in pain. He would pause, hold his stomach tight, roll his eyes and continue.

    “I am in severe pain. I feel terrible pain inside my tummy that pushes towards my back. And I feel internal heat at my back. This happens at intervals and most times cannot even move. My legs are swollen and I can’t move them. My liver is swollen at the centre of my tummy. I can’t eat again. Sometimes, I still manage to take pap and custard. I want the pain to end. I am crying for help because I can longer raise the money for the treatment. We have spent everything. When the pain comes, I won’t be able to do anything, lie or stand.”

    His sister, Mrs Margret Omosuyi, who is a businesswoman and works with the Presbyterian Church, said she fear is for her brother. According to her, Omosuyi needs urgent attention, saying there is a sharp drop in his blood level, which is constantly fluctuating between 17 and 20. She said her brother’s illness has eaten into her resources and left her dry, adding that they are owing her hospital alot of money. She called on well-meaning Nigerians to come to their rescue.

    “We saw the liver swollen and thought it was poison. We, the family members, have spent so much – over N1million. We were treating poison before we knew last month that it is cancer of the liver we have spent all that we have. I have sold my half plot of land and have finished the money on the case. His wife, who had a thriving business, has also sold all; and now sells drinks on the heavy traffic. His situation has gotten worse; we are told he needs N7.5million to save his life. We don’t even have money to buy his drugs. We can no longer shoulder the burden alone anymore. That is why we are coming to the public. Please, Nigerians help us, she said.

    The Omosuyis are in a dire situation: in addition to their woes, the hospital where  he is receiving treatment  in is about throwing them out, it was learnt. Although the doctors are yet to ascertain how much damage has been done to the liver, according to the Medical Consultant in charge of his case, Dr Okorie Kalu, they have a crisis situation at hand. In his words: “Omosuyi’s spleen, heart, sex organ have been affected. Soon, if no drastic medical action is taken, it may affect his eyes or have a cardiac arrest which could lead to death. We have a crisis because they don’t even have money to buy drugs that he urgently needs which would cost about N60,000 and undergo a complete test. “For instance, he needs  Elodax, Fortum and Colonox; and to do a colon ultra-scan and a biopsy, according to an Oncologist report.

    “Most of what we have done so far we have not yet collected money for it; we have an understanding that it would be paid soon. We have tried our best for the family because the sister is a church member. But we are not a charity organisation: we have reached a point that we may not be able to keep up with his treatment because of lack of money.”

    To survive, Omsuyi needs  treatment and continuous management, including surgery in India, according to the Dr Kalu said. To achieve this, he said: “We are looking at treating him for 12 months and this would cost about N5million; because he may need surgery which is an additional cost of about 2 million along with chemotherapy and other management cost – it would amount to about 7.5 million”.

  • Clash of faith resonates in Prisoner of Conscience

    Clash of faith resonates in Prisoner of Conscience

    Book review

    Title: The Prisoner of Conscience
    Author: Jamiu Abiola
    Reviewer: Adeniyi Taiwo Kunnu
    Publisher: Arab Scientific Publishers, Inc.
    Pagination: 318

     

    The flurry of emotions, a clash of faiths, the unrest of civil troubles and the resolution of marital aspirations and its attendant problems characterise the work of Jamiu Abiola. A work set in Lebanon at the period which slightly precedes the Lebanese civil war, two central personas- Isaac, a Muslim and Mary, his Maronite Christian lover got involved with each other in the most unusual manner, thus setting the tone at what is best termed “most inauspicious” juncture in their nation’s history and their lives.  The intrigues of love are introduced at the outset, employing Flashback, a narrative technique that wove the several phases of the characters’ lives as brilliantly as one would expect.

    Mary’s years of struggle with her father’s death, her internal battle over guilt, the family’s sojourn in the US-with her mother and maternal grandmother in the absence of her father; the eventual and painful death of these great women in her lives, her groaning over the reality of love, the trappings of fulfilling her mother’s marital wishes to the ill-tempered Chuck as against following her heart, strength and support from Olga- a colleague and friend on to finding fulfillment are some of the several interesting interplays in this beautiful narrative.

    Isaac, Mary’s lover and eventual husband, whose life is full of emotional fluctuations suffered from immigration’s punitive measure, temporary servitude, family ostracism and sibling neglect. In the process, becoming a developed character, whose relationship with his creator is as clearly defined as his unfailing affection for Mary – “his path through many of life’s troubled waters”. These can be simply put as measures akin to the process of getting the best out of gold when put through furnace.

    Worthwhile ventures appear daunting, but unbroken spirits emerge victorious. This preceding line lends credence to the climax of this story. In truth, lives are lost in the case of Antoine and Sarah Elias-Mary’s parents, marriage almost broken, considering the strain between Umar and Suad Kashogi-Isaac’s parents, yet fate rewards painstaking wait and belief in a singular course as demonstrated by Isaac and Mary, whose faith, though almost upturned by time and distance eventually relish the joy of efforts that are not in futility. The story shifts settings among Lebanon, Syria, Egypt, USA and back to Lebanon.

    The prisoner of conscience can best be described as Fiction full of facts. The author creatively infuses certain important details into this narrative, which one encounters through a cursory read between the lines. One finds a revelation of the Arab culture and temperaments, values that are of immense importance in the Arab socio-economic system, the similarity in a number of human actions and inactions, and ultimately the universality of expectations by parents from their children when it relates to certain critical decisions in their lives.

    It’s a fact that Lebanon attained independence from France in 1943 and equally true that Lebanon is the only Arab nation without a desert. Also true is that the Kissinger’s – a famous American family runs a charitable foundation.

    Fact in this fiction also features the Lebanese civil war which broke out in April, 1975. The roots of Lebanon’s civil war, as history records lie in the arrangements for the distribution of political power among the country’s ethnic and religious mix at the time of independence from France in 1943. Officially, Maronite Christians “were” recognized as the largest single group, followed by Sunni Muslims, Shia Muslims, Greek Orthodox Christians and Druzes.

    Jamiu Abiola also intimated readers with “Marshal Plan”, the post-second world war measure aimed at rebuilding Devastated Europe, the claim of refugee status in other countries by many Lebanese during the civil war, the manner of seeking forgiveness or giving honour to parents or an older person, the danger of bringing to dis-honour one’s family name, complexion disparity between Jordanians, Syrians and Egyptians as well as a local delicacy known as Douma. He also demonstrates a rich knowledge of places like Long Island, the Bronx and Manhattan, all in the United States of America.

    The prisoner of conscience is a delightful read, employing predominantly the omniscient narrative technique, while at sparing junctures conveying interactions through stream of consciousness. This is even made better by the brevity of each chapter in its over three hundred pages.

    The author brings to bear, a richness of experience having lived in the US for 13 straight years. It is noteworthy to state, that Jamiu Abiola is a polyglot who speaks and writes Arabic, the language in which the book was first written and self translated into English, thus becoming the first Nigerian and West African to have written a complete literary piece in Arabic and subsequently translating same. He has equal command of French, Spanish, German, Italian, Japanese and importantly Hausa language and his Native Yoruba.

    It is no doubt then, that this author who has traversed both the western climes and the Middle East fuses themes of religion, war, faith, hope, friendship, family and marriage to achieve a delightful resource material and delicious read, confronting post-modern issues that have been presented in highly creative way. No doubt, the Prisoner of Conscience has been emancipated.

  • Ilorin: Home of  traditional pottery

    Ilorin: Home of traditional pottery

    Lottery as an art dates back to the late Stone Age. It has survived into the present era and has been studied by various artists, cultural anthropologists and archaeologists. It is one of the oldest surviving traditional craft found in different parts of the country, which has been practised from pre-historic times to the present.

    The art started as far back as 3000BC with the evidence discovered in a site known as Iwo-Eleru in Ondo State. Further archaeological research proved it may even be dated earlier to about 6000BC in the Borno area. Another site, where several ritual pots and stone axes were found, is Igbo-Laja in Ondo, which is dated to the 14th to 15th centuries AD.

    Even though the Yoruba speaking people are predominantly farmers, they are involved in other economic activities such as weaving, dyeing, metal casting, carving and pottery. As a craft, pottery making is exclusively a woman’s profession among the Yoruba people and is usually passed from mother to daughter through apprenticeship. They carry out their day to day activities at a specific pottery site known as ‘eebu’. An eebu consists of a series of sheds and work areas and is usually located in a shady area. The number of sheds in a pottery site often depends on the number of potters practising in the area. The shed usually serve as store for clothes, food, tools, the finished and the unfinished pottery products. Moulds and stands for pots are kept in front of the sheds. The hearth for firing the moulded pots are situated close to the work area for easy, and proper monitoring during firing.

    Ilorin, Kwara State capital is well-known for her artistry in pottery. It is known as an important centre of pottery, producing both red (pupa) and black (dudu) pottery wares. Researchers like Frank Willet recorded that some modern pottery forms sold in the open market in Ilorin carry identical marks which have close resemblance to those found inside open bowl pottery (isaasun) relics of the old Oyo kingdom. He suggested the likelihood of the women potters from the old Oyo kingdom, migrating and settling in Ilorin after the collapse of the kingdom in 1837, hence the resemblance in the pottery works.

    Pottery works are being produced in different pottery centres in the present Ilorin town, areas such as Okelele, Dada and Adeta pottery centres are well known for well-finished products.

    Various forms and styles of pottery are usually produced in these pottery centres scattered all around the metropolis. These includes decorated water coolers, (aamu) open mouth bowls, (ape) soup bowls (isaasun), fryers (agbada), pitchers (oru) and traditional pottery money safe (kolo). Other forms of pot, which are no longer in great demand such as the large dye pot (ikoko-aro) and large fermentation pot (ikoko-isa), are also made on request. Samples of these pottery forms are on display in a new exhibition presently open to the public at the National Museum, Ilorin.

    The studies into the art of pottery give a good insight into the intelligence, skill and technological know-how of these, though unschooled, yet skilful people; and their economic activities and trade connections at this ancient time, despite the non-availability of today’s high technological development and advancement.

     

    •Mrs Adeboye is Curator/Asst. Director, of National Museum, Ilorin.

  • Diamond Records signs artiste

    Diamond Records signs artiste

    Diamond Records has signed a new sensational afro-pop artiste, Da Prinze, into its stable.

    According to the Chief Executive Officer (CEO), Diamond Records, Charles Osariemen, a single from Da Prinze, which was released earlier this month, is already enjoying  airplay.

    He said the video of the single was also out and was being played on television and radio stations across the country.

    The Diamond Records chief disclosed that Da Prinze was collaborating with three foreign artistes from Jamaica, America and the Caribbean in his first debut album that would soon hit the market.

    He said his company decided to sign Da Prinze on, because his talent.

    On how to reach at the Da Prinze and other young musicians on the diamond Records label, the CEO said such could be possible online by linking on to: www.diamondrecordsentertainment.com

    “As Diamond Records, we are here to change the way things are done in the Nigerian music industry,” he asserted.

    He added that the outfit had couples of foreign artistes in its label.

    “In the next few months, Nigerians will see these foreign artistes working with Diamond Records in Africa, especially in Nigeria,” he said.

    The Edo-born artiste explained Da Prinze as Desperate Attitude Positive Respected Indomitable Noble and Zealous Entertainer.

    “I make my music for the global audience, not for just Nigerians alone,” Da Prinze said.

    He added that he decided to do collaboration with foreign artistes instead of local ones, because many Nigerian established artisteswere not cooperative.

    The artiste named some of his models to include Sir Victor Waifo, Fela, and TuFace Idibia.

    Meanwhile, barely few weeks after the artiste’s public presentation of his first music album, Da Prinze managers said the talented young musician has been getting series of engagements within and outside the country to perform in clubs and other entertainment arenas.

    “As at last week, he has been in more than two University campuses to perform and this will be beefed up the more as the years draws nearer to end,” one of his managers said.