Category: Arts & Life

  • Why we celebrate World Poetry Day

    Why we celebrate World Poetry Day

    By Denja Abdullahi

    THE world poetry day of 2023 was celebrated with fanfare and aplomb almost everywhere  literature is regarded, practiced and recognized. The social media brought to notice, the diversity of the celebration in the  multiplicity of events held all over the world.

    Poetry certainly has ceased to be the “esoteric whisper” and mere assemblage of highfalutin words in rhyme and rhythm that we have long associated with poetry. Poetry has taken up its multilayered garb and is walking tall in the streets. It is walking tall in performance poetry arenas and the spoken word poetry slams. It is asserting its utility in the world of advertising, street protest , advocacy of all sorts and decorating the social media fluid spaces.

    Poetry suddenly has become the darling discipline of the humanities where one can pursue an MFA or a doctoral degree in it. We now have special prizes for poetry and poets across the world are united in standing for acclaims.Cities have poets laureates not writers laureates to emphasize the importance of poets to cities .Poetry is connecting humanity across the world and it is apparent that it is only in poetry that humanity speaks the same language devoid of bigotry, prejudice, parochialism and narrow-mindedness. The world is currently enmeshed in the effluence of poetry and it is the art that brings light to dark places. Poetry is so important and it is already established as the primal art of all arts and literary forms and has for centuries being the carrier of all sorts of knowledge known to man. Poetry is the language of all sacred religions and esoteric thoughts. Poetry is the language of philosophy, tragedy and satirical comedy. Poetry is at the centre of the love for a man, woman and the land. Poetry is the language of sacrifice and it is the colour in which  patriotism is adorned.

    On the day set aside to celebrate poetry and on all days , we should remember to explore what is poetry and what can be poetry in every available language and mother tongue in the world. Poetry is the highest of all verbal art forms and in writing, speaking and listening to it in the babel of tongues the almighty has blessed the world with, we may begin to retrieve the beauty and the wisdom that are gradually slipping away from our machine- governed world. Poetry is the link to the past, the present and the future.

  • Write and dance

    Write and dance

    It is world poetry day

    Let artists dance, rejoice

    It is world poetry day

    let the sounds of joy

    reverberate as artists sing and dance

    let the joys of the earth overshadow

    moments and mountains of doubts

    let writers write and be merry

    let poets recite,dance and chant

    let the day bring forth results

    then let us all be one in love

    it is a day to rejoice and be glad

    the world poetry day…

  • Designer, Banjoko, to present multidimensional art at AMIAF

    Designer, Banjoko, to present multidimensional art at AMIAF

    Across the creative fields, the late legend, Fela Anikukapo Kuti’s Afrobeats, no doubt, has inspired quite an army of  professionals. One of such is designer, France-based Babatunde Banjoko, whose art in illustration and branding traverses Africa. Writes Edozie Udeze.

    WHILE in Nigeria, Banjoko, whose art cuts across the vastness of fine and applied arts, designed some of Fela’s album covers, publicity materials, band costumes, among others. And being an artist privileged to experience the dynamics of 20th century creativity and and also contributing to the current energies of contemporary art, Banjoko will be celebrating Afrobeats in a unique gathering. The convergence is the second edition of ArtMiabo International Art Festival (AMIAF), themed Art of Afrobeats’, holding from April 27-May l 2023, at Ebonylife Place Victoria Island Lagos.  AMIAF is regarded as a rare visual arts festival with focus and theme on the trajectory of the Afrobeat music genre.

      From historical context – of which Banjoko derives his creativity strength – AMIAF 2023 seems to have a rich resource person in the multi-creative artist. Banjoko assured that he is “bringing into the Arts of Afrobeat festival, the narrative years of design collaboration with the late Fela Kuti, who was the precursor of the genre that has gone international since his passing away.” He argued that whatever glory being celebrated currently about Afrobeats, the genre’s trajectory can’t be denied, which “gave birth and credence to the Afrobeats derivation. This is factual.”

     AMIAF, which is founded by artist and gallerist, Miabo Enyadike, exposed the great potentials in art from Africa during its first edition held at the same venue last year. Over 20 artists, from across Africa and the diaspora showed at the maiden edition.

     For the 2023 edition, other creative professionals of Afrobeat background joining Banjoko include Lemi Ghariokwu, an artist who created over 20 album designs for Fela; and Ed Keazor, historian and founder of Ikenga Band, a group with quite some stints with Afrobeats artistes. Also joining as a special guest is photographer Bolaji Alonge, whose works and career focus post-Fela era, but identify with the Afrobeats spirit of creative dexterity.

    Loaded with quite some iconic personalities, AMIAF 2023 is injecting freshness into the Afrobeats theme as artist and brand expert, Yusuf Durodola oversees the creative management as curator of the event. While the challenge of managing the creative contents rests on the shoulder of the curator, the global perspective to the theme of AMIAF 2023 can be viewed through the lens of artist like Banjoko.

    As a graphic artist, based in Europe, Banjoko has a broad link between Afrobeat or Afrobeats music genre and fine art. “Firstly, I’m a visual artist with multiple knowledge: fine-arts, graphics, multimedia design,  photography, tapestry, stained glass, and pottery,” Banjoko stated. His pool of knowledge, he disclosed, has been derived by studying widely, across cultures.

    In analysing the link between art and Afrobeat  Banjoko noted that the richness of Afrobeat music in sounds, rhythm lyrics, and colours, inspired different forms of art that are used in conveying critical message. He added that the broadness of art, in both fine and applied contexts such “as painting, illustration, design, graphics, advertising and publicity, fashion design, cloth making, embroidery, jewellery, shoes fabrication, make-up, costume design, photography and scenography, printing,” all are linked to Afrobeat.

    For example, Banjoko recalled how he brought his art skills into working with Fela. “Afrobeat famous compositions and moods are incorporated into album covers, designed with mixed mediums of expression.” He explained how Afrobeat has influenced what he described as his “dynamic approaches in rendering some of Fela’s record covers, newspapers adverts, concert posters, costume design for the lady dancers and patterns on some of the Afrobeat legend’s costumes and shoes.”

    Banjoko has a brief into his presentations for AMIAF 2023. One of the works that’s most likely feature at AMIAF is ‘King Penguins’ (brown modeling clay, height 20 cm/width 16 cm/ Circumferen 34 cm, dated 2020). There is an interesting, though short provenance about the sculpture. He recalled that three months before the COVID-19 pandemic, he saw the depicted birds during his travels to the “Hog Island Archipelago”, which is one of French’s Southern and Antarctic overseas territories.

     And in creating the sculptures, the dynamics of colour and clay came to fore. “After firing in the oven, this medium of the brown clay changes from brown to dark brown,” Banjoko explained. “Such clay is ideal for making small and medium sculpture pieces as brown medium clay is highly sought after for its colour transformation.”

    He however disclosed that for logistics and right protection issues relating to works of art,

    it’s too early for him to give more details of what he will be showing at AMIAF 2023. “In Nigeria, our beloved developing nation, conditions of protection of artworks differ to the regulated conditions in the Western World,” Banjoko explained. “For sure, Nigeria has a bright future and is on its way in measuring up to those standards and find its rightful place in history. God bless Nigeria, Amen.”

  • ‘I have exhibited in the highest museums in the world’

    ‘I have exhibited in the highest museums in the world’

    Dil Humphrey Umezulike known as Dilomprizulike is a contemporary artist working in sculpture, performance and painting who has adopted the moniker “Thejunkmanfromafrika”.
    He studied art at the University of Nigeria, Nsukka, Nigeria, and has an MFA from the University of Dundee, Scotland. In his work he recycles and transforms heaps of old clothing and other detritus found on city streets, creating sculptural installations and performances that reflect the disenfranchised situation of many African people.
    He created the “Junkyard Museum of Awkward Things”, a sculptural environment built up from found objects, in Lagos and has also made a version of it for the Oriel Mostyn Gallery in Llandudno, Wales.In this interview with Yetunde Oladeinde he talks about his inspiration, memorable moments and more.

    How did you earn the title Junkman from Africa?    I have been teaching for over 35 years. I started with the University of Benin where I was teaching sculptor. I did first degree here and Masters partly at the University of Benin where I was a lecturer.

    Why did they call you Junkman?

    It was because I brought in the use of Junks. They call it recycling, downcycling  and upcycling.  All kinds of cycling. But it is not cycling because apart from arts, I also studied anthropology and philosophy.  So, anthropology would tell you that you can look at what the people  have used and you can say something about it. We combine aesthetics,  anthropology and  philosophy. I  created packages of mirrors and stories for people through what they use, which is their junk. People can tell you all kinds of stories and all kinds of lies but their junks don’t tell lies. If a tin of milk is run over by a car, it doesn’t say don’t worry I am okay, it shows. If a rich woman discards a shoe , you will see the difference when a poor woman discards a shoe. One is used and used while the other is barely consumed.  This are elements of history,  anthropology that I use arts to package as Aesthetics.  Then I use philosophy to tell the stories.

    After teaching at UNIBEN what are the other things that you have done?

    Well, I do music and I do performances.

    What type of music?

    When you put things in type, we cage them. The creative process is one and the person is the channel through which the spirit expresses itself.

    Are there people that have  influenced what you do?

    It’s all the same thing.  The  things you cannot say in the visuals, you can say it as music, poetry and the elements.  The  stories you cannot tell in narratives,  you can make good melody from them.

    Do you also tell political stories?

    The authentic artists represents his environment.  He’s like an hole in his environment.  If there is politics there, he will  tell the political story but he is not an artist.  He is not a narrator,  he is a creator. So, he can package it. I have exhibited in the highest museums in the world. I  gave a lecture at Smithsonian,  I  have exhibited in Center Pompidou in Paris,  another gallery in London, Morderna  museum in Sweden,  Switzerland and Bordeaux.  I have done works as well  as taught in universities as Independent Professor.

    You are wearing a lot of chains around your neck. What does this symbolise for you?

    I like good things. And since I am a pioneer in the  avant garde lifestyle of art in the country and  africa, I like to express myself. A lot of students have  written their thesis and  PhDs on me. If I am in the forefront,  there are lots of things I don’t say with my Arts. But , I can say that also with my personality.  To be an artist is a license, so to say in the environment.

    Let’s talk about  late Fela Anikulapo Kuti . Do you like his music?

    Fela is a spirit, a masquerade and you dont say whether you like or not. This is because if something is smelling here, you won’t say you won’t smell it. You can only go away if it is too much. Fela has affected the history practically of Nigeria.  He has fought so much in exposing the anomalies of the society. The avenues and styles with which he does that are all reserved to his own personality and what he wanted. Everybody wanted an effect,  the way we go about our effects are all different.

    Let’s talk about young people,  what advice do you have for them?

    They should  put question mark on everything that they have  heard or anything anybody has told them. Then they should think with their heads and not run with limitations,  fallacies and illusions of other people.  That is what can limit them.

  • Institute pays tribute to Hilda Adefarasin

    Institute pays tribute to Hilda Adefarasin

    The Institute of Counselling in Nigeria (ICN) has paid tribute to Hilda Adefarasin, the mother of Pastor Wale Adefarasin, the institute’s board President, who passed on at the age of 98 and was buried in Lagos at the weekend.

    The Provost of ICN, Dr. Tolulope Oko-Igaire, said Hilda Adefarasin’s contributions to humanity would be missed as she was a perfect example for many to emulate.

    A statement signed by the institute’s Board Members; Dr. Lekan Ajisafe, Dr. Tola Winjobi,  Dr. Micheal Pinder,  H.E. Mrs Ibikunle Amosun,  Rt. Hon. Mohammed Umar Bago and Mr. Augustine Ebose reads: “The Provost of the Institute of Counselling in Nigeria, Dr. Tolulope Oko-Igaire, on behalf of the management, staff, students alumni, and board join the President of the board, Pastor Wale Adefarasin, to celebrate the life of elegance, poise, achievement, and impact as lived by Mrs. Hilda Adefarasin.”

    The Provost restated that most of the values Pastor Wale holds so dear like integrity, humility, and fear of God were evident in the life of his late mother.

    “Pastor Wale’s love for humanity has made him champion the cause of mental health counselling as he throws his weight behind the institute.

    “We celebrate the life and time of this woman of virtue, who has made an impact, and the fact that she left us with a blessing like Pastor Wale,” the ICN statement reads.

    Adefarasin was born on  January 9, 1925 and died on February 5, 2023. She was a women’s rights activist who was the president of the National Council of Women’s Societies (NCWS). She left her nursing profession in 1969 to concentrate on the activities of the NCWS. In 1971, she was the council’s treasurer and, in 1987, she became the president.

    The Institute of Counseling was founded in 2010 as a not-for-profit independent educational charity. The passion to help people achieve their dreams of becoming professional counselors birthed this vision; the aim is to fill the vacuum of lack of access to professional training in the field of clinical counseling and the inability to acquire professional certificates in the field of counseling and psychotherapy in Africa.

  • The trajectory of Okeho in drama

    The trajectory of Okeho in drama

    Book review

    Title:               The Okeho Exodus:

    Author:         Olutayo Irantiola

    Reviewer:    Akeem Akinniyi

    Publisher:     Peo Davies  Communications

    Olutayo Irantiola’s The Okeho Exodus is a historical play set in 1916 but written in a modern-day language and filled with elements that will not alienate a reader in these present times. The play revisitS the descendants of Okeho who resettled among the hills along with 10 villages to stem the tide of invasion by the Dahomey and Fulanis. What follows are intrigues of betrayal, and bastardisation of culture by colonialists which eventually leads to the tragic end of not only the king but the loss of the town’s sovereignty to the colonial masters.

    The theme of betrayal dominates the play and the only character who survived it is Oba Arilesire who built a harmonious home of settlers which sets the tone for successive kings before the turn of Onjo Olukitibi. The emergence of Captain Ross and his fellow conquerors in Okeho with their laws and subjugation of the people leads to distrust among the chiefs and set the plot to oust the king, Onjo Olukitibi. A wave of betrayal rises among the chiefs who think Onjo Olukitibi has sold them out to the colonialists referred to as ‘Ajele’ (a Yoruba word for usurpers). The internecine fighting grows beyond the borders of Okeho and extends to other towns as Balogun Olele seeks allies from far and within against the king. In the end, the king is captured and annihilated along with his family. Captain Ross avenges the death of the king, attacks, and arrests the unerring chiefs to bring law and order to Okeho, thereby establishing the sovereignty of the colonial masters.

    The play deploys antithesis effectively to strike a balance in the events as well as the lives of the characters and the passing of the years. Oba Arilesire’s reign is filled with harmonious living and unity among the people. He would go on to die peacefully in his sleep. This is contrasting to the reign of Onjo Olukitibi whose reign ends in disarray with mistrust in the air and would later die agonisingly in the hands of his own people. Another is the replacement of invaders, at first, it is the Fulanis and Dahomeys whose aggression make the people of Okeho flee to the new place. Little had they settled down when the colonialists invaded their space and sadly, it will result in their return to the place they left earlier.

    The challenges of colonialism to traditional laws and customs are symbolised by the emergence of Captain Ross whose influence and power conflicted with Onjo Olukitibi, thereby reducing his relevance before the people. His authority is challenged, and as Captain Ross’ influence grows, Olukitibi’s stature shrinks. The people of Okeho begin to see him as the puppet of the white man. An example is the statement of Oladunni (41) “The reign of Olukitibi is already disheartening. We have never experienced this in Okeho Ahoro, I have been watching with keen interest and I am getting to lose hope in his leadership abilities. People have been saying it that Olukitibi was not the right person to be crowned, he was imposed on us by the colonial masters. But will the kingmakers and the oracle lie?” 

    The theme of betrayal echoes through the book and it is expressed in many ways. Jinjin represents the modern, inquisitive, and courageous woman who believes in equality. She also represents the Biblical Eve whose inquisitiveness led to the fall of man through her desire to partake in the Oro traditions. A Yoruba cult tradition that forbids the participation of women. She never hides her intent to break all patriarchal foundations (25):

    Jinjin: My right to social equality, freedom of association and speech. I want to know more about Oro. If it was an entirely sacred thing, men should also stay out of the rituals.

    To achieve her husband, Olojomo’s commitment to making her participate, she weaponises sex and the poor man submits to her guiles: “Yes, my mind is at rest now.  I am sure that I would soon partake of the ritual and we would break all the limitations that have been set by many generations” “ (63).  Olojomo would go on to get her involved in the ritual, a flaw that ridicules his legacy in the Oro cult leading to his disgrace from the group by fellow initiates who considered his actions a betrayal of trust.

    Another female character of note is Oladunni who challenges the status quo of the submissive housewife who must accept everything that her husband dishes out to her. She broke patriarchal norms by talking back at her husband Oga Akooda (37) who in a state of excitement and drunkenness about the Oro festival insults her father which she replied accordingly and disrespectfully. The husband chases her with the intent to beat her and instead of being apologetic tries to give reasons for his uncouth behaviour. (38)

    Oga Akioda: She has to swallow those words if not, there won’t be peace any longer in this house. She thought I was tipsy and cannot reason well.

    Oladunni: I will go to the court of Ross. You will learn lessons. I cannot tolerate you any longer. You are a violent man. (He wants to chase her again but Akoda holds him).

    The court of Ross is the court of the whiteman which allows room for divorce. This can be seen as a breakaway from the cultural norm of family and community elders settling marital conflicts. It reflects a subjugation of traditional authority. Some of the little cracks that bit by bit collapses the wall of traditions and customs.

    The playwright makes use of songs to communicate and express the mood. The language though direct is, sometimes, riddled with too much Yoruba aided by code-mixing and translations that somehow belabours the point. Some scenes appear intrusive as we have during the choice of kingship. Above all, the playwright achieves his aim of telling an ancient story to a modern audience by reflecting on the effects of colonialism and its attendant evils of erosion of cultures and abuse of power.

  • Ori Olokun: Its history and mythology

    Ori Olokun: Its history and mythology

    By Famoriyo ‘Dare Ebenezer

    According to Yoruba mythology, Olokun was the Orisha (deity or spirit) of the waters of the earth and the depths of the ocean where the light never shone. Although most people believe that Olokun was a male deity, Olokun was venerated as male, female or androgynous. Therefore, Olokun’s gender usually depends on the religion in which the Orisha is worshipped.

    According to the myths, Olokun was said to be the father of Aje, the Orisha (Deity) of wealth and the bottom of the ocean. Olokun is revered as the ruler of all bodies of water and for the authority over other water deities. Olokun is highly praised for the ability to give great wealth, health and prosperity to their followers.

    In Yoruba religion, Olokun, in the form of a female, was said to be the wife of the great Emperor Oduduwa. She was often angry and jealous of her husband’s many other wives and it is said that, she created the Atlantic Ocean in a fit of rage.

    In some accounts, Olokun was said to be the husband or lover of Yemoja, the great mother goddess of the ocean and they had several children together. However, some sources state that Olokun had no lovers, wives or children and lived alone in his palace under the sea.

    Olokun was a powerful orisha who was highly respected and feared since he had the power to destroy anything he wanted by unleashing the depths of the ocean. Crossing him could mean the destruction of the world so no deity or human dared to do it. Although he was a very aggressive and powerful orisha, he was also very wise and considered the authority of all the other water orishas in Yoruba mythology. He also controlled all the bodies of water, big or small, since it was his domain.

    Olokun is an important orisha in Yoruba religion, but he only played a minor role in the religion of the Afro-Brazilians. The people worshipped Olokun and made altars in their homes in honour of the orisha. It is said that fishermen would pray to him daily, asking for a safe journey at sea and they worshipped him faithfully for fear of incurring his anger.

    Even today, Olokun is venerated in regions such as Lagos.

     Known as the owner of great waters, Olokun symbolises the most unfathomable depths of the ocean and the seas. Olokun is often associated with Yemoja (Yemonja), the Mother of Fishes, and together they represent the abundance, fertility, wealth, healing, and source of life and its mysteries. Olokun worshippers are found in Nigeria among the Edo and the Yoruba, as well as in the Republic of Benin. In Nigeria, Olokun worship is found mainly along the southern regions of the Nigerian and West African areas directly adjacent to the coastlines, Benin Republics, etc. In the Candomblé religion of Brazil, Olokun is venerated as the mother of Yemoja and the owner of the sea. 

    Ori Olokun refers to the head that was dug up in the late 19th century in the Olokun Grove in Ile-Ife, Osun State and used in annual rites to honour Olokun. 

    Ori Olokun monument was discovered in the early 20th century by German explorer Leo Frobenius. Frobenius could not imagine that such works were of African origin and came up with the theory that this great art was evidence of the lost Atlantis of the Greeks. He further declared that the Yoruba deity, Olokun, was the same god as the Greek Poseidon. The monument was further identified as a modern sand casting of a brass, which comprises copper and zinc.

    Ori Olokun is a Bronze artefact, but is also found in other art forms like Terracota (Baked Clay) and wooden forms.

    The name, Olokun, attached to this head refers to the fact that it was dug up in the late 19th century in the Olokun Grove and used in annual rites to honour Olokun.

    An Ife priest, Chief Faloba Fagbenro, described Olokun as the goddess of the sea and patron of bead making, which makes glass bead work an important industry in Ile-Ife.

    He recalled that the head of Olokun (Ori Olokun) remained in the hands of the family responsible for the Olokun cult until Ooni of ile-ife brought it to the palace for safekeeping in 1934.

    The terra-cotta head of Olokun has been replicated in strategic places of the world, including Latin America and Europe. The image always brings back to memory the civilisation in the areas of art and technology that took place in Nigeria and Africa before the British invasion.

    Even though Olokun is believed to be a female and also a male, at the same time, among different worshippers and tribes around the world, most of the features of typical Olokun Heads are very similar, except for the fact that some of the faces are feminine, smiling and without the holes which represent the pores for beard growth or shaven male beard. 

    Scarifications: Facial scarification or facial marks are common on all Olokun heads. This symbolises the Yoruba traditional body and facial ornament like tribal marks. The Scarifications on Olokun heads are usually straight and diagonal marks from the tip of the head, down from both cheeks, nose and down to the chin. They are beautifully crafted and ornamented.

    Crown: A typical Olokun crown has a crown-like covering on the head. Although, there is no historical backing, to support any information about Olokun being a king, but some of the historical accounts suggest Olokun as being a queen (as a female) and a king (male) of the ocean. 

    Tiny Holes: Some Olokun heads have tiny holes along both cheeks, upper parts of the lips, neck and the jaws areas, to represent beards in men.

    Holes under the eyes: It is has been noticed that some Olokun heads have wide holes under the two eyes, though this is not a common feature of a typical Olokun head, but must be observed and noted. Researchers believe, this may have been as a result of making Olokun Heads in form masks to cover the face, in some cultures and worship in some parts of the world. There is no proof yet, if Olokun masks are worn during Olokun worships or festivals.

    Olokun is still a reverred and respected deity in Yoruba land and some other parts and festivals are still celebrated by Olokun worshippers till date, in Ile-Ife and many parts of the world.

    Famoriyo ‘Dare Ebenezer is

    Principal Museum Education Officer

    National Museum, Lagos

  • ‘Impairment is not disability’

    ‘Impairment is not disability’

    For bead artist Adewale Mufutau Balogun, art is beyond passion. It is an avenue to redefine ‘disability’. He is celebrated for his prowess in using glass/sand beads to create outstanding live sized portraits, especially of influential personalities. In this interview with EVELYN OSAGIE, he speaks of his voyage into the arts and his fight to rise above the crutches.

    My voyage into the arts

    Art is an inborn thing. I have been an artist since my childhood but I became a full time studio artist in 2009. I started drawing at the age of three as said by my parents. I remember using my sisters’ makeup kit (lipstick, cortex, eye pencil and so on) to paint. And I was beaten for it but that didn’t deter me. And the very next day, I would go back to it again. My first portrait was in pencil which I did when I was seven years old and it was my Mom’s picture.

    But I initially wanted to be a medical doctor. In fact, I remember drawing the hospital I was going to build. However, I ended up studying Fine Arts at Yaba College of Technology (YABATECH). I am happy that God directed my path to becoming an artist and not a medical doctor because if I were a doctor, I might have started using needles to draw on people’s bodies (Laughs).

    My first entitled pencil work was “Refugees”. It was later featured in my first group exhibition with Extremely Talented Artist (ETA), titled: “She’s Nigeria” in 2010, organised by Vanessa Nzediegwu.

    Well-known British-Nigerian artist, the late David Herbert Dale, a blessed memory, who I regard as a father, is my mentor. He paid my school fees when I was in YABATECH and also gave me every support to be a successful artist. He was so kind to me. He even asked me to come and live with him. I stayed with him for many years and picked up the interest of using glass beads as an art medium because using beads this way was Dale’s idea and thanks to her only child and daughter Patience Dale for making the environment conducive by taking me as blood brother.

     My background

    Born in Bariga, Somolu Local Government Area of Lagos, my mother was my first motivational speaker and mentor. She’s always telling me to believe in myself. Many times other children thought of humiliating me by abusing me because of my leg but it meant nothing to me because I had heard 1001 times from my mother and my siblings that I am the world’s greatest. I believe I am customised not deformed (Laughs). My parents never treated me as one with a disability, they gave me and my brothers equal tasks. All these made me believe in myself and drove me aim high.

     This should be a message to  parents of children with disability. They need to be loved and encouraged. To be physically challenged does not mean our destiny is deformed.

    I was not born as physically challenged. It was caused by a wrong injection which led to me losing my legs when I was two years old. But for the efforts of my parents, I would have remained crippled. Thank God today; I can walk with one leg. That was why I initially wanted to be a doctor. But  I always like to compete with able bodies: I find myself playing ball and even wrestling with them.

     My trajectory with glass beads painting

    Our individual’s style is the signature that differentiates one artist’s work from the other. I picked the idea from Dale and was able to bring out my own style. He was the one doing bead art at the time.  It’s like using the same medium in different forms. My style is realistic beaded art. My first beaded works are entitled “Safari” and “The Aquatic” both dated 2009. But I started using glass beads to structure portraits in the year 2011.

    The first largest beaded portrait I did was my first commissioned beaded work by former Deputy Comptroller of Customs in 2011. The size was 4.5 ft by 6 ft and I did it for #1.8m. After that I started making large size portraits.

    My desire was to create something that is not common. What gives me excitement is being able to achieve anything I see with beads. I like to take a realistic approach to art, especially glass beads art. I could produce the glass bead of any object.

    The amount of time used in producing the beaded portrait depends on the complexity of the subject or picture or inspiration and availability of the needed colours of the bead, etc.

    The challenge encountered

    Glass beads painting are a unique medium but very difficult to control compared with paint and some other mediums. And I like the challenge. If there is any mistake in the work, it would be very obvious and easily criticised; unlike other kinds of painting where a mistake can be called a style.

    And I like using glass beads for its durability because glass beads retain their original colour, not minding the age, at times painting or other mediums can change colour,  fade or lose value with time but not glass beads. It is only fire that can destroy bead art, not even water because it is water proof like glass and glass bead work doesn’t break or drop beads  when it falls.

    Indeed, it is very challenging, not just because of the materials needed, but the pain of sitting and arranging them one-by-one after first creating the template. And it is capital intensive. At times, one may go hungry because you want to buy some packs of beads. It’s not been easy but I’m encouraged by the excitement of making the impossible possible and being able to exhibit God-given talent. What drives me to be persistent is the amazing result.

    Just like the amount of time used to produce a work, the cost of production can’t be also predicted because the cost of materials is not stable in the market. Again, the size of the work determines the cost of production and the complexity of the picture or reference to be done for example – the picture with plain textile or fabric cannot be the same price with the one that wears patterned textile like aso oke, ankara, lace etc.

    Another challenging fact is the environment we’ve found ourselves in. It doesn’t encourage creativity. There is no support for artists. For instance, a work worth over N1 million, may be priced less than N200, 000. It’s disheartening.

    But I like to look at the bright side of life, even though my work is underpriced; I sell it to them because my hope is to make their homes an extension of my gallery (Laughs). Our works as artists represent us wherever they may be found, as long as our names are on them. And maybe someday, someone who will pay double what this other person paid will see the work in their living room and ask to know who made it.

     My most memorable moments

    I have several memorable moments, but I still have not gotten over my job of the Ooni of Ife’s portrait. I just love him as a person. I’d followed him closely right from the time they were still trying to decide who will be Ooni. I was happy when he was the one that was chosen.

    So, I decided to make a portrait of him using beads. He was so impressed when he saw it and invited me in the palace.

    My patrons

    That my works are across the globe is to God be the glory. Some are in the United States, Canada and Germany. Most of the influential people’s works were either self-commissioned or by other people.  For example, United States President Joe Biden was commissioned by an officer in the United States of America Navy; the work for Mike Adenuga was commissioned by First Bank Plc;  and former Osun State Governor Olagunsoye Oyinlola’s portrait was commissioned by a group of friends. Also, I did some portraits to appreciate some people for their good deeds in the society or state to immortalise them, like those of the Ooni of Ife, former Ondo State governor Olusegun Mimiko; former Oyo State Governor the late Abiola Ajimobi. I have also finished a live sized one on Lagos State Governor Babajide Sanwo-Olu. I am happy he has been re-elected. I congratulate him and hope to shake his hands someday, especially now that he has been re-elected.

    My choice of creating portraits of influential people  

    Nigeria needs model leadership. I know we are not there yet but we will get there. Let us celebrate oneness in this period of trials and appreciate; those who have worked those are touching lives. I like challenges and I never fear any; everyone has right to his or her opinion but my believe is that, it always good to recongnise the good works our leaders are doing and also celebrate their success in our own little way; not that we should be clamouring for their mistakes only forgetting that they are also human being, that is moved by words or deed of encouragement.

    My nuggets of wisdom to aspiring artists

    For the aspiring artists, let passion for the arts drive you and money will definitely come. For my colleagues, artist or not, there is nothing called disability. If you can’t see you should be able to hear, if you can’t talk you should be able to walk as far as you can, once you have ability, work on how to make use of the available ability. You have no reason to pity yourself or allow anyone to pity you.  Never feel inferior, believe in yourself.

  • Ooni visits Brazil, recognizes Quilombola as Yoruba Territory

    Ooni visits Brazil, recognizes Quilombola as Yoruba Territory

    His Imperial Majesty, Ooni of Ifé, Ooni Adeyeye Babatunde Enitan Ogunwusi Ojaja II CFR has officially delivered the 1st title to Quilombola territory in Brazil, making the city first outside Africa to receive a certificate of Yoruba territory.

    Ooni Adeyeye who was accompanied by his entourage from Nigeria arrived in Brazil on Sunday and were welcomed by an orchestra of atabaques and berimbaus.

    Residents of Quilombola could not hold their joy as they celebrated the delivery of the title of Yoruba territory which will further strengthen and preserve the Yoruba history, culture and language in the community.

    According to the account, the Quilombola was recognized for having received and welcomed Yoruba people, who were enslaved and forcibly removed from their base in Nigeria during the era of the slave trade in Africa, the recognition of Quilombola as Yoruba territory is another step in the fight for respect for African history.

    The history of the Quilombo dates back to the 17th century.

    Currently, around 580 families live in the area covering approximately 1,200 hectares. Quingoma has been recognized as a Quilombola territory by the Palmares Foundation since 2013.

    Ọ́ọ̀ni Ifẹ̀ in his address disclosed that; “the rich and robust history of the Brazilians and the Yoruba people have dated back time in memorial and steps like this will not only preserve the history via cultural preservation, it will also give Brazilians a sense of belonging and help foster improvement in strengthening the heritage of Yoruba globally.

    “This event is a very big one for me because I am passionate about preserving the Yorubas culture and its deep-rooted values. this event will lay precedence for the Yoruba language and its culture to be more acceptable globally.

    “You can see the excitement on their faces. Their Babalawo’s are well grounded in the teachings of Ifa and can render the Odu-Ifa and it’s panegyrics like our Ifa priest do in Nigeria.

    “They hold our gods like Sango, Ogun, Yemoja, and Obatala in high esteem.

    “They have designated days to celebrate these gods with colourful displays infused with plenty aesthetics. They also speak Yoruba which is one thing I love about them.

    “It’s very essential to harmonize them and also show solidarity that we are part of them and they are part of us. this will foster good bilateral trade between Brazil and Nigeria and it will also put the Yoruba culture at an advantage.”

  • POEMS FOR PEACE

    POEMS FOR PEACE

    To commemorate the 2023 World Poetry Day, UNICEF organised a poetry competition for children affected by conflict in Maiduguri, north-east Nigeria. Here are the winning poems dedicated to peace in the region.

    Abbas Bukar Lawan, 17, north-east Nigeria

    A place bestowed with peace

    Exalted as the home of peace

    A fortunate scope full of heroes

    Surrounded by young men and women

    As resilient as a rock.

    Killing and maiming became a visual perspective

    Freedom hijacked

    Lives lost

    Properties crumble

    Our eyes are tired of weeping,

    Our hearts are sick of woe,

    Our days pass heavily

    But the lamp of hope must glow

    If life must be so full of care,

    Then call us soon to thee,

    Or give us strength enough to

    Bear our load of misery   – Abbas Bukar Lawan, 17, north-east Nigeria


    Fatima Husna Zaharadeen, 15, north-east Nigeria

    From loud cheers to painful tears

    From warm homes to cozy embraces

    The wind blows cold, heavy with their fears

    The skies clad and grey

    Condensing into swords of rain

    Cutting through our skin

    Our blood boils with revenge

    But what we need is change

    The grey hair is withering away

    Without any wish to stay.

    When will we see the day?

    When the wind will now be light

    And the thick clouds would be bright

    So the rays of peace will shine

    With happiness and cheers

    And the lives of the people who perished

    Would now be relished

    Let’s raise up the cup of hope

    And let the rivers flow

    To grow the plant which they sow

    And the fingers which chose the contrary of peace

    Would live to reap what the sow – Fatima Husna Zaharadeen, 15, north-east Nigeria


    Khadija Hassan Elechi, 14, north-east Nigeria

    I stand under the sun stranded

    Thinking of the days gone by

    When people stand in unity and in peace

    The grasses were then green

    The wind danced through with ease

    Peace was all that we could hear.

    But today, today we hear gunshots

    In place of the songs of the birds

    Today we receive bullet shell showers

    In place of the rainfall

    Peace torn to pieces.

    The soft music of life is now the painful dirge of our soul.

    Only when the power of love

    Overcomes the love of power

    Then the world will know peace! – Khadija Hassan Elechi, 14, north-east Nigeria


    Zainab Umar Alfa, 14, north-east Nigeria

    Everyone needs free air

    To breath freedom and peace

    Let’s make the night bring a brighter day

    For the owls to wander throughout the day

    Stones are not food to chew 

    For the poor man to relish with stew

    The world is greenish on the other side

    While here, it’s grey and yellowish

    Bring the key that locks the door

    When the bad eggs approach like owls

    The light is powerful in its brightness

    But the stars never hide in the darkness

    Peace beams the heart brightly

    For the soul to inhale and be healed

    Peace is water, air and food

    That everyone needs to survive.

    Peace is food to the soul

    For the heart feeds on peace – Zainab Umar Alfa, 14, north-east Nigeria