Category: Arts & Life

  • Badagry: A trip to a slavery past  

    Badagry: A trip to a slavery past  

    A serene and charming town tucked outside the city centre, Badagry is inhabited by a hospitable people with a chequered and heart wrenching past. Why a chequered history? It was an important outpost for exporting slaves to Europe, America and the Caribbean. Indeed, the history of slave trade in Nigeria cannot be complete without referencing Badagry. At present, the quiet town is a tourist haven and a perfect getaway for anyone who wants to have a break from the nerve-racking, fast paced and carefree Lagos life.

    Relics of slave trade can still be found in towns like Ajara, Ajido, Ere and Wowu among others. Badagry was founded in 1425 and the main language spoken is Egun, which is one of the many dialects of the Yoruba language. Jovago.com, Africa’s No 1 portal walks you through this town with a topsy-turvy past. Enjoy!

     

    Top Three Sites

    The Aquatic Jungle

    Located in Povita village, Badagry, the aquatic jungle can be described as a ‘forest’ for relaxation and respite from the stress of Lagos. This recreational facility offers something for everyone from water rides to  roller-coaster aircraft and helicopter tours, zoo, mini golf course and cosy lodging. It is a one-stop centre to have a weekend vacation, picnic and family get together.

    Point of no return

    The point of no return was the spot where captured slaves were shipped to  unknown lands never to return. The dispirited slaves held in the Brazilian Barracoon (prison) where taken straight into a waiting ship docked at the river bed and off they went. This spiriting-away of human cargo went on for 400 years and everyone dreaded this point of no return. It has become a place to have fun, unlike the past where it was filled with agony.

    Badagry Heritage Museum

    After traversing the beautiful beaches of Badagry, it is usually a great idea to acquire some practical knowledge about the community. and the best place to get first-hand information is the Badagry Heritage Museum.

    The museum was opened in 2002 and located at the first administrative office block constructed in 1863; 30 years after the end of slavery. It takes visitors down the slavery memory lane through its nine galleries and is a must-see for art junkies.

     

    Relaxation

    As a tourist town, there are quite a number of excellent places to unwind with friends after a rollicking tour of Badagry. Although, they are not popular brands, they still provide a wide range of services that can help any tourist relax. These places are I.G. eateries and bar, Lovelokoso Bar, Princess Ayike cool spot, Ericson bar and Dohemetto restaurant.

    Other relaxation tourist destinations include Suntan beach, Halem seaside resort,Whispering Palms Resort, and Brazilian Barracoon.

     

    Shopping

    Mesoma store, Beachtown, Chidozie Shopping complex and Vlekte slave trade marketare among the walk-in places you can shop. If you want an indelible souvenir that reminds you of your visit to Badagry, then you can visit the Vlekte slave trade market.

    Sleeping

    From Coconut Guest house which is as low as N1,500 to Whispering Palms Resort (N25,000), visitors can book these hotels and more among the over 78 hotels in Badagry on Jovago.com.

    Fun fact

    The first storey building in Nigeria is located in Badagry. It was completed in 1845. It is 170 years old.

     

  • Meet Yemisi Shyllon, Nigerian with largest art collection

    Meet Yemisi Shyllon, Nigerian with largest art collection

    Art collector extraordinaire, Omoba Yemisi Shyllon takes Udemma Chukwuma, through his huge collection of artworks famed to be the largest private collection in the country

    Standing like guards from the gate of Omoba Yemisi Shyllon’s house to his inner chambers, courtyard, right to the roof of his house is a massive collection of sculptures. His passion for art, he said, made him build the house, as he was beginning to run out of space for the works.

    “This house was built for art,” he said matter-of-factly.

    Omoba Shyllon’s home, located in Maryland, Lagos, houses priceless Nigerian treasures as well as works from African artists. By virtue of his exceptional collection, his home has become a destination for tourists, as visitor immediately fancied himself in an art museum. But the approach to his immaculate home offers no clue at what lay behind the walls.

    Shyllon said he started collecting artworks right from his university days. He bought his first artwork in 1975. He disclosed that that was how he acquired artworks of the 1930s.

    In the course of collecting artworks, Shyllon revealed that he was obsessed with sculptures, especially the wooden ones. He later found himself collecting traditional African art. “That was when I discovered that I wanted to be a collector. I went into collecting paintings heavily and later all the genres of art,” he said.

    It takes a whole day to explore the works in Omoba Shyllon’s house. Every bedroom, toilet, bathroom, as well as his living rooms and kitchen has a sizable collection of artworks on the walls. The works range from traditional, modern and contemporary art. A visitor is likely to be fascinated by a large room build for his Benin collection; with its walls decorated with large canvases of paintings. There is also a room filled with Igbo art collection, which consists predominantly of masquerades and masks.

    The gardens are decorated with bronze sculptures, metal works and animals. Often times, he lends his works to museums for exhibitions. At the Freedom Park on Broad Street, Lagos, are some of his collections, on display.

    As a precaution, Omoba Shyllon says one could take as many photographs as one pleases outside the house, but not inside. The main living room is replete with paintings of beautiful colours. Happily, the host takes visitors around the house on the occasion of this, regaling them with the various stories behind each piece and why he acquired it. His passion for the works is also evident from the way he talked about them and cracked jokes.

    With the number of works dedicated to Bruce Onobrakpeya’s collection in a particular room, you could easily tell that Shyllon is a keen lover of the octogenarian’s works.

    Even his kitchen is a statement of art, as clay pots laid on his cooking gas. To him, “Every society has its own identity. Civilisation has come to modify but it should not replace our culture. This is my own culture, this is how my forefathers cooked their food.” he said, pointing at the pots.

    The chartered engineer, marketer, stock-broker and legal practitioner, who is now retired said he promised himself a few years ago that he was going to promote the Nigerian art and culture on retirement. For him, it is one way of keeping himself busy as well as enjoying life.

    “I looked around me, saw so much artwork and decided to set up a foundation called Omoba Yemisi Adedoyin Shyllon Art Foundation (OYASAF), in 2008. I decided to devote the rest of my life to promoting Nigerian art and culture.”

    “I set up this foundation because I noticed a lacuna in this environment. Nigeria is not promoting her cultural life and heritage. And since I live with art, I decided to open a foundation, so that people can come to my place and enjoy what I am enjoying, and to have a peep into the heritage and history of Nigeria.”

    Shyllon indeed is surrounded by artworks. He literally eats art, drinks art and breaths artworks.

    In his collection are 55,000 photographic shots of Nigeria’s cultural festivals and over 7,000 artworks. The artworks are of numerous collections, mostly of African continent, (though not limited to Africa) gathered for the purpose of contributing to the preservation of African history and culture. He said “I don’t buy photographs; I create photographs to document Nigeria’s fast disappearing culture at large.”

    The oldest artwork in the foundation’s collection is a Nok terracotta. The oldest modern Nigerian art in the foundation is a 1932 charcoal drawing titled Awaiting Trial by Aina Onabolu. He said OYASAF is widely acknowledged as the largest private art collection in Nigeria and emphasised that, “We don’t sell artworks here. I have collected the works over the years for people to come and enjoy with me and my family. The foundation is set up to share the joy, beauty of Nigerian art and culture with the world, through well-sponsored arts and culture workshops.

    Has the collectors taste changed over the years? We asked. “No, I am still a collector. But I have stopped collecting traditional art. My trip to America changed me. When I went to Harvard University in the United States to talk about my collection, I met Prof Sunna Blair, she said ‘Yemisi, this traditional African art you want to talk about here…you are wasting your time.’ She urged me to go into contemporary African art. When I came back to Nigeria, I stopped buying traditional African art but I still keep my traditional African art, which are the glory of my collection.  My taste changes, depending on the dynamism of the environment and culture.”

    One thing Shyllon doesn’t however talk about is the price of the works, as he is of the opinion that art is priceless. “When people ask me the price of a piece, I don’t answer them because they are beginning to monetise my value, which I don’t like.”

    “OYASAF,” he said, “is a family sponsored foundation, dedicated to promoting Nigerian art and culture. We have the largest private art collection in Nigeria.”

    Lecture series, workshops, research programmes and art competitions are part of the activities which are organised by the foundation. Among the plans on OYASAF’s list is to build a privately-founded museum in Nigeria, which is currently ongoing at the Pan African University at Lekki, Lagos. “We have artworks spread over the history of Nigerian art, which will be in this museum.”

  • Inside the  changing world of  Nigeria’s photographers (2)

    Inside the changing world of Nigeria’s photographers (2)

    Following a first part (last Sunday), which focused on the older generation of photographers, who have fallen by the wayside, Gboyega Alaka seeks out Kelechi Amadi-Obi, Yetunde Ayeni Babaeko and Ade Plumptre; three high-flyers, who have taken the profession to a whole different level.

    The above are just two of the lamentations of some old-time photographers, who once bestrode the profession in their own little arena and made a living out of the camera lens. They still retain their old skills no doubt, but the world has no need for them anymore, hence they are like relics of old times now and struggling to survive.

    But in the midst of all these, some very vibrant younger people are thriving and making fortunes from the same profession. The likes of Kelechi Amadi-Obi,  Yetunde Ayeni Babaeko, Ade Plumptre, who are hot cakes amongst corporate organisations, advert agencies and super celebrities,  definitely see no dark clouds and are not afraid they may run into any kind of cul-de-sac. Same for the likes of TY Bello, whose confidence with the camera can best be described as affective, and who not too long ago, was President Jonathan and family’s official photographer; and youthful Bayo Omoboriowo, who currently junkets the globe with President Muhammadu Buhari, as his official photographer.

    These crop of photographers are in fact celebrities in their own rights and enjoy sizable media prominence that only add up as marketing for them. Some of them own palatial studios, with a retinue of staff; they ride exotic cars, have impressive studios in highbrow neighbourhoods and live in their “own house(s)” like Kelechi Amadi-Obi enthused in one of the interviews preparatory to this feature.

    So then, what have they done differently? Why are they carrying on as if there are no qualms whatsoever? Yetunde Babaeko, the half-caste photographer, married to advertising whiz kid, Steve Babaeko says with childlike innocence, that “There is nothing wrong with photography. I’m surprised that you’re saying that photography is dying. I came to Nigeria in 2004, and since then, the number of photographers that I get to know on a daily basis is doubling and tripling.”

    But Kelechi Amadi-Obi, the debonair photographer, who announces with relish that he “absolutely enjoy(s) fashion photography” said it is because they “were amenable to change,” and that “those whose business modules did not change or adapt quickly (inevitably had to) close down.”

    Going down memory lane, Amadi-Obi says he spotted the advent of digital photography era, as it came on, first, slowly; and then at top speed. Like most other players in the analogue field of those days, he was cynical and contemplative. But he quickly saw it accelerate, when digital cameras that initially came in 1 mega pixel and 2 mega pixel, started coming in 400 mega pixel and 600 mega pixel. Quickly, he jumped on the bus, and that is the reason he wasn’t left stranded.

    Bearded Ade Plumptre, who specialises as an events photographer but has done a bit of this and that in the industry, sort of concurs with Amadi-Obi. Whilst the weirdness of newer technology was breaking and the younger generations were embracing it, Plumptre says, “The older generation never bothered. They never tried to associate with us. Instead, they felt we were a threat, and it was like one camp on the one side and the other camp on the other side.”

    The result of that face-off is that the older group lost grip of the job they thought they knew too well, and also lost relevance. He likened the situation to what is currently playing out in the entertainment industry, where if you’re not able to blend with the current trend, you’re dumped by the roadside, whilst the world moves on. That is where people like King Sunny Ade is different. You saw the way he blended with Whiz-Kid, despite the age difference? Except you are in that category, nobody is going to even do a collabo with you to bring you back.”

    Plumptre concludes therefore that rather than dying, “photography is growing in leaps and bounds.”

    He says a lot of people want to take pictures, even though they may not be willing to pay for it. “That everyone with a smartphone is always taking photographs proves this,” he said. It has also allowed a lot of younger women to understand about light, about how to pose and take pictures, he explained. So in a way, he says “It’s a crazy environment and generation in which we find ourselves; where even the clients are becoming more aware and looking for something extra.”

    One could therefore forgive Yetunde Babaeko, for having no idea that photography was dying in some quarters. Coming back to the country in 2004 as an adult after years in Germany, where she studied photography, and operating almost entirely in the elite circles, where she has mostly shot for corporate organisations, top celebrities and glossy magazines, she definitely hasn’t had much chance at experiencing life in backstreet Lagos, Ibadan or any other city at that, where corner-shop photographers once dominated and eked a living.

    Smartphones, no threat to photography

    Interestingly, Amadi-Obi is on the same page with Plumptre on the smartphone issue. He says: “The fact that every smartpone now has a high resolution camera makes it more evident that it is not through the camera that spectacular or extraordinary images are made. Rather it is through the mind and the eye of the photographer, because now, everybody has a camera, yet they’re not able to come up with the same kind of picture.”

    As an addition, Plumptre says “It’s not really a threat to the profession because you can’t really use cell phones  to do certain things in photography. It’s not like the technology is not there; it’s not as if you can’t shoot the cover of a magazine or wedding with an S6, but there are some extras that some clients want, which you may not be able to achieve with a smartphone. It only helps to push us.”

    Both photographers thus remind one of the lessons in the half-full and half-empty glass of water. While the older generation saw the advent of smartphones, iPad and co as a threat (half-empty), the likes of Amadi-Obi, Ade Plumptre  and other saw it as half-full.

    Dying culture of studio photography

    On the argument that more people now take photographs of themselves and therefore hardly go to photo studios to take photographs like before, Plumptre says, “I don’t know whether I’d like to be quoted on that, but I think the era of studio photography is gradually disappearing. For instance, I have a studio, but it is by appointment, so you don’t just walk in and say you want to take a photograph like we used to do. Also, most of the time, my studio is for creative work. For families that want to do portraits, you also make more money by taking the studio to them. If you take the studio to their house, they take more shots, they’re more relaxed and the minimum you’ll collect will be in the region of N150,000/N300,000. Whereas if they come to the studio, the highest you may be able to charge will be N50,000. Of course you still have the normal walk-in studios like the Le Faghts and co, but for how long? Another indication is that studios are getting smaller.”

    Babaeko corroborates this when she said, “Maybe it’s not just that they(photo studios) are dying; maybe they’re just not doing shops anymore, but are rather developing into something bigger. The photographers that I know have developed themselves, gone abroad, attended workshops and grown. You also have to look at the clientele. Our clients are well-travelled; they see what is happening in the developed countries and are demanding more and more. So you have to pick up as a photographer.”

    This may be why she says her studio, Camara Studios, is not primed for studio works nor depends on it much. As an advertising photographer, the bulk of her works come from the corporate advertising world. Therefore, most of the shoots are done on locations, while the bulk of the creative works are done in the studios.

    Amadi-Obi also agrees with this indirectly. “The percentage of income that I make through printing photograph is very minimal. The business model I have is for me to make images that people want to use for multimedia purposes. From going on the internet, to print, to TV; and you see, even motion picture has come into play, because the cameras that we’re using are shooting HP video. So now, you become a DOP (director of photography) and a director. You explore.”

    Amadi-Obi’s museum analogy

    The three photographers agree that professional photography, contrary to wider opinions, is a constantly evolving and demanding vocation. Amadi-Obi sort of puts it in dramatic perspective when he said, “As the tools of trade change, the means of dissemination also change, and one must adapt. We’re living in the information age and if you don’t, then you’re already a dinosaur. Although you may not know it, but people are already looking at you like some specimen inside the museum. So you need to know where the trend is going and be ready to adapt. For me, I enjoy and embrace change and I’m constantly searching for new ways of doing things.”

    He quickly started experimenting and doing all he could to adapt, especially when it dawned on him that the process of the digital wasn’t as tedious as the film process. That, to him, was a clear indication that it was the way to go. Soon, he began to learn how to use the computer and its photo-shop programme.

     “It was so novel,” he said, “but we knew we had to make the switch.”

    Apart from being ready and able to make the switch, Amadi-Obi also says: “I do think that you will not survive if you do not innovate, not only in photography but anything that is related to creativity and technology.”

    He stressed the fact that professional photography is a creative endeavour that demands constant creativity. “It is not a factory or like getting a formula like coca cola and you continue to make millions. When you do one thing and it is really nice and people embrace it, then you should be afraid and know that it has already gone. When you have a technique and clients really love it, for sure, younger ones will copy it and for sure, they will charge less. Will you then hold on to complaining about how the photography industry has gone bad? Two things, it’s either your work is not good or you’re not marketing it right. So there is no room for complaining. If you have value that you’re giving to your client, then it becomes a must-use. And in my line of business, there is no end to creativity. And that is the beauty of it. It is a journey that there is no arrival.”

    For this reason, he is constantly experimenting. He does shots just for the sake of disrupting his usual routine, shoots upside down, tries out inspirations from literature, from movie; just so he could come up with something different and reinvent himself. “It’s not easy,” he says, “but if one enjoys the process, then one has already succeeded.”

    Like Amadi-Obi, Babaeko also believes photography is hardwork. “It is not like the oil business or gas, where you sit at a desk and something happens and you sell five tankers and the millions roll in. Here, you really earn every kobo you make.

    Threat of the up-comers

    Interestingly, the repercussion Ade Plumptre worries about the most is the fear of the younger generations breezing past his likes like a comet. Just like his generation spotted the weakness of the older generation of photographers and  guided against it, he is wary of the fact that they could also become ‘dinosaurs’.

    “A lot of those who went into photography went in because they needed something to do and because they needed it to feed their families; not because they were passionate about it. Also, they did not understand the business of creativity. Now, that was what our generation saw. We wanted to be creative, make money, retain the passion and also be impactful.”

    Plumptre believes the younger guys are more daring and actually better than his generation potentially. That is why he says, “I cannot learn anything from anybody over 50. People ask me why and I say that anybody above 50 can only lend me wisdom and teach me from experience, but they don’t have anything new to impart. A lot of the things we’re trying to emulate are coming from the younger guys, because they’re more daring. I tell people that I’m soon going to be 50, but I have to think like a 20-year-old to be relevant, to be able to speak the language they’re speaking and have my market share.

    Lots of potentials ahead

    Plumptre is thus convinced that photography has a lot of potentials and will continue to defy those who are predicting its demise;  “the same way they thought music is for never-do-wells; and that actors, models and co had no potentials. The more educated people that are coming in, the more people that understand the business and the more viable it will become.”

    Taking it from evolutionary angle, Babaeko opines that photography is undergoing a transformation. “Nobody is dying or going into extinction. I’d rather say we’re in a cocoon and developing to become a beautiful butterfly.”

    She also believes there’s no alternative to going digital. “You also have to have good equipment and a lot of creativity; thinking outside the box and a lot of flexibility to be able to go out to meet with the client and get the job done.

    While doffing her hat for legends like Sunmi Smart-Cole, Don barber and ‘Okhai Ojeikere, Babaeko says “Like now, photography has always required a lot of patience, passion and interest to thrive. With people like Ojeikere, who died two years ago, Nigerian photography also received (international) recognition.”

    She also believes that with the younger generation like herself, Kelechi Amadi-Obi, Ade Plumptre and Deji Alakija, who are jet-setting around the world photographing events, photography has and will always be a very important part of our lives. It’s just that some people, because they think  some professions are far more important, overlook it. If you look at a big city like Lagos, with loads of weddings that you can’t even count in a week, you’d understand that photography has always being a big industry.

    “You’re actually swarmed by our works everywhere you look; the advert billboards, posters, the colourful images on the internet and everywhere. As the market, especially the media, grows, so do we.” She reeled off.

    Like Babaeko and Amadi-Obi, Plumptre also believes that a good photographer needs be patient and have an eye. He says he needs to be able to see, and be able to understand composition, study the environment and capture ‘that thing’ to tell a story.”

    In addition, he says he also has to have a teachable spirit.

    On challenges of the job, Babaeko says the greatest challenge is timing. “We could actually do two shoots a day, but because of traffic and people coming late; that becomes a bit difficult. Aside that, the business is up and down. There are times jobs are spilling in like Christmas season and co; and there are the down periods, like summer time, when everybody has travelled. But we find a balance.

    She also does her marketing herself. she discovered that nobody could sell her business better that herself, so when she’s not shooting, she is calling people and socialising.

    A tool for social change

    Apart from booking a place as an eternal trade in society, both Plumptre and Amadi-Obi  are of strong opinion that photography is a tool for social change.

    Says Plumptre: “A lot of people don’t understand that photography is also a medium or source of social change; a medium where the images we’re taking could change the psyche of a whole generation. Over the centuries, we have had images being brought forth by photography, where people look at photography and ask themselves, ‘How can we change the course of history?’

    Amadi-Obi on his part says ‘being a photographer is a very powerful place to be, as you’re engaged in social engineering, where you can set the trend and decide what is in and what is out. We as image-makers are the priests at the altar of story-telling, and we shape the way people feel about Omotola, about Genevieve, about P-Square and Nigeria as a whole.

    “If we do not make fantastic images for Africa, then it is only left for the tourists and foreigners shooting documentaries to be seeking out only images of poverty and death.

    On a certain threat by the younger generation, Amadi-Obi says “There is what is called the photographers eye, which matures with age. It is your ability to see things that other people cannot see. If you open your eyes, you will understand design and understand story-telling. And that is something everybody has that is unique to them. Some clients are looking for a photographer who will always make a spectacular image. So there’s a place for such a photographer and there’ll always be a place for him

    Asked if he knew expected the kind of fame that has come with the job, Amadi-Obi says  “At the early stage of my career, I made it a point to investigate what the standing of this profession is globally, and I realized that being a photographer was a very powerful place to be.”

    On the financially successful the job has made them, the three respondents displayed the traditional Nigerian secretiveness.

    Amadi Obi says  “I can pay salaries of ten people, five of them married with children; I can pay the school fees of my children, have my own house and maintain a basic middle income lifestyle (laughs). But for me, it’s not really about the money, but the impact.

    Plumptre says:We’re comfortable. We’re feeding our wives and families and paying our bills.  We’re doing good work and getting paid for it.

    Even  Babaeko with all her western background says “We’re doing well, let me put it that way.”

  • Biodun Jeyifo at 70: His person, prowess, push for freedom

    Biodun Jeyifo at 70: His person, prowess, push for freedom

    It is Thursday, 21st January, 2016. Fine weather; sunny morning. Students, in droves, are seen all over the scenic campus of Obafemi Awolowo University, Ile-Ife. The area around the university’s Conference Centre remains relatively quiet, even as it plays host to a great man: a Nigerian citizen and a Harvard academic.

    As an attendee who is unfamiliar with the person of the man being celebrated, you may expect me to see a huge, imposing academic. But on the contrary, this tall, balding figure’s fitness belies his now seventy-year-old body, profundity of his erudition and intellect and the irrepressible passion of his spirit. This is Biodun Jeyifo, born on 5th January, 1946; a man who is in his tenth year as Professor of African and American Studies and of Comparative Literature at Harvard University, Cambridge, Massachusetts, USA.

    So what might this occasion be, in which BJ, as Biodun Jeyifo is popularly called, is the cynosure?

    Giving his remarks, Professor Gbemisola Adeoti, Dean of Faculty of Arts, OAU, terms it “an important gathering of the tribes [in honour of] an illustrious ancestor.” Tagged ‘Biodun Jeyifo @ 70 Conference’, it is Biodun Jeyifo’s birthday anniversary, a rally against political corruption and an academic summit all rolled up into a two-day event. It is, as Professor Adeoti says, organised in honour of Professor Jeyifo’s life as a social critic, one-time president of the Academic Staff Union of Universities (ASUU) a believer in collective struggle, and (for some) at once a struggling playwright and an accomplished critic. “The name BJ registers a dedicated teacher of literature and a combative literary critic of Marxist ideological persuasion,” he says.

    Biodun Jeyifo is a man conceived as a World War was winding down and born a few months after that colossal conflict’s abrupt end. He knows the price of freedom: blood, toil, tears, sweat; supreme commitment to its cause. He knows the sound of the cries for freedom, and has responded by making the much-anticipated ultimate promise, ‘I am coming home soon.’ Karl Marx himself, for all the frailties of his theories, will be proud of this believer in him, who though lectures at one of the world’s greatest universities, wastes no time in frankly saying by way of an aside that ‘Harvard is a snotty place’ and that he tells his students there that Harvard does not come close to providing the sort of intellectualism and activism he took from OAU and other Nigerian universities.

    You get the hint that Jeyifo has once belonged to OAU when you hear Professor Charles Taiwo Akanbi, representing the OAU Vice-Chancellor, Professor Bamitale Omole, say, “For us at [OAU], Professor Jeyifo is our pride. … It behoves us all to gather here and celebrate one of our own, especially as we are honoured to have him in flesh and blood. Therefore, on behalf of all of you here, especially the Great Ife Community, I say to Professor Biodun Jeyifo: Welcome back home.”

    Jeyifo had an eleven-year stint as a lecturer in the Department of Literature-in-English at OAU from 1976 to 1987, within which period he was elected President of ASUU.

    Professor Akanbi goes on to deliver the Vice-Chancellor’s praise of Jeyifo: “BJ stands tall as a polemicist, literary scholar, and a celebrated public intellectual…. Apart from his Spartan lifestyle, he believes very much in the supremacy of ideas as the foundation for social upliftment. Without doubt, we owe the vibrancy of the intellectual struggle of [ASUU] to Professor Jeyifo and his colleagues. As foundation president of ASUU, BJ raised the standard of unionism in the ivory tower.”

    On Jeyifo’s work as a critic of Wole Soyinka, Professor Akanbi, alluding to the Bible, declares, “it certainly takes the deep to call to the deep,” which is evident in Jeyifo’s long standing mentee-mentor relationship with the personality and works of Soyinka himself. And Jeyifo has written or edited such works as Art, Dialogue and Outrage: Essays on Literature and Culture (1988), Perspectives on Wole Soyinka: Freedom and Complexity (2001), Wole Soyinka: Politics, Poetics, Post colonialism (2004). Professor Akanbi wraps up the VC’s Address with a call to present “no better birthday gift than a renewed commitment to the original ideals of ASUU to ‘BJ, the irrepressible spirit and motivator of the Talakawa philosophy.”

    How does the Vice-Chancellor perceive the ‘BJ @ 70’ celebration?

    ‘BJ at 70’, he says, “is a chance for stocktaking and sober reflection.” This is an understanding echoed in the keynote of Professor Attahiru Jega, the erstwhile Chairman of the Independent National Electoral Commission (INEC) titled, ‘The Complexity of Freedom: The Left and the Struggle for Socio-political Transformation in Nigeria’. Revealing that he first met the celebrant in 1986, at that year’s ASUU Delegates Conference, Professor Jega recalls, “Biodun Jeyifo’s calm and cool demeanour in presiding over that [Left Caucus] meeting, with his apt summary of issues discussed and astute and commendable effort at consensus building.”

    While confessing that Jeyifo’s departure for the USA in 1987 to take up professorship at Oberlin College left him and his colleagues disappointed “because we believed there was a lot his presence would have offered the struggle,” Professor Jega declares that he has “remained inspired by his example; his passion for radical and humane scholarship, his combatant intellectualism and his popular engagement with the struggle for a better Nigeria, reflected in interviews and contributions to newspapers and other media. As a reputable literary critic … in his sojourn abroad, he has become a great symbol of credible Nigerian intellectuals who have made us proud by their accomplishments and intellectual contributions, which have profound impact globally.”

    How does the Keynote speaker and political science don view freedom? Acknowledging that his duties as INEC Chairman and the many challenges that came with that responsibility may have blunted his academic edge, making him slightly ill-prepared to deliver the archetypal keynote address, Jega sees freedom first “as a universal right, as in the freedom of thought, of expression (i.e. academic freedom) and religion,” which he says “is not only desirable but is also worthy of struggles to protect, defend and expand…”

    He believes that the struggles for freedom must be based on “recognition of the complexity of the contemporary world, as well as the complexity of freedom,” a complexity that, rather than try to run away from, we must “strive to understand…, and to design methodologies and strategies to effectively operate within it.”

    What does he see as the greatest challenge the left (the radical intellectual movement for the expansion of freedom) is facing in Nigeria? “We have succumbed to the many divides so much so that most of the bridges built in the past have been dismantled.” The solution? “We need to rebuild these bridges and strengthen linkages with progressive forces across the country…we must link town and gown… we need to rethink strategies,” he says, adding that there are methodologies more relevant to us than the approaches of Fidel Castro and Che Guevara—widely romanticised approaches which, though useful in Cuba, may not be directly useful or helpful to the cause of the intellectual left. He gives a rallying cry: “Organise, don’t agonise!”

    Ably chairing this conference and celebration which has brought together guests from around the world—including such household names as Dr. Dipo Fasina, Ogaga Ifowodo, Odia Ofeimun, Professors Femi Osofisan, Kunle Omotoso, and Abdullahi Sule-Kano, and indeed, Governor Rauf Aregbesola of the State of Osun—is Barrister Femi Falana, who holds everyone spellbound with his denunciation of hypocrisy and selective justice in Nigerian politics and the euphemisation of crimes within the Nigerian political and legal systems. He praises Jeyifo as “one of the young lecturers who introduced me to the Marxist worldview, without which my education would have been incomplete” and says the event is in celebration of “your idea, your integrity, your commitment, your consistency.”

     

  • Uche Okeke and the Legacy of Beautiful Lines

    Uche Okeke and the Legacy of Beautiful Lines

    Artist and social coammentator, Morgan Nwanguma pays tribute to late art legend, Professor Uche Okeke

    And the legend finally comes to an end; Professor Uche Okeke – the great master and pioneer finally goes home to his maker, leaving the ‘sensitive lines’ with us. As the originator of Ulism, the great son of Okeke worked the lines to frenzy as he ‘doodled’ his way right from the formative days in the 1950s, to the lofty heights we behold of him and his rich legacies. It was in the 1950s, when as a student in the Fine Art department of the Nigerian College of Arts, Science, and Technology (which later became the Ahmadu Bello University, Zaria) that his modernist tendencies shone clearly whiles he experimented with the motifs and philosophies of his native Igbo folklore.

    The avant-garde ‘movement’ was later carried down to Nsukka, Eastern Nigeria to perfect the new style at home from where the Uli art style took its mental roots. By the prodigious deftness of the young Okeke, line art grew from the early experiments to a crescendo no one imagined. And so the ‘Zaria rebel’ took form when he and his student colleagues worked tirelessly from their non-conformist postulations, and concept of Natural Synthesis; it was this which propelled a radical departure from the conventions of the day. Thus the ‘rebels’ began a march that birthed much of the nuances and creative vistas that we refer to today as the different schools and styles, or art movements in Nigeria.

    Okeke as a pioneer academic and scholar took the traditional Igbo body and wall decoration to the (art) schools, and then to our canvases, stretched papers, and to the galleries and collections the world over.

    In a mental journey to his roots while training in Zaria, Okeke, drew so much inspiration from the stories his mother and sister told him; he was thus enthralled with the folklore of his native Igbo background, and with it etched out a unique personal direction. He took this new found predilection back home to Nsukka, entrenched it finally and propagated the Uli movement while advancing the Nsukka style of art in the 1970s. The Uli bug was that infectious, as it took firm roots and bore fruits of adept proponents and adherents, even from beyond the rolling hills of Nsukka and its environs.

    The Uli giant is fallen, but the lines keep branching out, and etching out new songs in a forest of thoughts and kindred spirits. Oh the big tree is fallen; ‘oke osisi dachiri uzo’; the great Iroko that stood at the market square is no more! And now he lies before us, like a pillar gone down – the landmark that towered Nsukka and beyond the hills. Okeke’s oeuvre encapsulates the whole gamut of the traditional Igbo women’s art of decoration. The hues of earth colours and white lines that embellished bodies of traditional folks – prepared for outings, events, and communal rituals are captured in a new language; these are the indelible legacies of the master.

    Uli decorations are usually applied on traditional huts and walls of buildings, but this is also fast becoming a dying culture due to modernisation. Okeke’s landmarks and legacy is that he and his disciples have elevated and preserved this abstract art form for all times. Nsukka has ever remained a haven and fertile ground for the preservation and dissemination of the effervescent Uli spirit, owing to the vision and creative verve of the irrepressible grand master.

    Silence beckons; and a moment for the great lines, as we pay our last respects – treading the paths of Uli, and to Nsukka. And so it is the time of the big masquerades as Oke Osisi goes home. Omabe, Nnukwu mmanwu, Ijele, all come out to play, and his resplendent soul goes marching on.

    Okeke – the pioneer legend, and master artist was the grand exponent and originator of the Uli movement, and giant of the Nsukka School. Now he draws the lines no more; sweet repose to the great Uli master, the creative soul of beautiful lines.

     

    • Morgan Nwanguma (Artist/Writer) www.chiaroscuroartworld.blogspot.com nd the legend finally comes to an end; Professor Uche Okeke – the great master and pioneer finally goes home to his maker, leaving the ‘sensitive lines’ with us. As the originator of Ulism, the great son of Okeke worked the lines to frenzy as he ‘doodled’ his way right from the formative days in the 1950s, to the lofty heights we behold of him and his rich legacies. It was in the 1950s, when as a student in the Fine Art department of the Nigerian College of Arts, Science, and Technology (which later became the Ahmadu Bello University, Zaria) that his modernist tendencies shone clearly whiles he experimented with the motifs and philosophies of his native Igbo folklore.

    The avant-garde ‘movement’ was later carried down to Nsukka, Eastern Nigeria to perfect the new style at home from where the Uli art style took its mental roots. By the prodigious deftness of the young Okeke, line art grew from the early experiments to a crescendo no one imagined. And so the ‘Zaria rebel’ took form when he and his student colleagues worked tirelessly from their non-conformist postulations, and concept of Natural Synthesis; it was this which propelled a radical departure from the conventions of the day. Thus the ‘rebels’ began a march that birthed much of the nuances and creative vistas that we refer to today as the different schools and styles, or art movements in Nigeria.

    Okeke as a pioneer academic and scholar took the traditional Igbo body and wall decoration to the (art) schools, and then to our canvases, stretched papers, and to the galleries and collections the world over.

    In a mental journey to his roots while training in Zaria, Okeke, drew so much inspiration from the stories his mother and sister told him; he was thus enthralled with the folklore of his native Igbo background, and with it etched out a unique personal direction. He took this new found predilection back home to Nsukka, entrenched it finally and propagated the Uli movement while advancing the Nsukka style of art in the 1970s. The Uli bug was that infectious, as it took firm roots and bore fruits of adept proponents and adherents, even from beyond the rolling hills of Nsukka and its environs.

    The Uli giant is fallen, but the lines keep branching out, and etching out new songs in a forest of thoughts and kindred spirits. Oh the big tree is fallen; ‘oke osisi dachiri uzo’; the great Iroko that stood at the market square is no more! And now he lies before us, like a pillar gone down – the landmark that towered Nsukka and beyond the hills. Okeke’s oeuvre encapsulates the whole gamut of the traditional Igbo women’s art of decoration. The hues of earth colours and white lines that embellished bodies of traditional folks – prepared for outings, events, and communal rituals are captured in a new language; these are the indelible legacies of the master.

    Uli decorations are usually applied on traditional huts and walls of buildings, but this is also fast becoming a dying culture due to modernisation. Okeke’s landmarks and legacy is that he and his disciples have elevated and preserved this abstract art form for all times. Nsukka has ever remained a haven and fertile ground for the preservation and dissemination of the effervescent Uli spirit, owing to the vision and creative verve of the irrepressible grand master.

    Silence beckons; and a moment for the great lines, as we pay our last respects – treading the paths of Uli, and to Nsukka. And so it is the time of the big masquerades as Oke Osisi goes home. Omabe, Nnukwu mmanwu, Ijele, all come out to play, and his resplendent soul goes marching on.

    Okeke – the pioneer legend, and master artist was the grand exponent and originator of the Uli movement, and giant of the Nsukka School. Now he draws the lines no more; sweet repose to the great Uli master, the creative soul of beautiful lines.

     

    • Morgan Nwanguma (Artist/Writer) www.chiaroscuroartworld.blogspot.comAnd the legend finally comes to an end; Professor Uche Okeke – the great master and pioneer finally goes home to his maker, leaving the ‘sensitive lines’ with us. As the originator of Ulism, the great son of Okeke worked the lines to frenzy as he ‘doodled’ his way right from the formative days in the 1950s, to the lofty heights we behold of him and his rich legacies. It was in the 1950s, when as a student in the Fine Art department of the Nigerian College of Arts, Science, and Technology (which later became the Ahmadu Bello University, Zaria) that his modernist tendencies shone clearly whiles he experimented with the motifs and philosophies of his native Igbo folklore.The avant-garde ‘movement’ was later carried down to Nsukka, Eastern Nigeria to perfect the new style at home from where the Uli art style took its mental roots. By the prodigious deftness of the young Okeke, line art grew from the early experiments to a crescendo no one imagined. And so the ‘Zaria rebel’ took form when he and his student colleagues worked tirelessly from their non-conformist postulations, and concept of Natural Synthesis; it was this which propelled a radical departure from the conventions of the day. Thus the ‘rebels’ began a march that birthed much of the nuances and creative vistas that we refer to today as the different schools and styles, or art movements in Nigeria.Okeke as a pioneer academic and scholar took the traditional Igbo body and wall decoration to the (art) schools, and then to our canvases, stretched papers, and to the galleries and collections the world over.

      In a mental journey to his roots while training in Zaria, Okeke, drew so much inspiration from the stories his mother and sister told him; he was thus enthralled with the folklore of his native Igbo background, and with it etched out a unique personal direction. He took this new found predilection back home to Nsukka, entrenched it finally and propagated the Uli movement while advancing the Nsukka style of art in the 1970s. The Uli bug was that infectious, as it took firm roots and bore fruits of adept proponents and adherents, even from beyond the rolling hills of Nsukka and its environs.

      The Uli giant is fallen, but the lines keep branching out, and etching out new songs in a forest of thoughts and kindred spirits. Oh the big tree is fallen; ‘oke osisi dachiri uzo’; the great Iroko that stood at the market square is no more! And now he lies before us, like a pillar gone down – the landmark that towered Nsukka and beyond the hills. Okeke’s oeuvre encapsulates the whole gamut of the traditional Igbo women’s art of decoration. The hues of earth colours and white lines that embellished bodies of traditional folks – prepared for outings, events, and communal rituals are captured in a new language; these are the indelible legacies of the master.

      Uli decorations are usually applied on traditional huts and walls of buildings, but this is also fast becoming a dying culture due to modernisation. Okeke’s landmarks and legacy is that he and his disciples have elevated and preserved this abstract art form for all times. Nsukka has ever remained a haven and fertile ground for the preservation and dissemination of the effervescent Uli spirit, owing to the vision and creative verve of the irrepressible grand master.

      Silence beckons; and a moment for the great lines, as we pay our last respects – treading the paths of Uli, and to Nsukka. And so it is the time of the big masquerades as Oke Osisi goes home. Omabe, Nnukwu mmanwu, Ijele, all come out to play, and his resplendent soul goes marching on.

      Okeke – the pioneer legend, and master artist was the grand exponent and originator of the Uli movement, and giant of the Nsukka School. Now he draws the lines no more; sweet repose to the great Uli master, the creative soul of beautiful lines.

       

      • Morgan Nwanguma (Artist/Writer) www.chiaroscuroartworld.blogspot.com nd the legend finally comes to an end; Professor Uche Okeke – the great master and pioneer finally goes home to his maker, leaving the ‘sensitive lines’ with us. As the originator of Ulism, the great son of Okeke worked the lines to frenzy as he ‘doodled’ his way right from the formative days in the 1950s, to the lofty heights we behold of him and his rich legacies. It was in the 1950s, when as a student in the Fine Art department of the Nigerian College of Arts, Science, and Technology (which later became the Ahmadu Bello University, Zaria) that his modernist tendencies shone clearly whiles he experimented with the motifs and philosophies of his native Igbo folklore.

      The avant-garde ‘movement’ was later carried down to Nsukka, Eastern Nigeria to perfect the new style at home from where the Uli art style took its mental roots. By the prodigious deftness of the young Okeke, line art grew from the early experiments to a crescendo no one imagined. And so the ‘Zaria rebel’ took form when he and his student colleagues worked tirelessly from their non-conformist postulations, and concept of Natural Synthesis; it was this which propelled a radical departure from the conventions of the day. Thus the ‘rebels’ began a march that birthed much of the nuances and creative vistas that we refer to today as the different schools and styles, or art movements in Nigeria.

      Okeke as a pioneer academic and scholar took the traditional Igbo body and wall decoration to the (art) schools, and then to our canvases, stretched papers, and to the galleries and collections the world over.

      In a mental journey to his roots while training in Zaria, Okeke, drew so much inspiration from the stories his mother and sister told him; he was thus enthralled with the folklore of his native Igbo background, and with it etched out a unique personal direction. He took this new found predilection back home to Nsukka, entrenched it finally and propagated the Uli movement while advancing the Nsukka style of art in the 1970s. The Uli bug was that infectious, as it took firm roots and bore fruits of adept proponents and adherents, even from beyond the rolling hills of Nsukka and its environs.

      The Uli giant is fallen, but the lines keep branching out, and etching out new songs in a forest of thoughts and kindred spirits. Oh the big tree is fallen; ‘oke osisi dachiri uzo’; the great Iroko that stood at the market square is no more! And now he lies before us, like a pillar gone down – the landmark that towered Nsukka and beyond the hills. Okeke’s oeuvre encapsulates the whole gamut of the traditional Igbo women’s art of decoration. The hues of earth colours and white lines that embellished bodies of traditional folks – prepared for outings, events, and communal rituals are captured in a new language; these are the indelible legacies of the master.

      Uli decorations are usually applied on traditional huts and walls of buildings, but this is also fast becoming a dying culture due to modernisation. Okeke’s landmarks and legacy is that he and his disciples have elevated and preserved this abstract art form for all times. Nsukka has ever remained a haven and fertile ground for the preservation and dissemination of the effervescent Uli spirit, owing to the vision and creative verve of the irrepressible grand master.

      Silence beckons; and a moment for the great lines, as we pay our last respects – treading the paths of Uli, and to Nsukka. And so it is the time of the big masquerades as Oke Osisi goes home. Omabe, Nnukwu mmanwu, Ijele, all come out to play, and his resplendent soul goes marching on.

      Okeke – the pioneer legend, and master artist was the grand exponent and originator of the Uli movement, and giant of the Nsukka School. Now he draws the lines no more; sweet repose to the great Uli master, the creative soul of beautiful lines.

       

      • Morgan Nwanguma (Artist/Writer) www.chiaroscuroartworld.blogspot.com
  • Ibrahim Magu: the anti-graft officer called ‘General’

    Ibrahim Magu: the anti-graft officer called ‘General’

    Very few may have heard of Ibrahim Magu, the Acting Chairman of the Economic and Financial Crimes Commission (EFCC) before his appointment. But is the tough reputation of the anti-graft chief enough to clean the corruption in government? The EFCC boss explained some of his strategies to Assistant Editor, Seun Akioye

    Ibrahim Magu, the acting chairman of the Economic and Financial Crimes Commission (EFCC) walked into the conference hall of Vintage Press Limited, publishers of The Nation newspapers without much frill or thrill; and if one had not known him, one would have a hard time pointing him out in the crowd.

    Until now, the man who now heads one of the most important agencies critical to the corruption war of President Muhammadu Buhari was unknown to many Nigerians and his name certainly didn’t ring a bell. In November 2015 when he was announced as the acting chairman of the EFCC, making him the fourth chief executive of the agency, many Nigerians were left aghast.

    Information about Magu was so scarce and only a picture of him wearing a dark safari suit, sitting on a black chair behind a computer and looking into the roof existed online.  If President Buhari was serious about fighting corruption beyond his ‘body language’, he would need a vibrant and fearless EFCC and the man at the helms must be fearless and passionate. But who is this Magu?

    Those who knew him described him as a no-nonsense police officer and foundation staff of the EFCC, who alongside the flamboyant and loquacious Nuhu Ribadu, fought corruption to a standstill during the formative years of the commission.

    Magu it was, who as the head of the Economic and Governance section of the Operations Department, investigated and tried some of the difficult cases involving politically exposed persons. His works, it will be fair to say, contributed in no small measure to the respect and prestige the EFCC garnered in those years. Of course Magu remained anonymous, at least to the vast majority of Nigerians.

    About three months after his appointment, Magu already has some high profile cases under his belt, with a promise of more convictions against corrupt politically exposed persons. This has also pitched him against some section of the political class, who accuse him of a “sectarian” corruption fight and turning the EFCC into the attack dog of the ruling party, the All Progressive Congress (APC).

    Spotting a blue suit, white shirt and a blue tie with yellow stars, Magu cuts the picture of a serious-minded officer who is passionate about his job. One cannot describe him as flamboyant, but neither is he tasteless.  He walked with measured and somewhat hurried steps and appeared like a man ready to settle down to business without the painful constraints of courtesies.

    Magu spoke in measured tone but with undisguised firmness.   He is of sparse frame with tough looks; even when he smiles; it was not for long before reverting to his usual serious mien. He appears as one pained to the marrow by the magnitude of the corruption embedded in the country’s governance structure.  He described corruption in the strongest terms he could summon: “deliberate and calculated wickedness against the nation”.   He is particularly irked that certain persons have stolen the “commonwealth” of Nigerians for themselves.

    “The impunity is too much,” he said with an air of someone in possession of a great secret. “Sometimes I shed tears in the morning before I go to the office, it is just unbelievable, the rot is terrible. What I am saying is that people who know they have stolen our commonwealth should bring it back.”

    Then he stopped. For about 20 seconds, he stared ahead of him, the object of his attention not exactly clear to those seated around, but he seemed to be considering whether to divulge a huge secret or that maybe he was just bogged down by the sheer volume of the impunity and corruption he has had to face in the last three months. When he spoke again, his voice was firm and clear.

    “People arrogate things to themselves; they have taken our money and are bold enough to say they are not going to return it. The money belongs to the people; they should return the money quietly. Let there be voluntary compliance. Let them voluntarily come out to say this is what I have stolen and the government will take it. I think that is the best thing to do,” he said.

    A curious observation of Magu would reveal a man on a mission, he looked determined and focused, he does not pretend to be a wordsmith like Ribadu or have the calm and aristocratic look and bearing of a Lamorde; he is just Magu, a man determined to rid his nation of corruption.

    “The fight against corruption is about Nigerians not an individual,” he answered those who had accused him of selective prosecution. For some weeks, Magu and his team had embarked on  sensitisation visits to stakeholders, whom he said “include all Nigerians,” to draw support for his work.

    “From the media, we have to go to the grassroots. We will take it to children in the schools; we have to tell the children that corruption is bad; tell them why there is no chair in the classroom. We will sensitize everybody to the evil of corruption; we need to let people know that corruption is bad, because some people don’t seem to know,” Magu said.

    Sometimes, one gets the feeling of an ‘impatient Magu,’ who just wants to get the work done.  A chip off the old block of crime busters, his face seems to have a certain degree of seriousness, especially when he speaks about certain people taking money “which belongs to 170 million people,” insisting that they bring the loots back.

    When not speaking, he would nod his head, not vigorously but firmly enough to convey his strong approval of the subject matter, while at the same time tapping his feet and sometimes wriggling his palms together. To some, it conveys impatience; to others, it is a sign of confidence, which comes from skill and dedication.

    Magu is not called a ‘General’ by his associates at the EFCC for nothing. Like a real life ”General,’ he has fought many battles as a police officer; and during his first mission at the EFCC, he acquired such a fearsome reputation among corrupt government officials, that it wasn’t long before corruption began to fight (him) back. In 2008, a tsunami that swept through the commission bumped him out back to the regular police beat. That was not all; he was briefly arrested and his Abuja residence was combed by security operatives on suspicion of holding some sensitive documents belonging to the commission.

    “I have bitter experiences more than anybody; I am here today by divine intervention,” Magu said in a veiled reference to that experience.  But with the anti-corruption czar back in town, a message has been sent to those who had their hands soiled in the cookie jar: More looters will go to jail.

     “From all indications, the judges are more serious, everybody is cooperating and this year, we will see more politically exposed persons convicted. We will flush out corrupt people,” he said.

    Also the international community is cooperating and soon “there will be no hiding place for looters.”

    But Magu is also searching for support. “We need more of your support,” he told the media executives. He spoke as a man in simple pursuit of truth, who has nothing to hide and is unafraid of opening the books. “Nobody has the monopoly of knowledge; we are open to ideas and criticisms, constructive and otherwise. Sometimes, you need people from outside to watch over you because people inside may not be telling you the truth,” he said.

    Will Magu succeed? People say government lacked the will to fight corruption and the various anti-corruption agencies are mere sitting ducks; but Magu appears to have both guts and grit to finish the job. His ‘body language’ and sparse speech conveyed one message to treasury looters: Be very afraid!

  • Celebrities married  to their managers

    Celebrities married to their managers

    It is the season of love; a time when lovebirds take stock as well as count their losses. Yetunde Oladeinde takes a look at some celebrities who are having a wonderful time married to their managers.

    A few weeks ago, Celine Dion’s husband, Rene Angelil, passed away at his home in Las Vegas after a long battle with cancer. He was 73. Rene guided his wife’s career as her manager and mentor and together they had three wonderful children.

    Interestingly, the couple met when the singer, now 47, was 12 and Rene was 38. It started with a desire to make Dion a star and they worked hard at it. Then cupid arrows took over and they began dating in 1987 and got married seven years after. In the year 2000, they renewed their vows, to show the world the depth of their affection for each other.

    The beauty of the relationship was that they were together at work and at home. Love took them everywhere together and they conquered the world together. Like Celine Dion and her husband, there are a number of Nigerian celebrities married to their managers and having a wonderful time together.

    Lara  and Gbenga George

    Gospel music sensation, Lara George is one of such successful artistes, who are married to their managers. She happily talks about the romance that keeps waxing strong eleven years after. “It is all about believing in God. You know, every day you have to pray and commit your family to God; it is all about prayer. The entertainment industry is very challenging because the spotlight is on us. Consequently, every flaw that you have is magnified a million and one time over. The bottom line is that one has to be very prayerful and that’s what I do. I go on my knees and commit my family to God in prayers and the prayers have been working; I just have this firm belief in God.”

    A peep into the world of our celebrities and you find tales of failed marriages, divorces and controversies with baby-mamas. Was it easy for George?  “Of course not,” she replies. “It has not been blissful all the way. I will be lying through my teeth if I say that. No marriage is blissful 100 per cent of the time. I think the joy is being able to overcome the challenges that come, because I will be lying if I say there have been no challenges. Yes, my husband and I have had our fair share of challenges but by God’s grace, we have surmounted each and every one of them, and my prayer is that we will continue in Christ every day till death do us part.”

    Keeping a cool head, George states, made things easy for her and her better half. “You know patience could be very challenging because it is the ability to understand and overlook the flaws of your partner. And you know, there are days that you just want to explode! But remember, the anger of a man is not worth the righteousness of God. So when you allow anger to becloud your judgment, you create a lot of problems. My husband and I had to learn to take every negative emotion aside and dump them in the backburner and make the Spirit of God our watchword, so that our home will be where the Holy Spirit abides.”

    Having a man who understands the rigours of the job also made it easy for George. Also speaking with one voice, they agreed on a number of issues, which included putting off a second baby for about six years. “My husband knew the effect the first child had on me and we decided to space it. Just when he was getting impatient, God made it happen.”

    However, understanding one another has been a challenge for the lovebirds but they have had to forge ahead with patience, determination and wisdom. “When you are going out as boyfriend and girlfriend, you would think you have known everything about the person until you get married. It is not as if I don’t understand him, but there are different types of communication and understanding. When communication is complete, it means we have completed the journey. So the journey is still on, we are learning to understand each other daily,” she says.

    Tiwa Savage and Tunji Balogun

    Next we take a look at the romantic adventure and conquests of Tiwa Savage and her husband, Tunji Balogun, aka Tee Billz. They are indeed a romantic pair, in spite of the rumour mill that’s always agog with truths and half truths. Last February, the Mavin Records diva and her husband attended a bash in coordinated all-black outfits.

    When the clock struck 12, making it February 5, 2015; Tiwa’s birthday, her husband made a very public display of affection kissing his wife’s baby bump and singing to her. The photos of Tiwa and Tee Billz show them looking extremely happy, as they held hands and laughed. There and then, all the ‘marriage break-up’ rumours melted.

    Tee Billz, who runs the managing outfit, 323 Entertainment, has been a pillar of support to his wife. With a son Jamil, who is ambassador of Nigeria’s biggest diaper company, ‘Pampers’, Tee Billz, has been known over the years for his success in managing music talents in the country.

    Tope Alabi and Soji Alabi

    For Tope Alabi and her husband, their love story started in the studio, where her manager packaged her songs and gradually stole her heart. Happily, the gospel singer goes down the memory lane: “We met on this job and honestly, I never thought we were going to be married. We were just working associates, but as God would have it, we are husband and wife today and still working together. As I said, this as well was prompted by God just to make a success out of me.”

    How did she meet him? “He was working at Decross (record label) as a senior engineer, and I used to go there to produce soundtracks for Korede Films. That was how we met. He was a studio rat. He worked anywhere in the studio. He never went out of the studio. He was such a tiny man when we met. But see him now, I have packaged him. He has also packaged me as well. I am more beautiful now. We met and got married five years after.”

    Talking about the attraction, Alabi opines that it was a marriage made in heaven.

    “I believe it was the plan of God for us to get married. Before he proposed, I never saw Soji as a man that had the standards I desired. Then, I was a ‘big girl’ in the movie industry. I had experiences of many things in life. So, imagine a man who was staying in one studio and working at all times asking me out! He was too gentle for my liking and his stature was not encouraging either. But I discovered that God’s purpose for our life must come to pass. I never knew that I would be a vessel in God’s hands. I never knew I had His grace in my life. I never knew God had planned that we would come together and do exploits in His kingdom. I was just going about producing sound tracks for movies, not into any ministry.”

    Could it also have been love at first sight? “No, it wasn’t; the affection and love actually developed with the relationship. At the initial stage, I only saw him as just a friend and probably a working colleague but I guess the maturity in us and the steady relationship we had actually brought the love out of both us.”

    The secret of the successful union, Alabi says, is because they are close friends. “Marriage is a good thing, but as I have said, my husband and I are still friends till date. He does not have friends, neither do I. We are lovers as well as a married couple. He is a wonderful man and the children are proud of him. They always go to him anytime they want to know something that I don’t know.”

    Now that Alabi has grown in fame, she has a new manager, while her dedicated husband monitors the marketing aspect of the business. “He is no longer my manager. I have a new manager. He is the marketer now. He is my boyfriend and the father of my children. He is the small boy in the house that must eat first even if no other person has eaten.”

    She adds that “I just thank God for his life. You can imagine, when we go for programmes, I would be given a seat in the front row while my husband would be given a seat at the back. Imagine! I would always tell him to come and sit in front but he would never agree. He would ask me if he was Tope Alabi. God has been guiding us. How would I have managed without a husband like him?”

    Azeezat and Seyi Allen

    Azeezat and Seyi Allen is another wonder pair when it comes to celebrities married to their managers. A love quote to celebrate an anniversary takes you into their world: “Happy wedding anniversary to my best friend, my lover and my husband. Many thought we wouldn’t last a year, and we almost didn’t. Thanks to my dad who pursued me when I was trying to be silly. You have taught me the value of commitment, and the mighty power in togetherness. I just want to say thank you. God will fulfil His covenants in our lives,” Azeezat says.

     She also talks about the attraction and the things that have kept them going. “Before I started going out with him, I found that he was a caring person. He has all those qualities that ladies talk about in a man. But most importantly, he believes in me more than I believe in myself. And that is crucial to me. I told myself that the moments I would want to give up, he would be there to push me on,” Azeezat informs.

  • Meet Yemisi Shyllon, Nigerian

    Meet Yemisi Shyllon, Nigerian

    Art collector extraordinaire, Omoba Yemisi Shyllon takes Udemma Chukwuma, through his huge collection of artworks famed to be the largest private collection in the country

    Standing like guards from the gate of Omoba Yemisi Shyllon’s house to his inner chambers, courtyard, right to the roof of his house is a massive collection of sculptures. His passion for art, he said, made him build the house, as he was beginning to run out of space for the works.

    “This house was built for art,” he said matter-of-factly.

    Omoba Shyllon’s home, located in Maryland, Lagos, houses priceless Nigerian treasures as well as works from African artists. By virtue of his exceptional collection, his home has become a destination for tourists, as visitor immediately fancied himself in an art museum. But the approach to his immaculate home offers no clue at what lay behind the walls.

    Shyllon said he started collecting artworks right from his university days. He bought his first artwork in 1975. He disclosed that that was how he acquired artworks of the 1930s.

    In the course of collecting artworks, Shyllon revealed that he was obsessed with sculptures, especially the wooden ones. He later found himself collecting traditional African art. “That was when I discovered that I wanted to be a collector. I went into collecting paintings heavily and later all the genres of art,” he said.

    It takes a whole day to explore the works in Omoba Shyllon’s house. Every bedroom, toilet, bathroom, as well as his living rooms and kitchen has a sizable collection of artworks on the walls. The works range from traditional, modern and contemporary art. A visitor is likely to be fascinated by a large room build for his Benin collection; with its walls decorated with large canvases of paintings. There is also a room filled with Igbo art collection, which consists predominantly of masquerades and masks.

    The gardens are decorated with bronze sculptures, metal works and animals. Often times, he lends his works to museums for exhibitions. At the Freedom Park on Broad Street, Lagos, are some of his collections, on display.

    As a precaution, Omoba Shyllon says one could take as many photographs as one pleases outside the house, but not inside. The main living room is replete with paintings of beautiful colours. Happily, the host takes visitors around the house on the occasion of this, regaling them with the various stories behind each piece and why he acquired it. His passion for the works is also evident from the way he talked about them and cracked jokes.

    With the number of works dedicated to Bruce Onobrakpeya’s collection in a particular room, you could easily tell that Shyllon is a keen lover of the octogenarian’s works.

    Even his kitchen is a statement of art, as clay pots laid on his cooking gas. To him, “Every society has its own identity. Civilisation has come to modify but it should not replace our culture. This is my own culture, this is how my forefathers cooked their food.” he said, pointing at the pots.

    The chartered engineer, marketer, stock-broker and legal practitioner, who is now retired said he promised himself a few years ago that he was going to promote the Nigerian art and culture on retirement. For him, it is one way of keeping himself busy as well as enjoying life.

    “I looked around me, saw so much artwork and decided to set up a foundation called Omoba Yemisi Adedoyin Shyllon Art Foundation (OYASAF), in 2008. I decided to devote the rest of my life to promoting Nigerian art and culture.”

    “I set up this foundation because I noticed a lacuna in this environment. Nigeria is not promoting her cultural life and heritage. And since I live with art, I decided to open a foundation, so that people can come to my place and enjoy what I am enjoying, and to have a peep into the heritage and history of Nigeria.”

    Shyllon indeed is surrounded by artworks. He literally eats art, drinks art and breaths artworks.

    In his collection are 55,000 photographic shots of Nigeria’s cultural festivals and over 7,000 artworks. The artworks are of numerous collections, mostly of African continent, (though not limited to Africa) gathered for the purpose of contributing to the preservation of African history and culture. He said “I don’t buy photographs; I create photographs to document Nigeria’s fast disappearing culture at large.”

    The oldest artwork in the foundation’s collection is a Nok terracotta. The oldest modern Nigerian art in the foundation is a 1932 charcoal drawing titled Awaiting Trial by Aina Onabolu. He said OYASAF is widely acknowledged as the largest private art collection in Nigeria and emphasised that, “We don’t sell artworks here. I have collected the works over the years for people to come and enjoy with me and my family. The foundation is set up to share the joy, beauty of Nigerian art and culture with the world, through well-sponsored arts and culture workshops.

    Has the collectors taste changed over the years? We asked. “No, I am still a collector. But I have stopped collecting traditional art. My trip to America changed me. When I went to Harvard University in the United States to talk about my collection, I met Prof Sunna Blair, she said ‘Yemisi, this traditional African art you want to talk about here…you are wasting your time.’ She urged me to go into contemporary African art. When I came back to Nigeria, I stopped buying traditional African art but I still keep my traditional African art, which are the glory of my collection.  My taste changes, depending on the dynamism of the environment and culture.”

    One thing Shyllon doesn’t however talk about is the price of the works, as he is of the opinion that art is priceless. “When people ask me the price of a piece, I don’t answer them because they are beginning to monetise my value, which I don’t like.”

    “OYASAF,” he said, “is a family sponsored foundation, dedicated to promoting Nigerian art and culture. We have the largest private art collection in Nigeria.”

    Lecture series, workshops, research programmes and art competitions are part of the activities which are organised by the foundation. Among the plans on OYASAF’s list is to build a privately-founded museum in Nigeria, which is currently ongoing at the Pan African University at Lekki, Lagos. “We have artworks spread over the history of Nigerian art, which will be in this museum.”

     

     

  • When RCCG Empowered 74 Parishioners

    When RCCG Empowered 74 Parishioners

    Redeemed Christian Church of God, Overflowing Mega Parish, Iju-Ishaga, Lagos, recently organised a skill-up entrepreneurship training to empower some parishioners. Adetutu Audu reports 

    The verse of the holy book, which says ‘Faith without work is dead’ together with a knack for humanitarianism may have inspired Pastor Paul Adewunmi, his wife and the entire Redeemed Christian Church of God, Overflowing Mega Parish, Iju-Ishaga, Lagos, when they empowered over 74 parishioners and non-parishioners alike recently. The maiden edition of the programme tagged Skill-Up Entrepreneurship training and competition took place on Wednesday January 20, 2015.

    The graduands were trained in fashion design, computer, bead-making, make-up and gele and catering, website design and desktop.   Some of the items doled out to winners and outstanding students were an industrial oven, a laptop, a desktop and website design, a Sewing/weaving machine, a make-up box and kit, a bead box and monetary rewards of N50, 000 each for the seven facilitators of the programme.

    Among the dignitaries at the well-attended programme were Provincial Pastor, Lagos Province 14, Pastor Jide Akiode, Pastor Akinrotimi, Pastor and Mrs. Tunji Adebiyi, Pastor Ayibiowu Richard, Pastor Olutayo Ojajuni, and the host, Pastor and Pastor (Mrs.) Paul Adewunmi.

    Admonishing the graduands in his message, Pastor Akiode implored participants to see the opportunity as one not to be thrown away. He said, “Opportunity is like a face cap, when it faces you, you grab it from the front because if it passes you by, there is no way to grab it from the back”.

    Akiode said a man who is diligent in his work will stand before Kings and not mean men. He advised the graduands to choose diligence, hard work and excellence as their companion, as they go to the larger society, and challenged them to give back to society.

    “Vision, hardwork is equal to success, while skill without vision is useless. A man of vision doesn’t fear competition, as your vision determines how hard you work.”

    Throwing more light on the Skill-up human capacity development project, the convener and visioner of the programme,  Adewunmi said the project was conceived with the aim of training and empowering raw talents, who are ready to launch out as entrepreneurs. The programme was borne out of Adewunmi and his wife, Anike’s passion to help the needy and add value to the quality of living of Nigerians- whether Christians or non-Christians.

    “As the very first season, this project is geared towards developing the skills of participants for the period of two months, after which participants would be expected to embark on a two-week project to develop works that would be perused during the grand finale of the talent hunt show.  Seven winners will emerge winning the grand prize; and 28 others winning complimentary prizes,” he said.

    Extolling the virtue of Pastor Adewunmi, one of the graduands, a top retired civil servant who also won a consolidation prize in desktop expertise, Mrs. Okin Anthonia, said she never knew she could use the computer. “I retired as a senior civil servant and throughout my sojourn-though introduced to the computer, I didn’t take it seriously. The reality of what I’d been missing dawned on me when I travelled abroad and wanted to watch a particular programme on-line and my children weren’t around to operate the system. When I learnt about Skill-Up, I applied and today, I can call myself a guru in computer application.”

    In her words, prize winner in fashion, Mrs. Martha Aligbe was full of praises to Pastor Adewunmi and his team for impacting her life. According to Aligbe, a business woman, “I am a business woman who used the opportunity offered by Skill-Up programme to broaden my horizon. With my latest acquisition in fashion design, I am not only empowered, I am going out there to impact the upcoming ones. I am grateful for this kind gesture.”

  • Biodun Jeyifo at 70: His person, prowess, push for freedom

    Biodun Jeyifo at 70: His person, prowess, push for freedom

    It is Thursday, 21st January, 2016. Fine weather; sunny morning. Students, in droves, are seen all over the scenic campus of Obafemi Awolowo University, Ile-Ife. The area around the university’s Conference Centre remains relatively quiet, even as it plays host to a great man: a Nigerian citizen and a Harvard academic.

    As an attendee who is unfamiliar with the person of the man being celebrated, you may expect me to see a huge, imposing academic. But on the contrary, this tall, balding figure’s fitness belies his now seventy-year-old body, profundity of his erudition and intellect and the irrepressible passion of his spirit. This is Biodun Jeyifo, born on 5th January, 1946; a man who is in his tenth year as Professor of African and American Studies and of Comparative Literature at Harvard University, Cambridge, Massachusetts, USA.

    So what might this occasion be, in which BJ, as Biodun Jeyifo is popularly called, is the cynosure?

    Giving his remarks, Professor Gbemisola Adeoti, Dean of Faculty of Arts, OAU, terms it “an important gathering of the tribes [in honour of] an illustrious ancestor.” Tagged ‘Biodun Jeyifo @ 70 Conference’, it is Biodun Jeyifo’s birthday anniversary, a rally against political corruption and an academic summit all rolled up into a two-day event. It is, as Professor Adeoti says, organised in honour of Professor Jeyifo’s life as a social critic, one-time president of the Academic Staff Union of Universities (ASUU) a believer in collective struggle, and (for some) at once a struggling playwright and an accomplished critic. “The name BJ registers a dedicated teacher of literature and a combative literary critic of Marxist ideological persuasion,” he says.

    Biodun Jeyifo is a man conceived as a World War was winding down and born a few months after that colossal conflict’s abrupt end. He knows the price of freedom: blood, toil, tears, sweat; supreme commitment to its cause. He knows the sound of the cries for freedom, and has responded by making the much-anticipated ultimate promise, ‘I am coming home soon.’ Karl Marx himself, for all the frailties of his theories, will be proud of this believer in him, who though lectures at one of the world’s greatest universities, wastes no time in frankly saying by way of an aside that ‘Harvard is a snotty place’ and that he tells his students there that Harvard does not come close to providing the sort of intellectualism and activism he took from OAU and other Nigerian universities.

    You get the hint that Jeyifo has once belonged to OAU when you hear Professor Charles Taiwo Akanbi, representing the OAU Vice-Chancellor, Professor Bamitale Omole, say, “For us at [OAU], Professor Jeyifo is our pride. … It behoves us all to gather here and celebrate one of our own, especially as we are honoured to have him in flesh and blood. Therefore, on behalf of all of you here, especially the Great Ife Community, I say to Professor Biodun Jeyifo: Welcome back home.”

    Jeyifo had an eleven-year stint as a lecturer in the Department of Literature-in-English at OAU from 1976 to 1987, within which period he was elected President of ASUU.

    Professor Akanbi goes on to deliver the Vice-Chancellor’s praise of Jeyifo: “BJ stands tall as a polemicist, literary scholar, and a celebrated public intellectual…. Apart from his Spartan lifestyle, he believes very much in the supremacy of ideas as the foundation for social upliftment. Without doubt, we owe the vibrancy of the intellectual struggle of [ASUU] to Professor Jeyifo and his colleagues. As foundation president of ASUU, BJ raised the standard of unionism in the ivory tower.”

    On Jeyifo’s work as a critic of Wole Soyinka, Professor Akanbi, alluding to the Bible, declares, “it certainly takes the deep to call to the deep,” which is evident in Jeyifo’s long standing mentee-mentor relationship with the personality and works of Soyinka himself. And Jeyifo has written or edited such works as Art, Dialogue and Outrage: Essays on Literature and Culture (1988), Perspectives on Wole Soyinka: Freedom and Complexity (2001), Wole Soyinka: Politics, Poetics, Post colonialism (2004). Professor Akanbi wraps up the VC’s Address with a call to present “no better birthday gift than a renewed commitment to the original ideals of ASUU to ‘BJ, the irrepressible spirit and motivator of the Talakawa philosophy.”

    How does the Vice-Chancellor perceive the ‘BJ @ 70’ celebration?

    ‘BJ at 70’, he says, “is a chance for stocktaking and sober reflection.” This is an understanding echoed in the keynote of Professor Attahiru Jega, the erstwhile Chairman of the Independent National Electoral Commission (INEC) titled, ‘The Complexity of Freedom: The Left and the Struggle for Socio-political Transformation in Nigeria’. Revealing that he first met the celebrant in 1986, at that year’s ASUU Delegates Conference, Professor Jega recalls, “Biodun Jeyifo’s calm and cool demeanour in presiding over that [Left Caucus] meeting, with his apt summary of issues discussed and astute and commendable effort at consensus building.”

    While confessing that Jeyifo’s departure for the USA in 1987 to take up professorship at Oberlin College left him and his colleagues disappointed “because we believed there was a lot his presence would have offered the struggle,” Professor Jega declares that he has “remained inspired by his example; his passion for radical and humane scholarship, his combatant intellectualism and his popular engagement with the struggle for a better Nigeria, reflected in interviews and contributions to newspapers and other media. As a reputable literary critic … in his sojourn abroad, he has become a great symbol of credible Nigerian intellectuals who have made us proud by their accomplishments and intellectual contributions, which have profound impact globally.”

    How does the Keynote speaker and political science don view freedom? Acknowledging that his duties as INEC Chairman and the many challenges that came with that responsibility may have blunted his academic edge, making him slightly ill-prepared to deliver the archetypal keynote address, Jega sees freedom first “as a universal right, as in the freedom of thought, of expression (i.e. academic freedom) and religion,” which he says “is not only desirable but is also worthy of struggles to protect, defend and expand…”

    He believes that the struggles for freedom must be based on “recognition of the complexity of the contemporary world, as well as the complexity of freedom,” a complexity that, rather than try to run away from, we must “strive to understand…, and to design methodologies and strategies to effectively operate within it.”

    What does he see as the greatest challenge the left (the radical intellectual movement for the expansion of freedom) is facing in Nigeria? “We have succumbed to the many divides so much so that most of the bridges built in the past have been dismantled.” The solution? “We need to rebuild these bridges and strengthen linkages with progressive forces across the country…we must link town and gown… we need to rethink strategies,” he says, adding that there are methodologies more relevant to us than the approaches of Fidel Castro and Che Guevara—widely romanticised approaches which, though useful in Cuba, may not be directly useful or helpful to the cause of the intellectual left. He gives a rallying cry: “Organise, don’t agonise!”

    Ably chairing this conference and celebration which has brought together guests from around the world—including such household names as Dr. Dipo Fasina, Ogaga Ifowodo, Odia Ofeimun, Professors Femi Osofisan, Kunle Omotoso, and Abdullahi Sule-Kano, and indeed, Governor Rauf Aregbesola of the State of Osun—is Barrister Femi Falana, who holds everyone spellbound with his denunciation of hypocrisy and selective justice in Nigerian politics and the euphemisation of crimes within the Nigerian political and legal systems. He praises Jeyifo as “one of the young lecturers who introduced me to the Marxist worldview, without which my education would have been incomplete” and says the event is in celebration of “your idea, your integrity, your commitment, your consistency.”