Ikhide

Father, Fighter, Lover

Facebook Nation (For Izuma)

I come from a land that has streets with no names. Our people did not name the streets of our village because they saw the coming of smartphones, Google, e-mail and Facebook and whatnot.

Well, the little path that goes from my father’s village to my mother’s village is called the little path. Was. The little path is no more. My father’s father was buried by the path half way to my mother’s people. He is no longer buried there. A government thief built an ugly mansion over his bones. In the land of my ancestors, people don’t venture far from the earth. There are no mortuaries, when they die they practically fall into their graves themselves. We are simple people; it is complicated.

I have ventured far, very far from home. When I left home, no Facebook messages charted my way out of Africa into America’s issues. My parents put me inside this capsule to somewhere and hoped that someday I would be back. I am still here in America. I am not going back soon.

Today, I stare at the remains of winter in America; earth, frosting on chocolate cake. After all these moons, alien images and clichés stick to me, white on rice. Nothing stays the same. Not in America. The changes make me dizzy and I obsess non-stop about the way things used to be.

Here in my part of America, our drugstore no longer has human cashiers. The owners remodeled the store, and replaced humans with machines that talk to you. You walk up to a machine, scan your goods, pay and leave. It is very disconcerting; I keep looking for humans to return, I actually miss them. I know now that I love people and I cannot shake this cold unfeeling nothingness I get from interacting with a machine that proves its indifference with faux warmth.

Don’t get me wrong, I am high on the possibilities and the opportunities riding on the strong backs of these new and emerging technologies, but I do wonder now if there are downsides to all of this. The world is becoming more and more shaped by a few and powerful; the cognitive elite. We struggle daily to deal with and adapt to the awesome force of new technologies and the new billionaire dictators that built them.

Life is war. We were all born into a war that we did not ask for. And people write about our world; sometimes it is mostly gory. Tolstoy, Dostoyevsky, Achebe, they belonged to a certain era when one had no choice but to concentrate all of one’s creative passions on one medium of expression – the book.

I read a lot of books, mostly about the condition we find ourselves as people of color in a white man’s world. It is a shame that we are talking about books because in my clan we are steeped in the oral tradition. Some of the world’s greatest “books” have been “read” to us in song by our ancestors. My mother, Izuma is one of the world’s greatest living poets; she has not written a lick. She would be great on YouTube. She would at least help to preserve one of our dying languages.

On Facebook, walls are colorful wrappers wound tightly around a billion new municipalities of ME. Facebook is falling leaves, hearts fluttering, forlorn, drying on yesterday’s clothes lines. People are waving hasty goodbyes out the windows of indifferent relationships. It is complicated. Life goes on. There are no nations as we remember them.Facebook. The new frontier has edged into our consciousness. Africa. We fled her angry windows for Facebook Nation.

On Sarah Ladipo Manyika’s Like a Mule Bringing Ice Cream to the Sun

There are many reasons to read Sarah Ladipo Manyika’s novella, Like a Mule Bringing Ice Cream to the Sun. It is a thoughtful, gentle, dignified and deeply insightful work with pretty, no, elegant prose thrown in for good measure. The beauty and depth of the prose alone are enough motivation to read this book. This is not your traditional fare from the dusty shelves of orthodox African literature, this is good stuff, recommended reading, not only for individual readers, but for classrooms where these kinds of things are taught. This is how to write. Yes, the first thing the reader notices about the book is its quality. There is quality everywhere you look; in the production, in the prose, and in the depth of the content. All of this is wrapped in sublime elegance. Like a Mule Bringing Ice Cream to the Sun hearkens to a time when African writers were not so consumed by superciliousness, a time when the dialogue was respectful and deeply insightful, a time when African characters were not Stepin Fetchit stick figures mumbling in the dark, caricatures hastily erected by African writers for the poverty porn single story that sells in the West. Indeed the book says we are the sum of our experiences, life is complicated and identity is what you make of it. This reader was so taken by this slim volume (a little under 120 pages of dreamy pleasure) he read it twice. It is a slim volume but that is deceptive; there are so many layers to the story. Manyika is expertly coy and cunning in rousing the readers’ curiosity. Words expertly placed at literary attention make you reach for Google – and revel in enchanting worlds within worlds.

Manyika’s approach to writing this novella is unique and innovative. It is a narrative in the first person built around Dr. Morayo Da Silva, the main protagonist. The world is not what it seems, certainly not according to Dr. Morayo Da Silva. She is a retired professor of literature living a charming existence in beautiful San Francisco. At 75, retired and divorced, she is enjoying the winter of her life. The aging process with its associated medical, social and spiritual challenges inspires Da Silva to reflect on her life’s journey so far. The story is told with the aid of several other characters who as they weave in and out of her life help the reader through an engaging thread of conversations around several themes. This slim volume is is what Chinua Achebe would have called dry-meat-that-fills-the-mouth. Manyika introduces you to new knowledge, slyly, ever so slyly, she drops hints and you go looking for them, lovingly, many times using the works of writers, like the “love crumbs” in e.e. cummings’ erotic poem, i like my body when it is with your.

 MuleLike a Mule Bringing Ice Cream to the Sun is a marked improvement over Manyika’s first novel In Dependence. Where In Dependence seems tentative and unsure of itself, this novella is a bundle of quiet self-assured confidence and eclecticism. Take the title, it is inspired by Mary Ruefle’s oddly eclectic and brilliant poem, Donkey On which, like the novella, ends on a hopeful, joyfully defiant note, giving a sweet middle finger to what passes for living. The book is about relationships and connections to hearts and spaces spanning decades and bleeding into the 21st century, with its promises and challenges. Globalization is not a cliché here, the call centers of Mumbai are a reality and a looming menace. In between the spaces of time, there are all these anxieties that the reader can relate to; sexuality, ethnic cleansing, feminism, and power struggles against patriarchy and class. The themes seem familiar but they come across as fresh. This is not the effete and tired faux narrative of the allegedly, dispossessed, Africa Rising, that reverse pity party of the African middle class taking selfies in front of mimic cafes and fast food restaurants in Lekki and Abuja. Kudos to Manyika; it takes quiet brilliance to start a conversation – for example, without once mentioning the word feminism and Manyika pulls it off mostly. In this book, the reader listens to the voice of a mature sage, and the mind is soaked in the rich perks of age. It bears repeating: Manyika’s novella is gentle and respectful, it is not the caricature that passes for life in many works of African literature. It tackles the same subjects but one gets the sense that one is reading a complex narrative, not just a memoir wrapped in the pretend toga of fiction. The reader is immersed in a good conversation about identity and it is impossible not to think of some of the works of Taiye Selasi, Teju Cole, and to a lesser degree Chris Abani (in The Virgin of Flames), without the in-your face, edgy, and, sometimes contrived, deep drilling of subject matter. Like the works of these authors, it is brilliant still. Afropolitanism is not a word in the book, but it shines through and you want to have that conversation, instead of a yelling match. It’s all about identity: Dr. Da Silva is a Nigerian, but is she? Why? In the 21st century, she is the sum of all the places she’s been.

 What is this book about? It is complicated: The book’s protagonist, seems to suffer from age-related memory loss, she is possibly a hoarder who hides money in strange places in her apartment. She does yoga and poses in tadasana, and is passionate about hot rods and pretty shoes. She is into Scuba diving, swimming, and tattoos. A  near idyllic existence is broken literally by a fall. And things fall apart. But then she rebounds. She is an enigma, full of paradoxes, sophisticated but not too sophisticated to fall prey to Nigerian scam artists. Through her ordeal we engage love, betrayal, longing, heartbreak, exile and everything in between those anxieties. We read a lot through this eclectic woman; there is the poetry of Gwendolyn Brooks and we learn about writers like Nadine Gordimer José Saramago, Derek Walcott, Jean Rhys. James Baldwin, Ralph Ellison, and Earnest Gaines as well as C.L.R. James. The book invites you to read it carefully, there are intriguing riddles in many sentences, one learns a lot.What the protagonist remembers about Nigeria are not always pleasant but they are the reality. The reader learns about Boko Haram and sectarian violence at a time when the country is helpless at violence in Agatu and Enugu, fuming at the effete insolence and silence of those sworn to protect the people. There is a sad commentary on Nigerian societies’ attitude toward mental illness:

 As a child I only remember one mad person – man or woman, I forget. Was it a bare-breasted woman who removed her wrappa to reveal a torn and dirty petticoat? Did she shriek and scratch her head? Or does this memory come from the book of my imagination? Or was it a man with thick, knotty, lice-infested hair? He was the only bearded man I saw in those days. I never dared to look too closely for fear that his curses might land on me. All the children knew that somewhere between this madman’s legs hung a large penis. Swinging. Menacingly. (P 45-46)

 That penis. And Abulu the iconic mad man in Chigozie Obioma’s The Fishermen comes to the mind, nothing changes:

 He was robed from head to foot in filth. As he rose spryly to stand, some of the filth rose with him, while some was left in patches on the ground. He had a fresh scar on his face just below his chin, and his back was caked with a dripping mess from some dead mango in a state of putrefaction. His lips were dried and cracked. His hair was unkempt; it stretched like tendrils, giving him the appearance of a Rastafarian. His teeth, most of which were blackened as if singed, reminded me of fire-blowing gypsies and circus players who blew fire from their mouths and probably, I thought, burned their teeth. The man lay bare before our eyes, stark naked except for a shred of rag which hung loosely from his shoulder down to his waist; his pubic region was covered with a dense foliage of hair in the midst of which his veiny penis hung limply like trouser rope. His legs were bursting with taut varicose veins.

Obioma, Chigozie (2015-04-14). The Fishermen: A Novel (pp. 80-81). Little, Brown and Company. Kindle Edition.

 Nothing changes, but change is all around Dr. Da Silva’s world. It is the 21st century. Da Silva keeps a healthy distance from the communication tool du jour – social media, the internet, texting, etc. And she asks wistfully:

Whatever happened to all those friends who used to send letters and postcards? Now people just zap off emails or no notes at all. And then, of course, so many friends have died. (p 4)

The dysfunctions of class rear their head; we see the upper middle class thumbing their noses at the less privileged who are privileged to be their house help using language the African middle class inherited from the colonial masters, treating the house help as subhuman beings. One could get a doctoral dissertation from studying this aspect of Nigerian culture.

 It is not a perfect book. It is well-edited, however in Chapter 2, the narrator is in the second person, but then Mrs. Da Silva, the main protagonist shows up – in the first person. Jarring. What makes the book unusual also makes it weak on the surface. You won’t find a plot, just like life. Instead it is written and presented like a thick juicy center cut of a larger work that will appear in the future. Manyika invested a lot of quality time in the development of a few characters; the rest seem to suffer from her inattention. The result is some characters that seemed inchoate, loitering around and then disappearing abruptly like puzzling question marks. The central character suffers from a certain narcissism and some key subjects like bigotry are only scantily sketched. But then, this is America, who needs the constant reminder of Babylon’s madness? Manyika could have deleted a couple of chapters and the novella would have been better for it. But then you read elegant to-die for prose like this and you forgive the book’s flaws: “… and pats of butter so cold they sit, like hard-boiled sweets, refusing to melt on the hill of pancakes.” (p 45)

 Interestingly, Paul Auster’s memoir, Winter Journal mentioned in the book and seems to have inspired Manyika’s novella, because the themes of both books are parallel. The reviews of Winter Journal are scathing. J. Robert Lennon writing in the Guardian says this:

The new book is a rambling, informal collection of memories, musings, and minutiae, presented in the second person and loosely connected by the themes of ageing and the body. It strives to give the impression that is was written extemporaneously, for the author’s own pleasure, and never intended to be published. In fact, it feels posthumous, as though discovered among Auster’s papers after his death and rushed to publication to coincide with some anniversary or memorial.

 Not to be outdone, Meghan O’Rourke of the New York Times piles on rather cruelly:

 Written in the second person (as if Auster were trying to separate, once and for all, the writing self from the body whose life it is describing), “Winter Journal” is a fragmentary and circuitous essay about aging that feels, a little too often, more sketched out than digested. It contains an examination of the body and its frailty and desires; a catalog of the author’s many residences in Paris and in Brooklyn; a reflection on the end of his first marriage; and an elegy for his mother, who died in 2002… “Winter Journal” is not all that philosophical, and its meditative sections have a turgid quality, like a sauce that’s overthickened.”

 There are some who would quibble similarly with portions of Manyika’s book, especially if they measure it against orthodoxy.  This reader enjoyed the book and appreciates the fact that Manyika dared to be different and did not strive to check the boxes of orthodoxy in order to be accepted, especially in the West. Which brings me finally to Manyika’s decision to use an African publisher, rather than to publish it in the West, where her contemporaries take serious pieces to. She starts out the conversation in the UK Guardian:

 “Some people are sceptical about my decision to work with an African publisher, especially given the fact that I live in America and have access to American and European agents. They ask: does my decision make economic sense? Will an African publisher do as well as a western publisher? Behind these polite enquiries, the real question that I feel is being asked is whether an African publisher can be as good as a European or an American. The assumption is that the west does things better than Africa.

My answer is: of course, they can be just as good or just as bad. They can be even better or even worse.”

manyikaManyika’s decision is a brave gamble; the surest way to attain international stature and prestige is to be published in the West. Here is a good piece by Catherine Byaruhanga that explains why in much of Black Africa book reading is an upper middle class pastime. The cost of books has priced most out of a habit that should be a civil right. Many African readers are self-medicating on free fare from the Internet. This is a small but necessary step; if all Africans started subjecting themselves to the compromised institutions of Black Africa they would be more motivated to fight for structural change. In the age of the Internet, Africa has to look at holistic and comprehensive ways to provide a robust analog and digital infrastructure that supports publishing and reading. Kudos to Sarah Ladipo Manyika for walking the tough talk. This reader has grown to admire and respect Cassava Republic, Manyika’s publisher. Over the years, they have become more competitive and showcased works that can compete anywhere in the world. It is good that writers like Manyika are patronizing indigenous publishers, brave souls, but I encourage everyone to look for good publishers anywhere they can find them; life is too short to be that patriotic. In any case, it is the only way we can foster competition. As far as I am concerned many of these “publishing houses” are giant stapling guns. They should just go away.  In the meantime, read this book and marvel at the brilliant mind of she who knows a lot and shows it off sassily as she tools around the catacombs of San Francisco in a 993. A 993? Google it, that’s what your smartphone is for, LOL.

Life is not short: This life as haiku

I came to America from Nigeria several moons ago, me, a frightened man-child armed with a suitcase, the hopes and blessings of my ancestors. Today in America, my two daughters go to school in the suburbs and they come back home and teach me something new about America. Every day, my little girls come home to me with a little piece of America. The teachers touch my children and my children touch me. A thousand moons after America adopted me, I still marvel at the America that I see through my daughters’ eyes.”

Ikhide Roland Ikheloa, The Washington Post, July 7, 2002

 

I am not a writer. But I practise being one because you don’t need a license to write. You just write and gbam! you are a writer.

I hate to brag; The Washington Post once published me. 100 words. I think it was less, after they’d edited my fantastic tales. I was over the moon. Literally. And figuratively. I shall explain.

Every Sunday, the Washington Post would invite the reader to write something short and personal and if it suited the Post’s fancy, the piece would get published on a Sunday along with a picture (yes, a Post photographer actually comes to you, takes a billion pictures out of which the one you hate the most is used). For the picture, I wore a wretched tie dye shirt that reeked of the West’s Africa and suffering, and held on to my kids, an African grateful to America for saving me from a war that was Africa. Truth is, when I left Africa, I left heaven and came to a former haven that had been paved into hell (that is not original, do not applaud me please!).

Many African writers, me included, should be hauled before a Truth Commission and made to apologize profusely to Africa for all the lies we have told against her, for fame and fortune. We are ingrates. And hustlers.

Well, truth is, I knew once I started writing that I would be published. Why? I started my fable thusly: “Many moons ago..,” and ended with a weepy expression of gratitude to America for what, I don’t remember. Africa as the exotic other, America as the savior of the cute African. The Washington Post loved it. And I became a published writer.

I have since written a few other pieces to great and enthusiastic reception by Western editors enthralled by my “enthusiastic” prose. There are days I hate writing, it is so phony, many times.

Many American publishers seem fascinated by the bullshit narrative of immigrants; “aliens” who come from places where the natives measure time in moons, go to the river to bathe and shit, etc. I write about moons a lot. I don’t know why moons appear often in my narrative, in real life the moon holds no special fascination for me, except for a brief stint in our ancestral village, during the Nigerian civil war, I lived in the cities of Nigeria most of my life there and I don’t remember the moon much, the cities are very civilized, hehehe, there’s a lot of smog and so I am proud to say that I did not see any pristine moon.

About wild animals, I have an uncle we call Elephant and there was this other uncle who lived in the forests of a place called Omolege, who used to bring us meat he claimed was from an elephant. Our mother Izuma would cook the hide for hours, and offer it to us kids. The hide was thick and as tender as a stone, you could chew that sucker for months and we did.

I digress, excuse me. I believe I did see an elephant in a zoo in Ibadan or Benin City in the early 70’s. There are unreliable reports that the elephant was converted to dinner by irate zookeepers who had not been paid for months. Or maybe that was the Zoo in Washington DC, they have had issues with being paid over there on occasion, the almost annual federal government shutdown and whatnot, dunno jor.

Why do we write these things? Well, every African writer will deny this in public but will tell you privately that his or her dream is to be published by a Western outfit, journal, newspaper, publishing house, etc,, etc. – Guernica, Eclectica, The New Yorker, The New York Times, etc. etc. Our elders say you have not arrived until you have been published by Guernica. An email acceptance is usually cause for raucous joy.

Our star writers would never be seen dead writing in a Nigerian newspaper; that would sully their brand, who does that? Do you blame them though? I don’t know about the rest of Africa, but Nigeria is undergoing a crisis in its newspaper and publishing industries. The quality of the output over there is highly suspect and ambitious writers know to go to more robust institutions in the West where your work is guaranteed to be raked through the coals by a beady-eyed eagle of an editor, and at times subjected to a peer review.

Over there in Babylon, their bullshit factor is low. I once submitted a piece for Guernica, my experience was hellish; the editing was relentless, the editor politely but firmly asked me to substantiate assertions and claims in my essay, who does that? They could tell my bullshit factor was high. It was a lot of work getting published over there. I made a mental note never to return to Guernica to write again, ever. Nonsense. Why, outside of Molara Wood and NEXT and Farafina, and Nkem Ivara, no Nigerian editor has ever as much as edited a letter in my pieces. It is all cut-and-paste.

What is my point? I don’t know. I am just rambling, bored to my gills and writing whatever comes to my head. I crave elephant ponmo. Literature is dead. Long live social media. Good night.

Haiku

Juliane Okot Bitek: 100 Days of hell’s anomie

History matters. There are many ways to commemorate, to memorialize communal horror. All over the world, memorials and museums stand sentry to history, to various times when the darkness within seemed to overwhelm humanity and throw up the unmentionable like the holocaust, Biafra, Bosnia, and now Rwanda. Yes, over twenty years ago, in 1994, beginning in April, within a span of 100 horrible, blood-drenched days, the Hutu took machetes and other crude implements of savagery and hatred and hacked down approximately one million Tutsis (and moderate Hutus). Those who are strangely not familiar with this sordid aspect of world history should read this primer by the BBC on the genocide. The thinker Wandia Njoya (@wmnjoya on Twitter) also has an incisive piece that situates the genocide in its proper context and assigns appropriate responsibility to all the players in this horror of horrors.

 History matters. There are many ways to remember the past. In addition to physical artifacts of remembrance, writers, thinkers and artists have memorialized trauma in prose and theatre. Read Elie Wiesel’s Night and be numbed by his stark and searing narrative on the concentration camps of the holocaust. Chimamanda Ngozi Adichie’s Half of a Yellow Sun is an epic ode to the horror that was Biafra and the Nigerian civil war. In Rwanda, as in previous crimes against humanity, the world chose to look away. America under the leadership of President Bill Clinton knew of an impending genocide and chose to do nothing. There is not a shortage of immortal words commemorating man’s inhumanity to man.

100So the other day, this book came in the mail; Juliane Okot Bitek’s 100 Days, a book of poetry about Rwanda, genocide, pain, living, dying, loving, about connections and dislocations in a time of madness. One hundred days to be precise. It sat staring at me, willing me to read of a time when it seemed that the world went mad and looked away as Rwanda boiled in a cauldron of whirling machetes and hate. And the text came: ‘My dad’s health has declined since last night. They say he doesn’t have much longer if you would like to come see him.” And as I do when I am under stress I grabbed the book and took it with me to the hospice to go say goodbye to a part of me. And as I read Bitek’s poems to the living dying in that room, I was overcome by the power of her words and the comforting healing of the poems from someone so far away. The poems spoke to both of us in our grief. What are words if they cannot lift you and carry you past the valley of darkness?

Major kudos to the University of Alberta Press (@UAlbertaPress on Twitter), publishers of 100 Days; it is a gorgeous book, well edited, you should read it. It is poetry and it is not poetry, the fluidity of the verse defies definition, in a good way. The reader is forced to ask the question: What is poetry and does it matter if you don’t call it poetry? It is simply enough for one to say, 100 Days is a compilation that came straight out from deep within Bitek’s rich soul and made this reader’s cells dance in celebration of a life ebbing away into the next pantheon. Bitek’s ability to connect with the beauty and pain of human suffering seems supernatural, this ability to give voice to those who seem to have no voices. Bitek wrote this book with her blood and it shows.

 You should read 100 Days, there are connections, physical, emotional and spiritual in every page of this fascinating collection of connections. Each day is a poem. Each day reveals a new dawn, a new theme, or many themes. Bitek is a gifted seer, she sees tomorrow with a sweet but earthy, guttural voice, voice of the masquerade. And betrayal is a constant theme, the voice reminds the earth.

but it was the earth that betrayed us first
in those one hundred days that would never end

100 Days is a long lament in the tradition of the ancients, long running, punishing the conscience, no question marks, no commas, no periods, a long harrowing lament that grabs you by the head and forces you to listen to the victim, and be drenched in the sweaty rage of the not-so helpless.

 Words leapt into our eyes
& burned this new knowledge that was never new

but it was the earth that betrayed us first
in those one hundred days that would never end

what is it to come from a land that swallows its own people

how can we exist outside of betrayal
by time & land

100 Days is about Rwanda. But then it is not only about Rwanda. It is about everywhere really as Bitek reminds us in her note to the reader:

“How and where do the experiences of survivors of genocide in Rwanda match those of survivors from Bosnia and northern Uganda? All three places were steeped in war and violence at the same time. What is it to be from a place where bloodshed of your kin darkens the soil, makes the river run red and that that’s not newsworthy?”

In these powerful pages one is confronted with a starkness, with a painful loss of innocence, the poems are almost one song, it as if I am listening to the poets of the sixties, the poets of Vietnam, of Biafra, Simon and Garfunkel wailing the sad, beautiful song, The Boxer. This is what Bitek does; she takes the reader to places in the heart that the writer never intended or imagined. That is powerful, how she makes 100 Days a deeply personal journey for each reader.

We walked when our legs could carry us
childhood rhythms carried us along
songs from days of innocence
like holding hands
like soft embraces

 And so, a hundred days becomes a frightening character in a book of horrors, this vehicle that swallowed so many innocents whole in the blood of a mean land.

 What do crickets know about innocence
were they not there
did they not see more than we did
By staying closer to the ground than we ever were

 innocence is power without experience
innocence is a knowing untempered

  Imagine a world in which evil is a numbing cliché. It is our world.

a machete hangs like a mockery of time
like a semblance of that reality
in which another machete
& other machetes hanged
for what seemed like a long time
but eventually they come down
again & again & again & again & again

even time measured in machete strokes
can never be accurate

100 Days grabs you, not letting go, telling you of the truths you won’t look at it in the face. And you feel the heavy emptiness, the disempowering weight of grief as helplessness is measured in the relentless cycle of unending time.

After all this
time flashes
time drags
nothing as nothing  just as it was
a nothingness

JulianeBitek reminds us with the force and clarity of her verses that poems can serve as cameras into the soul of a troubled world. The remembering is painful but necessary, this holocaust museum in the soul. This is horror neatly catalogued like the surviving finger with the ring, missing her nine companions. Words are powerful here, describing the powerlessness of being. And the whole notion of reconciliation as avoidance is birthed. And organized religion is an enabler.

The beauty of 100 Days is that it asks all the right questions about what did not happen in Rwanda. As an aside it is interesting that a mere twenty years after that genocide, the word reconciliation has been bandied about until it is chic for photographers like Pieter Hugo to take  staged portraits of victims and perpetrators in ways that they would not dare of the holocaust. As in South Africa and Rwanda, the powerless reach for the placebo of reconciliation, while with the holocaust, the talk to this day is of justice and punishment. That is how it should be.

100 Days is also a conversation about the power of the Internet and social media to make connections among artists and allow for productive collaboration. As Bitek explains it, these poems started out as a collaboration of sorts with the Kenyan American artist Wangechi Mutu (@Wangechimutu on Twitter) who in April 2014 started posting a series of photographs tagged #kwibuka20#100Days on social media. Indeed, on Bitek’s blog there is an online version of the book in which each day, Mutu’s photographs are juxtaposed side by side with Bitek’s poems for each day. I think the collaboration should have been extended to the book, the pictures would have helped the stories. It is not a huge loss, the poems are powerful portraits by themselves. By the way, the foreword by the Canadian poet Cecily Nicholson (@_c_n_ on Twitter) alone is worth the price of the book, it is a scintillating show of pretty prose-poetry housing profound thoughts about our humanity.

 There is another reason why I celebrate and adore Bitek. She is a powerful poet in her own right, which is no mean feat, because she has had to shake herself off the shadows of her father, Okot p’Bitek one of Africa’s most important poets, most famous for Song of Lawino and Song of Ocol, epic works of fiction in long-running verse. It is interesting, over five decades after the publication of those volumes, the same themes of alienation, dislocation, and belonging continue to haunt Africa as seen in Bitek’s 100 Days. Her poetry only confirms that she comes from a land of people who revere the spoken word and make it say important truths in beautiful ways. In interview after interview, the questions never fail to come out about her father, but Bitek is ever so gracious in not letting it be about her father, while educating the world about a man’s legacy she is infinitely proud of:

“My dad was not an autocrat in the house and he was not sexist. All the housework was shared fairly between our brother and sisters. He taught us how to cook some dishes that I still make occasionally. He showed us, for example, how to cook rice and beef on a single charcoal stove by placing the charcoal stove on top of the rice pot and then cooking the beef on top. He made an excellent dish of fried matooke which he cooked with lots of ghee and pepper. He was a great lover of Acholi food which we all now appreciate. My dad woke up early every day – my mother tells me he was up between four and five every morning to write. I have memories of my dad waking me up to watch the sunrise from the back verandah of our house in Kololo.”

And of course, you would not be a Ugandan poet if you did not pay homage to matooke, that meal of the gods. Matooke? Google it. That’s what Google is for. And oh, Juliane Okot Bitek is on Twitter as @jobitek. Follow her. Thank me later.

Bringing light through the Blackout writing competition

The Nigerian fiction writing scene is no longer quiet; it is enjoying a raucous renaissance and we have the energy and creativity of young Nigerian writers to thank for it. For the past decade, we have just Chimamanda Ngozi Adichie, Helon Habila and Chika Unigwe and a few others to brag about. The good news is that new voices like Chigozie Obioma and Chinelo Okparanta, Elnathan John, A. Igoni Barret, Abubakar Adam Ibrahim, and several others have emerged to literally rock the literary house. Still, for a country of over 170 million people, this is not nearly enough. 

 Nigeria needs lots of resources and robust structures to encourage its creative writing industry. What do we have? How many MFAs? How many noteworthy publishing houses. How many noteworthy contests for upcoming writers? Apart from Farafina and Ebedi, what other consistent live-in workshops are there? My point is this: Nigeria needs more structures. We need a more enabling environment for our writing. We need to rid our culture of the poor-writers-who-scramble-for-every-20k-crumbs attitude. We need to give writing the dignity it deserves in this part of the world. We need The Flash7: Blackout. 

 Yes, we need the Flash7: Blackout. What is blackout, you ask? It is an exciting initiative of the writer Hymar David, one of many brilliant young writers that have turned Facebook and Twitter into an infinite literary canvas that is giving traditional writing serious competition. 

The Flash began as a series of Facebook-based writing duels of Flash Fiction between two writers with the reading public as judges: Samuel Okopi and Enobong Odohofreh. Hymar David, however, took the idea and turned it into a certain movement that has spread through Facebook like a virus. Literally. 
 

The Flash7: Blackout, featuring 24 writers in 6 groups, is the second of its kind after the Flash: Eclipse which had 16 writers in 4 groups going one on one for a N30,000 reward. However, with the support of Dufil Groups, the makers of Indomie noodles, and Lenovo, Nigeria’s foremost laptop and smartphone manufacturers, the Flash has grown in one giant leap. 

Blackout is offering a grand prize of N100,000 naira plus a Lenovo laptop to the eventual winner; N50,000 plus a Lenovo smartphone to the runner-up and N15,000 each to the last 2 semi-finalists. It is so far the biggest individually-run writing competition in Nigeria. And stands its own next to The Etisalat Prize and the NLNG prize. I am beyond thrilled.
 

The Flash7: Blackout is well organised. The contestants are picked via a process that involved stories sent in (after a call for submissions) sorted and sent anonymously (without the writers’ names appended) to four judges who filter through and pick the final 24 stories.

 The Facebook reading public is often fond of praise-singing, applauding poorly written efforts and giving writers a false sense of accomplishment. During the Blackout, each matchup will be judged not just by votes but by three judges whose votes carry more weight than the public votes. For instance, 10 public votes are worth 3 points while a single judge’s vote is worth 12 points. Soliciting for votes is prohibited. Contestants are fined 5 points for that. Just write (based on given themes with word limits attached) and let everyone assess your worth, the organizers seem to be saying. 

I cannot say it enough: Kudos to Hymar David and his crew who are taking Facebook writing, and social media writing in general to another awesome level. 

 Credit must also go to Lenovo and Dufil Groups for their involvement in this noble endeavor; helping grow a youthful literary sphere full of groping brilliant hands and minds. It is my hope that The Flash will keep expanding to become a major player in the Nigerian literary landscape. It is a new world and it is a good time to be alive if you are a reader.

As the flash starts on Saturday, 9th January 2016, like the Facebook page: The Flash: Challenge to follow up on this generation of new writers, writing their way out of Nigeria’s glorious literary past into a new dawn of fun and innovative writing. I salute Hymar David and his fellow warriors.

  

Petina Gappah: Unreliable witnesses and the burden of memory

The biggest surprise about prison is the laughter.
– Petina Gappah, The Book of Memory

Interesting and ambitious: Those two words best describe The Book of Memory, Petina Gappah’s new work of fiction, published by Farrar, Straus and Giroux. It is an interesting book, burdened with many ambitious experiments. This fascinating novel follows many long years after Gappah’s highly successful collection of short stories, Elegy for Easterly. Years from now, scholars will debate whether Gappah’s transition from short story writing to this full-length fiction novel was successful. At the very least, this was a listless production for the most part, lacking the passion and joy of Elegy for Easterly. There are many brilliant parts, which make the book recommended reading, but the parts do not jell, largely thanks to an improbable plot with even more improbable twists and turns that gleefully compromised and undermined the book.

The story is narrated in the first person by Mnemosyne or Memory, the main protagonist, an albino born some years before Zimbabwe’s independence (in what was then Rhodesia) to loving parents (well, the mother, not so loving). Memory is inexplicably sold, at age nine, to a white man, Lloyd Hendricks and moves from the poor Mufakose Township to live with him in the wealthy and spacious upper class estates of Umwinsidale. This dislocation from childhood to adulthood sets up class clashes on several levels and she finally ends up on death row accused of murder. It is an improbable plot made even more farcical by twists and turns many of them seemingly designed to keep the story going. The story goes on and on and fills a book, broken up into three parts. The book should have stopped at the first part. One gets the sense that Gappah spent many harried hours with her editor, haggling and fighting over how to get all of this into a book, as if by hook or by crook, a book contract had to be fulfilled. Well, they did get their book.

gappahbookDo not get me wrong: There is plenty to like about the book and there are many excellent reasons why you should read this book despite its flaws. Gappah writes some of the most beautiful prose that any reader will ever come across, turns of phrases sneaking up on you and delighting the senses. A disciplined writer, she spends time with every sentence, it is difficult to fault anything she writes (there were a few editorial issues but my copy was an advance review copy). Many aspects of the book benefited from exquisite research; when the book was good, it was like watching history come alive in black and white (Rhodesia) and in full color (Zimbabwe). Reading many sections of the book felt like flipping through the pages of a photo album lovingly put together by a gifted artist who truly cares about her subjects:

My mother wears a white dress with big red poppies all over it. Around her waist is a cloth belt in the same material, and on her head a red hat with a white plastic flower on it. Her shoes and bag are white. My father is in a safari suit whose colour I can no longer remember. Or perhaps it wasn’t a safari suit at all that he wore, and I have only put him in one because it is what all the men wore in those days. His hair shines with Brylcreem. (p 1)

The Book of Memory is a treatise about exile; prison, and the sale of a child and the resulting dislocation as metaphors for exile and longing. It is about the pain of stigma seen through prison and albinism. There is homophobia, mental illness, and marital violence – by a woman directed at the man and the children. Zimbabwe comes alive, Gappah knows her ancestral land. The book fills the soul with tender memories of the strong and sometimes dysfunctional bonds of the clan and community, of a dad, a gentle soul who upends the chic stereotype about African men as bumbling, drunken misogynists, a dad who dotes on his wife and kids, a dad who works from home, to take care of his kids and wife and who endures marital abuse with grace and calm. This is the work of a well-read, well-traveled and eclectic mind. Intimidating is the breadth and depth of her imagination. You can taste the townships in song and dance and want to eat at a certain restaurant called Zupco:

You will discover as you walk around the city that it was planned to keep the direct heat of the sun away from the faces of white people. In the mornings, they left the northern suburbs to go into town to work, and the sun was behind them, and in the evenings, when they went back home, the sun was behind them still. The streets of the northern suburbs are lined with avenues of jacarandas and flamboyant that give cooling shade. But in the townships, the sun is always in the faces of the people. And there are no tree-lined avenues, no cool grass beneath the feet, only the hard heat of the dusty streets. (p 38)

In many instances in the book, Gappah displays an amazing dexterity with words; she can arrange simple words in sentences that make you really think about the way things are. She offers the best analysis of the African condition that I have ever read and puts to shame those who hurl the word “poverty” at Africans:

We were poor without knowing it. There was nothing ennobling or romantic or life-affirming about our poverty. It just was. And you could say that we did not know just how poor we were because everyone else around us was the same. We accepted the simple order of our lives in the ignorance that other, richer lives were possible. (P 39-40)

I can see this book in the hands of a gifted scriptwriter and superb editor becoming a stirring movie about Zimbabwe’s numerous triumphs and challenges. Sadly, that would require a lot of work pruning the filler weeds from this inchoate production but it can be done.

There is the trademark superciliousness of the African writer, exaggerated by the fact that the narration is in the first person, lending the protagonist a superior all-knowing haughty air. The superciliousness is aimed squarely and gleefully at the white settlers whose ways are caricatured mercilessly as leading soulless lives but it is also turned inwards at the narcissism and self-serving agenda of African intellectuals and artists:

His career has risen with our country’s collapse. His paintings are different from the realist paintings that he said he wanted to paint. It is all tortured faces and screaming mouths now, slashed genitals and dismembered breasts, ‘Evocative images of his tortured homeland,’ as the reviewers have you believe.

His painting speaks truths that the government wants to hide, it is said. He is the artist exiled from his homeland because his work shows a reality before which the government flinches.

None of it is true, but who cares for truth when there is a troubled homeland and tortured artists to flee from it? The more prosaic truth is that he did not flee, but rather left on the arm of his German girlfriend, on a ticket bought with Deutschmarks, and that, having gone to Germany, he got himself a nice new passport before he traded her in for someone richer. (p 178)

The Book of Memory features a brief but brilliant take-down of the shakedown that passes for many NGOs in much of Africa and Haiti. There is also an incursion into Zimbabwe spirituality juxtaposed with Western spirituality. The subject of albinism got a good treatment here, it is not overblown, over-the-top, but respectful. In treating Memory as a human being dealing with biological issues due to her albinism as well as societal prejudices, Gappah humanizes albinism and effectively educates the reader about the subject. This book houses robust discourses on race, misogyny, and class (in this regard, juxtaposing Memory’s life with her parents with life with her white owner was masterful). As a delightful side benefit, many readers will be surprised by Africa’s love affair with the radio and country music:

My mother… liked the more mournful music of Jim Reeves and Dolly Parton and Porter Wagner and Kenny Rogers, particularly the songs that were also stories.” (p 93)

It bears repeating: The Book of Memory is not a perfect book. The book’s chapters sometimes seemed like passive-aggressive members of a dysfunctional family; as if Gappah wrote the chapters independently of each other, like failed short stories. A character or two appear out of the blue as it they’d been previously introduced in the book, the forensics research was poorly done and the construction of the death scene stretched credulity. Readers who remember the playfulness and unrestrained defiant abandon of Gappah’s Elegy for Easterly will be quite disappointed by the tentativeness of The Book of Memory. The humor is there no doubt:

She is in prison for biting the penis off a man who refused to pay her after sex at a nightclub. ‘Prostitute Bites Man’s Privates’ is a frequent enough headline in the papers to make it a common-place occurrence, but Jimmy’s attack was so ferocious that her victim fainted from blood loss. When he recovered, it was to find that Jimmy had fled to the women’s toilets, where she spat out an essential part of him into Harare’s sewers. (p 22)

Sadly, the humor is shy, unsure of itself, never letting go of the hem of self-doubt. At its best, the reader’s face cracks into a smile, and stops. There is little room for mirth, this is a restrained book, too restrained. It is as if the Petina Gappah we know was held hostage by an army of humorless editors:

The bulk of this book happens inside a prison, thankfully, it almost liberates the book. Gappah knows the prison culture and it shows. This is an exquisitely researched book about life inside a female prison. The scenes are convincing, the characters well developed and the riotous sorority of prisoners and jailers, soul stirring. Whenever the book strayed out of prison I would pine for the cells where brave but flawed women spoke defiantly of the injustices that landed them in the unjust arms of a semi-blind and prejudiced judicial system.

gappah2pic

The Book of Memory continues a conversation about (the English) language and the stories of Africa, what gets lost and what gets mangled in the translation. It is a book written with immense pride, there is little attempt to explain indigenous Shona terms. Gappah takes the conversation one step further by simply writing entire songs and sentences in Shona with absolutely no explanation. This would not be a problem if one could easily google them and get translations. Google does explain terms like Voetkek to the world, and Zimbabwe’s history becomes accessible. One learns from instance that there was a cholera outbreak in Zimbabwe’s prisons in 2008 thanks to Gappah’s delightful penchant for weaving history into the folds of fiction. The reader however soon tires and curiosity grows into frustration as Shona songs and terms are too obscure for Google to translate or explain. In the confrontation between Shona and the English language, Shona loses.

The Book of Memory is like an airplane, roused, it rumbles, grumbles and growls, then starts a slow ride that rises into a flight – and then comes down crashing in a slow burn. Out of the smoldering rubble, the reader sees islands of spectacular brilliance connected by long stretches of drudgery and monotony. Memory, the protagonist reminds the reader of Ikemefuna, that tragic figure in Chinua Achebe’s epic Things Fall Apart: “That boy calls you father. Do not bear a hand in his death,” the elder Ezeudu warned Okonkwo. This reader felt like advising Gappah, “That girl loves her family. Do not sell her off, it makes no sense, it will kill your novel.”

 

Random musings on that presidential chat…

Accents. December 30, 2015 was not a good day for most Nigerians. President Buhari spoke at his inaugural “Presidential Media Chat” and that upset them. Poor Buhari. He can catch no break. If he doesn’t speak, everybody wails, ‘Baba, talk to us na, SMH!!!” If he speaks, everybody wails, “OMG! Baba shut up!” Yesterday all of Nigeria was in mourning. The best way to decribe it is if all the teams in the British Premier League played on the same day – and they all lost. Imagine the wailing and gnashing of teeth on the streets of Nigeria. Pretty much everybody agrees now that President Buhari should not do media chats again, ever, never, ever, never. I happen to agree. I do think there should be media chats – featuring just Lai Muhammed and the interviewer Ngozi Anyaegbunam. Just kidding! Just kidding! Drop your stones, SMH.

I actually enjoyed the media chat, even  before I watched it. The Igbo have an ancient saying, that Facebook comments are always more interesting than the original post. This was especially true with Buhari’s media chat. I kept laughing and fainting and dying as APC die-hards, Buharists, breathlessly tweeted and Facebooked their alarm, despair and disgust as their man Buhari kept mangling any and everything remotely resembling rigorous thought. It was cute, how PDP enthusiasts kept consoling the Buharists [“Ndo! It is well, this too shall pass, it doesn’t worth it, Buhari is useless, that is the crust of the matter, see him passing the bulk, SMH! Hiss!! Nonsense!!! Don’t cry!!”]. The tweets and Facebook posts, I must say were hilarious. I don’t need to post any here, they are everywhere.

Nigerians are proud people, they like to look and sound good. You can do anything you like, but don’t disrespect Nigerians by not representing them well. Buhari did not represent them well at the media chat. I finally watched the videoclip of the media chat; it was bad, but not as bad as it could have been. The interviewers were not the best, save for Ibangy Isine, the Premium Times representative. He at least looked like he had done his homework. Ms. Ngozi Anyaegbunam should not be allowed near a microphone again, ever. To say she was awful would be to disrespect the word “awful.” In general, the interviewers missed a golden opportunity to ask systemic questions, rather than “who chop meat” kinds of questions. The other way to look at it is that Buhari is incapable of big picture questions. He stubbornly refused to rise to the occasion at each opportunity. He sat there like a Nigerian iceberg glowering at himself and the world. He clearly has no idea what it takes to run a modern state, it just seemed like he had not read anything of substance for 30 years, as if he had been locked away in solitary and the keys thrown away. Does he have advisers who brief him every day? Poor Buhari, he still longs for the days of decrees and house arrests, democracy is in his way. And he pretty much said that. It was bad.

I have to say I love Buhari’s accent *dodges slaps* I honestly do, it is the only thing presidential about him. He should speak Hausa and use an interpreter. Let the West use English subtitles, who cares? They will anyway, even if he speaks what we think is English. My sense however is that it was his accent and delivery that upset Nigerians the most. Nigerians love style over substance. This time there was neither style nor substance. They came for suya, they did not smell suya, did not smell the smoke, did not hear the sizzle, certainly did not even eat the onions. Nigerians are steamed, and they are not having it.

Since 1999, it appears that the chief objective of democracy has been to humiliate Nigerians with leaders that are quite honestly unpresentable. Whenever Obasanjo would speak on CNN, they would use subtitles, as if he was speaking a rare variant of Yoruba. He came across as opinionated, arrogant, but poorly read. I still wonder what he is going to put in his presidential library. I met Yar’Adua once, I liked his delivery, he came across as humble and well read. I could never bear to watch Goodluck Jonathan. He was poorly read and did not look anywhere near presidential. I loved Madam Patience though, just loved the poetry of her delivery. I never understood her, to be honest. I did not know she was speaking English until someone told me that she was. And this was long after she’d left office. Yes, she was president of Nigeria. Her husband was simply warming the seat. Now, that is how to be a feminist.

I do miss the days when our leaders made us proud when they spoke. Leaders like Tafawa Balewa, Yakubu Gowon, Odumegwu Ojukwu, etc. etc.. We were respected world wide. Go to the archives and see how prepared and dignified Yakubu Gowon and Victoria Gowon were when they were guests at Buckingham Palace. Ah! Victoria! *swoons* Compare those halcyon times to the buffoonery that was the visit to the White House by Buhari and the boys. I am still crying. Here, watch Tafawa Balewa’s visit to the U.S. Compare it to today. You wil cry.

https://www.youtube.com/watch?v=YT5m9Fn9RBg

I shall be back in the new year.

– Signed, Your favorite rascal, Ikhide

 

Elnathan’s song: Born into a war on a boiling Tuesday

“Let your women study,’ Sheikh said, ‘and let them vote. Let them learn how to read. The wives of Christians read and write and our wives cannot even read the Quran. There is no sin if a man accompanies his wives to go and queue up to register or to vote.”

– Born on a Tuesday, Elnathan John p116

The writer Elnathan John is something of a celebrity renegade in the African literary scene. He rules the waves on social media, this eccentric and eclectic Twitter Overlord who sits perched on an imaginary throne, dispensing carefully crafted snarky but profound tweets that throb and seethe with controlled rage and truth, tweets that often develop lives of their own in the re-tweeting and re-telling, as they utilize the magic of the multiplier effect to replicate and go viral in infinite directions. Elnathan could probably make a nice living by allowing ads on his Twitter site; he has the kinds of followers that make him an opinion – and possibly brand leader.

Elnathan is probably not well known in Western literary circles where the keepers of the gates of African literature live, but it has not been without trying. He has been shortlisted twice for the prestigious Caine Prize; in 2013 for his short story Bayan Layi, and in 2015 for Flying. He is yet to win the prize. I almost expect him to be back on the shortlist in 2016, he is quietly relentless. Elnathan can also be quite controversial, he seems to court and relish the drama of being the center of literary and social media attention. His spat with Chimamanda Ngozi Adichie is well chronicled here. Here is a television interview of Elnathan that gives further insights into the numerous demons that drive his creativity.

elnathanprofileSo, Elnathan has a new book out, Born on a Tuesday, published by Cassava Republic Publishing Press. It is just the case that even as the world is changing few writers feel accomplished without writing a book. This is interesting because it is not as if Elnathan needs a book to establish his cred as a writer. He is easily one of the most important writers to come out of Africa in the 21st century and the world has the gift of the Internet to hold responsible for his restless presence in readers’ daily lives. It is a sign of the changing times that he is his own publisher, on social media and on his blog, spewing forth thought provoking material laden with sardonic humor without the permission of avuncular gatekeepers.

It is the truth: Few African writers feel accomplished without being published by a publisher in the West. There they have all the tools that a writer needs and they also have access to a willing paying audience. There seems to be a movement to change that, thanks to a new crop of writers like Elnathan (most of them living inside Africa) willing to work with publishers on their own terms. Rather than endure the clinical editing of Western publishers, they are turning to African publishers. This is a leap of faith and a gamble, for many African publishers are pretend publishing outfits, giant stapling guns with a lot of heart but little to offer writers. However, having just read Saah Millimono’s Love Interrupted published by Kenya-based Kwani Trust and now Elnathan’s Born on a Tuesday, published by Cassava Republic, it is my fervent wish that I am not forced to eat my words. Like Love Interrupted, I was impressed by the quality of print and editing of Born on a Tuesday. I looked hard but I could not find a single typo or sentence that was out of place in that book. This book can compete with any book published outside Africa. The book said to me, “My writer and publisher are serious people.” That is so refreshing and I sincerely hope that this is an upward trend for African publishing. Kudos to the people behind Cassava Republic.

Yes, I read Born on a Tuesday. And I liked it. I was taken by this little book that took me places in Nigeria and in the heart that I did not know existed. There should be a special place in hell for those who think Africa is one large country. This book confronts prejudices and ignorance about a large swath of Nigeria and then suddenly the reader understands why Elnathan would look the world in the eye and insist on writing what he refers to on social media as his own reality. This time I agree with Elnathan, Born on a Tuesday is not poverty porn, but a serious exploration and analysis of a very important part of Nigeria. In the process, Elnathan makes a powerful case: His life’s journeys are far removed from those of the average Southern reader and writer. In that respect, alone, this is an incredibly important book, one that needed to be written despite the risk that it would be put under the category of poverty porn. There is another sense in which Born on a Tuesday is an important book; it joins a robust body of literary works that are now shaping an intellectual dichotomy between Diaspora writing and writing from within the continent. That alone is enough to keep several PhD candidates busy.

Born on a tuesdayIn Born on a Tuesday Elnathan wraps several issues around a simple plot: The protagonist, a boy Ahmad Dantala leaves home to attend a Muslim school far away from his parents. Through this simple act of dislocation, the reader is taken through a bloody roller-coaster of emotions and violence in Northern Nigeria as life becomes a theater of war for this boy and he is forced to live in strange places and be mentored by even stranger people.

It is easy to fall in love with Dantala, this inquisitive kid, this autodidact who knows Hausa and Arabic and in between the spaces of his anxieties studies English with great success. Spoiler alert: This is a very graphic novel and if you don’t have the stomach for blood and other bodily fluids, this book is not for you. It is a book of unspeakable sadness. Grief is a leaden blanket that almost overcomes. Fleeing darkness, Dantala moves from place to place mentor to mentor and repeatedly suffers heartbreak of the bone crushing kind. He is almost clinical and detached in narrating the child abuse that is his daily lot. He says matter-of-factly in that voice that haunts and hurts the soul, “I have never memorized anything without a whip in front of me.” Your heart goes out to the voice, the narrator.

Dantala’s voice is the terrified voice of a boy who has seen too much. Somebody’s hand is chopped off for stealing meat, women are beaten savagely by cruel men for the sin of being married to them and children grow up to learn that cruelty is normal. The book reads like a movie from hell. I can see this as a movie actually. Yes, there is unspeakable cruelty in the form of torture; human beings are slaughtered like mere goats. At some point, the violence becomes monotonous and meaningless and the reader asks, “What is the purpose of all this?”

There is purpose and beauty in this book. It does help that the book is immensely readable with beautiful unpretentious prose that keeps you wondering what will happen next. Born on a Tuesday is pretty prose-poetry rolling past the eyes, lovely words conjured by an artist filled with a quiet self-confidence. There is nothing to prove here, Elnathan can write. Born on a Tuesday is a well-paced book, sometimes, the reader’s heart races as the book teases the senses. In a sense the book is almost prophetic. Nigeria seethes, held hostage by ignorance and arrogance, people will not be bothered about history because history is no longer being taught in Nigeria’s classrooms. Boko Haram is on a rampage, the politicians of old are here draped in new agbada and ancient ideas and Biafra is back into our consciousness roaring on the dysfunctional backs of philistines with a mission.

Is that not how they told us that, during the Civil War, the same man who was pushing the Nyamirai to attack Nigeria jumped on a plane and ran away when he saw that his people were defeated? People never learn. p228

There is anger in the land because, as the book demonstrates, the people do not remember. Actually you don’t remember what you don’t know. This book teaches you about these things, so you will never forget. This book should be taught in the classrooms, it packs so much in, it would make a great text for instruction in literature, politics and (the ethics) of organized religion. This is a book about war and living and loving. It is deceptive in how it reads like a simple story in the beginning but soon gets serious and almost tedious towards the end. It is stunning how much Elnathan packs into this one story. I would like to see this book paired with Chimamanda Ngozi Adichie’s epic, Half of a Yellow Sun as instructional text in graduate studies. I would take that course in a heartbeat.

There is compassion and the humanity shines through. Elnathan displays a good grasp of Islam and its attendant culture and educates the reader with great discipline and patience. The reader learns many things; do you know kosai is akara? To my great delight, Elnathan did not bother giving helpful explanations and footnotes – I had to google unfamiliar Nigerian terms like Dambe and tozali. And I found out that koko is also akamu.

Born on a Tuesday makes the case that in Nigeria, many dysfunctions have rushed into the huge vacuum left by a rank failure of leadership. Citizens, rich and poor are thus terrorized as they try to survive in a state in which structures and institutions have been compromised by graft and incompetence. There is politics featuring violent political rivalry. Between the Small Party and the Big Party. There is anti-Semitism, the alert reader learns about sects, divisions and anxieties within the Muslim community in Nigeria. The reader learns about the evil of scammer-NGOs fleecing donors. Google Dan daudu. And there is bigotry:

A Yoruba man is a Yoruba man. No matter how Muslim they become. They stab you in the back. That is how they are. Hypocrites.  p121

Elnathan displays courage in his quiet but in your face, matter-of-fact narration of things many would rather not talk about. It is a time of discovery among boys and girls struggling through adolescence and taboo issues like masturbation and homosexuality; two boys engage in gay sex and the resulting guilt and confusion feels like mourning:

Malam Junaidu said it was a sin fasting could not cleanse. I had heard of men being together, read many hadiths about sodomy, but I had never seen it with my own eyes. I wondered what they did before I came and how they did it. When I imagined how painful it was sometimes to shit in the toilet, especially when I ate a lot of bread, I wondered if Bilal didn’t feel pain allowing Abdulkareem’s penis inside him. I thought of the hadith that said that the earth trembles whenever there is an act of sodomy and wondered how many times they had done it and if I ever felt the earth tremble. It made me feel nauseated when I thought of it—Abdulkareem touching Bilal, Bilal bending over—how they could prefer themselves to girls?

Born on a Tuesday is quietly funny, brimming with sardonic humor. My favorite chapter is the one named My Words, in the protagonist’s hand writing. That chapter alone is worth the price of the book. It is perhaps the most creative thing I have seen from a writer in a long time. It is so cute and adorable you fall in love with the protagonist, Dantala. It is as if he is walking around in a drugged, poetic daze amused, if not bemused by an ever-changing dispensation that stays new and unknowable:

I walk past the ward where they say the oldest patient in the hospital is. Everyone says he has been here for many years. Sometimes he goes unconscious for months and just when they think he might not make it, he wakes up. Only Allah knows what type of sickness that is that makes a man go to sleep for months. p121

Sometimes I wish I knew why Allah does His things. Why He lets good people get shot and bad people get all the glory; why He lets bad people have such gifts like the power to move crowds and convince people and make grown men cry. It is His earth. p128

I am happy that I know the difference of piece of paper and sheet of paper. It use to worry me. But now I know piece of paper is paper that is not complete that somebody tear to write something and sheet of paper is a full paper that is complete. p134

In Dantala’s world, we find pockets of wealth lying side by side with a culture of poverty and misery marinated in a sea of organized religion. It is a society that is deeply dysfunctional and violent even as its leaders preach peace. Dantala finds comfort in violence – and his religious fate. As if they are both linked. His religion takes him to a peaceful place but the road is strewn with violence. He is awed by raw wealth, power and education. It’s all about power:

The deputy governor has so many people around him. He has someone holding his bag, someone pulling out a chair for him, someone holding his phones and someone writing when he speaks. I wonder why one man needs so many people as if he were a cripple. Sheikh does not even let me carry his bag. p140

Born on a Tuesday opens Northern Nigeria to the world in a way that Cyprian Ekwensi’s Burning Grass did decades ago, albeit more intensely and with an edgy attitude. Also, as I reflected on the fate of the young Dantala and Aisha, his love interest in a time of war, I remembered Ngugi Wa Thiong’o’s Weep Not Child, and the love of children in a time of Mau Mau and marauding colonialists.

Dantala is Elnathan’s Obierika of Chinua Achebe’s Things Fall Apart, the sensitive soul who thinks about these things. He is socially awkward but he asks interesting questions: “A bra is an interesting piece of clothing. I wonder who came up with the complicated idea.” And like Obierika he thinks about a lot of things and he struggles to understand the world or the war he was born into:

Malam Abdul-Nur opens with a long Arabic quotation from a book by Bakr ibn Abdullah Abu Zayd. He then translates it into Hausa and explains how Islamic societies were self-sufficient and pious and progressive. The Europeans, he explains, needing to conquer Muslim people, sought to start by conquering their culture through worthless and sinful education. He says that if the Europeans had come with guns and ships, it might have been easy to fend them off. But they came with liberal ideas and education to slowly eat at the root of Islamic civilisation and control. He calls the modern Islamic universities ‘so-called Islamic universities’ because they have adopted Western education. Then he takes a more direct hit at Sheikh by saying that the basis of the Nigerian government is kufr because democracy is ‘a disgusting, anti-Islamic, Western invention which seeks to introduce liberal ideas and kill Islamic values. p196

There is one reason you should read this book. Elnathan paid a lot of attention to character design and development and it shows beautifully. You will love the characters in the book, these are not stick figures, these are not caricatures; these are thinking people. Africa has thinking people. They even have books in their homes. Wow, what a concept. African writers would do well to read this book and see what it means to talk about a people without feeding the bigoted jaundiced views of an entire continent. By the way, if you are interested in having a taste of Born on a Tuesday, please read his short story, Bayan Layi, which earned him a place on the Caine Prize shortlist in 2013. It resurfaces as the first chapter of the book.

Finally, Born on a Tuesday is about purpose. What is the purpose of writing? What should writers be writing about in a world filled with anxieties and terror? Is it the writer’s burden to be the moral voice of those without voices? Elnathan has earned my respect and admiration. He and many other writers have stayed firmly rooted in the earth in Africa quietly telling their truths with every canvas available to them. This book screams to be taught in every classroom out there. In Elnathan’s fiction, there is history, that subject deleted from Nigeria’s classrooms. I would love to see this book read to millions of youngsters in the world. It is not just a good book, it is an important book. I love the new literary warriors, most of them writing from within the continent as opposed to Diaspora writers, writing with a new-found confidence, and unapologetically doing their thing. With this book, Elnathan joins that army of writers. In Born on a Tuesday, nothing indigenous like egusi is italicized, not much is needlessly explained. Like A. Igoni Barrett in his book, Blackass, Elnathan says, If you don’t understand it, Google it! I love it!

Summer Blues: Life is a beach

(First published in Next Newspapers, March 7, 2009)

 

I miss my wife. She is gone home to Africa to laugh with her sisters until her sides hurt, to eat mangoes until her teeth ache; and to dine on suya and sad stories until her stomach churns with the stress of too much food and information.

 

The children and I miss our mother and wife. The house is not the same without her. In her absence our spirits lose their nerves and their will. Maybe the ocean will help.

 

We will go to the ocean to play in the waters. Well, my children will play in the waters and I will stare at the sea until Africa waves back at me. So we are headed to the seaside, to the Atlantic Ocean, to feel Africa.

 

Dawn on the road in America. We are headed to the beach, the children and I. Well, Fela Anikulapo-Kuti and I. The children are asleep in the truck, but Fela refuses to go to sleep.

 

He leans out of his vinyl hut and speaks truth to America s deception. They will arrest us today but I don’t care, I am enjoying this god, wearing nothing but his underwear and his saxophone, wailing truth to America’s power.

 

Suffering and smiling, I listen to the guttural voice of the priest’s, born of privilege giving voice to the dispossessed. The truck rocks with Fela; there is despair and desolation and truth and lies and suffering and smiling everywhere, even in America. The truth escaped Nigeria with me and after all these years, Fela reminds me that the truth stays constant. There are no mysteries, only lies.

 

America taunts my denial. Even after all these years, Fela’s words haunt and hurt badly. What happened to Nigeria? What happened to Africa? And what am I doing here in America? What is the purpose of all this restlessness? Here in America, I am in my middle passage.

 

I am like Chinua Achebe’s Okonkwo, seething, gazing forlornly at the Africa that my siblings in Nigeria say exists only in my imagination. They say Africa has moved on for good or for bad. And they say I need to move on. Even our masquerades are now rap artists wearing Dallas Cowboys tee shirts. After all these years, what force pulls us back to the womb of our past?

 

We are going to the beach to forget our miseries for a little while. The children have their iPods. I have Fela and Sunny Ade and Osita Osadebe. Chimamanda Ngozi Adichie is coming with me. I will read her stories on the beach and hope the lifeguards save our children from the ocean’s foaming rage.

 

I cannot get enough of Adichie’s stories. They remind me that we are making progress. She takes on our old story tellers, leans off the sturdy eaves of her defiant hut to give her own masterful call and response riff. From Achebe to Adichie, there are no dead white writers here. Yes, life is good.

 

Adichie’s stories are the affirmation of my mother’s stories and the bravery of Africa’s women and children. Ogaga Ifowodo is coming with me. I will read his oriki of suffering on the devastated shores of the delta. I will read aloud the dirges of the children of the delta, to the privileged of America. They must hear Ogaga. They will hear Africa on the beaches of America. Life is good.

 

I am sitting here on the beach staring at the Atlantic wondering when my wife will come back. I am wondering if I will ever go back home to Africa like I said I would almost 30 years ago.

 

Maybe I should resign myself to squeezing joy out of the remains of my current dispensation. I understand now why Kunta Kinte was so angry; dislocation aches the bones. We stayed too long in paradise and trapped ourselves in our own private prison. We are at war like no one has ever seen.

 

America is a strange place and I am in a strange place. In America, doors are always opening. And closing. I miss Africa and grandma coming down the little path. My spirit carries me past wretched bridges to nowhere. We are miserable in the new order called life.

 

In the new order, there is no order. Systems germinate and thrive out of seeming chaos. Chaos wails foul as we insist on order. There is no order; that is so past tense. Flow with the waves, relax your muscles and you’ll end up on the beach of the life, grinning sheepishly.

 

The Atlantic Ocean comes roaring, bringing forceful memories of Africa and the joy of my children to my feet. The waves rise, menacing walls, malevolent spirits foaming in the mouth; my voice dives tremulous into the jaws of the masquerade. “Children, be careful!”

 

The masquerade swallows my boys and spits them out, inedible offerings to greedy deities. The prayers rise in me and stop at my feet, putting jarring brakes on my boys’ death wishes. Out of the ocean, Africa comes crashing at my feet, steamy, hot, sweaty, salty, fertile, taunting me in the sterility of my exile. And a guiding light says to me from across the seas, “WHAT are you doing here, Okonkwo? Come home!”

 

We are back from the beach. The children had a great time. I was miserable. I missed my wife and Africa. But she is back now. Back with bottles of groundnuts and malaria.

 

Africa gives her lovers chills and headaches. In-between the delirium of her fevers she raves about Africa. She loved Nigeria and she can’t wait to go back. But the chills and the headaches of her malaria come in waves riding on the toasty heat of a body battling demons. Welcome to America, honey.

 

On EC Osondu’s This House is Not for Sale, jollof rice and all that jazz

I enjoyed reading E.C. Osondu’s book of fiction, This House is Not for Sale. The book shares many of the same issues that frustrated me in Chigozie Obioma’s The Fishermen (reviewed here) and Jola Naibi’s Terra Cotta Beauty (reviewed here) but still it does a great job of educating and entertaining the reader with humorous tales laced with historical accounts of a bygone era. The reader is regaled  with witty observations from the eyes of a child living in a house (called “Family House”) filled with interesting characters, characters that could only have been conjured up by a mind on steroids. I recommend it to the reader dying for good fiction. The blog Africa is a Country has a good review of it here. Its opening paragraph aptly sums up the book’s portrayal of life in a Nigerian city where:

…everyday life serves as the stage for spectacular dramas and miraculous events, where every neighborhood has its fair share of characters and crazies—the white-garment church pastor, the dodgy police man, the mad man with his thing hanging out, the prostitute, the political thug, the old soldier, the witchdoctor, the quack pharmacist, the old lady who everyone thinks is a witch, the Phd holder without a job, and so on. Life with these archetypes existed in a continuum of the hilarious, the surreal, and the bat-shit crazy.

There are many things to like in the book – from the editing (which sometimes morphs into over-editing), to the meticulous research, to the disciplined, short sentences that showcase Osondu as a writer in charge of his craft. Osondu deploys an unusual but ultimately effective approach to writing this book that draws primarily on his strengths as a writer of short stories. There are eighteen chapters, each of which could stand alone as a short story, because each chapter seems to bear little or no relationship to any other. There are these fascinating characters, people with names like Gramophone, Baby, Cash, etc., each one assigned to a chapter. All through, Osondu maintains a disciplined focus on the character that owns the chapter to the near exclusion of others who remain in the shadows. It makes for easy and pleasurable reading.

Osondu toys with innovation in this book and he is successful at it. The mansion “Family House” that houses all these characters is a living, breathing, brooding character in its own right, ruled by Grandpa, the patriarch, mafia don, fixer and enforcer. It is a rowdy house, the reader gets the impression that it is a house of umpteen rooms. Many people come to this house in this mythical city to try their fortunes, seek solace from terror, flee their demons, and in a few cases, their crimes. “Family House” is a not-so-mute witness to life, dishing out opinions through its many characters that live in her. As an experiment in writing out of the box of orthodoxy, Osondu pulled that off nicely.

With this book, Osondu slyly turns the reader into Obierika, the wise one in Chinua Achebe’s Things Fall Apart, who thinks about things and quietly questions the way things are. The book forces the reader to reflect on cultural norms with respect to relationships, patriarchy, misogyny, sexuality and sexual preferences, pedophilia (as in child brides) child abuse and labor, the new Christianity and its demons, the mentally disabled and their treatment, infertility, infanticide, corruption, etc. Again, these are familiar themes that run through most contemporary African fiction, except that Osondu does not preach at the reader. Indeed, it is the case that some of the characters, especially the children (Ibe and the nameless protagonist who narrates each chapter) try to fashion joy out of a war they found themselves in, and they mostly succeed.

This House is Not for Sale does not delve deep into any of the myriad issues it confronts, but like a good tweet, fills your mind’s mouth with rich imaginings. The book jogged my memory a lot and I grinned as I read of “sentimental songs” and revisited legends of my time like “Kill-We” Nwachukwu. Google him. Yes, Osondu has a phenomenal memory; his sense of recall is impressive.

For the Western audience, the abuses against women and children might seem savage and distant, of a time and a place where women and children could be expelled from their homes by men, sent packing to make room for a new bride. Except that corporal abuse, humiliation of women under flimsy pretexts (stripping them naked, beating them up and imposing corporal punishment on them) continue to this day in many of these societies, despite the slick and glossy noises of over-funded “empowerment” NGOs. But the book lets you think about those things without making any judgments.

The chapter named Ibe was my favorite chapter.  Here, Osondu comes alive and one enjoys the power of his mind and his muscular writing skills. This chapter alone is worth the price of the book. The chapter took me back to my past and my childhood, to an era long gone, and I remembered a lot of things I had forgotten. Ibe, a cousin of the unnamed protagonist is an entertaining know-it all adventurous and impish boy who regales his audience with fantastic tales of his travels some of it made up in his head. My favorite lines are here:

Ibe paid for the movie with the money we got from the mission. Ibe bought suya. Ibe bought Fanta. Ibe bought Wall’s ice cream. Ibe bought FanYogo, Ibe bought Fan ice orange slush, Ibe bought guguru. Ibe bought epa. Ibe said we should walk into the movie theater like Harrison Ford walking into the Temple of Doom, we should walk in with a swagger and we should be swaying from side to side because no one could stop us. We did. (p 25)

I remembered this especially and I cackled with joy:

Cash had a framed picture in his store that showed two men. In one half of the picture, the man who sold in cash was smiling and looking prosperous in a green jacket and a fine waistcoat with a gold watch dangling from a chain and gold coins all around him. The other man who sold on credit was dressed in rags and looked haggard. All around him were the signs of his poverty; a rat nibbled at a piece of dry cheese in a corner of the store. (p 28)

cashcreditMany of the stories are lovely but Ebi and Fuebi were my favorites. Fuebi was a good story, a bit more passionate and self-confident than the others, intense and filling. The chapter Currency reads eerily like a narrative of the recently concluded Nigerian elections. All through the stories, “Family House” is a constant presence, mute witness to living chaos, and enabler of dysfunctions, with Grandpa as the patriarch. In a sense perhaps, “Family House” is the main protagonist, the one that takes all our stories – and tells them – like the Internet. Welcome, new world.

Many readers might find the disconnectedness among the stories to be disconcerting especially as the book seems to be marketed, not as a book of short stories, but as a novel. I actually liked that the stories were loosely or not connected. Osondu tried to experiment with all these characters in this huge house and create stories that sometimes went nowhere. Just like life. He did not attempt a contrived plot; I think that took supreme literary confidence or chutzpah.  Osondu did try to bring together all the stories in the last two chapters; that, in my opinion, was a messy mistake.

This House is not For Sale is not a perfect book; it reminded me of some of my pet peeves when it comes to African writing. It is written for a broad Western audience in mind; Many times, Nigerian words and idioms are italicized and carefully explained in the same or preceding sentence. African writers should perhaps learn to be more insular, I mean who italicizes akara and explains it as “bean cake” in the 21st century? If the reader is too lazy to use Google, tough luck. But then, to be fair, after all these years of railing at African writers, I now realize that African writers who choose to publish in the West are not negotiating from a position of strength; the editor is Western, the publishing company is Western and the audience is Western. It makes marketing sense. It doesn’t make it any less maddening. Imagine if Tolstoy in War and Peace had taken the time to italicize and explain every word foreign to the African reader. That book would have been way more than 50,000 pages. But then to be fair Nigeria has precious few indigenous publishing houses, what is a writer to do? You want to be published? Take the crap from the Western paymasters.

The chapter, How the house came to be uses conventional (and helpful) quotation marks to delineate dialogue; the others osondudispense with it, which is confusing sometimes, especially when it is a long dialogue. Also, sometimes I felt like I was being read to as if I was a child. It is as if Osondu started out writing a children’s book, then he changed his mind. The tone of the prose may have been influenced by the fact that the protagonist is a child. The characters are mostly caricatures, many of them behaving like pretend-humans lolling about in an anti-intellectual society, lacking an ideological core and an abiding spirituality. That would be contemporary Nigeria. Perhaps this is the case, but between the 70’s and the 90’s, it boggles the mind that for many African writers like Osondu writing about that era there seems to be a dearth of serious minded people as characters. The African writer’s trademark superciliousness mars the book, somewhat.

In a few chapters, the over-editing by the editor lowered the boom and passion of Osondu’s powerful voice into a near-whimper. The attempt to sell the book to the West was relentless, and readers, young readers especially now used to the raw indigenous attitude of writing on the Internet and social media would look askance at parts of the writing. For Chinua Achebe, it was a simple trick; appropriate the English Language as if it were your own and tell your story. We need bold writing like that. Achebe’s editors amplified his voice, at least in his early works. Osondu needs a powerful editor who gets the power of his narrative and the need for the English Language to bend to the will of the story in a culturally sensitive manner. By the way, Aatish Taseer, writing in the New York Times (March 22, 2015) seems to speak to the frustrations of writing to, for, and through the West:

But around the time of my parents’ generation, a break began to occur. Middle-class parents started sending their children in ever greater numbers to convent and private schools, where they lost the deep bilingualism of their parents, and came away with English alone. The Indian languages never recovered. Growing up in Delhi in the 1980s, I spoke Hindi and Urdu, but had to self-consciously relearn them as an adult. Many of my background didn’t bother.

This meant that it was not really possible for writers like myself to pursue a serious career in an Indian language. We were forced instead to make a roundabout journey back to India. We could write about our country, but we always had to keep an eye out for what worked in the West. It is a shameful experience; it produces feelings of irrelevance and inauthenticity. V. S. Naipaul called it “the riddle of the two civilizations.” He felt it stood in the way of “identity and strength and intellectual growth.”

As a near-aside, just keeping the reader entertained with a book in the age of social media is an amazing feat in itself and Osondu passed that test with me. The reader is also facing personal challenges; social media is the new addiction that comes in short posts and grunts in tweets. Reading long form is now the new distraction. The intensity of feeling, the rush that comes with the instant feedback and contact with the reader and writer and the reader becoming a writer also (reader and writer exchanging roles). I don’t see myself as addicted to social media; many readers now see the book as a mere distraction from reading. Writers must provide leadership in confronting this threat against traditional scholarship and entertainment. Welcome to the 21st century. And oh, Osondu loves jollof rice. A lot. That meal of the gods is a recurring character in this peppy little book of many memories.