NLNG 2017 Literature Prize Interviews and Reviews

As promised, over the last week, this blog has featured reviews of the shortlisted work on the 2017 NLNG Nigeria Prize for Literature (Poetry), as well as interviews with the shortlisted writers, and the prize coordinators. You can now read and watch them here, below:

Monday, September 25, 2017: A Review of A Good Mourning” by Ogaga Ifowodo

Thursday, September 28, 2017: A Review of Songs of Myself by Tanure Ojaide

Sunday, October 1, 2017: A Review of The Heresiad by Ikeogu Oke

Monday, October 2, 2017: Conversation with Professor Ben Elugbe, member of the advisory board of the Nigeria Prize (video)

Tuesday, October 3, 2017: Conversation with Ogaga Ifowodo, author of A Good Mourning (video)

Wednesday, October 4, 2017: Conversation with Tanure Ojaide, author of Songs of Myself (video)

Thursday, October 5, 2017: Conversation with Ikeogu Oke, author of The Heresiad (video)

Friday, October 6, 2017: Excerpts from each of the collections (video)

Sunday, October 8, 2017: Conversation with Kudo Eresia-Eke, General Manager, External Relations for NLNG (video)

Monday, October 9, 2017: Prize Announcement/World Press Conference.

Update: October 9, 2017: Ikeogu Oke’s The Heresiad is the winner of the 2017 Nigeria Prize for Literature. 

The intention behind this effort was to help engage the community of writers and give visibility to each year’s shortlist as a way to better improve the prize through conversations and constructive criticism. The end game, of course, is the hope to stimulate an improved culture of reading and appreciation of literature around the country.

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On “A Good Mourning” by Ogaga Ifowodo

As promised, here is my take on the first book on the shortlist of the NLNG-sponsored Nigerian Prize for literature 2017. The book is A Good Mourning (Paressia, 2016) by Ogaga Ifowodo. Ifowodo is a poet and writer, who taught poetry and literature in English at Texas State University, San Marcos, USA. He holds the Master of Fine Art (MFA) in poetry and Ph.D from Cornell University, New York. He studied law at the University of Benin and worked for eight years as a rights activist with Nigeria’s premier non-governmental rights group, the Civil Liberties Organisation (CLO). Between 1997 and 1998, he was held in preventive detention for six months under the military dictatorship of General Sani Abacha.

I’m ashamed to admit that, until now, I hadn’t read anything by that poet with a striking physical resemblance to James Baldwin. But no matter where I have turned, his name had shown up there, from conversations on social media to arguments in closed listservs. Until recently, I also didn’t know that he had served in government in some capacity and that he once contested for (and failed to win) a House seat from his home constituency.

So, I approached his work with an open mind. The title of the book A Good Mourning carried a curious double-edged sword of meaning that intrigued anyone from afar. The cover conveyed darkness as does the paradox of the title itself. If it is “mourning”, how is it also “good”? And how does it contrast with what we have grown to expect when we hear the phrase, devoid of the physical surprise of the spelling difference?

The work does not disappoint. The copy I got was loaned to me by Doctor-Poet Dami Àjàyí to whom the writer had autographed it in 2016: “Good morning & poetry”. I hadn’t found a copy anywhere else that I had looked, inviting conversations to the recurring topic of accessibility of books to the general public before they are selected for the Nigerian Prize. (It is a ridiculous argument, to be clear. The prize is set up to reward excellence, not distribution savvy. But it does raise valid questions about why publishers in 2017 haven’t yet heard of the Kindle, eBooks, and an authentically Nigerian electronic book distribution system called OkadaBooks which can put the books at the literal fingertips of millions of people via their mobile phones).

A Good Mourning is an impressive book that is marked by competence, style, grace, and a distinct authentic voice. It is that competence that I intend to dwell on a bit more because some of the snide remarks about the shortlist had focused on what they regarded as substandard work on the shortlist. Thankfully none had mentioned Ogaga’s name in the diatribes. He is a competent voice whose work leaves no one in doubt of his facility with words, dexterity with decades of African and modern poetic traditions, and sincerity in the pursuit of his numerous truths and points of view.

The poems delight, inspire, provoke, entertain, and intrigue. They cover a range of themes that, contrary to the expectation that the poems in the collection will all be morose and depressing, excite and titillate. In one poem Ten Hours (page 8), the poet describes an appendectomy in a German hospital with such mischief and lexical dexterity that what one feels isn’t just breathless anxiety of a man hanging between life and death but a playful appreciation of the affectation of the doctors’ efficiency and their terrible grasp of English (one confuses “rupture” for “rapture”). He asks for the piece of his gut back, on regaining consciousness, and was told that it had been cut up, and it will no longer, as he had hoped, become

pickled in a beaker,

displayed in bookcase at eye-level

for breaking barren moments,

getting guests to know me inside out.

These kinds of unexpected levity litter the book in random places, turning what was billed as a melancholic take on national life into a delightful, thorough, and serious look at different issues in one citizen’s life.

In the following poem, a serious religious ceremony is gently mocked.

Once an alter boy, he pined for wine

and wafer, not communion with the Lord

Too young for the mysteries of eating God’s

 

flesh and drinking his blood, he prayed only:

Lord, let this cup pass to me!

The priest sent him out of the holy sanctuary.

You get the idea.

Actually, you don’t.

Ifowodo does this effortlessly throughout the work, especially in places where seriousness is expected. It almost seems like the whole book is an attempt at shattering gloomy expectations. Or else a practical interrogation of life as comprising of both gloom and levity, mixed in the right dosage, waiting to be teased out by the right inquisitor.

The title poem was dedicated to Chief Moshood Káṣìmawò Abíọ́lá. It reads like a recap of history, with snide barbs reserved for players and villains, living or dead.

The false-star general

was first to flee his stolen throne

seeking refuge in a hilltop mansion

built with stolen money.

Since the book was published in 2016, there will be questions about why the author chose now as a good time to write about the June 12 crises, and why the title poem takes about ten pages (37-46) to tell us what we already know about an event whose significance has now almost paled against the background of even more pressing matters. (I asked him about this in our interview. More on this later)

What won’t be asked is whether the work was well written – because it was. In four different sections, Ifowodo explores what it means to be human, with a diverse range of fascinating experiences over many decades and many geographical spaces. The poems are as experimental as they are traditional (though he notably avoids any attempt at rhyming). The book is described as the author’s “reflections on the intimacy of evil anchored in the brazen military annulment in 1993 of the will of the Nigerian people to self-representation…”. I will not argue here with his choice of description of his own work and aspiration, but the work appeared to me more like a nuanced mosaic of a yet unfolding, if rich and fascinating, life of the author himself.

The outward-facing and ambiguous appearance of the title and its however belated tribute to the memory of June 12 will be important in inviting in a curious reader, but won’t be what keeps them. That will be the delightful competence, playfulness, and dexterity of the writer’s voice. I will mark A Good Mourning down as a very strong contender for this year’s prize, but that’s not saying anything since it is already on the shortlist of three. A more specific compliment will be that it is certainly one of the stronger two on the list.

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The video of my interview with the author can be found hereThe prize announcement will be made on October 9, 2017.

WanaWana Celebrates Love, Sensuality and Feminine Agency

I was present at Rele Gallery Onikan on August 27, 2017 at the listening party organized for Wana Udobang’s sophomore poetry collection called In Memory of Forgetting. I have also spoken with the poet, in an interview published on Brittle Paper, about her work, craft, and opinion on the Nigerian literary scene. So I was glad to see that she has created visuals for a few of the poems in the collection.

This one is called “20”. It was released on September 20. According to the press release, ‘the video was filmed in Lagos at Freedom Park. The concept of “20” was developed by WanaWana, directed by XYZ, and features MTV VJ Folu Storms. The video artistically celebrates love, sensuality and feminine agency in a poem that has been described by one critic as “steamy and intense”.’

Enjoy.

You can get the album here: https://store.cdbaby.com/cd/wanawana, or at Salamander Café (Abuja), and at Terra Kulture and Rele Gallery (in Lagos).

“I Wrote This For You”: Mapping Triumph in the Midst of Pain

Samira Sanusi’s new poetry collection is a map of pain. Line after line, in her book I Wrote This For You (WRR/Authorpedia; 2017), the author traces a tough path through difficult memories like a hot iron through wax. It appears like an uncomfortable experience at first, one with a rebound of traumatic recollection. But what emerges, for sure, is triumph. Survival.

I first met Sanusi in Kaduna at the maiden edition of the Kaduna Book and Arts Festival (KABAFEST) where she was a guest on a panel discussing the issue of sickle cell anemia (full panel video here).  She had written a book called S is for Survivor detailing the path of her healing from a sufferer and victim to a survivor and warrior. After many years of suffering through medical trials, twenty-eight surgeries, and other travails, she was finally healed when a bone marrow transplant turned her blood from a sickle cell blood to AA. She is now the President of the Samira Sanusi Sickle Cell Foundation (SSSCF), an Abuja based NGO.

Until then, I’d never heard of the idea of a blood transplant changing one’s genotype. But I haven’t followed the advances in medical science in this regard. So the revelation, as well as the heartbreaking tale of her survival, was both thrilling and heartwarming. I wanted to read her book. In this collection, Samira opens up in the best way she knows how: in words, mostly written to self, documenting the painful process of this journey to survival and all the attendant doubts, setbacks, despair, joy, and hope.

I finished reading this book a couple of weeks ago but I didn’t have the time to put down my thoughts about it, many of which I wrote down in a notebook I’ve now had to dig out from under a pile of other books. Here, a few of my favourite and memorable lines.

“That you have seen worse, doesn’t

mean the hell I’m seeing is a second-hand fire.

My worse is valid, even

when your bad is worse than mine.”

This came at the beginning of the book which – to my embarrassment – I’d initially assumed to be another prose work from the author. Nothing on the cover prepared the reader for poetry, so the words that came at me from the opening pages seemed, at first, like the preface to something else until they led one into each other throughout the book. It would appear that she had been documenting her thoughts and feelings about her pain and process throughout her encounter with the sickle cell trauma.

“Keep your truth away from me.

You don’t know what lies I have to tell myself

to sleep at night.”

But don’t expect a clean arrangement either. The words flow into each other sometimes like aphorisms, separated by asterisks or other special characters. At other times, they appear as chapters carefully grouped together in a specified theme. But there were no chapters. Only verses. We walk through the lines as though experiencing the process and pain of the writer’s lived experiences.

Who she was addressing wasn’t always obvious, but that was never a prerequisite to understanding or enjoying what was offered in the most private of words. In baring herself this way, the author invites us to see her not as a perfect survivor but one who had only persistently endured, with her head held up high, but with a few notable scars to show.

“She was so beautiful, the way

She kept people from falling into

Pieces as she broke apart.”

In the book are several themes which sometimes morph into each other, even in contrast. There is self-loving sometimes with self-loathing. There is gratitude as much as bewilderment, there is surrender and sometimes defiance.

“If you ask me about my dreams,

I would tell you to watch me,

for I am living them.”

Sometimes, she talks to herself, either in pity or in a berating tone.

“Looking into your eyes

I can tell you went to war

And did not come back with yourself.”

And sometimes with a challenge:

“You must come back to yourself

to find you waiting on the couch,

hoping to kiss and make up. Begging

for another chance at self-love.”

In other matters, she hints at love, lust, rejection, and romance:

“The first time he touched me

I yelled ‘Don’t hold my hand and don’t touch my heart!’

He asked, ‘Who happened to you?’

‘Your access pass to come in and save me so they can call you

Hero is rejected!”

Feminism? It sure seems so. Yet a certain religious conservatism also present underneath the soft and vulnerable persona the author presents in this book seems to sometimes intrude to confuse us as to whether the narrator is a helpless character in a patriarchal space or a defiant voice against it. Evidence of both can sometimes be found.

“Whose idea was it to look

at a boy’s eyes, filled with tears

and tell them men don’t cry?”

And on another…

“Dear Arewa woman
You’re not just somebody with a body
You’re body, mind, heart and soul
They’re all yours to share, as you please.”

I enjoyed reading the work in all its rollercoaster of emotions, aspirations, reflections, and ruminations.

Parts of the book do sometimes let go of its aspirations to poetry and spread out in plain prose, towards the end. But even in them are relevant nuggets of inspiration directed at an imagined audience of readers, and sometimes at the writer herself. The result is a book that both defies categorization as much as it defines it, expanding the possibilities for artistic self-reflection. I have not read many books of poetry from Northern Nigeria. But if Samira’s offering is any indication of what to expect when vulnerability and a questing mind meet at the junction of a page of poetry, then we are in for a good time.

The irony of enjoying work written in pain isn’t lost on the reader of course. But the writer never intended it as an invitation to pity. Rather, it is a celebration of triumph, survival. Each verse in the collection, whether intended to please, to stimulate, or to instruct, comes across in a form that also delights in soluble bites. I look forward to reading more from this author, this warrior, in whose survival we have also come to discover beauty, grace, and strength.

Random Memory of A Pranking

My sister has written me a nice poem for my birthday. She is cute, always kind and loving; a rock for our family since I’ve been conscious of her. But in the poem, a line has stuck out to me: a description of me as a prankster. This is absolutely true, but the memory of some of my best work in this regard has eluded me for a number of years. Her reference brings it back with all the attendant chaos and delight in a notable example.

There was a time in Nigeria when “killer numbers” were a thing. A rumour, originated from where all popular beliefs originate, convinced everyone that a certain phone number (or set of phone numbers) had been calling random people. And on receiving the call, the receiver immediately (or soon after) dies. For some reason, this piece of “news” made the rounds, from radio to television to newspapers, with eye-witness testimonies from family and friends of victims of the killing spree.

So parents warned their children about receiving strange calls from these numbers. These numbers were sent around so people would have them saved on their phones, so as to be on alert. My Sister Lará stored hers as “Killer Number 1”, “Killer Number 2”, etc. I always found it funny, since I neither believed that such numbers exist that could transmit death nor that any of it was going to call me. What was more hilarious, of course, was how seriously she had believed the stories and stayed on alert waiting for the killer number to call her.

So, one day, I went into her phone and changed one of the numbers to mine.

And the next time we were talking about it at the dining table, I called her phone from under the table. Imagine the look on her face when “Killer Number” flashed on her screen.

“Mogbé, it is calling me!”

“Who is?”

“Killer number.”

“Ha ha, don’t be ridiculous.”

“I’m serious. Look!”

“What? You stored the number in your phone?”

“Stop laughing Kọ́lá. What should I do?”

“Hmm”

“And why are you trying to receive the call? Kọ́lá!!! Don’t pick the call!”

I did pick the call, of course, and seriously freaked her out.

Later I showed her the trick and she gave me the dirty eye of anxious relief. She may have hit me too.

But it was such a fun experience. Even funner in hindsight.

She has a blog here.