Learning about Nigerian Libraries

This was written in early 2020 and it was never published — in part because of the global pandemic that started shortly after, but mostly because it was supposed to be a private record of my trip to learn a bit more about the state of libraries and documentation in my country while I worked as a research fellow at the British Library in London. I’d always been fascinated by libraries and their role in the preservation and reinforcement of culture and history (Here’s one of my last visits to the best small library in America in 2010) so working at the BL brought many of my questions and curiosities to the fore. I went back to Nigeria to connect some dots that hadn’t yet made sense. I found the report in my drafts yesterday and I realised that it does stand alone as an important record. Still not satisfactory of all the queries I had then, it remains important as a guidepost to anyone else interested in the issues. Also, since then there have been some new private efforts in documentation in Nigeria, one of which is Archivi.ng, which gives me hope for the future.

***

I spent much of my time in Lagos between February 12 to March 1, 2020, learning about the library and archival culture in Nigeria. Until my fellowship began last September, I did not even know that there was a National Library in Nigeria, where it was located, or whether it was accessible for use. This was partly because I never looked, and also because — if it existed — enough work hadn’t been done to make citizens aware. 

When I was in high school, the closest ‘library’ around me was a private one, run by the Association of Reproductive and Family Health (ARFH) which owned the building in which it was located. They had made contact with my school as a way of introducing teenagers to information about reproductive health. So after school, we went to the building, where we could borrow books, spend some time in the reading rooms, join reproductive health clubs, and participate in a number of activities that complemented our learning in school. If there were public libraries in Ìbàdàn at the time — and my knowledge now shows that there were — I had no idea. At least in Ìbàdàn, there is a state library, a publicly funded library open to everyone. But it was centrally located and far from where my school was.

But on return to Lagos this February, I was more interested in learning about the National Library, which I believed would be the equivalent of the British Library in the UK — an organisation which collected all the books published in the country, which ostensibly had a record of all the books that have ever been published, had accessible reading rooms, and served about the same purpose as the BL does in the UK. 

Through social media, I found that there was an office located in Yaba in Lagos. So I drove there on February 21. It was located off Herbert Macaulay Road, in an alcove that made it easy to miss from the main road. Even the sign had been obstructed by a half-broken fence and an electric pole. Still, there it was. The compound was big enough to allow for parking. The building itself was spacious and the visit looked promising. Outside, by the fence, were a couple of students reading on small tables. 

At the National Library branch in Lagos

On my way in, I noticed shelves and cupboards placed outside, and in positions that suggested that some renovation was going on. This would be confirmed later. The Library was out of service on this day. Some renovation was going on that would not be complete for a few weeks. So only a few skeletal services were available. Even the director was not around. But I found two officers who would speak to me and answer some of my questions. 

One of the things I was curious about was Legal Deposit, the law that mandates that every book published in the country be sent to the National Library for keeping and archiving. I knew, by having read up on it (some links are online here, here, and here), that the law existed in Nigeria, but I didn’t know how it worked on the ground. I was also curious about how it was being implemented. 

In Nigeria, the law mandates at least three copies of books to be sent to the National Library in the state where the book was published. There are 27 branches of the National Library though more are being considered for the other states. The plan, according to the person who attended to me, was to have a branch in each of the 36 states in Nigeria. These three copies are then sent from the local branch to Abuja, the headquarters, where a bibliographic record is made, after which one of the copies of the book is retained in Abuja, one is sent to the Kenneth Dike Library at the University of Ìbàdàn, while the final one is sent randomly to any one of the 27 branches around the country. 

The Nigerian Legal Deposit law, it seems, stems from the fact that the Nigerian National Library is also the source of all ISBN numbers issued for books about to be published. This is not the same in the UK. So maybe the thinking is that publishers hoping to continue to get ISBN numbers will hold up their own part of the bargain by continuing to send in published books as required by law. I was surprised to find that, in spite of this, there are still some publishers who either forget or choose not to send in their required legal deposit. The woman who spoke to me said that there are some enforcement mechanisms to take care of this. Visits are often made to these publishers to remind them of their responsibilities.

So, because copies sent to the branches are selected randomly, no branch in the country has all the titles published that year. And none can boast of having copies even of the books published in the state. I found it interesting. I was also fascinated by the new discovery that the library in my alma mater, the University of Ìbàdàn — called Kenneth Dike Library — had copies of all the books published in the country since the establishment of the National Library in 1964 or even earlier. The suggestion was that even colonial legal deposit materials would be there. And so I arranged to visit it. But I was also interested in visiting the Ìbàdàn branch of the National Library, if only to compare the services, the environment, and the structure. I was also interested in at least making a connection, for the British Library, with the curators there.

At the National Library Branch in Ìbàdàn

The Ìbàdàn branch of the Library is at Iyaganku, across from the Customary Court of Appeals. It had a wider compound. The building used to be a residential house for one of the country’s earliest leaders and politicians. It was said that Anthony Enahoro once lived there. Even the compound of the Customary Court once hosted the second Premier of the Western Region, Chief Ládòkè Akíntọ́lá, who was murdered there during the first coup d’etat in January of 1966.

On the fence on my way in was the poster for an event that happened many months earlier inviting the general public for a sensitization workshop “on Legal Deposit Compliance and ISBN & ISSN”  Inside, after parking, I got in, and met a number of workers there who showed me the reading rooms, the storage rooms, and answered a number of questions I had about the challenges they have with running the place, attitudes of users, the state of libraries in Nigeria, and other things. They also asked me about the British Library, what I did there, and how to better create a collaboration between the two institutions.

The director wasn’t around on this day either, so I arranged to return, especially after seeing Kenneth Dike Library in Ìbàdàn.

At Kenneth Dike Library, University of Ìbàdàn.

KDL, as we often called it, is as old as the university itself. I had spent some time there as an undergraduate between 2000 and 2005. I just hadn’t known that it was also a library of archival records. Its role as a repository for all legal deposit materials was a revelation that I was interested in exploring.

Kenneth Dike Library, University of Ìbàdàn

I secured a meeting with the Head Librarian for a conversation. There was a strike action of non-Academic staff on the day I went there on February 25th, so she had some free time. We talked for almost an hour, some of which were productive. Mostly, she appeared either unfamiliar with the role of the Library as a legal depository for books from the National Library, or not understanding of my questions and follow-ups about where exactly one could find those books. The focus of the Library, she said, was on academic publications. Acquisitions are done only for publications that would help the students and professors in their research. All other materials — including fiction, history, or other “irrelevant” ones — are regularly pruned from the shelves to make way for these important ones. She also did not know much about colonial legal deposits, which I had been told at the Iyaganku branch of the National Library should also be in the holdings of the Kenneth Dike Library.

After a generally unhelpful conversation, I proceeded downstairs to speak to someone she had recommended had sufficient knowledge. This was Seun Obasola, who happened to have been my predecessor at the British Library as the Chevening Research Fellow. If the last hour had been frustrating, the next three were the opposite. Obasola, who had worked at the Library for over ten years, knew its ins and outs. She knew that KDL was, indeed, a repository for legal deposit materials from Abuja (and had an idea of where I could find them). She also admitted the already obvious fact that many people who currently work in, and occupy high administrative positions in, the Library might not always be the most knowledgeable about the location of many of its holdings. She pointed to me the storage areas where many archival and historical materials belonging to the Library from way back were stored, sometimes in terrible conditions. She is currently applying for an EAP grant to catalogue and digitize some of them. The sad fact, she said, was that there was just too much, and too little manpower. Thus, over time, materials just get piled up with no one knowing where they are or what to do with them. More funding, and more manpower would be very helpful. Not helped, also, is the fact that she herself was just about to begin another two-year fellowship in Canada, which may take her even farther from a place that needed her competence so badly.

Inside the KDL

It was a delight to hear that the catalogue records of KDL — at least of the materials that have been found and properly stored — was almost all available online through the online public access catalogue. Like the BLExplore page, one could search for any item in the KDL catalogue even without being on the physical premises. This is not the same for the Nigerian National Library, where manual cardboard catalogues are still being used. I was told that the Abuja office had an electronic record, but it just wasn’t online. It seemed unhelpful to think of a national library without a nationally-accessible catalogue, but that’s where we currently are. I have harboured the hope of one day meeting with the National Librarian, Professor Lenrie Ọlátòkunbọ̀ Àìná, whom I have been told is a progressive-leaning administrator, to discuss these questions. 

The Biggest Issues

It seems, from my experience during this visit, that the biggest issues in public library administration are funding allocation and management. 

The 2020 budget for the organisation was 2.9 billion naira (£6.12 million). This looks small compared to the annual budget of the British Library which is currently at £142 million but for what services it can offer in Nigeria, that is a lot. It is perhaps not efficient to have 27 branches (while aspiring to have 9 more). Current overhead costs are 227.9m naira (£480,965.24) which could probably be better used for acquisitions, digitization, storage, and other expenses. The capital expenses cost 1.6 billion naira (£3.37 million). From what I saw in Ìbàdàn and Lagos, which should certainly be the two most prominent centers apart from the HQ, that money is terribly spent. The computers don’t work. Those that work aren’t being used by students. The catalogues are still manual. There is no electricity or inverters to provide power. The generators are rarely on, and people who use the reading rooms are often in quasi-dark environments. The library’s branches do not pay for their own acquisitions, and often even turn their backs on donations, for lack of space to store and preserve the materials being donated. I would be interested in knowing what capital expenses were made with £3.37 million every year!

National Library in Lagos. The condition of book storage.

The other, of course, is leadership. Until I speak with the National Librarian, I will have nothing particular to say here. But I hope to in the future. He apparently has a home in Ìbàdàn, and comes around often, every few months. Putting the right directors at each center — who know what is right, and who are capable of better managing the funds allocated there — might be a way out. One, of course, needs transparency about how much is being allocated to each branch. None of this information was made available to me, for the obvious reason of my non-insider status. But there were insinuations, particularly by the lower members of staff that I talked to, that mismanagement was also a part of the problem.

Everyone I met had mentioned the Olúsẹ́gun Ọbásanjọ́ Presidential Library in Abẹ́òkuta as one model of a decently managed and decently run library in Nigeria. It was founded shortly after the tenure of the man in whose name it was built, who had then ruled Nigeria for the second time as a civilian president. It turned out that Chief Ọbasanjọ́ himself had been instrumental in securing the land for the permanent site of the National Library in Abuja, and was a passionate advocate for proper archiving and documentation in Nigeria. So I was intensely curious about meeting him. Unfortunately, my time in Lagos had run out by the time the necessary arrangements were made, and I could not make the trip to Abẹ́òkuta. I intend to do this on my return from the fellowship. The Presidential Library, according to those who have visited it, boasts of a number of relevant records in Nigerian political and social history, and also the life of its patron as well, who was imprisoned in 1995 on the accusation of being an accessory to a fabricated coup. He was freed in 1998 as part of the amnesty programme of the subsequent military administrator. He became a candidate for office that same year, and was elected president in 1999.

One of the limitations, I believe, in getting sufficient funding for the Nigerian National Library is the ban on fundraising. All the funds for running the Library is given by the government. The act setting it up also prohibits any fundraising of any kind. So people can use it “free”. The result of that is that if the money disbursed from Abuja is insufficient, the library and the books suffer. At the British Library, at least one could pay to become a member, or use venues in the Library, or buy food at the public cafeteria. The BL also gets private funding, for activities such as the Endangered Archives Project or the Eccles Center. Those help support the Library as a public institution. I saw no sign of any such public-private partnership with the Nigerian equivalent. Perhaps changing the laws to make this possible, and allowing the branches to make money through small services, will help improve their use and competence.

Conditions at the National Library in Lagos

There are a number of grants that have supported library work in Nigeria. A sign at the Yaba branch says “This e-Library Project is supported by the Universal Service Provision Fund.” In Ìbàdàn, I learnt about TETFUND, which is a fund dedicated to helping tertiary institutions in Nigeria. Kenneth Dike Library got some of it. EAP at the BL has also been named as a potential funder for some documentation projects. These and many more can be helpful if properly managed.

Other Libraries, Comparisms, Conclusions

In Nigeria today, especially in more metropolitan places like Lagos, private libraries and reading spaces are springing up. In the same Yaba, about a kilometre or so from the National Library, there is a new private library renovated by a private bank and used to host readers and other enthusiasts. Some public events have been held there as well, including the famous one where a Guinness Record was made in 2018. There are also state-controlled public libraries which, very likely, suffer from the same problem as the federal one. One of my favourite places to go in Lagos, of course, is the Ouida House. It is not a library per se, but a bookshop with a public-facing side. It also has a reading room that is accessible. 

A private library and reading space in Lagos Island

But in all, the library I found closest in ambition, scope, capability, and history, to the British Library is the Kenneth Dike Library in Ìbàdàn. With better funding and management, it might do even better. I suspect that the Hezekiah Oluwasanmi Library at the University of Ifẹ̀ comes real close, but I never got a chance to explore it either.

____

Thanks to Budgit for some of the budget figures I used here.

Is Akátá a Bad Word?

Every once in a while, a conversation returns to my timeline about the meaning of ‘akata’, the origin, the use, and other social dimensions of its existence in the relationship between Africans on the continent and those in America. Discussions are had and the issue goes away, only to return in another form at another time. Yesterday was one such event when, shortly before going to bed, someone tagged me on Twitter about the meaning of the word again. I shared photos of the entries in two of my dictionaries and thought that was all. 

I found out, later, that the invitation came from a bigger context: an apology by my colleague and language professor, Uju Anya, for using the word in the past in different twitter contexts. The debate that followed was whether the word was a slur in the first place, whether she had the reason to apologise, whether those calling for her resignation were overplaying their hand about an issue of no relevance, or whether certain words are allowed a pass if the intentions are pure. 

This time, I thought it best to put my thoughts down on what I know about the word, what I think about the perennial controversy. This essay draws from my experience as a linguist and lexicographer, native speaker of Yorùbá, and a scholar of history, especially of transatlantic slavery and attendant consequences.

What is akata?

Let’s start with the three meanings recorded in the Yorùbá dictionary:

From the CMS dictionary from 1913
  1. n. Jackal, same as ‘Ajako’. Source: A Dictionary of Yorùbá Language by CMS (1913).
  2. n. Civet-cat. Also “ajáko ẹtà”. Source: Dictionary of Modern Yorùbá by R.C Abraham (1958)
  3. n. A type of bird which eats ripe-palm nuts. Source: Dictionary of Modern Yorùbá by R.C Abraham (1958)

As far as we know, the word doesn’t exist in any other Nigerian language.* It is a Yorùbá word — at least in its origin.

Is it a slur? 

First, let’s start with history. Growing up in the eighties in Nigeria, I heard the word only as a descriptive term with no pejorative intent. 

It was just any word, to refer to a certain demographic. We had òyìnbó for ‘white people’ (similar to muzungu in Swahili or onyi ocha in Igbo, or  gringo in Spanish/Portuguese); we had akátá for Black Americans; we had Gambari for northerners in Nigeria (Sulu Gambari was the name of a famous Yorùbá-Fulani king in Ìlọrin); we had Tápà for Nupe people many of whom had intermarried with Yorùbá people; and we had kòbòkóbò for almost everyone else that didn’t speak Yorùbá.

Of all the terms, kòbòkóbò was the only one that seemed to carry a negative intent, because it referred to someone who, in the imagination of the Yorùbá person using the word, was not cultured enough to understand the language. The people we referred to with those words knew they were called that, and it never — to my knowledge — carried any negative blowback. It was used in film and popular culture.

There was a famous fuji music album by Àyìndé Barrister from the late eighties or early nineties in which he sang the following lines:

Akátá gba ‘jó

Òyìnbó gba ‘jó

Yorùbá gba ‘jó o

Translated:

American blacks danced to my song

American whites danced to my song

Yorùbás also danced to my song. 

The album was one he waxed shortly after returning from an American tour, so it was a celebration of his popular appeal across different demographics. No slur in sight.

How did akátá even come to refer to African Americans?

No one has found any verifiable answer, but a plausible one goes like this:

In the sixties and seventies, African Americans channelled their social and political rebellion through the Black Panther movement, claiming an African cat as a symbol of their struggle for self-actualization. Yorùbá Nigerians in the States at the time, perhaps happy to participate, referred from then on to African Americans as akátá. It was not the exact Yorùbá word for panther**, but it was close. Whether that initial use was meant to be derogatory is something that needs to be researched, but there is no substantive proof of that, and many notable African scholars of Yorùbá extraction have written favourably about the Civil Rights Movement and all that came with it in the African-American struggle.

When/How did it become a slur?

It was when I became an adult that I started noticing different ways in which the word was used. Not just akátá, by the way, but also gàm̀bàrí and the others. You would hear someone being called gàmbàrí because he didn’t pay attention to instructions or appeared slow to act. Or for any random reason. This would be in-group conversations, particularly when no northerner was in sight. So it was not directed at the outsider, but at a Yorùbá person as an insult. The insult was to the Yorùbá target, not the northerner (even though the secondary insult to the northerner is also implied, but not overt). It is possible that akátá also then took on this character as time went on.

Such that almost every time I heard it from the early 2000s, it had a non-positive character. It was not a slur in a way that the n-word or even gàmbàrí was, that is, it was not a word that was used to insult a person to their face. In fact, I don’t think I recall any instance in which someone used akátá as a weapon. You can’t stand in front of someone and say “you bloody akátá”, it doesn’t quite work. But when it was used to refer to African-Americans, the meaning seemed to have changed. It could be about crime rates in the US, about any other unsavoury characteristic, or even about a normal or even friendly conversation. Which of those black people standing there do you want me to call? The akáta one? Okay. In fact, not many people today even know that it referred to a certain cat or bird — either of which are likely extinct anyway. You hear akátá and you think African-American. Not Obama, but Jesse Jackson. African parents could mention not wanting their children to “behave like those spoilt akátá kids” Or a man could tell his friend that his new girlfriend is an akátá; not as a pejorative but as a descriptor. Maybe it was the fact that such a word exists at all that referred to our black cousins on the other side of the Atlantic that brought the pejorative colouring; or maybe because people started saying it meant “wild animal” or maybe it was because of the conspiratorial way in which I’ve heard people use it as if in a secret code to prevent the subject of the conversation from knowing that it’s them to whom the word refers. There was just some othering seemingly implied in the common contemporary usage that perceptive listeners started to decry. The word itself had not changed, but it was no longer possible to call it just a descriptor.

But as with when meanings of words change everywhere, there are still people in Nigeria today who knew the word only in its first cross-continental non-negative use. People of my parent’s generation fall into this category. In normal everyday conversation, they will use akátá to demarcate an African in America from an African-American. They do not know it any other way, because we never found another word for that demographic. There are also other people, who don’t speak Yorùbá, who have only encountered the word from other Nigerians or from other Africans, and just continue to use it. 

Does intention matter?

This is where the debate gets interesting: the question of whether one should mean to denigrate before the meaning of a word is called into question. This is a big ongoing debate. Not just with the n-word but also with words in other domains. Even the word ‘òyìnbó’, which I mentioned earlier, got me thinking a few years ago, after a white student asked me in class if it was a slur. I knew that it was not, but I realized, in explaining to her, that I couldn’t successfully convey all the contexts in which we use it without raising her suspicion that I was hiding something. I wrote an essay instead, but the response I got to it, especially from Nigerians, showed me that even the question of whether the word could be derogatory in certain contexts was not one that people wanted to have. “If we don’t mean it to be offensive, then why should we listen to you who say you find the usage uncomfortable?” the argument went. If you told my mother that akátá was derogatory, when she had not used it in that way, she would strongly object. I can point her to African-Americans finding it objectionable, so she might not use the word in public, but it won’t be because she believes that she’d done something wrong.

Recently, Beyoncé conceded that her use of spazz was ableist and she had it removed from an album — even when she didn’t have such an intention from the start. The word ‘negro’, which started as being just descriptive, is no longer in fashion today, because of the other connotations it took on in the hands of a more powerful culture. Shouldn’t akátá suffer the same fate?

I’m of the opinion, knowing how I’ve seen the word used, that we lose nothing by no longer using it for anything other than the animals. But I am also sympathetic to those who recognize their past usage, and apologise for doing so. I don’t expect that every Nigerian knows the origin of the word or the ways in which modern usage seems to have perverted it. The only thing we know is that African-Americans do not like it as well, and that should be enough, especially if the purpose of the conversation is to improve relations across the pond. 

But the word won’t go away, because not every Yorùbá speaker lives on the internet or care about language-based social crusades, and because words don’t just disappear. Gringo and mzungu will continue to be in use, even if we can point to instances in which their usage is problematic. All we can do is continue to have the conversation. 

Should anyone who uses it be cancelled?

No. As with many things, intent matters. So does knowledge, and one’s response to new information. We continue to evolve as a society, and so will our use of language and interaction with each other. Not every African-American is insulted by akátá either, perhaps because not every one of them has heard it, and some who have don’t care, unless they encounter it first through an online essay in which the meaning of the word is put as “cotton picker”, which it has never been. But many deeply resent it, either because of what they think it represents or just because of the othering implied in the way it has been used over the years. This is valid, and Africans should absolutely take it into account when they speak. My recommendation is that we stop using it totally to refer to anything but the animal. But I know that I’m not in the majority. If this is your first time hearing the word, all you need to know is that the origin is benign, its growth in use is muddy but complex, and that there are people from the language community where the word originated who never use it, just as there are some who don’t have any other way, but mean absolutely no harm. 

____

* I’ve been informed on Twitter that there’s another “akata” in South-south Nigeria, which is a common personal name.

** Update (August 20): The entry for ‘Panther’ in A Dictionary of Yorùbá (1913) lists these two answers: n. àmọ̀tẹ́kùn, akáta

Further reading

Ibadan Jazz Forum and the Riffs of Remembrance

 (Celebrating Black History Month, 2022) 

by Niyi  Osundare

Professor Níyì Ọ̀ṣúndáre.

Thank you very much for inviting me to keynote the dialogue segment of this year’s edition of your Black History Month activities. As someone who has been with you and has been privileged to participate in some of your activities from the very beginning, I have come to appreciate the dreams which necessitated the inauguration of the Ìbàdàn Jazz Forum, the visionary acumen that has characterized its idealism, and the modes and methods of its operations over the years. For daring to dream in a world in which such an act is constantly sidelined by blatant realism, for standing for the cultivation, defence, and projection of lasting values in a country overwhelmed by cynical materialism and instant gratification; to enter a plea for Culture in an age of philistinism, the Ìbàdàn Jazz Forum (IJF) has succeeded in pointing a way to the future by leading us towards the apprehension of the inevitable connection between the past and the present.

The Black History Month and the Ìbàdàn Jazz Forum are products of the same initiative. On a more specific note, it could be said that the latter grew out of the global ferment of the former. Hence the similarity between their mission: the imperative of Memory, the necessity of Remembrance, and the need to bring both to bear on the present in the much-needed effort to re-shape the future. Primary to both initiatives is the task of repossessing our history by taking control of our own narrative; for, it is a universally acknowledged fact that whoever controls your history will end up controlling your destiny by shaping to their own interest and design not only your memory but the memory of you by others. For many centuries, this was the case with Africa where the enslaver and the colonizer were the ones who wrote the history of their exploits as well as that of the objects of their exploitation.

As Chinua Achebe once observed, the hunter’s story of the hunt will always be different from that of the antelope. So, when we gather here every year for the celebration of Black History Month, what the IJF is asking us to do is to repossess our narrative, tell our own story in our own way and in our own voice, and doing this without forgetting how the Black story connects inextricably with the universal human story, and the mutual seepage between the two. From Olaudah Equiano to Frederick Douglass; from Harriet Jacobs to Sojourner Truth whose powerful “slave narratives” focused human conscience on the inhumanity of slavery and the slave trade, to relatively more contemporary writers such as Achebe, Soyinka, Toni Morrison, W.E.B. Du Bois, and Edward Kamau Brathwaite, a strong un-ignorable articulacy has come to the telling of the Black story. A “race” once spoken for, or on behalf of, or spoken against has reclaimed the I-Paradigm of the Human discourse and the ability to say “I am”. The retrieval of the Black person’s agency is way up on the Black Liberation agenda. But this instance of self-determination, cultural re-affirmation, and epistemological re-configuration has not come without opposition from those who have always been at the commanding heights of the power hierarchy. These are the people for whom an old, by now offenceless terminology called critical race theory has recently become a spine-chilling bogeyman. Long denied, blissfully neglected, cleverly negated truths and ideas whose restoration is considered threatening to an unjust status quo, are currently under assault, especially in the United States where acts of curricular cleansing, shelf-clearing, and book-banning are happening at a pace and with partisan political ferocity that would have done brave credit to the Spanish Inquisition.

But this world, our world, is moving on, undeterred, though at differential speeds by its constituent parts. Central to our concern as we gather for this year’s Black History Month events is the velocity (or lack thereof) of the progress of Africa, our continent, currently in the grip of three debilitating afflictions: the global COVID pandemic, centuries-old poverty, degradation,  and underdevelopment, the resurgent plague of political instability as evident in the current spate of terrorism and military coup de’tat. Humanity’s oldest continent remains the world’s poorest and most miserable, marginalized, despised, and zeroed out. As I have soberly put it in my forthcoming book of essays, it takes an awful lot of courage to own up to being an African today. The last time that sorrowful confession invaded my thoughts, I was hard at work on the sixth movement of Midlife, a volume of poems that marked the attainment of that existential milestone clearly proclaimed by the title of the book. Let me appeal for your patience as I poach a long and sombre excerpt from that book of verse:

                      Midlife

now Africa, beholding you full-length, from shoulders

baked strong by your Black sun;

my hands towards the sky, feet towards the sea,

I ask you these with the urgency of a courier

with a live coal in his running palm:

The skeletal song of Zinjanthropus,

was it a lie?

The awesome ruins of Zimbabwe,

were they fiction?

The bronze marvels of Benin, of Ife

were they a lie?

Is the Nile really a fickle tear

down the cheeks of unmemorable sands?

The geometry of your idioms, the algebra of your proverbs,

were they sad calculations of a pagan mouth?

My question, Africa, is a sickle, seeking

Ripening laughters in your deepening sorrows

                    *

Giving, always giving,

scorched by the Desert, blanched by the Sea

bankrupted by the Sun, indebted by the Moon,

robbed of your tongue, bereft of your name

Giving, always giving

ebony springboard for giants of crimson heights

Giving, always giving

my memory is the thrashing majesty of the Congo

its dark, dark waters fleeced by scarlet fingers

its shoals unfinned, its saddled sands

listening earlessly to the mortgaged murmurs

of ravished ores

giving, always giving

the tall lyric of the forests

the talkative womb of the soil

the mountain’s high-shouldered swagger

pawned, then quartered, by purple cabals.

The elephant’s ivory is a tale of prowling guns,

the crocodile mourns its hide on the feet

of trampling gods

Giving, always giving,

fiery dawns once wore you like a robe, oh Congo,

soft, warm, gracious like the cotton laughter

of Lumumbashi,

the Niger, the Volta, the Benguela

bathe the rippling hem of your luminous garment

the sky was your loom, April’s elephant grass

your needle with a hundred eyes;

your thread was the lofty spool of the eagle,

the chalky string of the egret in the dusty shuttle

of meticulous harmattans

And now noon

With the sun so young in the centre of the sky,

That robe is a den of dripping fragments

awaiting the suturing temper of a new, unfailing Thunder

                      *

My question, Africa, is a sickle, seeking

Ripening laughters in your deepening sorrows

                       *

           Midlife

on a continent so ancient and so infant

crawling, grey, in the scarlet dust of twilight horsemen,

ravished by the gun, crimsoned by ample-robed

natives and their swaggering fangs;

our sun so black with crying hopes,

wounded by the boundless appetite of hyena rulers

Shorter every inch by our tower of dreams,

Their eyes smugly sitting in the blind pit

Of their funeral stomachs;

eunuch between the moons, their claws

gore-deep in assassinated wombs;

they whose fathers, whose fathers’ fathers

emptied whole epochs into slaving galleons

have pledged once more the eulogy of the chain,

their hearts crammed with rums, fickle mirrors,

and other gifts unremittingly Greek.

A knee-eyed sun shouts from the middle                 

of a drifting sky:

     Who will cure Africa’s swollen foot

     Of its Atlantic ulcer?

My question, Africa, is a sickle, seeking

ripening laughters in your deepening sorrows .

                        (from Midlife, 1993)

                    *

Here is a poet-patriot’s quarrel with his continent. A song of pain and anguish, of patriotic anger, of lingering doubts and desperate deliberativeness, as evident in these words from the ‘Foreline’ of the volume:

Past forty now, the riddling kola of life ripening, ripening in my mouth,. . . . Taller too, able to look the giant in the face, able to ask Africa a few sunny questions about her dormant dawn. Able to ask the world how many wasted nights really make up a single day.

These ‘questions’ which engaged my consciousness at midlife are there, still there, now over three decades on, some of the old problems have even surged into more intractable mutations, with Africa frequently dismissed as basket case and the epicenter of global problems. But a “stubborn hope” (Viva Dennis Brutus!) keeps sharpening my machete as I cut a path through Africa’s jungle of problems and promises. Those promises have always been there, but we all know that promises do not a continent make. Needed as a matter of urgency: a new grid of positive values, informed, competent and ethical governance, a sound educational base that puts ignorance to flight and keeps us abreast of the velocity of a fast-moving world and its digital imperative, an end to our dependent, cargo mentality that has turned us into blind, gluttonous consumers of the products of other people’s imagination and labour in our abject posturing as “importers and manufacturer’s representatives”, instead of being “manufacturers” ourselves, a stronger belief in ourselves and our infinite possibilities.  

 These are some of the ideas behind the significance of the Black History Month and Ìbàdàn Jazz Forum, its noble offshoot and local companion. Over these many years, the IJF has shown us the primacy of ideas and their ability to change the world by creating an intellectual and socio-cultural community that prides itself on its ability to think different, feel different,  and act different. Not even the countless debacles of Nigeria, one of the most chaotic and wickedly misgoverned countries in the world, have been able to put a clog in the wheels of their progress. On the contrary, the IJC has ceaselessly highlighted the problems of Nigeria and the Black world, and the ways of turning those problems into possibilities. The overriding purpose of the Black History Month and the Ìbàdàn Jazz Club is to get us to know that we are actually more than we think we are. To come to this awareness, we need to pay more attention to History and its dual cohorts of Memory and Remembrance. The future belongs to those who remember the past and its storehouse of wisdom and folly, and are therefore able to think hard and make informed choices. Like Black History Month, Ìbàdàn Jazz Forum is there to make sure that we do not forget. Like jazz, that music genre from which it derives its name, the riffs are many and unsilenced-able; the wind is its chariot; it is a seed that grows everywhere it touches a good soil. Like that seed, Jazz has taught us the boundless possibilities of the creative spirit, its regenerative transgressivity, its constant striving at doing it differently, doing it new, its unfathomable Soul and sinuous swagger, that proverbial resilience that has enabled its progression from “nigger-noise to state-of-the-art”. What better way to end this piece, then, than the chanting of this brief oríkì  of Jazz and its profoundly complex biography:

                   

JAZZ

(from ‘nigger noise’ to state-of-the-art)

Once

offspring of a tattered trumpet

rescued from a rusty dump

by the restless fingers of toil-

encumbered hands;

animated by a new wind,

powered by a strange metallic thunder

which rocks the eaves of slumbering ears

once

shuffling accent of seedy lanes

and dreams long deferred

in the blue memory of prisoned voices…

Now

horn of well-hoofed stars

lulling purple chambers

with riffs of syncopated silence

saxy splash of running garlands

adulations which surprise the song….

The stone once rejected by the master builder,

is it really now the cornerstone of the glittering house?

Let’s jazz it up then. Let’s jazz it real good. Happy Black History Month!

Ìbàdàn                          

Níyì Ọ̀ṣúndáre

Feb. 14, 2022

Notes on Becoming 40

First off, I don’t know where all the time went.

One day I am twenty-one in Ibadan as a young undergraduate, looking to the future and what it might bring. Then I wake up and it’s already forty. Where did all that time go?

It’s either the earth is moving faster around the sun than I remember, or the days have just been filled with so much adventure than it’s hard to keep track of.

I started this blog in 2009 when I was barely 28. Even that was supposed to be a short experiment. But here I am twelve years later. Even that time has gone by quicker than I can say WordPress, and all the travel books I’d planned to write from my blogs remain in drafts and proposals.

Last week, I completed the manuscript of my third book, a biography of Nigeria’s (and Africa’s) first Nobel Prizewinner in Literature, Wọlé Ṣóyínká. The editor is looking at it. It is one of the most difficult projects I’ve ever worked on, but I’m happy I have completed it before the 40+ years begin.

My second book, a translated collection of poetry titled Ìgbà Èwe was published last July. It’s now available worldwide via Amazon, Amazon UK, eBay and bookstores in Nigeria.

So what does it feel like to have hit the big 4-0? I can’t tell you that it feels different, or that it doesn’t.

One, however, feels a renewed sense of urgency about things one cares about. For instance, I want to write more books, and I want to visit more places. I want to do more things that bring me joy. I want to create great art and literature.

Two weeks ago, I went with family to visit Addis Ababa and Nairobi, the former for the first time. It was great to once again discover how big the continent is, and the tremendous breadth of colour each new experience of humanity brings on one’s own perception of the world and one’s place in it. Both places changed and renewed me.

So here’s to more of such new and varied experiences as the forties begin.

____

Photo taken at Giraffe Manor, Nairobi.

Questions on Food: Ingredient, Recipes and Cultures

Guest post by Ọlábísí Abọ́dúnrìn

Like the rapper, Nasir Jones, there are many things I wonder about in life: who made up words? Who made up numbers? What kind of spell is mankind under? Just like  Nasir Jones was curious, and so am I. And of course the origin of French Kiss. I mean, who was the first to go, “yeah, we should do that,” you know. Don’t you ever ponder these things?… Anyway, I digress. Food – that’s my current muse. Practical, artful food, and a million inquiries proceeding from the subject. What constitutes food taste/preference? How is it that two different groups, given the same resources, would likely produce different results? Who first decided that certain things, like mushrooms, for instance, are edible? And how were poisonous items discovered – did someone have to die first?

Well, I know this has been addressed almost everywhere, so let us maybe consider protocols duly observed. Africa is not a single country. That’s it, that’s the tweet! There are 54 sovereign countries and thousands of ethnicities; all set up with individual languages and cultures. In Nigeria, for instance, there are reportedly between 250 and 400 ethnicities. Of these, single out the Yorubas as a case in point and you will find over 30 sub-groups with several regional dialects; some unintelligible to others… So many distinct identities to tap from! Now, imagine if we apply this range of diversity to food… With so many unexplored cuisines there can be a different one every day of the week!

One tourism outfit praised an aspect of Africa’s appeal saying, “… You can meet people whose way of life has not changed in centuries.” Although meant well, such a  notion can promote misguided imaginations of a continent stuck in primitive ways; including her culinary practices. Ironically, the “primitive ways” seem to have been more profitable in terms of health implications. Because it would appear that some African food only became less healthy over time as this article suggests: “West Africans ate far more vegetables and much less meat in the past, today their diet is heavier in meats, salt, and fats.” There is a lot in the African kitchen that is misplaced, given the 21st century dietary standards. Perhaps this is one of the reasons why many indigenous recipes are still considered a mystery beyond their African border. For one, we will have to consider health and dietary guidelines. There is simply insufficient information relating to recipe precision and nutrition value of African dishes. Sure there have been changes in cooking methods from past generations; only perhaps not in the expected direction. 

This presents the question of how to make African food more accessible globally. I cannot, for example, imagine an American eating ẹ̀bà and ẹ̀gúsí with ògúnfe daily; not even for the heaviest meal of the day. But my forefathers ate it for breakfast, and frankly, so do I sometimes! Then, there is the question of where to draw the line in this recipe adoption business. The Italian ambassador to the UK has had to intervene in the international pizza crisis. I wonder what will be his reaction to the Nigerian favourite, plantain pizza. (Hey, I had nothing to do with that recipe; I am not a fan of plantain meals myself.) Look, I do believe recipe swaps and food fusion can be achieved without gross misconduct. We could call it “Modern African”, but I can think of at least 2 groups that may – for separate reasons perhaps – find the phrase offensive; one of which is this writer who is wary of cosmopolitan cuisine. Then, of course, there are the guardians of culture who work tirelessly to keep the borders of African heritage in place. It may be easier to make a case to the former. Note that this would by no means be the first international food programme. Food has always crossed borders. Consider okra, which originated in Africa but is used differently in the American South than among the Ibos of West Africa. No one fries Okra there. Jambalaya too is said to have originated from Africa. Watermelon is everywhere now, but it first came from Africa. The point is, the world can eat what we eat. 

So,  what should be the baseline of food sharing – ingredient, recipe or culture? On the ingredient level, it is how much or less of the ingredient constitutes the meal authenticity; while the recipe level determines how much deviation is permissible. Of course, the chef gets a reasonable tweaking license. On the culture level, however, the stakes are higher as with a winner takes all sort of situation. They eat with their hands; you do the same. They sit on the floor… Get the point? And here comes the question of the moment: when is any of it cultural appropriation? The thing is, if we are to make African food accessible at a scale similar to the Chinese or Italian for instance, concessions must be made. It is give and take. The British seem to know the trick – keep it simple. Fish and chips. (Or steal an entire country’s repertoire. Because Indian food is basically British food.)

The world can take more, and the motherland certainly can give it. With platforms like DishAfrik taking up the cause to herald home-grown recipes, we can take the African kitchen to the World. Perhaps we may also introduce her more intimately to self. Because even within Africa, many know little of cuisines from other regions. Some people have only eaten from their tribe.  You can support the DishAfrik fundraising campaign here. While they may not be able to end the Jollof Wars (not sure anyone can), they sure can facilitate a thriving community for the African culinary experience. 

___

Olabisi Abodunrin does not write for a living. This is how she has so far, avoided the woes and horror of this world. But alas! her best ideas remain unheard.