FG Palliatives: A Grain Of Rice For Each Household!

 By Tunde Olusunle

If you were a student of English in my generation, there were au­thors and titles, African and for­eign, you just had to encounter. Nigerian writers like Daniel Fagunwa, Chinua Achebe, Wole Soyinka, Chris­topher Okigbo, John Pepper Bekeder­emo-Clark, Timothy Aluko, Gabriel Okara, Elechi Amadi, Ola Rotimi, Zulu Sofola, Buchi Emecheta, Flora Nwapa, all members of the “first generation” of Nigerian writers; they were irrevo­cable constants.

On the African scene, Nadine Gordimer, Dennis Brutus, Pe­ter Abrahams, Lenrie Peters, Alan Pa­ton, Ngugi wa Thiong’o, Meja Mwangi, Simon Gikandi, Camara Laye, Kofi Awoonor, Kofi Anyidoho, Ayi Kwei Armah, Sembene Ousmane, Frantz Fanon, Sonne Mbella Dipoko, Nagu­ib Mahfouz and so on were featured variously on our reading lists. Indeed, in several instances, we had prior ex­posure to the works of some of these icons in the syllabuses of our ordinary school leaving and higher school cer­tificate examinations respectively. In our multi-generic poetry, prose, drama, oral literature and stylistics classes in the university, these legends were fur­ther encountered in various ways.

Swan Song Of The Iroko: The Life, Time And Works Of Chinua Achebe: The Lessons For Nigeria

By Professor Umelo Ojinmah

(Paper presented at the Memorial Symposium in Honour of Professor Chinua Achebe by Association of Nigerian Authors (ANA) on 20 May 2013 at International Conference Centre, Abuja)

*Chinua Achebe 

 Preamble
There are few writers that their lives and works have been studied as much as Achebe’s. His novels, especially, Things Fall Apart is standard reading in many high schools in America and Europe, including Germany, and all over Africa and Asia. I know that my work on Achebe was excerpted and is used in a text, Novels for Students Vol. 33 Ed. Sara Constantakis (2010) for high school students in America. 

Most of us here have critiqued one of Achebe’s work or the other.  Achebe has influenced writers from all over the world – Europe, America, Australia, and Asia. The New Zealand Maori writer, Witi Ihimaera, acknowledges that he was influenced by Chinua Achebe. He became one of the most famous indigenous writers of the Maori nation and has, himself, influenced a new generation of Maori writers. As editor of the African Writers Series, Achebe edited and mentored a host of African Writers including Ngugi Wa Thiong’0.  Elechi Amadi in a recent interview accepted as much, that they all were influenced by Achebe, which is one of the reasons he is seen as the father of African Literature. Growing up, many of us never knew how books are made. For us, Shakespeare was that nebulous but wonderful writer who weaved magic with words that our teachers asked us to memorise. It was Achebe that made us realise that writers were flesh and blood like us; that is what Achebe did for so many people, bringing literature to life and kindling our interest in writing.

 I: Life and Time 
When  Karl Maier’s This House has Fallen: Nigeria in Crisis was published in 2000 there was the usual hue and cry by Nigeria’s elites and politicians on what they saw as the denigration of the Nigerian state. Coming seventeen years after the publication of Achebe’s The Trouble with Nigeria  (1983) it was amazing that despite the obvious kleptocracies of those at  leadership positions at both state and national levels that have stunted development of the Nigerian state, people still shouted themselves hoarse about the conclusion of Karl Maier’s This House has Fallen. A conclusion that Chinua Achebe had drawn and foretold seventeen years earlier. 

Although this paper celebrates the life and achievements of Chinua Achebe, as a writer and social critic, in the light of the furore generated by There was a Country: A Personal History of Biafra and the level of discourse that it has precipitated, I was tempted to jump into the fray, but I quickly realised that what was happening was, in fact, what Chinua Achebe wanted. To draw attention to those issues raised, debate them, criticize them, but definitely not ignore them or sweep them under the carpet). Chinedu Aroh writes that “Achebe … feels the forty-two years the book took him to release shows the seriousness therein. According to Pourhamrang Achebe ‘had to find the right vehicle that could “carry our anguish, our sorrow ... the scale of dislocation and destruction ... our collective pain’’’ (cited in NewsRays, 2012, 40). 

The only sad note, particularly for Achebe scholars, is that the people who should be debating these issues are not; the leaders and government functionaries whose actions impact on the lives of the citizens. For it is for such people that There was a Country: A Personal History of Biafra was written, so that we do not continue to play the ostrich as a nation. Achebe’s death has brought out all manner of critics and pseudo-critics. Recently, Odia Ofeimun, in his interview with Ademola Adegbamigbe and Nehru Odeh, under the guise of reacting to Chinua  Achebe’s  There was a Country: A Personal History of Biafra took a hefty swipe at The Trouble with Nigeria thirty years after its publication claiming that:

We loved him so much for what he wrote that we hardly ever challenged some of the most contentious positions in his novels and in his non-fiction writings. Achebe said many things that are thoroughly wrong and that we ought to have contested very sharply and strongly.

Ofeimun states that “The trouble with Nigeria is not just bad leadership. That is the first bad point” yet by the time he had summed up Awolowo’s credentials he said “Now, it is good never to forget that what saved Awolowo was not just leadership….” Basic English lesson teaches us that when you use expressions such as “…was not just…” it presupposes that leadership is NOT excluded but included. Of course, it also means that there are other things that make up the qualities being advocated but the important thing is the acknowledgement that leadership is included.

Who Is Fueling The Igbo-Yoruba Feud?

By Chuks Iloegbunam

The feud between the Igbo and the Yoruba ethnic groups is con­trived, just like the feud between the Igbo and the Ikwere. Whenever these feuds take centrestage, the impetus is invariably traceable to the divide-and-rule imperative, which inevitably profits the oligarchy of northern Nigeria. Every other explanation ad­duced in the explanation of the phenomenon can only be pe­ripheral. It is important to make this point from the outset, be­fore going about the business of explanations – for the benefit of those who may genuinely be ig­norant of a crucial factor in the continued inability to resolve some of the more critical of Ni­geria’s contradictions.

Femi Aribisala, one of the more perceptive of the motley coterie of columnists currently on the national stage, discussed the origins and manifestations of this feud in an incisive article entitled Time To End The Bad Blood Between The Yorubas And Ndigbo (Vanguard January 12, 2016). “What is the basis of all this hate?” Mr. Aribisala asks. “In the sixties, the Igbo were slaughtered in pogroms in the North. However, the principal exchange of hateful words today is not between Northerners and Easterners, but between East­erners and Westerners. Why are these two ethnic groups so much at loggerheads?”

The straightforward answer is that it serves the interest of the “core” North to keep the South permanently in mutually assured destructive contention on largely immaterial issues. It happened between the Igbo and the old Rivers State in the wake of the Nigerian civil war. It was suddenly and conveni­ently “discovered” that the Ik­werre were not and had never been Igbo. The people went into a flourish of re-spelling: Umuomasi became Rumuo­masi; Umukrushi became Ru­mukrushi; Umuola became Rumuola; Umueme became Rumueme. In truth, all these represent no more than dis­tinct dialectal spellings of Igbo root names typical to the areas around Port Harcourt. But the re-spelling exercise was used to manufacture an entirely new ethnic group.

The acclaimed writer, Pro­fessor (Captain) Elechi Amadi, who led the group that lent intellectual weight to this fad, went further to celebrate in fictional terms the political marriage between Rivers peo­ple and Northern Nigeria. Yet, he did not see fit to change his name to Relechi Ramadi. Of course, the contrived ethnic dissonance achieved its pur­pose. While the fight raged re­lentlessly on “Abandoned Prop­erties”, mostly mud houses over three decades old, the “core” North moved in and harvested the oil rewards. Their members became instant millionaires by being allocated shiploads of crude, which they sold off at the Rotterdam Spot Market. Fur­ther, they appropriated 99 per­cent of the oil blocs. Then they seized Professor Tam David- West, a Rivers man, “tried” him for causing the country “eco­nomic adversity” and handed him a tidy prison term.

But the picture is becoming clearer. Had the black gold been found in the “core” North, would the Rivers man have been allocated even one per­cent of the oil blocs? It was not the Igbo that killed Major Isaac Jasper Adaka Boro. It was not the Igbo that killed Ken Saro- Wiwa. It was not the Igbo that banished Delta nights with the interminable flare of gas. The Igbo was accused of desiring nothing but the expropriation of Delta oil and gas. But science since proved that the entire Igbo country sits on oil, and holds in its bowels the largest concentra­tion of gas on the Africa conti­nent. That is the way everything goes and turns round.