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DRAMA AS POPULAR CULTURE in AFRICA by Unionmwan Edebiri Philippe Van Tieghem Opens His Book, Technique Du Thestre, with the Asse
DRAMA AS POPULAR CULTURE IN AFRICA By Unionmwan Edebiri Philippe Van Tieghem opens his book , Technique du TheStre, with the assertion that the text is the essence of a drama per formance. As he puts it: Dans une rep~sentation dramatique, •.. le texte reste la mati~re premi~re sans laquelle ce genre de spec tacle ne saurait exister.l He is even more pungent and categorical when, a few pages later, he writes: "Pas de theatre sans texte."2 This is not Tieghem's idiosyncracy; in spite of Artaud and the other Western exponents of non-verbal drama, the view expressed here by Tieghem is shared by most critics in Europe and America. These critics regard the text not as just the starting point and the permanent record of a play, but also as a major determinant of its stage success. A corollary of the view that a text is a prerequisite for drama is that drama can only exist in literate societies. This is patently untrue, for drama is not an exclusive activity of literate societies. It is not concomitant with literacy or econ omic advancement. Indeed , it is an activity which is common to human societies irrespective of their levels of education, scien tific or economic development. As Oscar G. Brockett has rightly observed: Theatrical and dramatic elements are present in everg societg, no matter how complex or unsophisticated it is. These elements are as evident in our own politi cal campaigns, parades, sports events, religious ser vices, and children's make-believe as theg are in the dances and ceremonies of primitive peoples.3 In this regard . -
Obumselu on African Literature
Obumselu on African Literature Obumselu on African Literature: The Intellectual Muse Edited by Isidore Diala Obumselu on African Literature: The Intellectual Muse Edited by Isidore Diala This book first published 2019 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2019 by Ben Obumselu All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-5275-2305-5 ISBN (13): 978-1-5275-2305-0 For Professor Ben Obumselu: Master, mentor, model, and much more A solid academic, one of the pioneers of the distinctive University of Ibadan brand, and one whose personality helped to shape Nigeria’s collegial culture before its later debasement . This volume fills in a yawning gap in the compendium of African literary criticism, since Obumselu was such a reticent expositor of his own productivity. —Wole Soyinka Wherever Obumselu’s name was evoked, it was always with uncustomary reverence. The reverence was for his solid scholarship and perspicacious mind; his assured, limpid prose which lent to his pronouncements a kind of magisterial poise; his cool and classical power of exegesis. This compendium of Obumselu’s work is an invaluable contribution to the criticism of African literature. —Femi Osofisan This compendium is a welcome tribute to Ben Obumselu, one of the most widely read, liberally educated, and profoundly cerebral scholars Nigeria has ever produced. -
Of Gerald Chukwuma: a Critical Analysis
arts Article Visual Language and ‘Paintaglios’ of Gerald Chukwuma: A Critical Analysis Trevor Vermont Morgan, Chukwuemeka Nwigwe and Chukwunonso Uzoagba * Department of Fine and Applied Arts, University of Nigeria, Nsukka (400241), Nigeria; [email protected] (T.V.M.); [email protected] (C.N.); [email protected] (C.U.) * Correspondence: [email protected]; Tel.: +234-806-444-0984 Academic Editor: Annetta Alexandridis Received: 23 September 2016; Accepted: 28 April 2017; Published: 24 May 2017 Abstract: Gerald Chukwuma is a prolific Nigerian artist whose creative adaptation and use of media tend to deviate from common practice. This essay draws on his several avant-garde works on display at the Nnamdi Azikiwe Library and at the administrative building of the University of Nigeria Nsukka. These artworks are referred to as ‘paintaglio’ in this essay owing to the convergence of painting, and engraving (or intaglio) processes. This study therefore identifies, critically interprets and analyzes Chukwuma’s artistic inclinations—style, spirit, forms, materials, and techniques. This is in order to lay bare the formal and conceptual properties that foreground the artist’s recent paintaglio experiments. The study relies on personal interviews, literature, and images of Chukwuma’s works as data. Such experimental works which clearly express influences of ‘natural synthesis’ ideology are here examined against the backdrop of their epistemic themes. Keywords: paintaglio; experimental art; self-discovery; creative; visual; uli; Nsukka School 1. Introduction Nigerian artist Chike Aniakor’s view of creativity as “the wandering of human spirit from one level of experience to another,” until it has secured a desired venting point lends credence to Dante Rossetti’s understanding that fundamental brainwork makes art unique (Aniakor 1987, p. -
Promoting Nigerian Cultural Heritage Through the Costume and Make-Up of Duroladipo's O.Bakň So Production
101 INSANIAH: Online Journal of Language, Communication, and Humanities Volume 3 (1), April 2020 PROMOTING NIGERIAN CULTURAL HERITAGE THROUGH THE COSTUME AND MAKE-UP OF DUROLADIPO'S ỌBAKÒ SO PRODUCTION Shuaib, Shadiat Olapeju, Ph.D. [email protected] Department of Performing Arts, University of Ilorin, Ilorin, Nigeria ABSTRACT Culture is a dynamic phenomenon that can be regarded as the ways of living built up by a group of people overtime and transmitted from one generation to another. This points to the fact that, culture varies from one society to another. Unfortunately, the cultural practices of many societies across the globe have been eroded through acculturation and other militating factors leading to partial neglect or total extinction of such cultural heritage in the affected societies. To this end, this paper adopted analytical, historical and descriptive research methods through primary and secondary data to highlight theatrical parlance as cogent platform of cultural revival and transmission in the society by examining the role of theatre costume and make-up in reviving and promoting the rich cultural heritage of the Nigerian people in the production of Duro Ladipo's Ọba Kòso. Among other findings, the study revealed that the message of the production was creatively harnessed and effectively transmitted to the audience through the articulated theatrical elements because they artistically and aesthetically characterised the actors and projected the rich cultural history of the Yoruba people of Southwestern Nigeria to audience through the trademark of their cultural heritage exemplified in indigenous fabrics, bead works, hair styles, cosmetic products amongst others. The paper therefore recommended that the aforementioned artifacts should be revamped, preserved and promoted for local and international use so as to cater for the cultural, social and economic needs of the Nigerian people and attract cultural tourism through the exportation of these goods to other countries. -
The Case of Nigerian Civil War Poetry
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by International Institute for Science, Technology and Education (IISTE): E-Journals Journal of Literature, Languages and Linguistics - An Open Access International Journal Vol.1 2013 The Literary Artist as a Mediator: the Case of Nigerian Civil War Poetry Ade Adejumo (Ph.D) Department of General Studies, Ladoke Akintola University of Technology P.M.B. 4000, Ogbomoso,Oyo State, Nigeria. e-mail: [email protected] Abstract This paper contends that there exists a paradoxical relationship between violence and conflictual situations on one hand, and the literary art on the other. While conflictual violence exerts tremendous strains on human relations, literary artists have often had their creative sensibilities fired by such conflicts. The above accounts for the emergence of the war-sired creative enterprise collectively referred to as war literature. These writers have used their art either as mere chronicles of the unfolding drama of blood and death or as interventionist art to preach peace and restoration of human values. Using the Nigerian experience, this paper does an examination of select corpus of poetry, which emanated from the Nigerian civil war experience. It isolates the messages of peace, which went a long way in not only pointing out the evils occasioned by war and conflict but also in suturing the broken ties of humanity while the war lasted. As our societies are becoming increasingly conflictual, our literary endeavours should also assume more social responsibilities in terms of conflict mitigation, prevention and promotion of global peace. This paper therefore envisions a new literary movement i.e. -
UCLA Ufahamu: a Journal of African Studies
UCLA Ufahamu: A Journal of African Studies Title Drama as Popular Culture in Africa Permalink https://escholarship.org/uc/item/5n55b5vw Journal Ufahamu: A Journal of African Studies, 12(2) ISSN 0041-5715 Author Edebiri, Unionmwan Publication Date 1983 DOI 10.5070/F7122017169 Peer reviewed eScholarship.org Powered by the California Digital Library University of California DRAMA AS POPULAR CULTURE IN AFRICA By Unionmwan Edebiri Philippe Van Tieghem opens his book , Technique du TheStre, with the assertion that the text is the essence of a drama per formance. As he puts it: Dans une rep~sentation dramatique, •.. le texte reste la mati~re premi~re sans laquelle ce genre de spec tacle ne saurait exister.l He is even more pungent and categorical when, a few pages later, he writes: "Pas de theatre sans texte."2 This is not Tieghem's idiosyncracy; in spite of Artaud and the other Western exponents of non-verbal drama, the view expressed here by Tieghem is shared by most critics in Europe and America. These critics regard the text not as just the starting point and the permanent record of a play, but also as a major determinant of its stage success. A corollary of the view that a text is a prerequisite for drama is that drama can only exist in literate societies. This is patently untrue, for drama is not an exclusive activity of literate societies. It is not concomitant with literacy or econ omic advancement. Indeed , it is an activity which is common to human societies irrespective of their levels of education, scien tific or economic development. -
Ethnic Traditions, Contemporary Nigerian Art and Group Identity
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by International Institute for Science, Technology and Education (IISTE): E-Journals Arts and Design Studies www.iiste.org ISSN 2224-6061 (Paper) ISSN 2225-059X (Online) Vol.47, 2016 Ethnic Traditions, Contemporary Nigerian Art and Group Identity Dr. Samuel Onwuakpa Department of Fine Arts and Design, University of Port Harcourt, Rivers State Nigeria Dr. Efe Ononeme Department of Fine and Applied Arts University of Benin , Edo State Nigeria Introduction Contemporary Nigerian artists like their counterparts in different parts of Africa have drawn some of their inspirations from traditional art and life and in so doing they have not only contributed to the creation of an amalgamated national identity, but also continue to give art tradition a lifeline. The creative and visual talents noticed among many Nigerians artists no doubt is an indication that they have responded to the dynamics of change and continuity within the frame-work of indigenous art and culture. Generally, but not exclusive, Igbo and Yoruba cultures are characterized by strong art traditions and a rich art vocabulary from which some contemporary artists drew from. Thus it is no surprise that it has enriched their creativity. As the artists draw from Igbo and Yoruba cultures for identity, there is continuity not a break with the past. Among other things, this study focuses on the contemporary artists who study and adapt forms, decorative motifs and symbols taken from indigenous arts and craft of the Yoruba Ona and Igbo Uli for use in their works. -
Speaking from the Middle Ground: Contexts and Intertexts
1 Speaking from the middle ground: contexts and intertexts In 1954 a graduate, one year out of college, was recruited to the Talks Department of the Nigerian Broadcasting Service (NBS). By the age of twenty-eight, he was one of the most powerful media professionals in Nigeria. Before independence in 1960 he had established a second career as a fiction writer with the international publisher Heinemann – in due course, his first novel alone would sell an extraordinary ten million copies. Sponsored by the Rockefeller Foundation, he celebrated his thirtieth birthday by embarking on an international tour that would help to establish him as one of the most influential voices in contemporary world literature. How should Chinua Achebe’s spectacular rise to prominence be understood? In Nigeria in the 1950s, the cultural field was undergoing profound, multidimensional change, as practices, values and assumptions previously taken for granted by producers and consumers in the media and the arts were rapidly redefined. With the systematic withdrawal of the British from public institutions, opportunities presented themselves to that first cohort of Nigerian graduates that must have seemed incred- ible to their parents’ generation. In this sense, from a historical point of view Achebe arrived on the scene at precisely the right moment. In broadcasting, the process of ‘Nigerianisation’ that preceded independence had produced an urgent demand for young, well-educated, home-grown talent, in exactly the form he exemplified. At the same time, in international publishing, decolonisation posed major challenges for big companies such Morrison_Achebe.indd 1 26/05/2014 12:03 2 Chinua Achebe as Longman and Oxford University Press. -
Continuity and Change in Nsukka Art George Odoh’S Illustration of Things Fall Apart
Continuity and Change in Nsukka Art George Odoh’s Illustration of Things Fall Apart Chinedu Ene-Orji all images by George Odoh, reproduced with permission Downloaded from http://direct.mit.edu/afar/article-pdf/52/3/48/1814033/afar_a_00481.pdf by guest on 28 September 2021 he uli revivalist initiative, pioneered by Uche were employed later. Beyond this crop of artists and teachers, the Okeke in Nsukka in 1970, flourished for about practice of uli developed a transgenerational impetus among their four decades. This idea reached its peak in 1997 students and other artists who were trained in nearby institutions. when it was celebrated internationally in an ex- Drawing took on a life of its own as an autonomous mode and hibition, The Poetics of Line curated by Simon many inventive compositions resulted; artists developed recog- Ottenberg, at the National Museum of African nizably distinct styles. Art from Nsukka was at the cutting edge Art at the Smithsonian Institution, Washington, DC. Ottenberg of the Nigerian and African creative complex. Beyond aesthetics, alsoT wrote an authoritative book about the origin and praxis of the Nsukka’s uli revivalism took on a thrust of social commitment. Uli uli artistic initiative, New Traditions from Nigeria: Seven Artists of revivalist aesthetics is on the ebb today; its motifs no longer domi- the Nsukka Group.1 Beyond this exhibition and publication and nate the Nsukka creative space, but its design concepts persist. The others that precede and postdate them, the spirit of uli has not died creative firmament in Nigeria has broadened and deepened, with completely. -
A GOLDEN JUBILEE PUBLICATION, EDITED by CHINUA ACHEBE Terri Ochiagha
Africa 85 (2) 2015: 191–220 doi:10.1017/S0001972014000990 THERE WAS A COLLEGE: INTRODUCING THE UMUAHIAN: A GOLDEN JUBILEE PUBLICATION, EDITED BY CHINUA ACHEBE Terri Ochiagha Because colonialism was essentially a denial of human worth and dignity, its education programme could not be a model of perfection. And yet the great thing about being human is our ability to face adversity down by refusing to be defined by it, refusing to be no more than its agent or victim. (Achebe 1993) Government College, Umuahia, one of Nigeria’s three leading colonial secondary schools, is known among literary critics around the world for being the alma mater of eight important Nigerian writers: Chinua Achebe, Chike Momah, Elechi Amadi, Chukwuemeka Ike, Christopher Okigbo, Gabriel Okara, Ken Saro- Wiwa and I. N. C. Aniebo. Many are the illustrious Nigerian scientists, intellec- tuals and public leaders who passed through the Umuahia Government College in its prime, and in Nigeria – and to a lesser extent in the former British Cameroons – the name of the school evokes an astounding range of success stories. But Umuahia’s legend as ‘the Eton of the East’ and the primus inter pares of Nigeria’s elite colonial institutions obscures its present reality: nothing remains of its magnificent past but its extensive grounds, landmark buildings, and the glittering roll call of Nigerian dignitaries who once studied within its walls. Upon a cursory search, the inquisitive web surfer is greeted by alarming synopses of the school’s current state and status: ‘Government College, Umuahia in tatters’, ‘Government College, Umuahia still crying for redemption’. -
TIE NIGERIAN LIIEFMY 8Fillsi W H.Ls. ~IEIY* by R.N
- 59 - TIE NIGERIAN LIIEFMY 8fillSI W H.lS. ~IEIY* by R.N. EGUOU In a very significant sense, there has always been an uneasy relationship (with varying degrees of seriousness in different places and at different times) between the artist and his society; and it seems to me that the current argument on the proper role of the African artist is part of an age-old tradltion in which the artist is continual ly being required, by society, to justify the social relevance of his art. One might note that as early as Plato, the artist was viewed suspiciously as a sort of moral hazard, a poor imitator who, because his medium is several removes from reality, can impair the reason and harm the good with his 'inferior degree of truth.' In Plato's opinion, the artist has no business in the well-ordered Republic un l ess he can show that there is "a use in poetry as well as a delight. "1 It was because the artist-dramatist was thought to be doing a moral disservice to his society that playhouses in England were closed down in 1642, and ordinances made in 1647 and 1648 "ordering players to be whipped and hearers to be fined."2 The zealous Puritans of the time saw the players and playhouses as disseminating disease and ungodliness, and as dwelling •amid incest. horrors. and perversities." 3 By the Victorian era, the doctrine of 'moral aesthetic' had become the principal yardstick for assessing all literary works. To the traditional Victorians, art lies between religion and hygiene, and hygiene meant the health of the body politic. -
Rereading Beier
The African e-Journals Project has digitized full text of articles of eleven social science and humanities journals. This item is from the digital archive maintained by Michigan State University Library. Find more at: http://digital.lib.msu.edu/projects/africanjournals/ Available through a partnership with Scroll down to read the article. g Beier Wole Ogundele The name Ullwais well-knowBeien in the rEnglish-speaking and German-speak- ing worlds from the 1950s to the 1970s. Especially in the 1950s and'60s. It was invariably linked with that of Susanne Wenger, the Austrian artist who was his first wife. So famous was this man who had been working and residing in one West African corner of the British empire that when he left Nigeria in 1966 December for Papua New Guinea, no less a magazine than the TLS announced it. Among the Yoruba of western Nigeria, his name and Susanne's have entered folklore while he himself has been transformed into a fictional character in at least two African novels in English. Indeed, so much was he on everybody's lips in Nigeria in those days that his second wife, Georgina, heard about him long before she met him. Living in the far-away northern Nigerian town in Zaria in the early 1960s, she had heard so much about him and had made it a point of duty to meet this man whose name was on everybody's lips whenever she went down south. In due course, she and her first husband took a trip to Lagos. Their car broke down in one of the obscure streets and as they were standing around notknowing what to do, two white gentlemen saw them and stopped to offer help.