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Onobrakpeya & Workshop
ONOBRAKPEYA & THE HARMATTAN WORKSHOP 78 Ezekiel Udubrae (detail) AGBARHA OTOR LANDSCAPE 2007 oil on canvas 122 x 141cm 78 Ezekiel Udubrae (detail) AGBARHA OTOR LANDSCAPE 2007 oil on canvas 122 x 141cm ONOBRAKPEYA & THE HARMATTAN WORKSHOP 1 Bruce Onobrakpeya OBARO ISHOSHI ROVUE ESIRI (THE FRONT OF THE CHURCH OF GOOD NEWS) plastocast 125 x 93 cm 3 ONOBRAKPEYA & THE HARMATTAN WORKSHOP 1 Bruce Onobrakpeya OBARO ISHOSHI ROVUE ESIRI (THE FRONT OF THE CHURCH OF GOOD NEWS) plastocast 125 x 93 cm 3 ONOBRAKPEYA & THE HARMATTAN WORKSHOP CURATED BY SANDRA MBANEFO OBIAGO at the LAGOS COURT OF ARBITRATION SEPT. 16 - DEC 16, 2016 240 Aderinsoye Aladegbongbe (detail) SHOWERS OF BLESSING 2009 acrylic on canvas 60.5 x 100cm 5 ONOBRAKPEYA & THE HARMATTAN WORKSHOP CURATED BY SANDRA MBANEFO OBIAGO at the LAGOS COURT OF ARBITRATION SEPT. 16 - DEC 16, 2016 240 Aderinsoye Aladegbongbe (detail) SHOWERS OF BLESSING 2009 acrylic on canvas 60.5 x 100cm 5 We wish to acknowledge the generous support of: Lead Sponsor Sponsors and Partners Contents Welcome by Yemi Candide Johnson 9 Foreword by Andrew Skipper 11 Preface by Prof. Bruce Onobrakpeya 13 Curatorial Foreword by Sandra Mbanefo Obiago 19 Bruce Onobrakpeya: Human Treasure 25 The Long Road to Agbarah-Otor 33 Credits Celebration by Sam Ovraiti 97 Editorial & Artistic Direction: Sandra Mbanefo Obiago Photography, Layout & Design: Adeyinka Akingbade Our Culture, Our Wealth 99 Exhibition Assistant Manager: Nneoma Ilogu Art at the Heart of Giving by Prof. Peju Layiwola 121 Harmattan Workshop Editorial: Bruce Onobrakpeya, Sam Ovraiti, Moses Unokwah Friendships & Connectivity 133 BOF Exhibition Team: Udeme Nyong, Bode Olaniran, Pius Emorhopkor, Ojo Olaniyi, Oluwole Orowole, Dele Oluseye, Azeez Alawode, Patrick Akpojotor, Monsuru Alashe, A Master & His Workshops by Tam Fiofori 149 Rasaki Adeniyi, Ikechukwu Ajibo and Daniel Ajibade. -
Festival Events 1
H.E. Lieutenant-General Olusegun Obasanjo, Head of State of Nigeria and Festival Patron. (vi) to facilitate a periodic 'return to origin' in Africa by Black artists, writers and performers uprooted to other continents. VENUE OFEVENTS The main venue is Lagos, capital of the Federal Republic of Nigeria. But one major attraction, the Durbar. will take place in Kaduna, in the northern part basic facts of the country. REGISTRATION FEES Preparations are being intensified for the Second World There is a registration fee of U.S. $10,000 per partici- Black and African Festival of Arts and Culture to be held pating country or community. in Nigeria from 15th January to 12th February, 1977. The First Festival was held in Dakar, Senegal, in 1966. GOVERNING BODY It was then known simply as the World Festival of Negro The governing body for the Festival is the International Arts. Festival Committee representing the present 16 Festival At the end of that First Festival in 1966, Nigeria was Zones into which the Black African world has been invited to host the Second Festival in 1970. Nigeria divided. These 16 Zones are: South America, the accepted the invitation, but because of the internal Caribbean countries, USA/Canada, United Kingdom and situation in the country, it was not possible to hold the Ireland, Europe, Australia/Asia, Eastern Africa, Southern Festival that year. Africa, East Africa (Community), Central Africa I and II, At the end of the Nigerian civil war, the matter was WestAfrica (Anglophone), West Africa (Francophone) I resuscitated, and the Festival was rescheduled to be held and II, North Africa and the Liberation Movements at the end of 1975. -
British-Village-Inn-Exhibition-March
MISSION To identify talented Nigerian Female Artists to bring positive social change in society. VISION To foster a sense of pride and achievements among female creative professionals. To promote the dignity of women. To encourage membership to continue creating art. FEAAN EXCECUTIVE MEMBERS President Chinze Ojobo Vice President Clara Aden Secretary Abigail Nnaji Treasurer Millicent Okocha Financial Secretary Funmi Akindejoye P.R.O. Chinyere Odinikwe Welfare Officer Amarachi K. Odimba TOP MANAGEMENT Chairman BoT Prof Bridget O. Nwanze Secretary BoT Lady Ngozi Akande President Chinze Ojobo FEAAN Representative Susa Rodriguez-Garrido 02 FEMALE ARTISTS A S S O C I AT I O N O F N I G E R I A Copyright © 2019 ISBN NO: 978-978-972-362-1 A Catalogue of Exhibition Female Artists Association of Nigeria All rights 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 written permission of the copyright owner and publishers. CURATORS Susa Rodriguez-Garrido Chinze Ojobo GRAPHICS Susa Rodriguez-Garrido Rotimi Rex Abigail Nnaji PUBLISHER ImageXetera 03 CONTENT Foreword by the President of the Female Artists Association of Nigeria. Chinze Ojobo................................................................................................................................................................ 5 Preface by Susa Rodriguez-Garrido, Representative of FEAAN, Founder of Agama Publishing Susa Rodriguez-Garrido........................................................................................................................................... -
Visual Art Appreciation in Nigeria: the Zaria Art Society Experience
Mgbakoigba, Journal of African Studies. Vol.6 No.2. February 2017 VISUAL ART APPRECIATION IN NIGERIA: THE ZARIA ART SOCIETY EXPERIENCE Chinyere Ndubuisi Department of Fine Art, Yaba College of Technology, Yaba, Lagos, Nigeria [email protected] 0802 3434372 Abstract There is no doubt that one of the greatest creative impetuses injected into Nigerian art was made possible by, among other things, the activities of the first art institution in Nigeria to award a Diploma certificate in art, Nigerian College of Arts, Science and Technology (NCAST). NCAST started in 1953/54 at their Ibadan branch but they could not rationalize their art programme ab initio but organized art exhibition to raise the public awareness of the programme. In September 1955 the art programme became a full department and relocated to their permanent site at Zaria, in northern Nigeria, with 16 students. This paper focuses on NCAST impact on modern Nigerian art and the gradual, but steady, growth of other art activities in Nigeria since NCAST. The paper also discusses the emergence of an art society from NCAST, known as Zaria Art Society and the extension of the philosophy of the Art Society into the church by one of its member, Bruce Onobrakpeya, who represented most of his Christian images in traditional Urhobo style as against the popular western style. The paper argues that Nigeria has a rich art and diverse culture which existed long before the colonial reign and thus encouraged the efforts of the Zaria Art Society in re-appropriating local forms and motifs in their modern art by way of an ideology known as 'Natural synthesis.' Introduction The argument may be how one can define 'culture' in the context of the diverse ethnic groups that populate present-day Nigeria. -
The Kano Durbar: Political Aesthetics in the Bowel of the Elephant
Original Article The Kano Durbar: Political aesthetics in the bowel of the elephant Wendy Griswolda,* and Muhammed Bhadmusb aDepartment of Sociology, Northwestern University, 1810 Chicago Avenue, Evanston, Illinois 60208, USA. E-mail: [email protected] bDepartment of Theatre and Drama, Bayero University Kano, Kano, Nigeria. E-mail: [email protected] *Corresponding author. Abstract Political aesthetics deploy theatrical techniques to unite performers and audience into a cultural community, thereby distracting from conflicts. The Kano Durbar in northern Nigeria demonstrates how the aesthetics of power can promote a place-based political culture. Although power in Kano rests on a wobbly three-legged stool of traditional, constitutional and religious authority, the status quo celebrated by the Durbar holds back ideological challengers like Boko Haram even as it perpetuates distance from the unified nation-state. The Durbar works as a social drama that helps sustain a Kano-based collective solidarity against the threats of ethnic/religious tensions and Salafist extremism. A cultural-sociological and dramaturgical analysis of the Durbar demonstrates how weak sources of power can support one another when bound together in an aesthetically compelling ritual. American Journal of Cultural Sociology (2013) 1, 125–151. doi:10.1057/ajcs.2012.8 Keywords: political aesthetics; place; social drama; Kano; Nigeria; Durbar Introduction While political rituals are expressions of power, what is less often noticed is that they are expressions of place. Bringing this insight to bear on the analysis of these rituals can reveal how they work, what exactly they accomplish, thereby resolving some of the puzzles they present. This article examines the case of the Kano Durbar, a Nigerian ritual that presents a social drama of and for Kano residents, a drama that helps sustain a sense of r 2013 Macmillan Publishers Ltd. -
Postcolonial Modernism: Art and Decolonization in Twentieth-Century Nigeria'
H-AfrArts Smith on Okeke-Agulu, 'Postcolonial Modernism: Art and Decolonization in Twentieth-Century Nigeria' Review published on Tuesday, October 4, 2016 Chika Okeke-Agulu. Postcolonial Modernism: Art and Decolonization in Twentieth-Century Nigeria. Durham: Duke University Press, 2015. 376 pp. $99.95 (cloth), ISBN 978-0-8223-5732-2; $29.95 (paper), ISBN 978-0-8223-5746-9. Reviewed by Fred Smith (Kent State University)Published on H-AfrArts (October, 2016) Commissioned by Jean M. Borgatti The Development of Contemporary Nigerian Painting from the Early Twentieth Century to Uche Okeke and Demas Nwoko Chika Okeke-Agulu’s book on art and decolonization is an extensive and highly detailed investigation of the emergence of artistic modernism in Nigeria from the late 1950s to the civil war in 1967. However, it focuses primarily on artists who began their career as art students at the Nigeria College of Arts, Science, and Technology in Zaria. The book is especially concerned with the varied connections between local artistic developments and twentieth-century modernism. It also relates these connections to the cultural and political conditions of Nigeria as it transitioned from British colony to independence. The investigation begins with evaluating the colonial impact, especially that of indirect rule and its political implications on education, especially art education, during the early to mid-twentieth century. Chapter 1 (“Colonialism and the Educated Africans”) investigates the nature of the colonial experience and how it was affected by educated Africans. The discussion considers Anglophone Africa in general but primarily focuses on Nigeria. Various colonial administrators and their policies, including those impacting educational opportunities, are evaluated. -
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Podcasting as Activism and/or Entrepreneurship: Cooperative Networks, Publics and African Literary Production Madhu Krishnan; Kate Wallis University of Bristol; University of Exeter, UK In April 2017, we were present at a workshop titled “Personal Histories, Personal Archives, Alternative Print Cultures,” organized as part of the AHRC Research Network “Small Magazines, Literary Networks and Self-Fashioning in Africa and its Diasporas” (see Smit for a report on the session). The workshop was held at the now-defunct Long Street premises of Chimurenga, a self-described “project-based mutable object, publication, pan-African platform for editorial and curatorial work” based in Cape Town and best known for their eponymous magazine, which published sixteen issues between 2002 and 2011 (Chimurenga). As part of a conversation with collaborators Billy Kahora and Bongani Kona, editor Stacy Hardy was asked how Chimurenga sought out and forged readerships and publics. In her response, Hardy argued that the idea of a “target market” was “dangerous” and “arrogant,” offering a powerful repudiation to dominant models within the global publishing industry and book trade. Chimurenga, Hardy explained, worked from the premise articulated by founder Ntone Edjabe that “you don’t have to find readers, they find you.” Chimurenga’s ethos, Hardy explained, was one based on recognition, what she terms the “recognition of being part of something,” of “encountering Chimurenga and clocking into belonging” (Hardy, Kahora and Kona). Readers, for Hardy, were “Chimurenga people” who would find the publication and, on finding it, find something of themselves within it, be it through engagement with the magazine, attendance at Chimurenga’s live events and parties, or participation in the collective’s online presence. -
Culture Education” and the Challenge of Globalization in Modern Nigeria
Oral Tradition, 21/2 (2006): 325-341 “Culture Education” and the Challenge of Globalization in Modern Nigeria Ademola O. Dasylva Introduction Let me begin with a quotation from Frantz Fanon’s The Wretched of the Earth that I find quite apposite to the main thrust of this paper (1967:168): … the passion with which the native intellectuals defend the existence of their national culture may be a source of amazement, but those who condemn this exaggerated passion are strangely apt to forget that their own psyche and their own selves are conveniently sheltered behind a French or German [or any western] culture which has given full proof of its existence and which is uncontested. I must also confess that the full import of the above statement by Fanon did not occur to me until I came across the same reference again in Toyin Falola’s The Power of African Cultures (2003:49) while in the course of preparing the present article. Fanon’s treatise is not only relevant to the present discourse but also directly foregrounds this paper’s philosophy. For the purpose of clarity, let me explain the term “culture education” as it is intended herein. If “education” is the process of knowledge acquisition, “culture education” emphasizes the peculiar means and methods of instruction by which a society imparts its body of values and mores in the pursuance and attainment of the society’s collective vision, aspirations, and goals. Thus, anyone who demonstrates a degree of knowledge of his or her societal values and general education is said to be educated. -
Prizing African Literature: Awards and Cultural Value
Prizing African Literature: Awards and Cultural Value Doseline Wanjiru Kiguru Dissertation presented for the degree of Doctor of Philosophy in the Faculty of Arts and Social Sciences, Stellenbosch University Supervisors: Dr. Daniel Roux and Dr. Mathilda Slabbert Department of English Studies Stellenbosch University March 2016 i Stellenbosch University https://scholar.sun.ac.za Declaration By submitting this thesis electronically, I declare that the entirety of the work contained herein is my own, original work, that I am the sole author thereof (save to the extent explicitly otherwise stated), that reproduction and publication thereof by Stellenbosch University will not infringe any third party rights and that I have not previously in its entirety or in part submitted it for obtaining any qualification. March 2016 Signature…………….………….. Copyright © 2016 Stellenbosch University All rights reserved ii Stellenbosch University https://scholar.sun.ac.za Dedication To Dr. Mutuma Ruteere iii Stellenbosch University https://scholar.sun.ac.za Abstract This study investigates the centrality of international literary awards in African literary production with an emphasis on the Caine Prize for African Writing (CP) and the Commonwealth Short Story Prize (CWSSP). It acknowledges that the production of cultural value in any kind of setting is not always just a social process, but it is also always politicised and leaning towards the prevailing social power. The prize-winning short stories are highly influenced or dependent on the material conditions of the stories’ production and consumption. The content is shaped by the prize, its requirements, rules, and regulations as well as the politics associated with the specific prize. As James English (2005) asserts, “[t]here is no evading the social and political freight of a global award at a time when global markets determine more and more the fate of local symbolic economies” (298). -
Poetics and Politics in Contemporary African Travel Writing
Poetics and Politics in Contemporary African Travel Writing Maureen Amimo Thesis presented in fulfilment of the requirements for the degree of Doctor of Philosophy in the Faculty of Arts and Social Sciences at Stellenbosch University Supervisor: Prof Louise Green Co-supervisor: Prof Grace Musila March 2020 i Stellenbosch University https://scholar.sun.ac.za Declaration By submitting this thesis electronically, I declare that the entirety of the work contained therein is my own, original work, that I am the sole author thereof (save to the extent explicitly otherwise stated), that reproduction and publication thereof by Stellenbosch University will not infringe any third party rights and that I have not previously in its entirety or in part submitted it for obtaining any qualification. Date: ……………………………………… Copyright © 2020 Stellenbosch University All rights reserved ii Stellenbosch University https://scholar.sun.ac.za Abstract This study investigates contemporary travel narratives about Africa by Africans authors. Scholarship on travel writing about Africa has largely centred examples from the Global North, yet there is a rich body of travel writing by African authors. I approach African travel writing as an emerging genre that allows African authors to engage their marginality within the genre and initiate a transformative poetics inscribing alternative politics as viable forms of meaning-making. I argue that contemporary African travel writing stretches and redefines the aesthetic limits of the genre through experimentation which enables the form to carry the weight and complexities of African experiences. Drawing on the work of theorists such as Edward Said, Mary Louise Pratt, James Clifford and Syed Manzurul Islam, as well as local philosophy emergent from the texts, I examine the reimaginations of the form of the travel narrative, which centre African experiences. -
Politics and Popular Culture: the Renaissance in Liberian Music, 1970-89
POLITICS AND POPULAR CULTURE: THE RENAISSANCE IN LIBERIAN MUSIC, 1970-89 By TIMOTHY D. NEVIN A DISSERTATION PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FUFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY UNIVERSITY OF FLORIDA 2010 1 © 2010 Timothy Nevin 2 To all the Liberian musicians who died during the war-- (Tecumsey Roberts, Robert Toe, Morris Dorley and many others) Rest in Peace 3 ACKNOWLEDGMENTS I would like to thank my parents and my uncle Frank for encouraging me to pursue graduate studies. My father’s dedication to intellectual pursuits and his life-long love of teaching have been constant inspirations to me. I would like to thank my Liberian wife, Debra Doeway for her patience in attempting to answer my thousand and one questions about Liberian social life and the time period “before the war.” I would like to thank Dr. Luise White, my dissertation advisor, for her guidance and intellectual rigor as well as Dr. Sue O’Brien for reading my manuscript and offering helpful suggestions. I would like to thank others who also read portions of my rough draft including Marissa Moorman. I would like to thank University of Florida’s Africana librarians Dan Reboussin and Peter Malanchuk for their kind assistance and instruction during my first semester of graduate school. I would like to acknowledge the many university libraries and public archives that welcomed me during my cross-country research adventure during the summer of 2007. These include, but are not limited to; Verlon Stone and the Liberian Collections Project at Indiana University, John Collins and the University of Ghana at East Legon, Northwestern University, Emory University, Brown University, New York University, the National Archives of Liberia, Dr. -
International Journal of Theology and Reformed Traditional 2017-2018
International Journal of Theology and Reformed Traditional 2017-2018 DECIPHERING BRUCE ONOBRAKPEYA’S INTEGRATION OF SOME ASPECTS OFURHOBO WORLD VIEW IN VISUAL ART FORMS Philomina Uyovwirume Ofuafo University of Lagos Abstract Religion and Visual Art are inseparable. Bruce Onobrakpeya is an Urhobo Contemporary artist, whose art has been influenced by the religious motifs derived from his cultural background. Urhobo traditional religion and Bruce Onobrakpeya’s artistry have individually attracted scholarly attention, but not the encapsulation of the former in the art medium. Therefore, this study examines Bruce Onobrakpeya works and his infusion of Urhobo traditional world view in two-dimensional form. This is with the view to interpreting and foregrounding the nature and religious significance of his work. The study adopted Umberto Eco’s Semiotic theory which claim that pictures possess signs and statements signifying cultural and religious values. The methodology for this work is purely qualitative and historical and all the data collected were subjected to Semiotic analysis. We find out that Bruce Onobrakpeya, in synthesizing and by extending the Urhobo world view in his artworks, has created an interface between Urhobo people and their religion. Thus, his works document and integrate Urhobo religious worldview in contemporary Urhobo studies. Keywords: Urhobo world view, Bruce Onobrakpeya and integration Introduction In the Urhobo long history of survival, they have developed some thoughts, beliefs, religions, concepts, rich folklores and work culture in their attempt to explain their environment and service in it (Bradbury,R.E&Lioyd P.C. 1957:103). They also create diverse images that reflect and reinforce various aspects of spiritual belief and this they have tried to conceptualize in visual art forms by incorporate wide variety of media, including various hard woods; the most common of which are (isele) camwood and (ohanhe)bombox.