Star of David, Lead the Way

By

Obododimma Oha

Come, Star of David! Rest on every life
Even the lives that try to end other lives!
Even the lives that detest other lives!
Even the lives that think they own other lives!
Come, shed your light into that darkness!
Come, Star of David!

Come, lead these travellers
To the crib, the beginning of beginnings!
Come, lead the way!
Show the way!
Star of David, lead the way!
Lead the way out of dark times.

Pericomo's Dilemma+

By

Obododimma Oha

Mụ na elu; mụ n’ala!

Mụ na ọsọ; mụ na ije!

Mụ na ndee; mụ na ndee!

Mụ na Aso Rock; mụ na Ojuelegba!

Mụ na AU; mụ na UN!

Mụ na America; mụ na Africa!

Mụ na ndị amị; mụ na ndị ọchịchị nkịtị!

Mụ na ndee; mụ na ndee!

(The heights versus I; the depths versus I!

Running versus I; walking versus I!

This group versus I; that group versus I!

Aso Rock versus I; Ojuelegba versus I!

AU versus I, UN versus I!

America versus I; Africa versus I!

The army versus I; civilian rulers versus I!

This group versus I; that group versus I!

+Poem incorporated into a blog article and forthcoming.

E Leta A Ghara

By

Obododimma Oha

Many highlife musicians in Nigeria are not just entertainers of millions of local people, but also social philosophers on whose thoughts these people try to model their lives. In the Igbo context in those days, was it Chief Osita  Osadebe’s “Ndi Ochonganooko” or Joe Nez’s “Onye ma echi, onye ma ụwa?”Many people in the context listened to these songs and found their ways through life understood as a kind of battle! The late Oliver Akanite (Oliver de Coque) also taught a lot of lessons through his numerous songs. E Leta A Ghara (also written as “Eleta Aghara") was his own theory on tolerance. The song (crafted as call-and-response) went thus:

Oyị na oyi na-aga ọfụma .....E leta a ghara!

Di na nwunye na-ebi n’udo....Kwa eleta a ghara!

(A friend and a friend move on well ... E leta a ghara!

A husband and a wife live in peace .... Indeed, E leta a ghara!

.....

In the theory, we just try to overlook weaknesses in others, not that we like them or that they are not there to make us uncomfortable. In a sense, allowing what we do not like gives us a higher moral advantage. Yes; it makes us better people.

And when we are better, then, we can put others right. But if we return evil for evil, weakness for weakness, is badness not winning? E leta a ghara is our victory already! When we can only teach what we know and give what we have, not what is exactly what we oppose! Unless we approve of what we oppose, which is a great contradiction in terms. So, E leta a ghara.

From family to public life, we wrestle with the objectionable, always. We have to become practitioners of E leta aghara in order to carry on with life at these various levels. We must come face-to-face with something we do not like and must deal with it, everywhere! In dealing with it, we must try to be on the winning side of E leta a ghara. 

Indeed, one is being asked to accept the very difficult in that theory! That is also an irony!

Having pointed these general of ethics in the theory out, let me just pay some homage to my discipline. I will comment on its structure and link that comment to ethical issues already noted. In E leta aghara, the pronominal “E” could be anyone and has no gender. The “o,” “a,” “e,” and “ọ” in Igbo and other local Nigerian languages luckily hide the gender of referents, so that speakers cannot be accused of making a gender more visible than the other. Unlike English, these languages cannot express a given gender as the norm while the other is a mere deviant! So, in Eleta a ghara, both male and female are in focus (in no particular order)! This genderlessness that applies to “E” in E Leta a ghara is also applicable to the pronominal “a” in the sequence.

One also has to say something  about the internal parallel structure of

E leta

A ghara

(X Y

X Y)

that contributes in making the expression memorable and crisp to be ear. There is something that is in parallel structures (whether internal or external) that helps their aesthetic outlook! They are reiterative patterns and are therefore simple and could be handled easily so that one does not bite one’s tongue in the regular craft! Also, they look natural and make the texts friendly to users.

Is that theory or social philosophy not an important counsel? Should it not be helped or embellished structurally  so that it would be accepted easily by its receivers and live long enough in the memory?

This retention in the memory becomes intensified whenever that song is played, especially by lovers of good-oldies and evergreens that are sold in CDs in special videa shops.

Yes; E leta a ghara, if the president locks the citizens up but remains with the ex-colonial master to look after his life! E leta aghara if security agents are running after that fellow carrying a bag of rice and cocking their guns. E leta ghara when security agents round up artisans and accuse them of being Boko Haram terrorists unless they are able to produce any acceptable identities to show  that they are helpless and law-abiding citizens. E leta a ghara if citizens wake up every day to expect the worst, or that new heartless laws would be implemented. E leta a ghara when democracy turns out to be the worst form of military government practised by any human society.

When God Speaks Nigerian Pidgin

By

Obododimma Oha

One interesting evidence to show that human beings want to make God in their own image could be seen in the type of communication given to Him in our discourses. Not only is God, a non-human, given a human language, He could be made to speak a human language (I hope He speaks and understands all!) and favours a particular language! It is the particular language in which He is said to have made a given revelation, which He has symbolically assumed to have chosen as His (just as He chose a particular race!) and which we have to venerate as  a "special language" of worship. That shows you our desperate attempt at linguistically characterizing Him as burdened with the excess luggage of our sentiments!

OK , I am using English in this discourse and therefore referring to the antecedent "God" as "He," even graphologically beginning the animate, non-human, pronoun with capital. Maybe, I am afraid, secretly and my letters betray me! Maybe I think that a small case in a "God-pronoun" is downgrading or denigrating. Maybe I already identify my God as literate in a given language and able to decipher gestures and stylistics of graphetics!

Having inherited a religious tradition in which God has to be linguistically revered, I should consistently assign Him a high variety of language and not a low one. He is mighty and the human language that He speaks should equally be mighty! So, when God descends from His linguistic height to speak a variety of language associated with common folks, a fanatic should begin to get worried! Yes; this is my story: I heard Jesus and His disciples speaking Nigerian Pidgin in a CD on the Passion of Christ playing from a video shop in Ibadan, and I was worried. Oh, dear Jesu, dem don finish you! Fada, try forgive dem, for dem no sabi wetin dem de do!

I heard that one Nigerian Christian singer, Chuks Ofojebe, sometime ago sang that Jesus in Africa has to enter the canteen, relax and get ready to be served eba. And He has to eat it with His naked fingers! Jesus in Africa must be African and must be Africanized in every aspect.

So, when Sam Ezugwu recently released a Christian praise song, "Come Make We Thank Our God," in Nigerian Pidgin, one was excited. Seeam here! 

It seems that Heaven has eventually recognized the language of common people in Nigeria; it seems that God now speaks their variety of language, and may go beyond signification to begin to fight for them.

No mind dem, O Lord!

Talk Pidgin!

Carry go!

Make you fight for us!

You also fit getam for YouTube.

A Conversation on Indigenous Knowledge

By

Obododimma Oha

Indigenous knowledge, simply understood as a type of insight which insiders possess and which has been working for them for a long time, reminds me about one thing: there are diverse forms of knowledge; in fact, can talk of “knowledges”. There are other cogent things, namely:

(1) these extant forms of knowledge, shaped by the different dimensions from which groups look at life, are players in the global village square, which I could follow someone like Ikhide to call, from Igbo lexicology, the “ilo;”

(2) the forms of knowledge present at the ilo enter into some relationship, and this leads them to compete for space or to collaborate;

(3) the forms of knowledge present at the ilo, as they compete or collaborate, suggest to me that I have to be careful in selecting which form would influence my life;

(4) In being careful in selecting forms of knowledge, I realize, too, that the ilo is a kind of classroom of life, and thus, it is foolish to model one’s life by anything one hears in that classroom;

(5) one thing is clear: as these forms of knowledge compete for dominance or collaborate, my  life skills developing is partly dependent on how I relate with them;

(6) quite inevitable are the agents of these forms of knowledge, and , along this line of thinking, it would be lopsided if I can only quote  Asian and European  thinkers and forget that my ancestors are also also thinkers worth citing once in a while; and

(7) along the line mentioned in (6) above is the indubitable fact that my parents are my first and memorable professors who have played a great role in helping me to understand life and what is happening at the ilo.

Let us look at these, very briefly. First, its naming here and there. It is popularly called “indigenous knowledge” or IK, for short. Indigenous because it is seen as being tied to that local context or does work there! But, of course, it may have been borrowed. When culture meets culture, they should be humble enough to hold a conversation. In that conversation, each should be willing to learn and gain from the other. Each of us brings something to the table. Now that I have lived in the heart of Yorubaland for many years and one of the subjects of Olubadan, am I to to tell my kinsfolk that I will retire and come back to them without some Yoruba culture with me? If I have somebody that I have interacted with, is there nothing that I have learned or used in consolidating my learning with from the person at all? If there is nothing, then the interaction is a waste of precious time! So, “indigenous knowledge” may be informed or energized  by knowledge from the outside. Chinua Achebe tells, in his Arrow of God, that each time the reverend father and Ezeulu met in the former’s obi and conversed, there was mutual respect, and although none succeeded in converting the other, each left a better person!

Further, we often think of conflict in this relationship of the inside and the outside. But it could also be complementary and cooperative. The conflicting, an attempt at being the only  one reigning, is just primitive. Indigenous knowledge should actually be multivoiced, indeed multidimensional. This does not mean that it does not speak to context and about context. It liberates context in that one basket of singularity!

Because I am face-to-face with diversity at the ilo, the village square of discourses, I have to be wary in not only seeking primitive homogeneity, but also in not thinking that the one from the outside is my only hope, my only future. It is important that I recognize the various “classrooms” available to me from the culture of my starting point, and pay due homage to my professors in the culture. Those “professors” do not have to wear the gown and the hood to be my teachers! In that case, it is regrettable if I miss any class or appear late while learning at their feet. They may not wield the cane, but I mus have lost something through my poor attitude to learning! That poor attitude, of course, first registers, in my preference, in thinking that, because, the professors have not donned the gown, the knowledge they dispense is worthless and the type dispensed at formal school preferable. No wonder my paternal grandfather in saying “Nkịta nyara akpa, nsị agwụ n’ọhịa” (When the dog hangs its bag, there would be no excrement left in the bush”) and thereby disallowing my father from attending formal school, was rightly worried. It is even getting worse: the hungry mad and wild dog now hangs its hunting bag and has cleared the bush of faeces! Don’t we like that? At least, there is less likelihood that we would step on exposed faeces if we are roaming the bush in our new pastoralism, following our cattle or goats about.

Let us get this very clear: as we quote thinkers from Asia to Europe and America or elsewhere in our writings, are we not displaying acceptable level of learnedness? Are we not lucky to contact these thinkers? But we should do well to cite our ancestors also, at least our parents who have encountered this life before we do. We should be fairly familiar with our local cultures and be able to cite them. Or are they not quotable?

Indeed, indigenous knowledge accuses me. And rightly, too. My knowledge, without it, is grossly incomplete.

Intersecting Roads

INTERSECTING ROADS

By

Obododimma


We meet
We meet to part
To continue
But we part
To meet again
Because we are part
Of the mysterious whole

We meet
To part
Only to meet
At the end of the tunnel.

Gate-keepers

By

Obododimma Oha

It should not be surprising that one takes interest in gate-keepers that we often find in films and plays. Gate-keepers could be very funny but nevertheless serious-minded. They could be awkward but clever, anyway. They could take all the blows, abused and battered, even by invaders. Gate-keepers are exposed in their small out-house and are subject to human and environmental relegation. They are ordinary folks and are required to mind their businesses, but could be useful to bigtime, big-house troubles.

I remember the gate-keeper in Shakespeare’’s Macbeth ironically suggesting to us that being at the gate after the king has been murdered in the big house inside is like being like the porter at hell’s gate. From him, we could see how sadness and joy are interwoven, and we try to laugh in-between our tears. That shows us that a gate-keeper is neither with joy or with sadness, and that these, flowing from happenings in the big house, affect gatelife significantly.

From porter of hellgate to film-show bashing of the gate-keeper, at least in Nollywood, we can understand the victimhood of the gate-keeper. The gate-keeper is uniformed, to mark his identity as anonymous (and is usually male, uniformed male!). The gate-keeper has to be costumed as anonymous, not just as male. Even that uniform needs to be funny. It should be pseudo-military; military but not quite! After all, the gate-keeper frisks visitors, but could be tied up easily by invading robbers and gun folks. So, that pseudo-military uniform is a fit; its wearer can only bark but not bite. Even if he holds a baton.

Let somebody from the big house desire to drive out; that “someone” would shout orders and the gate-keeper would tremble. Gate! And he acts accordingly. The gate has to fly open, or he buys the trouble. He won’t like it if the trouble is transferred to him. He won’t like it at all. So he opens wide the gate for trouble to pass!

Gate-keepers  get into trouble, sometimes due to what they have said that they should not have said. They get into trouble when they go beyond gatelife and enter the kitchen or living room. Their place and territory is at the gate, no more. But gate-keepers looking for trouble mess with the cook, the madam, the car, and sometimes the oga. In that case, they tend to forget their place and territory.

Oh foolishly wise people of the gate, when you morph to checkpoint hands, carrying guns and harassing travelers in the shithole, I shudder. Now that you will have your tollgates restored, is your lefthand collection not legitimized? It does not matter which thief wants to have a share of the loot or which thief wants to disadvantage which thief! Restore stealing points. That is the game. And the game is the foolish wisdom of gatelife.

When I see gate-keepers at checkpoints, I remember the Yoruba prankster god, Esu Elegba. He is settled and asked not to enter the main house. He stays at the gate, and when he is armed, I am sorry for those trying to pass his road-block! When Esu cocks his gun, somebody is finished.

It is risky to surrender the gate to Esu. Anybody that wants to pass and has to pass must submit to him. And to submit to him is unpredictable. Esu is the gate-keeper and anyone that wants to pass must see this security agent!

Intersecting Roads

INTERSECTING ROADS

By

Obododimma Oha

We meet
We meet to part
To continue
But we part
To meet again
Because we are part
Of the mysterious whole

We meet
To part
Only to meet
At the end of the tunnel.

Amansiology

By

Obododimma Oha

Some Christian gospel singers in Nigeria could get on your nerves by behaving like that wasp referred to as “ọmụ nwa onye ọzọ” (that which makes the other's child its own), taking over the songs previously composed by other singers, cutting them into bits, and creating their boring lyrics out of the lot. If you raise an objection, you are told that the song originally belonged to the same holy spirit which is now re-using it. Does that mean that the holy spirit is self-plagiarizing, cloning an earlier song because it has run out of ideas? Is this tendency to justify the unjustifiable not a typical character of those who can no longer tell their right from their left in a shithole?

But some Christian gospel singers in Nigeria can still make you sit up with experiments they perform in language. Some of them interestingly signify the importance that Christian evangelization attaches to language and Nigeria's linguistic hybridity by playing with words, inventing new ones, and rhetorically re-using English and indigenous Nigerian languages in a unique way.

Bro. Paul Chigbo is a notable Igbo Christian gospel singer. One thing unique about his gospel music is his use of Igbo proverbs! Another is that he is very critical of corrupt and false church leaders and pastors. But generally, he uses Igbo in his songs, often exhibiting tendencies of biliniguality, especially interference phenomena and coinage. It was from him that I learnt the word, “amansiology” and I am now blogging it out "amansiologically"!

“Amansiology,” a reflection of the linguistic hybridity hinted earlier, is morphological invention from the Igbo word, “amansi” (charm, mesmerism, magic) and the ancient Greek “logos” (word, sign), just the same way that words like “genealogy,” “biology,” audiology,” etc have been formed. “Amansi” is a sign or indication of superior presence some people may be looking for to solve their existential problems, instead of “miracles” or proper healing offered by the divine entity. Thus “amansiology” as a false performance of magic as miracle represents the in-betweenness and neither-here-nor-there of the spectacle and sheer superstition that Chigbo is criticizing. He is clearly marking the boundary between genuine Christianity occasioning miracles and the false Christianity masquerading a “show business” as a religion.

The word, itself amusing as it stands in between English and Igbo, is a form of the playfulness with English in the Outer Circle where Nigeria is classified. “Amansiology” is the linguistic form of humour found in Engligbo (Ingligbo) in which English and Igbo meet and mate, just like such funny inventions like “njakiriography,” “njakiriology,” “nwokeness,” etc. Although some would view Engligbo, the blending of English and Igbo as Igbo linguistic production, as being pernicious to the survival and growth of Igbo, its unique playfulness shows us that, in spite of the discomfort, there could be something worth exploring in cultural productions where English is in big trouble on the lips of people like Chigbo. Further, the playfulness is art engaging language and is interesting. Is English itself not being de-robed, its “amansiology” removed gently from the descendants of Oduche who have learnt to imprison the language in a box and not the royal python?

Health for Health

by

Obododimma Oha

That orange has been sold to Mama Precious who hawks fruits at the "go slow." The mango was sold last season, making it tough for school-children to invade to fill or to calm down their empty tummies after school. Please do not touch that pineapple! I will sell it in the market to be able to pay my contribution next month in the women's meeting. Also, that bunch of  banana will be cut down and forced to get ripe quickly. Eyes have been looking at it dangerously for too long! I will soon cut it down and hide it away. Mind you: it is not for your starter on your breakfast table or for your godforsaken dessert. Here we have learnt to desert your dessert for the soup-of-many-things and foo-foo is enough summary of the menu.

She would not eat the orange or mango or pineapple in her garden and would not go for a sound medical treatment in a good hospital. Her "doctor" is that illiterate vendor of drugs in the heart of the market. That fruit seller would rise when the sun is too hot, not minding that she has not taken any breakfast. She would walk across to the "doctor" and request: "Miksiere m ogwu" (Mix or combine some tablets for me).And the good "doctor" would, and advise: "Take this, twice daily. That one: three times daily after food. Avoid fried things and oil or fruits. Thank you." And she unwraps the money from the sale of the of the fruits and pay. After all, payment is payment: it is just about money leaving her hands, an exchange of health for health actually!

Last time that I was in our village, I did not try to touch the ripe and tempting avocado pear and pineapple. I knew what I would be told: "It has been sold." Who are you to ask why it has been sold?Are you the only new person in Jerusalem? Have you not heard about the miraculous resurrection? SOLD! They have been SOLD and the owner does not tolerate nonsense or allow any crazy kid to come playing near her shopping! To avoid trouble, avoid trouble.

Many of the homesteads are learning to sell things from the roots. It is called "ire n'osi" (roughly translated as "selling  a whole while it is still standing"). Very soon, somebody will come up with the innovative idea of selling it in the flowering stage or even selling the leaves. It is not poverty; it is the thinking; new practice, the new culture in cash cropping! Cash crops have to live up to the name and bring in cash, hard cash!

I have said it not just poverty; not even attributable to poverty, unless it is the poverty of the the mind. One has to be poor mentally to be able to exchange health for unreliable health. Health for health, I said. What more being able to hand over one's life to "doctors" in the heart of the market. Miksiere m ogwu! Somebody must gain from somebody's loss. And loss is loss, including the expensive loss of human life!

Don't remind me of the fact that it was our adventurous ancestors that discovered that the mango and the pineapple and the pear could be eaten and that in spite of our modernity and education, we are yet to discover new fruits and vegetable that could be eaten. We are even forgetting and abandoning some of the real medicinal ones they found and are dying in the hospitals in large numbers!

Our tables need to be tabled for a discussion, too. Has it always been one course meal? One swallows the ball dipped in what is called "soup" and soon it is over! No starter, no dessert. You can even swallow your tongue. Why are this crude? Why are you unwilling to change for the better? Why is your table half empty? Why are you in this practice of ire n'osi and have ignored the fact that you deserve a life?

Exposing the Naming Practices of the Other as Ridiculous and Laughable

by

Obododimma Oha

Anyone who has ever critically watched some Western movies featuring Native Americans would notice an attempt at delivering the personal names of the latter in English translations. That is a clever (or not-too-clever) means of doing something to the other, using the other's personal name as the avenue. The so-called translation of the personal names is actually a literal rendering of what the names could be in English, the language of self. Further, this literalisation in the narrative is in the context of Western perspective that there is "nothing in a name"(that uninformed Shakespeare!) and that it is just a label. Western names now hardly mean anything or their bearers and givers hardly focus on their meanings. They just identify people or groups and pursuits; that's all!

The names that Native Americans give people may be reflections of their perceptions of reality and that perception is not static; it changes. It is thus sad and wrong to render the names as stable representations of a naive Native American naming. (Imagine that assumption that the ridiculous non-sophistication is observable in its naming practice!)  There is a sound reason for the giving of the descriptive or other type of name in a particular context. So, uprooting the names and presenting them through the lens of English is even a laughable practice of laughing at the other. Furthermore, is it really stylistically necessary to translate the Native American name? Why can't it be left untranslated in the narrative? And being let  "untranslated" is that an identity is not relocated and seen through the eyes of the other!

I am sure some have come across the literal translations of names of Native Americans such as "Standing Bear" and "Dances with the Wolves." These are just some common examples. Indeed, Native Americans, like many non-Western people attach meanings, values, philosophies, experiences, etc to personal names that they give or bear. That is NOT laughable. It does not mean that they are retarded in thinking that the sign and its meaning are natural and so  are terribly behind time! It is just one way they define roles of people through what they are called or try to direct them on some paths in the great narrative of culture. Personal names may even be changed, re-invented, re-structured, etc as a way of signifying preferences in their meanings and chosen directions. That is NOT laughable.

But motion pictures sometimes also try to get us to laugh in the process of entertaining us. It seems "appropriate" to select the Native Americans and their names for this act of laughing at the other. It is better we laugh at the other and may find the cause to do this by looking at the ways of the other which differ from our own. Native American naming or reality does not have to comply with Western naming and so is not a justifiable context for laughing at the other.

Perhaps comparable to this laughing at the other through names is the false narrative in the social media which says that the Chinese name their young by just taking them to the kitchen, pulling down utensils, and any sound they hear from the falling items is what they give the young one! In other words, the name is the sound of the falling object! Is that not an indication that the evocation of humour through our human creative imagination could be pernicious after all? It could be seen as a missile (launched through laughter, what the Igbo prefer to call "njakiri") against the other. And the other could hit back in another way!

What we prefer to call ourselves may be different from what others prefer to call us. The difference is politics. Crouching beneath the laughter are  sentiments bothering on denigration, anger, bitterness, funny perception of difference, etc.

Hometalk

by

Obododimma Oha

An important training dispensed in the home is the ability to understand and produce some clandestine signs which are available to only the members of a family. In this way, the homestead guards and preserves information, uses such information to protect insiders (call it its shibboleth), and pursues a goal without external interference. These days when we give attention to the learning of the language of the home, do we care about this protective communication? Do parents talk to their children with their eyes and the addressees understand and act accordingly, instead of asking or challenging their parents openly why they are looking at them that way?

Call it 'hometalk.' Every home should have its own 'language.' Its 'language' is its identity, its life, its existence, its unified action, its safety, and its future. Every home should have a hometalk that only members of the home should have competence to speak and understand when the occasion arises. 

Talk could be wasteful!

 Yes, we subscribe to a language, but we also allow it to divide and protect us. Speaking only one 'language' makes us highly vulnerable. We cannot even play hide-and-seek with it when the need arises. So, it is good that each context chooses its own language and guards such a language jealously.

Hometalk  could be with the eyes. It is with the eyes we behold the world, and eyes can talk to eyes. Eyes should understand eyes. Eyes should always know what eyes are saying.

Hometalk excuses speech sometimes, and enlists the rest of the body. If not the eyes, the look on the face could say it visually and effectively. That may be one reason babies observe faces and make decisions based on what and how they read those faces. They are yet to deploy the so-called 'speech organs' but they can see and read faces.

What of even smells? Members of a home can recognise smells, and right from the crib. We should differentiate entities on the basis of their smells.

I don't blame that woman who searches for her real husband in the e-mail he has written to her. She is looking for him, for his voice, their shared feeling, in that email. She is looking for something intimate, and would see formality as a very uncomfortable distance. Why this distance in his language? Why the formality as if he is writing a memo to his staff? 

And if his memo to his shifts from an inappropriate "God bless you" of pretentious religiosity to even a vulgar "darling," she could shift in her seat and watch how he looks at her when he enters his office. Maybe something is coming!

Hometalk is the home. We all live or should live inside it. We all see other members through it. It is our mirror.

Whether hometalk is voiced or voiceless, whether hometalk is with the eyes or without them, whether hometalk is movement or no movement, et cetera, we need to learn it, master it, use it, or we are outside home.

What is even very crucial is the syntax or interaction of one sign in hometalk and another. These interactions and their decoding speak of competence. We need to understand how a look on the face and movement of a kind combine to provide an idea. Hometalk is a network of signs really, and speech may be a minor part of the whole in it.

The “Outer” World of English Language Usage

by

Obododimma Oha

The sociolinguist Braj Kachru classifies Nigeria under the Outer Circle of English Language because the country  was one of those that received the language through colonization by the British and has other indigenous languages. Negotiation of meaning in this anglophone country requires reconciling the local semiotic system with that of English. Other countries in this category are Ghana, Kenya, India, etc. There is the hope, however, that countries in the Outer Circle can, with time, become members of the Inner Circle, which is reserved for native speakers. But is this dependent on usage and, of course, a proper educational system that deploys English as a language of instruction. Otherwise, a member of the Outer Circle could slide into the Expanding Circle where English is weaker as a foreign language. Expanding Circle member countries were not previously colonized by Britain but find it necessary to use English for their commerce, politics, etc, and mainly because English is now a big-time international player. Since they cannot displace English in this globalized world, the wisest thing is to use it for these purposes while looking out for its loss of power!

I am interested in how Nigeria of the Outer Circle manages its status and what it can become in the future. Actually, it is good to think about what the "now"could be in the future. As a teacher of English in the Outer Circle, this should be one of my concerns. Not that one is out to promote linguistic imperialism and to perpetuate it. Not that learning or teaching English in the Outer Circle does not pose its interesting stylistic challenges -- challenges not available to Inner Circle use or pattern. In fact, one does not embark on the futile venture of trying to turn Outer Circle learners to Inner Circle speakers! Fair international intelligibility and sensitivity to context are just enough. There is no regional variety or dialect of English that does not have its interesting music of speech. But I am worried when the conditions for intelligibility and sensitivity are dwindling or not given enough attention. In that case, an Outer Circle member that authorizes "anything-goes" in usage may soon become even worse than the Expanding Circle, not relocating to it!

Perhaps the term "Outer Circle" even has some hidden meanings. As an "outsider" to usage, the speaker may become an Esu Elegba, that Yoruba prankster-god, who is kept outide so that he would not embarrass the gods with his mischief. An Outer Circle status then means something like the avoidance of a leper or an ostracism or just a strategic alienation in the circle. And being "outer," in the isolation scheme, is to narrate the strangeness of the occupant.

Yet many young users of English in the Outer Circle in Nigeria do not seem to mind. It is not only that they have now made permanent the dualization situation in which they (are forced) to use standard English in the classroom but fall back to pidgin English when  "liberated" from classroom situations. Many use pidgin as a mere "shield" to disguise their incompetence in conversations with friends or in other discourses. Apart from the wire hanging from ear to ear, what you are likely to hear when you come across them is: "a de do; a dey come!" Then, loud hip-hop music! The false assumption many have is that they have escaped to a form of expression less stringent in rules, or that in pidgin, anything goes! Of course, the use of pidgin is liberating and is humorous, but are these enough reasons to abandon standard forms needed out there for a sound production and dissemination of knowledge?

Many Nigerian youths are content with being handed banners with so much stain, including banners of "sick" expression. One is not talking about the wrong assumption that we have been created English or that English is the norm. One is not talking about the laziness that prevents somebody from learning the languages used by Nigeria's neighbours -- French, Spanish (thanks to some business persons who cross the borders and try to speak these languages....); it is either English or no other language! One has to be terribly English, just the same way Nigeria's politicians have to go to Britain, Nigeria's former colonial master, to present political handouts at Chatham House and to get approval from the master. Or is it their medical treatment? Is it not the former colonial master that is trustworthy enough to carry out a diagnosis and prescribe treatment? Indeed, its linguists also prescribe treatment for Nigeria's attention to language.

I must have frightened some friends when I told them recently that in the future, maybe 1,000 years from now, when my bones must have whitened in the grave, I would like to come out once in a while to sit on my tombstone and look around to see what the world has become, especially the Outer Circle. I would like to see whether its Englishness is still there, whether some people that are mindful of time still greet "good evening" in the morning, or whether a man is still referred to as a "she" in the shithole! Then, I would quietly return to my grave and remain dead. Just to satisfy my curiosity!

It is painful to remain brutally and crudely English, what more staying alienated in usage and enjoying the embarrassment.

The Use of Igbo Proverbs in Christian Evangelization

By

Obododimma Oha

The use of some Igbo proverbs in Christian evangelization, whether in direct preaching or other modes like music and film, is one site of the meeting between the Christian and the indigenous, this time around in the province of signification. It is true that Christianity has been on the offensive path, looking at the indigenous as undesirable and signifying the presence of the devil, but Christianity and indigenous life have also been cooperating on other fronts. This “cooperation” does not mean that each does not look for an opportunity to gain advantage or to devour the other and become dominant. Happening at the site of signification, precisely rhetoric, the appropriation of Igbo proverbs might look simply as an endorsement of the validity of local thought, but it is also (and even more) an endorsement of the Christian and making the audience view the issue through the eyes of the expression they know and to which they subscribe fully. Thus, in a sense, it is strategic use, a pretentious use even.

Yes, the use of those proverbs indicates being mindful of the Igbo audience and getting to the hearts and liking of its members. It is, therefore, being context-sensitive in performance. The audience? Well, this audience is hybrid in its values. This audience has realized that it is inevitable to put new wine in old bottles, no matter what “new wine” and “old bottles” might refer to. In other words, the preacher can hypothesize that this audience believes what it believes or stands between two worlds of signification and would still be the one to make choices in the rhetoric, no matter the rhetoric the preacher comes from the Jewish world to impose. So, the audience, like the customer, is still king!

Of course, there are English or other proverbs in existence. There is even the Book of Proverbs in The Holy Bible. A preacher could have used these. But speaking mainly to the Igbo or in the Igbo world could mean the preference of an Igbo aesthetic. The preacher may want Igbo ears through Igbo proverbs, Igbo ears that care for the beauty of the speech provided by the proverbs!

Preachers that know their worth look out for strategies in discourse that would help in getting the target easily. It is just like market research. Yes; they  are marketing Jesus Christ and must study and know the market. This time around, the rhetoric mainly used in the market could be the answer.

Now, let us get closer to the actual use of these proverbs in contemporary Igbo evangelization. How could anyone forget the music of Bro. Paul Chigbo in this instance, apart from the numerous sermons in Catholic and Anglican churches in Nigeria’s South-East in which Igbo proverbs are freely deployed? In Paul Chigbo’s music, especially "Ike Si n’Elu", we find numerous interesting Igbo proverbs, apart from other forms. These proverbs can easily touch and arrest any Igbo listener.

I wrote about “arresting” the Igbo listener above. I hope that is only a metaphorical statement! I hope that security agents that can shoot themselves even are not also deployed to effect the "arrest". Well, that “captive audience” is oriented towards viewing proverbs with reverence as the wise words of the ancestors, even if the fellow next door has authored one. Have I not pointed out somewhere that being able to author these “wise sayings” is expected of us as competent users of linguistic signification? OK; I am saying so now. Another thing is that proverbs can also be “unwise,” voicing out sentiments of their authors, as in numerous proverbs denigrating womanhood in many cultures.

Proverbs as imagined words of the wise try to impose some values on the listener. A preaching applying them indicates an appropriation of what can impose a perspective on others and it can easily be accepted. Preaching hails and tries to intimidate us, even when we cannot see it. That it appropriates proverbs is an easy invitation to an ally. That one is pleased on listening to a preaching using them means that the alignment is a success. 

Sleeping with One Eye Open in a Time of Insecurity

By

Obododimma Oha

The expression “sleeping with one eye open” is an example of a statement of contradiction in logic. One asleep normally shuts two eyes in order to travel out from the body. Unless one is into witchcraft (if you believe in that creepy spirituality) or one is one strange alien whose idea of “sleep” is different from ours. But if one is at home with our human reality, one would view sleeping with one eye open as a very strange practice. Yet the expression becomes a necessary counsel in a time of insecurity or uncertainty where one may be in one’s hut at night only for invaders to break open the door, rape one’s pregnant wife, slaughter one’s children, and set the hut ablaze afterwards. One has to sleep with one eye open and observe the movement of malevolent shadows in the dark. Did our ancestors not take necessary measures to save themselves from slave-raiders, kidnappers, burglars, invaders, and all kinds of mischief makers? Now, we claim to be wiser, helped by exposure to modern technology, how can we be helpless? If we ask them humbly how they were able to do it in their own time, perhaps, they  would tell us. The fact is that we must be ready to learn. For we are in this galaxy to learn.

The Igbo sage puts it rightly: “Kee nkwụcha, na nkwụcha abụghị ụjọ” (Be vigilant, for vigilance is not an attitude of fear at all”). Another Igbo expression from the mouth of another sage adds: “Dụlaga m abụghị ụjọ maka na onweghị onye n’amaghị be ya (“See me off is not a symptom of fear because there is no one that cannot tell the way to their homestead”). And so, watchfulness is an ancient and all-time requirement. Leadership and the Law in many post-colonial nations may claim to be our protector, but our survival remains our individual businesses. Sleeping with one eye open and sleeping with both eyes closed in time of big trouble only indicate how far one understands one’s reality or environment and the measure of skills (life skills) one has cared to develop.

If I say that “sleeping with one eye open” is an example of a contradictory statement, am I not speaking from an angle of one privileged logic; am I not saying that there is a logic that is idealistic and better left to the books and the logic that flows from one’s understanding of one’s reality? “Sleeping with one eye open” may look like a contradictory statement in a logic taught at school, but not contradictory in a context where judgments are not held down with tough nails. In very strange situations, meaning has to be encoded in unusual ways and the insider has to have the keys to be able to unlock the doors of meanings. “Sleeping with one eye open” becomes the oppositional logic operational in worlds where things stand on their heads. Yes; worlds where things are upside-down, and being upside-down is my own problem, a perspective imposed by my reality or the way I look at things. That reminds one that in Igbo folktales, for instance, whenever the narrative shifts to the land of the spirits, the representation of things changes. The logic changes. The spirits, because they have to be unlike us, are presented as walking upside-down, speaking through their noses, could be given seven heads, process information differently, and made to do strange things. For instance, they could eat through their eyes and may be offended if you frown at that or laugh at them! In other words, if we look at the statement (“sleeping with one eye open”), we could discover that it is inviting us to read meanings differently because it is a strange new world where, if humans have learnt to shoot without missing, one has to learn to fly without perching.

One has to learn to “sleep with one eye open” if cows are rated more important than humans and populations are slaughtered, including babies, because we in the era where communities could be”sacked” and renamed and a gate-keepers would watch this, helpless.

One has to learn to “sleep with one eye open” because cows are free to move free-range and could enter a garden and ruin it, devastating sites of labour from the Sahara desert to the Atlantic Ocean. The cows could even move freely in the streets of New York and London in the 17th century pretending to be the 21st century!

One has to begin to “sleep with one eye open” because we are back to being hunters and gatherers across time and no land belongs to anybody. In fact, one does not need be civilized anymore but should turn caves into homes, traversing territories and swinging one’s crudeness.

“Sleeping with one eye open” tells me to stop saying that it is well when it is not. I am either a hypocrite or a liar or even both if I say that it is well, when it is NOT. When logic fights logic, thinking is in trouble! Is thinking not even in trouble if one has to sleep with one eye open, or if somebody is moving backwards while others are moving forwards? 

Lost Civilization

By

Obododimma Oha

Where art thou, now, university

At the beginning or the end?

In the Republic of Freedom

Or the Kingdom of Tyranny?

What are you, now,

A Community of Knowers

Or a Community of Blockheads?

You are

That lost civilization

And also the ambitious future.

You are the wisdom

That conceals foolishness.

Is that a chorister’s robe

That I see

Or a gown that teaches the town?

Look, university, be the horizon of insight

Untainted by ignorance!