"During those period when TWAC burst on us and this forum was afire with commentaries and controversies, the mainstream reading of the memoir was that of a failed Achebe who, with that work, detracted significantly from his pre-TWAC greatness. For most of the commentators, on either side of the debate, Achebe was less than a Nigerian."
-Shina
Shina, I'm very intrigued by your statement above and its implication, and so I'm compelled to ask you these questions: (a) Who were these "mainstream" readers of Achebe's memoir and what "mainstream" are you talking about? (b) What data do you have to measure the conclusions of this "mainstream" of Nigeria's reading public, and of the readers on this forum, to conclude that most of them thought "Achebe was less than Nigerian;" I'll be very interested in that data (c) finally, when does a "mainstream" readership decide the "Nigerianness" or otherwise of any particular writer or individual? Now, in his writings, and to use the specific example of his Open Sore of a Continent, Wole Soyinka has often taken a thoroughly Yoruba position, and has frequently analyzed Nigeria from what you might call a self-conscious position, does that make him any less Nigerian? I mean, J.P. Clark and the revered Gabriel Okara have been known as "poets of the Niger Delta" and did approach a Nigerian national identity from the unique prisms of their own involvements. Okara, particularly, was like Achebe an Ambassador for Biafra. Now, what shall we do with Okara? Does Ken Saro Wiwa, who spoke out for and died for the 'Ogoni cause" qualify as Nigerian, and what do we make of his own powerful memoir, A Month and a Day (Penguin, 1995) which speaks for itself? What could this mythical "mainstream" reading of Wiwa be? I ask these questions merely, in fact, to point to the need for a more rigorous, less timorous imputation in the reading of Nigerian cultural history.
Achebe's "memoir of Biafra" was part of his objective of showing, "where the rain began to beat us." His forceful interrogation and indictment of the powerful tin gods of that history and that situation was a nationalist and patriotic service to Nigerian national memory. And Achebe spoke clearly: there can be no peace, no progress, no harmony, if any one part of Nigeria - no matter which part - is made the constant victim of collective violence and injustice. It so happens that Achebe was spawned of proud Igbo loins; yet there is no part in Achebe's book, or in his life, that failed to recognize the equal necessity of every part of Nigeria; nor did he fail to live up to that Igbo cultural ethic: "no man is better than the other; all people deserve to live, because life itself is the only measure that connects things." Achebe spoke from an Igbo position because it was not contradictory to his vision of an ideal Nigeria which is founded on: justice, equality, prosperity, freedom for all including the Igbo. Indeed, the "mainstream" of those who have read Achebe's last gift to nation is, "there again goes Nigeria's Voltaire!" - the conscience of his time. And I can show you the data of responses that validate that claim. Nigeria honors itself by honoring Achebe. What Nigeria does with Achebe's life and death will basically be a measure of its own self. That is the "mainstream" opinion.
Obi Nwakanma
Subject: Re: USA Africa Dialogue Series - Re: Re to prof Aluko: [:ACHEBE DESERVES A NATIONAL BURIAL
To: usaafricadialogue@googlegroups.com
From: shina73_1999@yahoo.com
Date: Fri, 29 Mar 2013 19:53:29 +0000
Should Achebe Get a National Burial? Excavating the Credentials of a Patriot.
Oga Okey,
You got the underlying point of my post and questions wrong. During those period when TWAC burst on us and this forum was afire with commentaries and controversies, the mainstream reading of the memoir was that of a failed Achebe who, with that work, detracted significantly from his pre-TWAC greatness. For most of the commentators, on either side of the debate, Achebe was less than a Nigerian.
I contributed to that thread on TWAC with an attempt at reading the memoir as a statement about redeeming the Nigerian nation by a writer whose, in his own words, "earliest awareness in the town of Ogidi did not include any of that British stuff, nor indeed the Nigerian stuff. That [awareness] came with progress in school." In other words, Achebe came to the Nigerian state from a heavily ethnic background. Most of us came to the awareness of Nigeria that way. We were first Yoruba, Hausa, Igbo, Nupe, Ijaw, etc before we came to understand what Nigeria was supposed to mean. And yet, for most of us, as for Achebe, "Being a Nigerian is abysmally frustrating and unbelievably exciting." We have all tried, again like Achebe, to make sense of what it means to be a Nigerian even though the Amalgamation didn't give us a basis for that. We were all yanked from our ethnic/cultural mooring into an arrangement that is 'abysmally frustrating'.
So, Achebe could say, for instance, 'in my next reincarnation I want to be a Nigerian again', and yet that a return to Nigeria is an absurd contemplation. We all live with this kind of paradox daily: we want to believe in this country, yet we have nothing to anchor that epistemic desire on.
I therefore attempted to read TWAC as the work-the last statement, as it turned out to be-of a troubled patriot, a Nigerian who couldn't reject the country in spite of its deep dysfunction, but who couldn't continue with 'business as usual'. This is what I had in mind when I talked about excavating the patriotic credentials of Achebe. I was only attempting to stimulate a debate about that troubled relationship. Achebe asked 'What was Nigeria to me?' I am asking the same question: What do we think Nigeria was to him?
Prof. Aluko is therefore right in his assessment of what the Federal Govt should not jump into doing. My people say 'it is when we die that we become instantly deified while we are practically useless alive'. That proverb speaks to the Federal Govt which instantly wanted to become Achebe's Chief Mourner when in actual fact, there was a point of critical difference between them. Would Achebe have wanted a national burial?
To qualify for that position of Chief Mourner, the Govt needs to respond to Achebe's fundamental query: What is to be done? Let me end with a final quote from Achebe to back that query: "Nigeria needs help. Nigerians have their work cut out for them-to coax this unruly child along the path of useful creative development. We are the parents of Nigeria, not vice versa. A generation will come, if we do our work patiently and well-and given luck-a generation that will call Nigeria father or mother. But not yet.... The hard words Nigeria and I have said to each other begin to look like words of anxious love, not hate. Nigeria is a country where nobody can wake up in the morning and ask: what can I do now? There is work for all."
I should be clear now: Beneath the supposed veneer of a ethnic jingoist, there lurks a deep and concerned patriot.
I had never doubted this credentials. I don't think anyone should.
Adeshina Afolayan
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-Shina
Shina, I'm very intrigued by your statement above and its implication, and so I'm compelled to ask you these questions: (a) Who were these "mainstream" readers of Achebe's memoir and what "mainstream" are you talking about? (b) What data do you have to measure the conclusions of this "mainstream" of Nigeria's reading public, and of the readers on this forum, to conclude that most of them thought "Achebe was less than Nigerian;" I'll be very interested in that data (c) finally, when does a "mainstream" readership decide the "Nigerianness" or otherwise of any particular writer or individual? Now, in his writings, and to use the specific example of his Open Sore of a Continent, Wole Soyinka has often taken a thoroughly Yoruba position, and has frequently analyzed Nigeria from what you might call a self-conscious position, does that make him any less Nigerian? I mean, J.P. Clark and the revered Gabriel Okara have been known as "poets of the Niger Delta" and did approach a Nigerian national identity from the unique prisms of their own involvements. Okara, particularly, was like Achebe an Ambassador for Biafra. Now, what shall we do with Okara? Does Ken Saro Wiwa, who spoke out for and died for the 'Ogoni cause" qualify as Nigerian, and what do we make of his own powerful memoir, A Month and a Day (Penguin, 1995) which speaks for itself? What could this mythical "mainstream" reading of Wiwa be? I ask these questions merely, in fact, to point to the need for a more rigorous, less timorous imputation in the reading of Nigerian cultural history.
Achebe's "memoir of Biafra" was part of his objective of showing, "where the rain began to beat us." His forceful interrogation and indictment of the powerful tin gods of that history and that situation was a nationalist and patriotic service to Nigerian national memory. And Achebe spoke clearly: there can be no peace, no progress, no harmony, if any one part of Nigeria - no matter which part - is made the constant victim of collective violence and injustice. It so happens that Achebe was spawned of proud Igbo loins; yet there is no part in Achebe's book, or in his life, that failed to recognize the equal necessity of every part of Nigeria; nor did he fail to live up to that Igbo cultural ethic: "no man is better than the other; all people deserve to live, because life itself is the only measure that connects things." Achebe spoke from an Igbo position because it was not contradictory to his vision of an ideal Nigeria which is founded on: justice, equality, prosperity, freedom for all including the Igbo. Indeed, the "mainstream" of those who have read Achebe's last gift to nation is, "there again goes Nigeria's Voltaire!" - the conscience of his time. And I can show you the data of responses that validate that claim. Nigeria honors itself by honoring Achebe. What Nigeria does with Achebe's life and death will basically be a measure of its own self. That is the "mainstream" opinion.
Obi Nwakanma
Subject: Re: USA Africa Dialogue Series - Re: Re to prof Aluko: [:ACHEBE DESERVES A NATIONAL BURIAL
To: usaafricadialogue@googlegroups.com
From: shina73_1999@yahoo.com
Date: Fri, 29 Mar 2013 19:53:29 +0000
Should Achebe Get a National Burial? Excavating the Credentials of a Patriot.
Oga Okey,
You got the underlying point of my post and questions wrong. During those period when TWAC burst on us and this forum was afire with commentaries and controversies, the mainstream reading of the memoir was that of a failed Achebe who, with that work, detracted significantly from his pre-TWAC greatness. For most of the commentators, on either side of the debate, Achebe was less than a Nigerian.
I contributed to that thread on TWAC with an attempt at reading the memoir as a statement about redeeming the Nigerian nation by a writer whose, in his own words, "earliest awareness in the town of Ogidi did not include any of that British stuff, nor indeed the Nigerian stuff. That [awareness] came with progress in school." In other words, Achebe came to the Nigerian state from a heavily ethnic background. Most of us came to the awareness of Nigeria that way. We were first Yoruba, Hausa, Igbo, Nupe, Ijaw, etc before we came to understand what Nigeria was supposed to mean. And yet, for most of us, as for Achebe, "Being a Nigerian is abysmally frustrating and unbelievably exciting." We have all tried, again like Achebe, to make sense of what it means to be a Nigerian even though the Amalgamation didn't give us a basis for that. We were all yanked from our ethnic/cultural mooring into an arrangement that is 'abysmally frustrating'.
So, Achebe could say, for instance, 'in my next reincarnation I want to be a Nigerian again', and yet that a return to Nigeria is an absurd contemplation. We all live with this kind of paradox daily: we want to believe in this country, yet we have nothing to anchor that epistemic desire on.
I therefore attempted to read TWAC as the work-the last statement, as it turned out to be-of a troubled patriot, a Nigerian who couldn't reject the country in spite of its deep dysfunction, but who couldn't continue with 'business as usual'. This is what I had in mind when I talked about excavating the patriotic credentials of Achebe. I was only attempting to stimulate a debate about that troubled relationship. Achebe asked 'What was Nigeria to me?' I am asking the same question: What do we think Nigeria was to him?
Prof. Aluko is therefore right in his assessment of what the Federal Govt should not jump into doing. My people say 'it is when we die that we become instantly deified while we are practically useless alive'. That proverb speaks to the Federal Govt which instantly wanted to become Achebe's Chief Mourner when in actual fact, there was a point of critical difference between them. Would Achebe have wanted a national burial?
To qualify for that position of Chief Mourner, the Govt needs to respond to Achebe's fundamental query: What is to be done? Let me end with a final quote from Achebe to back that query: "Nigeria needs help. Nigerians have their work cut out for them-to coax this unruly child along the path of useful creative development. We are the parents of Nigeria, not vice versa. A generation will come, if we do our work patiently and well-and given luck-a generation that will call Nigeria father or mother. But not yet.... The hard words Nigeria and I have said to each other begin to look like words of anxious love, not hate. Nigeria is a country where nobody can wake up in the morning and ask: what can I do now? There is work for all."
I should be clear now: Beneath the supposed veneer of a ethnic jingoist, there lurks a deep and concerned patriot.
I had never doubted this credentials. I don't think anyone should.
Adeshina Afolayan
Sent from my BlackBerry wireless device from MTN
From: Okechukwu Ukaga <ukaga001@umn.edu>
Sender: usaafricadialogue@googlegroups.com
Date: Thu, 28 Mar 2013 00:55:01 -0500
To: <usaafricadialogue@googlegroups.com>
ReplyTo: usaafricadialogue@googlegroups.com
Subject: Re: USA Africa Dialogue Series - Re: Re to prof Aluko: [:ACHEBE DESERVES A NATIONAL BURIAL
"And the question is: To what extent can we excavate Achebe as a Nigerian patriot in the light of TWAC?"
... many reviewers of the work considered it an ethnic work that detract from any relationship Achebe may be said to have had with Nigeria. So, if we are sure Achebe wasn't a Nigerian patriot, why a national burial?
-Adeshina Afolayan
Adeshina:
What do you mean by "excavate Achebe as a Nigerian patriot"? What do you mean by "ethnic work". And who decides who is a patriot and what is ethnic work and by what metric? Whose reality counts? By the way, have you considered the possibility that your opinion and most of the reviews you referenced below may have been (consciously or unconsciously) affected by ethnic bias or is the apparent relationship between reviewers ethnicity and their relative dis/agreement with Achebe a coincidence? And if Achebe has had a troubled relationship with Nigeria, perhaps it is because Nigeria had a troubled relationship with Achebe; after all, as we learned in secondary school science, "for every action, there is an equal and opposite reaction."
Now, there are good reasons for the Federal Government to NOT rush into a national burial for Achebe the most cogent, in my view, being that articulated by Bolaji (and others) as follows: "I maintain that the Federal Government should not step out in front on this matter, but should quietly find out from the Achebe family what role it should play in conformity with the sensibilities of the now departed Prof. Chinua Achebe." But the reason given by you below makes no sense to me.
Regards,
Okey Ukaga
On Wed, Mar 27, 2013 at 12:44 PM, <shina73_1999@yahoo.com> wrote:
If I am permitted to barge in here, the issue of national burial raises a fundamental issue of the relationship between Nigeria and Achebe. I just finished reading an essay in Saturday's Nigerian Guardian which excerpted what is titled his troubled relationship with Nigeria. And the question is: To what extent can we excavate Achebe as a Nigerian patriot in the light of TWAC?
I asked this question because I remember the dimensions of the controversy around TWAC on this forum and the extent to which many reviewers of the work considered it an ethnic work that detract from any relationship Achebe may be said to have had with Nigeria. So, if we are sure Achebe wasn't a Nigerian patriot, why a national burial?
Just musing.
Adeshina AfolayanSent from my BlackBerry wireless device from MTNFrom: Mobolaji Aluko <alukome@gmail.com>Date: Tue, 26 Mar 2013 21:30:13 +0100To: felix vescovi<fellus11@yahoo.com>ReplyTo: usaafricadialogue@googlegroups.comCc: NaijaPolitics@yahoogroups.com<NaijaPolitics@yahoogroups.com>; nigerianid@yahoogroups.com<nigerianID@yahoogroups.com>; naijaintellects<naijaintellects@googlegroups.com>; OmoOdua<OmoOdua@yahoogroups.com>; Ra'ayi<Raayiriga@yahoogroups.com>; USAAfrica Dialogue<USAAfricaDialogue@googlegroups.com>Subject: USA Africa Dialogue Series - Re: Re to prof Aluko: [:ACHEBE DESERVES A NATIONAL BURIALFelix Vescovi:You too are coming out of your polemical shell....If Chris Aniedobe - who I agree with on this particular matter - is part of my ethnic gang, then I am confused.I maintain that the Federal Government should not step out in front on this matter, but should quietly find out from the Achebe family what role it should play in conformity with the sensibilities of the now departed Prof. Chinua Achebe.Listen Felix Vescovi: when my father Prof. Sam Aluko passed away last year (buried March 3, 20120 , the Ekiti State government offered to fund much of the burial, out of what it thought was great Ekiti reverence for him. However, my family refused, and we spelt out EXACTLY what aspects we were comfortable with and could defend - and that was what the Fayemi administration did. And the Federal Government had ABSOLUTELY no hand in the matter, not a penny or a cow! :-) We did not ask and they were not offered.When you have "famous" fathers who have strong views while they are on Earth, we who are left behind have a RESPONSIBILITY and DUTY to respect them even while they are dead....and it may be a "thang" that a few people do not understand, for which we offer no apologies.So I know EXACTLY what I am talking about.And there you have it.Bolaji AlukoOn Tue, Mar 26, 2013 at 9:14 PM, felix vescovi <fellus11@yahoo.com> wrote:I am PERFECTLY in agreement with Aniedobe below, that the Nigerian Government should do NOTHING towards the Achebe burial -Bolaji AlukoProf Aluko,You are gradually coming out of your real shell about Chinua Achebe... all your earlier rhetorics are more pretentious than the one you condemned. Nigeria recognised the contribution Achebe made to the literary world and honored him for it. Achebe refused this honor for no good reason or for only good reason best known to him.If Nigeria seems it fit that Achebe should have a National burial, WHY NOT? It's not whether or not Achebe would like the idea or that he refused an offer in the past, it is whether or not Nigeria wants to celebrate the passing away of one of its celebrated citizens with a National burial. Achebe refusal of one thing in the past should not deprive him of another thing (if) he deserves it now or in the future. Whether Achebe will like his National burial or not should not exempt Nigeria from burying its own dead. And if National burial fit this purpose, Aluko and his gang should stop playing these ethnic games that diminishes the respect the younger ones have for them.There I had it prof.…felixFrom: Mobolaji Aluko <alukome@gmail.com>
To: "nigerianid@yahoogroups.com" <nigerianID@yahoogroups.com>; naijaintellects <naijaintellects@googlegroups.com>; NaijaPolitics e-Group <NaijaPolitics@yahoogroups.com>; OmoOdua <OmoOdua@yahoogroups.com>; Ra'ayi <Raayiriga@yahoogroups.com>
Sent: Tuesday, 26 March 2013, 18:10
Subject: [NaijaPolitics] Re:ACHEBE DESERVES A NATIONAL BURIAL
My People:I am PERFECTLY in agreement with Aniedobe below, that the Nigerian Government should do NOTHING towards the Achebe burial that his family does not EXPRESSLY request, lest his dead body be desecrated, and another unfortunate and unnecessary controversy arise.A national burial Prof. Achebe does deserve, but that does not mean a nationally-organized and officially-sanctioned burial, with presidential, senatorial, etc. imprimatur. Whatever the Federal Government does should be quietly done, granted the Prof's most recent animus against national honors.And there you have it.Bolaji Aluko
To: naijapat@googlegroups.com
Sent: Tuesday, March 26, 2013 9:53 AM
Subject: [ZikProject] ACHEBE DESERVES A NATIONAL BURIAL
--Compatriots,If national burial emblemizes acknowledgement of worth by a broad cross section of the Nigerian citizenry, Chinua Achebe certainly deserves one. It is true that the man’s life’s work transcends his country of birth. But it is the early nurture provided via his deep roots in the soil and culture of Nigeria that offered the nutrients which has powered the many decades of his prodigious career. Chinua was the lens through which the world saw Nigeria and of course, the mirror through which fellow Nigerians has seen our country for more than half a century. If there are better accomplished fellow compatriots in post Independent Nigeria, I must confess that I hardly know them.Many tend to see Prof. Achebe mostly through his 9-to-5 job of storytelling, writing of literature, prose and teaching. But his life was more than that. To many, he was, first and foremost, a leader who led through his acts â€" by example. He lived a life disciplined by unwavering commitment to the sort of work ethic that can do our country a lot of good if only a critical mass of the citizenry can emulate him. Driven from within, he proceeded to impart his will on the citizenry without the usual reliance on overwhelming coercive force, mesmerizing loquacity, political trickery or self-promoting brinksmanship for which some of our past leaders were well known. With his exemplary lifestyle, he has demonstrated that greatness can also be attained by tasking one’s inner mind in service of the humanity in all of us.Yes, Achebe had declined our country’s great national honors in the past because he believed that doing so was the more effective means of doing what he did best which was to teach. By his act, fellow Nigerians got to appreciate the fact that clamor for recognition as an end in itself is immoral and self-serving, particularly in an ambience of decay and social injustice. Some have questioned his political astuteness by his choice to expose the truth about Nigeria which could be interpreted by some interests to be hurtful, unforgiving or uncomplimentary. But the sage had known all along that the most potent of curative medications may indeed be bitter and thus unpalatable in the short run. He was ready to risk the loss of personal adulation so that he could deliver just one more important lesson to his student public. For this self-effacing style in service of greater good, the overwhelming percentage of his fellow compatriots rate him very positively and respect him highly.The National Assembly should, therefore, pass a bill authorizing the presidency to organize a national burial for one of Nigeria’s greatest contemporary heroes and our country’s face of morality before the world. Chinua Achebe has made immense contributions toward nation building through his long teaching career at education’s highest level and for the authorship of “Things Fall Apartâ€� which has provided unrivalled exposure of Nigerian culture to all corners of the globe.I invite fellow Nigerians, especially those with capacity to influence public opinion, to lend their voice toward giving the late Prof. Chinua Achebe the best national honor that he cannot decline to accept. Let’s give this inspirational and literary icon a national burial.Okenwa.__._,_.___
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