By Toyin Falola
Be still, dear wind, be still
Open your palms and show me what you stole
Be still, dear man, be still
I can see the pain in your heart
Be still, dear river, be still
Let me bare my soul to you
Maybe you will take pity and wash away my pain
Maybe I’ll have a reason to smile again
All and sundry, be still, please
I am not at peace
I am not at ease
Let me bare my pain, listen, please
The wind said it did not steal from me
Yet, I cannot find my loved ones
The wind claims innocence
Even after they disappeared into thin air
To grow old is to see evil
Where do I go from here?
There is nothing left on the left
There is nothing right on the right
Let a hush fall on all and sundry
Give respect to the lost ones
Those dear ones we would not see again
For except in dreams and illusions
I used to have a clear sky
I used to bask in the sun
I used to revel under the moon
Sun fell out of my sky
Moon disappeared into the clouds
I am left with a twinkling star
Shining in my dark skies.
A few days ago, my brother, my friend, Professor Gabriel Olatunde Babawale, lost his wife, Chief Doris Adetola Babawale. Your grief is ours, Tunde Babawale. A man of your reputation and standing deserves all life’s joys. In the intellectual space, you have conquered your motherland and overseas. Your works have brought light to ignorant eyes and truth to unenlightened ears. But unfortunately, your intellect could not sway the cold hands of death from snatching away your precious wife. You never wished it to be so; we never wished this for you, but every man would only tread the path of life according to destiny. Yours is a harsh one, but who do we question? We would have fought, but who do we fight? If Olodumare, the Almighty and All-knowing, has wished it so, we have no choice but to accept our fate. Sadly, I cannot accept this fate on your behalf. No one can. It is a big burden that only your head can carry. But you will not carry it alone, as your faith has prewarned:
“The righteous cry out, and the Lord hears them; he delivers them from all their troubles. The Lord is close to the broken-hearted and saves those who are crushed in spirit. The righteous person may have many troubles, but the Lord delivers him from them all.” – Psalms 34:17-19 NIVUK
Your spirit has been crushed. I cannot restore it; only God can.
The angel of death is an uninvited and unruly guest who enters and exits a household at will, leaving behind wailing and everlasting sorrow. That is the responsibility the Omniscient has saddled us with. Everyone will taste the sour pill of death. When the time is right, we all will have to die to give more meaning to our lives; we only pray that we live long enough to fulfill our destinies and realize all our dreams.
The Lord is close to the broken-hearted….
It is common for men to die before their wives. For centuries, men have taken pride in that concept and worn it proudly as a mark of masculinity. I even once told you in Brazil, where I am writing from, that I want to die before my wife. I am sure you said the same to me, but as we did not write our own path of life, the Unquestionable God did not grant you that wish: to die before your beloved wife. If the angel of death had given you the option of choosing who should be taken, I know your choice, which is the same decision that practically all honorable men would make. None of us wants to see death plunder our homes. No man wants to witness the loss of a child or wife, for that would look like he has failed in his primary task of protecting his family. I know the death of your wife will trouble you for a long time, but I preach steadfastness to you, my friend. I wish you steadfastness, but I am nothing but clay, like you. The source of your strength will not come from me; it will come from your faith in the word of your Creator and Maker.
The righteous person may have many troubles, but the Lord delivers him from them all
Tola was a beautiful bride. Strong, young, elegant, and vibrant. God delicately created her. Her overwhelming sense of hope was revealed in the glint in her eyes and the smile on her face. She personified the joy of existence. I imagine how hard she must have fought to stay back with us, to remain by your side and journey this world with you, but the Giver of life said her time in this realm was up. He called her, and, left with no choice, she had to heed. Her death saddens us, but we are grateful for all the impact, laughter, and memories we shared with her.
Your cry was loud when I called you a few hours after her death. I pictured your tears flowing down like water from a hill. You cried out as the righteous would do. I did not ask you to stop crying. As you did, we also cried, though our grief is incomparable to the pain you feel in the core of your soul. Our sorrows pale compared to how much you weep and grieve in the privacy of your room, where no one will see you. Tunde, your cherished wife was sweet and dear to your heart, I know. You may cry uncontrollably and feel your sorrow will never end because of the grief and the pain, but I know God will console you. The combined lamentations of sympathizers, home and abroad, cannot give you an elixir for the pain: you have to turn to God because no one else can give you the consolation that works.
The righteous cry out, and the Lord hears them…
Many would crumble under the weight of grief, but I implore you to be strong. Draw from the little strength of those around you so you do not sink into a permanent state of depression. Our words cannot take away the pain of your loss; we only want you to know you are loved and supported during this very difficult period of your life. This sorrow is real. This pain is real. This hurt is real. All the “You will be fine” and “God will strengthen you” do not imply that it will not be difficult or painful, nor do they mean the memories will not linger in your mind. The Lord is what you need.
Life and things cannot be controlled; only God controls the circle of life. My friend, the journey ahead of you is challenging. I cannot assure you that this darkness will pass quickly, but I can only pray that light will shine on your path again. No words from me can diminish the sorrow of your loss. I only pray that God gives you the strength to carry through and that your family safely rides this storm. Have hope, as the Holy Book gives you its assurance:
“I remember my affliction and my wandering, the bitterness and the gall. I well remember them, and my soul is downcast within me. Yet this I call to mind and therefore, I have hope: Because of the Lord’s great love we are not consumed, for his compassions never fail. They are new every morning; great is your faithfulness.” – Lamentations 3:19-23 NIVUK
Falola is a Nigerian historian and professor of African Studies. He is currently the Jacob and Frances Sanger Mossiker Chair in the Humanities at the University of Texas at Austin.
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Achebean Studies: A Tribute And A Syllabus
By Toyin Falola
On September 29 and 30, 2023, some of the most prominent names in the field of African literature will present papers at the Chinua Achebe International Symposium, which also doubles as the 10th memorial celebration of the late sage and central figure of African literature. There will be poetry reading, performances, hosting, and toasting to infuse dynamism and creativity into the feast. His Royal Majesty Igwe Alex Onyido, the Monarch of the Ogidi Kingdom, will be present in his royalty. There are also ambassadors, led by my good friend, Professor Abena Busia. Another major highlight of the event is the Keynote Speaker, His Excellency Peter Obi (now a household name), the recent presidential candidate of the Labour Party and the former Governor of Anambra State. Just as Nnamdi Azikiwe lent his name to the Zikist movement established in 1946, Obi has become an iconic figure of the “Obidient” movement. To Obidients worldwide, Peter should not allow the cock to crow three times!
As only the deep can call to the deep, only a scholar of Dr. Chika Okeke-Agulu’s calibre can organize a conference this expensive and elaborate. I am sure many already know Chika, but for those who are unfamiliar with him, his brief biography can be found at https://www.premiumtimesng.com/opinion/546722-chika-okeke-agulu-shining-the-spotlight-on-a-true-son-of-the-soil-by-toyin-falola.html?tztc=1. Chika’s leadership of the Africa World Initiative has been stellar and impressive, in addition to his incredible skill in partnering with the program in African Studies and The Christie and Chinua Achebe Foundation.
In my brief presentation on the occasion, which I am releasing now as no one knows tomorrow, I will direct my attention to the dialogue encompassing Achebe’s literary body of work within the framework of global literature to facilitate cross-cultural exchanges and create a platform for discourse that brings the eternal and universal essence of Achebe’s profound perspectives to the forefront. Next year, Bloomsbury will release my long book on this iconic figure, Chinua Achebe: Narrating Africa in Fictions and History. Nothing in this tribute anticipates my long book.
Africa, as we know, is a continent teeming with abundant diversity, intricate historical narratives, and deep intricacies. From the golden sands of the Sahara to the verdant rainforests of the Congo, from the vibrant streets of Lagos to the tranquil vistas of the Maasai Mara, our continent is a rich tapestry interwoven with a multitude of cultures, languages, and customs. However, amidst this kaleidoscope of diversity, a common thread exists that unites us all – our shared past and the guidance that has shaped it. The chronicle of African leadership is as ancient as the continent itself. It is a tale that spans millennia, from the time-honoured realms of Egypt, Mali, and Great Zimbabwe to contemporary nation-states.
Throughout this extensive chronicle, the art of guiding has played a pivotal and transformative role in shaping the course of our destinies, for better or worse. As we stand at the crossroads of a new era, we must thoroughly scrutinize the paths taken by our leaders, the obstacles they encounter, and the prospects that lie ahead. African leadership has emerged as a tapestry interwoven with contradictions in the postcolonial epoch. We have borne witness to visionary leaders who have ardently championed the cause of emancipation, ushering in waves of sanguinity and aspiration. However, we have also observed individuals who, cloaked in the guise of liberation, have fortified their positions of authority, often at the detriment of the same people they pledged to serve. This dichotomy, this inherent tension between the allure of leadership and its frequently tumultuous reality, constitutes the essence of our present discourse and aligns with the commemoration of the 40th anniversary of Chinua Achebe’s provocative political treatise, The Trouble with Nigeria.
We honour the magnificent literary titan, Chinua Achebe, and commemorate his profound impact on the world. Hailing from the fertile lands of Nigeria, he was a guiding light for Africa, resonating far beyond its borders. Achebe’s brilliance extended far beyond his mere occupation as a writer; he was a masterful storyteller, a profound philosopher, and a protector of our collective memories. Through the eloquent rhythm of his prose, he infused vitality into the ancestral chronicles, painting vibrant tapestries that encapsulated our culture, traditions, and the essence of our shared humanity. The power wielded by Achebe’s pen surpassed that of any sword, challenging and dismantling colonial narratives while offering the world a glimpse into Africa’s soul. From the heart-wrenching downfall of Okonkwo in Things Fall Apart to the intricate political entanglements of A Man of the People, Achebe masterfully captured the intricacies, magnificence, and hardships of a continent teetering on the precipice of transformation. However, beyond the pages of his novels, Achebe emerged as a champion of humanism. He embraced the profound value of each individual’s inherent dignity, the interconnectedness of our shared humanity, and the wondrous ability of narratives to bridge the gaps that divide us.
Prof. Chinua Achebe
In our celebration of Achebe, we do not merely pay tribute to a man but to a legacy—a legacy that serves as a poignant reminder of the potency of language, the significance of our cultural heritage, and the boundless opportunities that open up when we dare to follow our dreams. Although Achebe, the majestic Eagle perched upon the Iroko tree, may have taken his final bow, his tales, sagacity, and unconquerable spirit will eternally soar within the depths of our souls.
In the heart of Africa, a storyteller was born,
Achebe, the voice, when hope seemed forlorn.
With a pen as his spear and paper as his shield,
He painted our stories, and our wounds slowly healed.
From the banks of the Niger to the world’s vast expanse,
He sang of our heroes, our love, and our dance.
In tales of tradition, of gods and goddesses,
He echoed our struggles time and again.
Oh, Chinua, the sage, with wisdom so profound,
Through your words, our history will forever remain.
For in every line and every verse,
You captured our soul, the universe’s diverse.
A beacon of hope, a pillar so tall,
In the annals of time, your legacy won’t fall.
For as long as stories of Africa are told,
Your spirit, dear Achebe, will forever hold.
Rest, great bard, in the land of the free,
Your legacy lives on in hearts like the sea.
Achebe’s Discussions, Scholarships, and Interpolations
Following Professor Abdul-Rasheed Na’Allah’s brilliant views on the book The Trouble with Nigeria, he notes that Chinua Achebe expressed strong criticism of Nigeria’s insufficient road network, only to tragically become a victim of a life-altering accident on the same road. In Anthills of the Savannah, Achebe vividly portrays a ruthless military regime willing to sacrifice the citizens’ lives for its interests. According to Na’Allah, Achebe’s prophetic admonitions regarding the Nigerian political landscape remain pertinent, encompassing Nigeria and neighbouring nations. Despite a concise overview, this analysis necessitates attention due to Achebe’s multifaceted role as a political writer, essayist, and activist. Subsequent issues will delve into these facets. This significance arises from Achebe’s post-independence essays, novels, and poems, which offer a perspective through which the unfolding political events in postcolonial Nigeria can be comprehended.
Achebe’s reflections on the condition of postcolonial Africa are intricately intertwined with politics and aesthetics. This interaction constitutes the core of postcolonial aesthetics. As explored in this segment, examining the language matter, thoroughly studied by scholars and writers such as Owomoyela, Bamiro and Uwasomba, is an integral component of postcolonial identity. In “Postcolonial Adaptation and Appropriation in Chinua Achebe,” Anuradha Basu (2015) contends that Achebe’s literary works present postcolonialism as a means of resistance against the dehumanization of Africans. Nonetheless, as Olaniyan posits, Achebe’s approach is marked by moderate resistance, and he offers an alternative viewpoint on postcolonial politics and identity by employing Igbo aesthetics. In Arrow of God, Achebe metaphorically compares the world to a mask dance, and that remaining static deprives one of truly comprehending its essence. This symbolism embodies Achebe’s balanced position, indicating that the identity of postcolonial individuals should incorporate the consequences of historical events and conflicts between cultures, which profoundly impact African people’s psychological and social composition.
Achebe’s literary contributions have played an important role in the extensive collection of African literature that employs stylistic comparative methods by juxtaposing cultural elements from various origins. Central to his works is the examination of the challenges faced by African identity, both during and after interaction with Western cultures. Achebe’s narratives symbolize the profound impact of this encounter on African literature, as they are heavily influenced by the reactions of indigenous Africans to foreign ideologies and values. Nigeria’s complex tapestry of multi-ethnic divisions is a poignant backdrop to Achebe’s exploration of the obstacles to national unity. His writings act as mirrors that reflect the intricacies of the socio-cultural landscape of this nation. Presently, scholars engage with Achebe’s literary creations and the reflections embedded within them. This scholarly endeavour aims to evaluate the accuracy of Achebe’s portrayals and acknowledge any potential shortcomings in his representations.
Beyond this critical examination, the scholarly scrutiny of Achebe’s work is motivated by a desire to appreciate his enduring legacy and continued significance in the African literary panorama and on the continent. Both as a man and a writer, Achebe remains an enduring figure of interest within academia. Consequently, this intense focus on Achebe’s life and literary output has generated a rich research reservoir. These studies comprehensively analyze every facet of the Achebe phenomenon, providing valuable insights into the complexities of African identity and the evolution of African literature. Achebe’s contributions ignited a profound intellectual exploration that continues to shape our understanding of African cultures, identities, and the power of literature as a medium of reflection and transformation.
An Achebe-Inspired Proposal on New Waves and Directions on African Leadership
As we engage in discourse regarding leadership and statecraft in Nigeria and Africa, I am eager to present novel concepts, perspectives, and courses of action to this esteemed gathering. These ideas provide a distinctive framework to examine the intricate nature of African leadership, incorporating insights from historical circumstances and present-day trials.
- Neo-traditionalism in contemporary leadership
Although Africa boasts a wealth of historical traditional leadership structures, a noteworthy trend is emerging in which modern leaders embrace and adapt these conventional roles to consolidate their authority. This phenomenon of neo-traditionalism entails leaders embracing ancient titles and rituals, not necessarily to honour tradition but to authenticate their governance and appeal to cultural sensibilities. The implications of this trend on democratic processes and institutions in Africa could be profound, necessitating a more comprehensive investigation.
- The evolution of the “Big Man” syndrome
The “Big Man” syndrome, characterized by leaders wielding centralized power and influence, has been a recurring motif in African leadership. Nevertheless, with the advent of social media and the proliferation of globalized communication, some leaders now utilize these platforms to construct a more contemporary and accessible image while retaining their hold on centralized control. The existence of this duality–embodying the characteristics of a conventional “Big Man” while having the qualities of a contemporary, technology-savvy leader–poses an exceptional difficulty for both governing bodies and opposition movements.
- The role of women in African leadership
Throughout history, African leadership has predominantly been under the control and influence of the male gender. Nevertheless, there is a growing acknowledgement of the importance of women in assuming leadership positions, be it within the realm of politics or traditional settings. For instance, countries like Rwanda have remarkably progressed in this domain. This discourse could centre around the obstacles that female leaders encounter, the distinctive viewpoints they bring forth, and the societal transformations facilitating this paradigm shift.
- Postcolonial leadership and the shadow of the past
Following independence, several African leaders positioned themselves as emancipators, liberating their nations from the shackles of colonial domination. Nonetheless, several decades after independence, confident leaders still rely on their liberation credentials to retain their authority, frequently at the expense of democratic processes. The panel could explore the continued influence of colonialism on leadership styles and the expectations placed on leaders in the postcolonial era.
- Youth movements and the challenge to established leadership
Given that a considerable proportion of Africa’s populace is below 30, a discernible divide is emerging between the established leadership and the younger generation. Instances such as the #EndSARS movement in Nigeria and the protests in Sudan highlight the youth’s discontentment with the existing state of affairs and their yearning for transformation. The panel discussion may delve into the obstacles and prospects engendered by this demographic shift, the aspirations of the younger generation, and how the leadership can adapt and respond to these demands.
New Directions in Achebean Studies
Achebe, an eminent figure in African literature, has masterfully composed stories that depict the African encounter and reflect the intricacies of human societies. His literary creations, abundant in thematic profundity and narrative artistry, provide a rich fabric of discernment that is simultaneously profound and illuminating.
- The principle of balance in Achebe’s fiction: The recurring motif in Achebe’s literary works is the principle of balance, which manifests thematically and stylistically. A more intricate depiction emerges when examining the relationship between the direction of balance in Achebe’s fiction and its form and style. As Marjorie Winters notes, Achebe’s narrative style deviates from conventional English usage, introducing elements of “interest, variety, and emphasis.” Although these divergences momentarily impede the narrative’s progression, they contribute to a sense of equilibrium in sentence structure. Critics often interpret this stylistic equilibrium as indicative of “stateliness or formality.” Such a balanced stylistic approach is evident in Achebe’s Things Fall Apart, with irregular sentences employed approximately one-third of the time, resulting in a distinctive rhythm and cadence.
- Ironies of balance: Achebe’s anthology Girls at War, presents diverse narratives that explore the societal shifts and transformations occurring in postcolonial Africa. While thematically bound, these stories testify to Achebe’s command of language and narrative techniques. In praising Achebe’s works, a literary critic has highlighted the notion of balance as a recurring aspect of his fiction. This balance can be observed in various dimensions, ranging from the balanced dualities of the Igbo worldview to the equitable evaluation of characters and situations elicited by his fiction. The stories within this collection, which include the depiction of the Biafran conflict and explorations of tradition and modernity, are imbued with a pervasive sense of equilibrium. However, this equilibrium is frequently tinged with irony, particularly in Achebe’s portrayal of the societal shifts and the erosion of traditional values.
- Achebe’s narrative techniques: Achebe’s use of narrative techniques extends beyond exploring themes; it exemplifies a masterful demonstration of narrative skill. His utilization of oral and literary narrative techniques results in the creation of a distinctive style of storytelling. This style, characterized by juxtaposing, adding, and aggregating various elements, provides equal significance to each narrative component, thus highlighting their importance.
- Embracing tradition and modernity: Achebe’s narratives frequently grapple with the inherent conflict between tradition and modernity. These stories place a considerable emphasis on practice and acknowledge the transformative influence of modernity. As one selected excerpt elucidates, “Despite the preoccupation with the thematic content of these stories, I propose that there exists an unnoticed quality within them: a peculiar and subversive manipulation of linguistic symbols, a manipulation that conventional notions of rationality, equilibrium, and moral order have tended to suppress.”
Drawing upon these insights, it is apparent that Achebe’s literary creations are not merely a mirror image of African societies but also a form of commentary on the human condition. His works offer readers a profound comprehension of the intricacies of life, culture, and history through their intricate fusion of theme and style. Therefore, scholars can uncover the layers of intricacy and subtlety that establish him as one of the most noteworthy writers of the 20th century by examining Achebe’s literary oeuvre through these critical perspectives. Such a multifaceted exploration will enhance the scholarly dialogue surrounding Achebe’s works and give students a more comprehensive understanding of the complexities of African literature and culture.
At this moment, I propose five new avenues that can be considered in the field of Achebean Studies, which could be advantageous in the Africana Studies curriculum.
Achebe’s critique of Eurocentrism
Achebe’s literary works, particularly Things Fall Apart, can be perceived as a direct response to European literature that inaccurately represents Africa, such as Joseph Conrad’s Heart of Darkness. A more in-depth analysis would entail dissecting Achebe’s narrative techniques undermining the Eurocentric perspective. This endeavour would require a critical examination of how Achebe reclaimed the African narrative, presenting an alternative history that challenges Western perceptions and stereotypes of Africa.
Gender dynamics in a changing society
Although women in his novels may appear subservient at first glance, a more meticulous examination uncovers layers of agency, resilience, and subversion, making his depiction of women multifaceted. A scholarly inquiry can concentrate on the nuanced methods through which women navigate the patriarchal structures of Igbo society, particularly in the presence of colonialism and Christianity. This exploration can illuminate the interconnectedness of gender, colonialism, and tradition.
The tragedy of Okonkwo: A comparative analysis
Okonkwo’s tragic descent can be juxtaposed with the tragic heroes of other civilizations, such as Oedipus or Hamlet. A comparative analysis can delve into the cultural aspects that mould these sad narratives, illuminating the widespread nature of specific human experiences and emphasizing the distinctive cultural contexts that shape them.
Language, power, and identity
Achebe’s decision to write in English while infusing his prose with Igbo proverbs and idioms is an important assertion of language and authority. A critical examination could concentrate on how language in Achebe’s literary works is not merely a means of communication but also a tool of opposition, assertion of identity, and preservation of culture. This will result in more extensive discussions on language politics in postcolonial societies.
The interplay of individual and community
Achebe’s characters often encounter tension between personal desires and communal obligations. A deeper analysis can focus on how Achebe portrays the intricate balance between individual agency and societal expectations. This will shed light on the broader theme of the individual versus society, a conflict that resonates across cultures and periods.
So, with reference to Nigeria, it is not surprising that the immediate consequence of the realistic portrayal and exposition of the inefficiencies of Nigerian politicians and the subtle condemnation of their pseudo-messianic tendencies by prominent post-independent African fiction will emerge. With the country’s increased political instability, African and Nigerian writers, historians, and political scholars have risen correspondingly, diligently delving into political systems, actively documenting unstable political occurrences, and significantly producing works in Administrative Studies. The primary motive and objective behind these professionals’ endeavours in Africa is to elucidate and hopefully raise awareness among the general public about the continent’s political predicaments and anticipate the inevitable instability, crises, and disorder within the African polities.
However, rather than explore the terrains of political scholars in understanding this phenomenon, the choice of focusing on Chinua Achebe is vital, partly because he is one of the foremost Nigerian writers to adequately present political crisis through many lenses from the military regime to war stories, and even democratic settings. Also, Achebe’s restriction to the Nigerian space is captivating, chiefly because of his universal depiction of the size, cultural complexity, and modes of operation unique to the nation, as well as criticizing the Nigerian government and giving voice and agency to citizens who suffered and were silenced by these forces of leadership.
Once again, congratulations to the distinguished Professor Chika Okeke-Agulu for hosting this major gathering. Thanks for organizing what will become conversations across time and space. I now rarely attend conferences except to deliver Keynote Addresses, but this is an invitation that I cannot decline from one of the world’s most prominent art historians, an activist, and also, by any measure, an iconic figure himself.
Toyin Falola’s New Book, Sabelo Ndlovu-Gatsheni And African Decolonial Studies, Explores Decoloniality Discourse
Prof. Toyin Falola’s new book, Sabelo Ndlovu-Gatsheni And African Decolonial Studies, is divided into 11 chapters:
Chapter 1: Introduction: Sabelo Ndlovu-Gatsheni’s Decolonization Vision for the World
Chapter 2: Decolonization and Decoloniality
Chapter 3: Marxism and Decolonization
Chapter 4: Race and African Studies
Chapter 5: Africa’s Liberation
Chapter 6: Zimbabwe in History
Chapter 7: Mugabe and His Politics
Chapter 8: Militarism in Africa
Chapter 9: The Challenges of Higher Education
Chapter 10: Futurity
Chapter 11: An Epilogue: The Future of Decolonial Studies
This book considers the work of the preeminent scholar on decoloniality, Sabelo Ndlovu-Gatsheni, as a means of examining the development of decoloniality discourse and considering the future direction of the African knowledge economy.
Sabelo Ndlovu-Gatsheni has been instrumental in constructing theories and ideas necessary for advancing a decolonial system of education and epistemology. This book considers how Professor Ndlovu-Gatsheni’s work has helped to shape our thinking both on Mugabe and the history of Zimbabwe, and beyond to the broader questions of race, liberation, higher education, and the future of decolonial studies. Renowned author Professor Toyin Falola then invites us to consider the dangers of continued repression of African epistemologies, and the enormous benefits of an alternative knowledge economy in which a diverse multiplicity of ideas drives our understanding of the world on to new heights.
Unpacking the various conceptual leanings of decoloniality through the works of one of its leading lights, this book will be an essential read for researchers across African Studies, Race Studies, Philosophy, and Education.
Toyin Falola, Ph.D., is the Jacob and Frances Sanger Mossiker Chair in the Humanities and University Distinguished Teaching Professor, Department of History, The University of Texas at Austin. He is an Extraordinary Professor of Political Science, at the University of Pretoria, Professor of Human Rights, University of the Free State, and Professor Emeritus in the Humanities, Lead City University, Ibadan. He is the recipient of many distinguished awards, including 16 honorary doctorates. He has contributed substantially to decolonization studies, most recently Decolonizing African Studies: Knowledge Production, Agency, and Voice (2022) and Decolonizing African Knowledge: Autoethnography and African Epistemologies (2022).
Nigerian Writer, Other New Voices Dominate Booker Prize Nominations
A graceful novel about a squash prodigy battling grief on court, a dystopia that reimagines Ireland as a totalitarian state and a coming-of-age tale about a neurodiverse teenager are among 13 titles longlisted for this year’s Booker Prize.
The longlist, announced in a news release on Tuesday, features only a handful of novels by celebrated authors, including Sebastian Barry’s “Old God’s Time,” about a retired policeman confronting painful memories, and Paul Harding’s “This Other Eden,” about a mixed-race community that faces eviction from its island home.
Instead, the list is dominated by works by lesser-known writers, including four debuts. On the list is Nigerian writer Ayòbámi Adébáyò, “A Spell of Good Things”.
The New York Times quoted Esi Edugyan, an author who is the chair of this year’s judges, as saying in the news release that the list was “defined by its freshness — by the irreverence of new voices, by the iconoclasm of established ones.”
All the nominated books “cast new light on what it means to exist in our time, and they do so in original and thrilling ways,” Edugyan added.
The four debut books are “If I Survive You,” by Jonathan Escoffery, about a Jamaican family in Miami; “Pearl,” by Sian Hughes, about a mother’s disappearance; “All the Little Bird-Hearts,” by Viktoria Lloyd-Barlow, which is told from the perspective of a mother with autism; and “Western Lane,” by Chetna Maroo, about the grieving squash player and her family.
Among the other nominees are “How to Build a Boat,” by Elaine Feeney, about a neurodiverse schoolboy and the teachers who help him, and the forthcoming “Prophet Song,” by Paul Lynch, about an Irish society falling under the grip of authoritarianism.
Founded in 1969, the Booker Prize is one of the world’s most coveted literary awards, given each year to the author of a novel written in English and published in Britain or Ireland. It is often seen as the capstone of a writer’s career, but the award has also regularly made new literary stars. Recent winners have included Bernardine Evaristo, Douglas Stuart and Marlon James.
Last year, the Sri Lankan author Shehan Karunatilaka won the prize with “The Seven Moons of Maali Almeida,” a satire exploring the trauma of his country’s civil war. After the announcement, the book’s sales jumped to more than 100,000 copies and it has now been translated into 19 languages, the Booker Prize Foundation said in Tuesday’s news release.
This year’s judges will now narrow the longlist down to a six-book shortlist, scheduled to be revealed on Sep. 21. The winning book, whose author will receive a 50,000 pound prize, about $64,000, will be announced at a ceremony in London on Nov. 26.
The full longlist is:
Ayòbámi Adébáyò, “A Spell of Good Things”
Sebastian Barry, “Old God’s Time”
Sarah Bernstein, “Study for Obedience”
Jonathan Escoffery, “If I Survive You”
Elaine Feeney, “How to Build a Boat”
Paul Harding, “This Other Eden”
Siân Hughes, “Pearl”
Viktoria Lloyd-Barlow, “All the Little Bird-Hearts”
Paul Lynch, “Prophet Song”
Martin MacInnes, “In Ascension”
Chetna Maroo, “Western Lane”
Paul Murray, “The Bee Sting”
Tan Twan Eng, “The House of Doors”
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