Ụlọ

Release 012 · Apr — 2018

Part III · Ụlọ

Brief Village Observations

It's 10.30 on Christmas morning and I’m eating freshly roasted plantain in the reception of God is Good Motors, waiting for the bus to my mother’s village twelve hours away. A tall guard in freshly pressed security uniform tells us to sit down and wait. My mum retorts “Everywhere in Nigeria they don't want people to stand because it makes them feel like they're being rushed!”. Behind us an elder lady yells through her phone “Hai! I am dying here now! Hai! I am dying here now! Hai! I am dying here ooo! Please help me”. Her luggage is missing. Screaming is the anthem of Lagos, so people ignore her.
While the rescramble for Africa continues unabated, a long throw from the frantic lives of Lagos is the quiet town of Isuikwuato in Nigeria’s east. Within here lies the village of my mother, grandmother and forefathers before them. With all the energies that city life embodies, my sojourn in the village, or Villa as I come to know, is the antidote to such a life. The red clay spills into the heavens as the hammertan engulfs the afternoon air, rendering the sun a fuzzy disk in the hazy sky. As we meandered dangerously close to the edges of Eastern Nigeria’s beautiful hills, our driver says wistfully “The people we are going to visit, they hold the spirit of the community. They are so elderly”.

The Dying

The village of my Mother is kept beating by the young and elderly. Those disconnected from their villages are deprived of a vital connection to their past; a loss of their stories, their music and dance, their spiritual practices and beliefs. As globalisation expands without pause for breath, I envisage the local wealth of small towns and villages rendered worthless. The villages and towns abandoned, the fields overgrown, the houses emptied, the loneliness and silence. This in itself is a type of death. The death of the community, the death of the spirit, the death of languages and the death of cultures. But we are here, to rekindle our energies with the spirits, both alive and eternal.
If the gap between rich and poor is not tackled, the envy and rage of the group left behind will destroy the prosperity of those rich few – Mamphela Ramphele
The leaves of the palm trees sound like rain in the cool breeze of the hammertan. The cockerel announces the early morning with his crow. “Come and see what God has done, I will praise him. Come and see what God has done ooo, I will praise him ehhh...” the song blares from an old cassette player. "Let us come and celebrate the Lord" my Uncle declares with a song in his voice and the compound comes to sing a morning prayer. He complains about his lack of phone signal then smiles to himself proclaiming "It's fine. Let somebody miss me for once". Village life.

On Nature

True character is revealed in the choices a human being makes under pressure - The greater the pressure, the deeper the revelation, the truer the choice to the character’s essential nature – Robert McKee
The village teaches you humility and you learn nature’s predisposition to preserve only what is useful. To survive in such a place there is little space for life's little ignorances and thus you cannot be softened, you must be formed by its unglossed environment and harden against its extremities.
Modern urban environments are a stark contrast to this village life, where human needs are conveniently serviced: power, water, food. Heart disease, diabetes, osteoporosis, and other afflictions of modern life are down to changes in diet and physical activity. Nature’s physical challenges are relinquished so biological mechanisms for reducing energy expenditure in the absence of physical activity now manifest as diseases. Modern medicines are now needed to treat modern life.

On Family

In our days the adults would be eating and the children will be washing plates. Look now. Old women. Grandmothers. washing plates... Why are you laughing? Oyinbo says ‘one good turn deserves another’. One day it will be your turn – Aunty Amaka
Family means survival here. The very definition of family extends beyond mother and father, brother and sister and the liberal use of Uncle and Aunty is a testament to this. Beyond being used as a form of respect while addressing elders, it acknowledges our greater kinship.

Five-Hundred and One Nigerian Languages

Sometimes there is something that you want and have, and you are taking it for granted – Aunty Oluchi
Abanyom, Abon, Abua, Acipa, Adamawa, Aduge, Afade, Agatu, Agoi, Agwagwune, Ahan, Ajawa†, Ake, Akpa, Akpes, Akum, Alago, Alege, Amo, Anaang, Anca, Angas, Arabic, Arigidi, Arum-tesu, Ashe, Asu, Aten, Atsam, Auyokawa†, Awak, Ayere, Ayu, Baan, Baangi, Bacama, Bada, Bade, Bakpinka, Bali, Bangwinji, Bariba, Basa, Basa-gumna†, Basa-gurmana, Basa-kontagora, Bata, Batu, Bauchi, Beele, Begbere-ejar, Bekwarra, Bena, Berom, Bete, Bete-bendi, Bile, Bina, Biseni, Bitare, Bo-rukul, Boga, Boghom, Boko, Bokobaru, Bokyi, Bole, Bu, Buduma, Bukwen, Bumaji, Bura-pabir, Burak, Bure, Buru, Busa, Cara, Che, Cibak, Cinda-regi-tiyal, Cineni, Cishingini, Ciwogai, Como karim, Cori, Cross river, Daba, Dadiya, Dass, Daza, Defaka, Degema, Dendi, Deno, Dera, Dghwede, Dibo, Dijim-bwilim, Diri, Dirim, Doka, Doko-uyanga, Dong, Duguri, Duguza, Duhwa, Dulbu, Dungu, Duwai, Dza, Dzodinka, Eastern, Ebira, Ebughu, Edo, Efai, Efik, Efutop, Eggon, Ehueun, Ejagham, Ekajuk, Eki, Ekit, Ekpeye, Eleme, Eloyi, Emai-iuleha-ora, Engenni, Enwang, Epie, Eruwa, Esan, Etebi, Etkywan, Etulo, Evant, Fali, Fali of baissa, Fam, Firan, Fulfulde, Fum, Fungwa, Fyem, Fyer, Ga'anda, Gaa, Gade, Galambu, Gamo-ningi†, Gbagyi, Gbari, Gbaya, Gbiri-niragu, Geji, Gengle, Gera, Geruma, Gevoko, Ghotuo, Giiwo, Glavda, Goemai, Gokana, Gude, Gudu, Guduf, Gupa-abawa, Gurmana, Guruntum-mbaaru, Gwa, Gwamhi-wuri, Gwandara, Gyem, Ham, Hasha, Hausa, Holma, Horom, Huba, Hun-saare, Hungworo, Hwana, Ibani, Ibibio, Ibilo, Ibino, Ibuoro, Iceve-maci, Idere, Idoma, Idon, Idun, Igala, Igbo, Igede, Iguta, Ijo, Ika, Iko, Ikpeshi, Iku-gora-ankwa, Ikulu, Ikwere, Ilue, Irigwe, Isekiri, Isoko, Ito, Itu mbon uzo, Ivbie north-okpela-arhe, Iyayu, Iyive, Izere, Izi-ezaa-ikwo-mgbo, Izon, Izora, Janji, Jara, Jarawa, Jere, Jibu, Jilbe, Jimi, Jiru, Jju, Jorto, Ju, Jukun takum, Kaan, Kadara, Kag-fer-jiir-koor-ror-us-zuksun, Kagoma, Kaivi, Kakanda, Kakihum, Kalabari, Kam, Kamantan, Kami, Kamo, Kamwe, Kaningkon-nindem, Kanufi, Kanuri, Kapya, Karekare, Kariya, Khana, Kholok, Kinuku, Kiong, Kir-balar, Kirike, Koenoem, Kofa, Kofyar cluster, Kohumono, Koma, Kona, Kono, Koro ija, Koro zuba, Korop, Kpan, Kpasham, Kpati†, Kubi†, Kudu-camo, Kugama, Kugbo, Kukele, Kulere, Kulung, Kumba, Kupa, Kurama, Kushi, Kutep, Kutto, Kuturmi, Kwa, Kwaami, Kwak, Kyak, Kyenga, Labir, Lagwan, Laka, Lala-roba, Lamang, Lame, Lamja-dengsa-tola, Lamnso, Laru, Leelau, Legbo, Lela, Lemoro, Lenyima, Lere cluster, Leyigha, Lijili, Limbum, Lokaa, Longuda, Loo, Lopa, Lubila, Lufu, Luri, Maaka, Mada, Mafa, Maghdi, Mak, Mala, Mama, Mambila, Mangas, Marghi, Mashi, Mawa†, Mbe, Mbembe, Mboi, Mbongno, Mbula-bwazza, Mburku, Mingang doso, Mini, Miship, Miya, Mom jango, Montol, Moo, Mpade, Mumuye, Mundat, Mvanip, Mwaghavul, Nandu-tari, Nde gbite, Nde-nsele-nta, Ndoe, Ndoola, Ndunda, Ngamo, Nggwahyi, Ngizim, Ngwaba, Ningye, Ninzam, Nkari, Nkem-nkum, Nkoroo, Nkukoli, Nkwak, Nnam, Nshi, Numana-nunku-gwantu-numbu, Nungu, Nupe-nupe tako, Nyam, Nyong, Nzanyi, Obanliku, Obolo, Obulom, Odual, Odut, Ogbah, Ogbia, Ogbogolo, Ogbronuagum, Oko-eni-osayen, Okobo, Okodia, Okpamheri, Okpe, Okpe-idesa-akuku, Oloma, Olulumo-ikom, Oring, Oro, Oruma, Ososo, Otank, Pa'a, Pai, Pangseng, Peere, Pero, Piti, Piya-kwonci, Polci, Pongu, Psikye, Putai, Putukwam, Pyapun, Rang, Reshe, Ron, Ruma, Samba daka, Samba leko, Sanga, Sasaru-enwan-igwe, Saya, Sha, Shall-zwall, Shama-sambuga, Shamang, Shanga, Shau, Sheni, Shiki, Shoo-minda-nye, Shuwa, Shuwa-zamani, Siri, Somyewe, Sorko, Southeast, Sukur, Surubu, Tal, Tala, Tambas, Tangale, Tapshin, Tarok, Tedaga, Teme, Tera, Teshenawa†, Tha, Tigon, Tita, Tiv, Toro, Tsikimba, Tsishingini, Tsivadi, Tso, Tula, Tumi, Tyap, Ubaghara, Ubang, Uda, Uhami, Ujijili, Ukaan, Ukpe-bayobiri, Ukpet-ehom, Ukue, Ukwa, Ukwuani-aboh-ndoni, Ulukwumi, Umon, Uneme, Urhobo, Usaghade, Uvbie, Uzekwe, Vaghat-ya-bijim-legeri, Vemgo-mabas, Viti, Vono, Vute, Waja, Waka, Wandala/malgwa, Wannu, Wapan, Warji, Wase, Western, Wom, Xedi, Yace, Yala, Yamba, Yangkam, Yekhee, Yendang, Yeskwa, Yiwom, Yoruba, Yukuben, Zangwal, Zari, Zarma, Zeem, Zhire, Ziriya, Ziziliveken, Zumbun
† Languages now extinct

On Religion

Science and religion differ in content but are reflective in their dogma, as both insist upon following their own set of rules to be considered valid. Perhaps the scientific approach is insufficient for comprehensively understanding the phenomena – Unknown
The dichotomy of religious worship with spiritual worship is strongly present in Africa. The undercurrent of beliefs and practices observed over hundreds of generations are not so easily cast aside by new religious covenants. Spirits are as real as light and air and are woven into the very psyche of the people.
Before leaving the village we visit Mama Ike's house. A stern woman with unwavering green eyes, leathery brown feet having been forged by many barefooted miles and a voice that cleared your senses like a plow through snow. She tells us to kneel, bow our heads and accept her blessings as she reconnected us with our origin. She places oil in our hands and prays — loudly — in Igbo. "She did it to protect you from anyone who may want to send you an evil spirit through a handshake" my mother later explains. The elderly truly do hold the spirit where the youth once did.

On Identity

The Master’s tools will never dismantle the Master’s house – Audre Lourde
With the failure of the European experiment in Africa, Nigeria’s course has been tainted since its corruption at its birth through James Robertson's rigging elections. Nigeria like most African states, is not a nation but a conglomerate of peoples, tribes, ideas and ideologies. Our histories, customs and cultures overlap but are distinctively different as we reside within arbitrary borders created through colonial rule. However a nation can not work unless there is a unified vision for and of its peoples. Indigenous African political systems have long lost their autonomy to colonial powers and what it means to be African is to be categorised into a special bracket of human civilisation that is summed up all too readily by the same stories and sterotypes. There needs to be new language, a mode of speaking that depicts more accurately, the various guises in which African cultures takes shape.

The Horizon

There was then no sickness; they had no aching bones; they had then no high fever; they had then no smallpox; no stomach pains; no consumption … At that time people stood erect. But then the teules (foreigners) arrived and everything fell apart. They brought fear, and they came to wither the flowers – Book of Chilam Balam of Chumayel
Science and technology have long been the frontiers of human advancement but in this globally urbanised world, they have receded into the fabric of everyday life and are no longer the frontiers. We are embarking on a future where social, political and economic systems must be understood better to help achieve peaceful and sustainable coexistence. The masses believe everything and nothing at the same time, while thinking that everything is possible while nothing is true. To be truly sustainable we must return back within the bounds of nature’s finite resources. A reconnection with the village helps with this. To survive we must adapt, but we can adapt without forsaking our heritage. We must return to the principles that have governed a simpler time, a time that is still visible in the village, just.
Our flight is delayed an untold number of hours, the airport has no power, and the aeroplane has no fuel: the joys of local flights. However through the thunderstorms and the lightning roars, while the skies descend on the rich forest and red earth, the village will always remain home. Fireflies dazzled through the night til the sun reclaimed the sky like a golden army. My world was new again, and all was good.
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