Interview

MOVIE REVIEW: Femi Osofisan’s Cordelia: A Short Fiction Of Fused Literary Genres

Published

3 years ago

November 3, 2021

NewTimes

Dele Jegede In Conversation With Prince Yemisi Shyllon

Prof. Toyin Falola

A Conversation With Tunde Kelani On Cordelia ( Part 1)

Toyin Falola

On November 5^th, 2021, at 8 pm, Tunde Kelani will premiere his latest movie. This is a rare world premiere to be integrated with a live symphony by the University of Delaware. Global personalities, such as Wole Soyinka and Olusegun Obasanjo, are expected to attend (https://events.udel.edu/event/cultrual_fusion_initiative_world_premiere_cordelia). It has been my pleasure to discuss with TK or TKO, as he is fondly called, about the various aspects of the production, including the challenges.

In this three-part essay, I start with the story on which the movie is based, Cordelia, a short story written by Femi Osofisan, a master of literary genres. Declaring Osofisan a master of literary genres is not particularly news because anyone familiar with Osofisan’s writing antecedent and who has read Cordelia is sure to exclaim, “Femi Osofisan is truly the master of literary genres!” And in so claiming, they would not be wrong. Cordelia is a short fiction of fewer than 70 pages, yet, Osofisan proves his talent and mastery through the scintillating and vivid pages of the book. He takes to a first-person narrative technique that would make readers almost conclude at the start of the book that it is the life story of someone known, or close, to the author. Also, anyone who has been to the University of Ibadan would relate to the vivid and robust imageries that Osofisan painted throughout the book, right from the first page.

To many ardent followers and readers of Osofisan’s works, the literary icon is a dramatist. That would not be a wrong way to describe him, as he has written several successful plays, from Women of Owu to Morountodun, No More the Wasted Breed, Another Raft, Tegonni, amidst others. There is no doubt that drama is at the heart of his literary fame, awards, and critiques. For one, he has carved a niche for himself as an adapter of plays to suit the African setting and through the furtherance of plays from fellow African literary icons. Femi Osofisan, known as Okinba Launko in the poetic quarters, enjoys prominence with poetry too. Okinba Launko is a household name for captivating, Africa-themed, and strongly conceptual poems, and only those who do not know literature would make light of the name. His poetry books include Dream Seeker on Divining Chain and Minted Coins. While his forte may not be in novels and prose, Osofisan has proven his mastery and why he towers among the highest in the ranking of African literary icons.

Femi Osofisan’s Cordelia: A Short Fiction Of Fused Literary Genres

Photo: Cordelia and Adekunle in the car in the TK’s film.

Cordelia is a short fiction written under the Okinba Launko pseudonym. In this book, Osofisan deploys the three genres of literature to give readers a wholesome read of the renowned Osofisan. There are many aspects of discourse in Cordelia. The first noticeable one is the symbolic use of trees, which the reader comes in contact with from the first paragraph, and they do not cease to surface till the very end. From the outset, Osofisan draws a striking contrast between the trees and humans, telling of the complexity of human life and the desirability and continual search for simplicity. Osofisan deploys personification in the description of the trees, and through this, he draws a contrast between the narrator and the trees. We immediately see the observant nature of the narrator, whose name we will never find out–one more reason that may reinforce readers’ suspicion that the story is a biography. The use of poetic devices is also quickly brought to the fore in the first paragraph, as the narrator draws a comparison between the trees’ state that morning and angry and protesting students.

Readers are soon introduced to the narrator’s marital problems. This is not intentionally done to tell them of the narrator’s woes, but as a topic without conscious thoughts. It reminds us of how the mouth speaks out of the abundance of the heart and how difficult it is to have challenges or troubles on one’s mind and not speak about them, intentionally or not. Osofisan’s narrative technique gives readers insights into the narrator’s thoughts and thought patterns. First, we know that the hidden figure is someone keen on nature. Then, one can tell from the outset that the main character cannot talk and argue for long. Picture a man who would rather nurse negative perceptions of their spouse, brood on such perceptions, and appreciate trees rather than confront their marital problems.

The personality of the narrator is further revealed in the succeeding paragraphs. Indeed, he is not the aggressive type. He confesses that when things get tense and are on the verge of getting out of hand, he would “grab his bag finally and flee from the house without his breakfast.” Osofisan further appeals to the imagination of readers through descriptive imagery, thereby creating a clear picture of the narrator’s encounter every time he arrives at the faculty. Yet another contrast is drawn as the narrator reveals that the habitual calmness that the trees bring him every morning is missing on the day when readers have their encounter with him. One remarkable thing that we must draw attention to is how the author infuses the past into the present in Cordelia. It is almost impossible for the reader to discern one from the other until the narrator discloses it. The opening paragraphs of the book are written in such a way that one would not be able to tell that they are not fully set in the present–that while the narrator tells us about his arrival at the faculty, his opening thoughts on the trees and the calmness they bring him are no more than reminiscences.

Photo: Adekunle and Cordelia with the cameraman

Soon after, readers know the cause of the absence of the calmness nature brings to our narrator. And that is his marital woes with Remi, his wife. The narrator’s mind is preoccupied, suggesting that his marital woes are worse than they used to be. His inability to concentrate on teaching his class further confirms this suspicion. His mind is preoccupied, so much so that even though he is taking one of his favorite classes, he has problems concentrating. The narrator is not himself in the classroom, which leads him to abruptly end the class and return to his office for some brooding and me-time.

During his me-time, we meet the trees yet again. They are shaking off the dust this time as the narrator also attempts to shake off the dust that clouded his mind. At this point, the reader meets Stella and Cordelia, two friends who are the narrator’s students. One is a known student, and the other is a new student. Through well-structured dialogues that hint more at their personalities, we get to know about the two women. Also, Stella confirms readers’ suspicion that the narrator’s preoccupying thoughts of his marital woes must have severely impacted his ability to successfully handle his class that morning.

The students’ presence and worry-free chats with the narrator do some good for him, as he slightly loosens up, while doing his best to avoid any casual familiarity. As the students leave, we meet the trees once again. The multi-layered functions of the trees in Cordelia become apparent as one progresses in the reading of the book, or one would notice it during a second reading. They serve as pointers to what is to come, similar to the book’s silent narrator.

Osofisan is famous for the use of narrators. One that readily comes to mind is the narrator in Women of Owu, who reveals situations to readers, sometimes before they occur in the play’s setting. Although the narrator now feels lighter, he treads cautiously, as the mood and mien of the trees pass an ominous message. As if on cue, the announcement of a coup, masterminded by Cordelia’s father, comes over the radio. And so starts an unplanned and unprepared-for adventure. Soon, students start their demonstration.

Photo: The Big Setup

There is yet another lesson for contemporary student unionists. Activism was bred and thrived on Nigerian campuses in the past. Students spearheaded protests and shows of dissatisfaction. They were fearless and bold in their actions. In contemporary Nigeria, the situation is starkly different. The focus of student unionism has shifted to being a money-making means, liaison with mainstream politicians, and a means for students to launch their political careers. As the narrator broods on the consequences of the new coup in the nation, and as students’ voices rise in the demonstration, his wife, Remi, appears and demands to use his car. As he tells her of the danger and tries to dissuade her from driving during a demonstration, Stella enters and confirms the narrator’s fears: Cordelia’s life is in danger.

In real-time, Osofisan takes us through the bravery and chivalry of the narrator: How he goes against the will of his wife to help save Cordelia’s life. He does not hesitate to lock his wife in his office just to save Cordelia. We see how he subjects himself to conditions beneath a distinguished member of the faculty in a bid to save the young girl’s life. We see how he braves confrontation, time and time again, from dissatisfied and angered students. There is also the case of the breaking into his car and how he was injured. One of the most decisive consequences of his decision to help Cordelia is the total disruption of the order in his office. His wife rips apart his precious books and tears up his research documents. This leaves the narrator in an abject mood, further compounded by the military invasion he meets at home.

His inexperience with the military leads him to make the grave mistake of handing over Cordelia to Kawale, a wolf in sheep’s clothing. He realizes his mistake at the arrival of Colonel Nwanze-Peters’ troops. He is whisked away and tortured till the colonel finally frees him. The situation becomes more precise, and the narrator discovers that the coup was masterminded by Kawale, using Nwanze-Peters’ name and voice, and that the coup was foiled. The narrator embarks on the brave mission of delivering a letter to the Kawale camp. On this mission, he gets his first lesson on the need to double-check when dealing with the military. His second lesson with the military is learned when Colonel Nwanze-Peters does not fulfill his promises in his letter to Kawale.

Anyone who has read any of Osofisan’s poetry books will attest to his ability to captivate readers’ attention using poetic devices–imagery, metaphor, alliteration, and narration being chief of them, all of which he employs in Cordelia. Many things are striking about the nature, setting, and composition of the book, but the most striking of them all is how the author holds the reader’s breath from start to finish, using poetic devices to his advantage. In writing Cordelia, Osofisan donned his garment of Okinba, the poetic narrator, and I am convinced that the decision to use the pseudonym Okinba Launko as the author’s name is an intentional and message-laden move.

Cordelia is thematically rich and attention-grabbing, a sustaining short story that TK has successfully converted to a good movie. More so, Osofisan wrote it in a way that makes the book evergreen–like the trees that sit at the faculty quadrangle. And, wonderfully, Tunde Kelani and his production team have a movie on the book. Did TK follow the script? I will answer this question in the second part.

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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INTERVIEW

How A Dull Student Graduated From University With A First-class Degree

Published

6 months ago

June 18, 2024

NewTimes

Edirin Onomuakpokpo

How do you feel after making a first-class degree from the Nasarawa State University?

I feel very elated, in fact it’s a dream come true. At the time I got admission into Nasarawa State University Keffi, a lot of students tried to discourage me, including some of my course mates for being too serious with my academics, some of them even said “nobody will give you first class”. But after my first semester result at 100 level came out, I had 4.30/5.0. This was the moment that changed everything, I realized it was a goal possible to attain only if I put in more effort and work smarter. At the 200 level first semester, I already had a first class CGPA of 4.53, so I just kept on with the tempo. Although faced with so many challenges, at the end graduated as the best student in my department with a CGPA of 4.59

What are you doing currently?

Currently, l’m serving my father’s land under the umbrella of the National Youth Service Corps (NYSC). It’s a privilege to serve, I must say and I’m using this opportunity to impact the students at my PPA and ensuring they get the best education in both practical and theoretical aspects of their studies.

Judging by your name Emmanuel Edirin Onomuakpokpo, you are obviously from Delta State in the South-south. Why did you leave all the universities in the South-south to attend Nasarawa State University?

After I wrote my first JAMB in 2017, Delta State University, Abraka (DELSU) was the first school to which I applied. My dad wanted me to go for medicine but unfortunately I applied for medical biochemistry instead because I didn’t hit the cut-off mark for medicine in my JAMB. However, I had 98/100 in their Post-UTME exam but yet was not given admission to study medical biochemistry. I could remember crying my eyes out that year, seeing my friends whom we graduated from secondary school together gaining admission to universities, I never wanted to sit at home doing nothing. May be it was actually God’s plan not to get admission then because medicine was never something I envisaged for myself. My drive had always been agriculture because I have always loved the idea of growing food and feeding the nation as a kid. So, studying an agricultural discipline would be to me a fullfiment of that dream. The next year 2018, thanks to Engr. Uzoma Kenneth .K, a neighbour of ours at the time and a family friend who introduced me to the concept of agricultural biotechnology, he told me this was the future of modern agriculture and encouraged me to focus my attention there since I already had interest in agriculture. So that very year I researched schools that offer this course, to the best of my knowledge Nasarawa State University Keffi was the closest I could find. Proximity to the university was another advantage to me since we resided in Nasarawa State. These and many other factors contributed to me leaving all the universities in the South and studying at the prestigious Nasarawa State University, Keffi.

What inspired you to attain that academic height?

Let me cut the long story short. I wasn’t always this brilliant and intelligent. There was a time I was called dull by my principal when I was in primary school. I struggled with my academics so much that my principal had to advise my mum to change my school because he couldn’t help my situation. This made my mum cry so much and I could feel her pains. After my mum agreed to change my school, I was repeated and had to be in the same class with my younger sister at the time. The moment I will never forget was one fateful morning, I was seated at the back sit of the class writing my exams, I think English Language, as I was focused on my paper suddenly I heard my name Emmanuel!! with a thunderous and aggressive voice, when I raised my head up it was my quantitative reasoning teacher Mr. Haruna. I will never forget his name. He called me out to the front of the class, and without first telling me the crime I had committed, he gave me a dirty slap. After which in an angry tone, he told me I failed his quantitative reasoning exam, that I had 16/70. I held my face with my hands, because I was very fair, the marks of his hands were visible on my face. I went home that day with that trauma and anger and told myself that never again would I be humiliated because of my academic performance. I didn’t just tell myself out of emotion, I backed it up with actions. Nobody was telling me to read my books, I told myself, I stopped playing too much and I began focusing on my books. The next term after the previous one the incident happened, I came second in class. This made my mum so happy . My dad was in Benin at the time, he had to send a bicycle for me as his present to show his appreciation of my performance. I was happy with myself too. From then on, there was this consciousness I woke up to that ignited my desire to become the best in everything I do. I was also inspired by my dad’s academic performance, Mr. Augustine A. Onomuakpokpo. He graduated with a second class upper. At the time I got into the university I told him I was going to beat his results. He challenged me to it and now I guess I won, all glory be to God.

Did you envisage coming out of the university with that class of degree?

At first I envisaged graduating with a good grade, maybe second-class upper degree. But after my first semester result at the 100 level, I took a pen and wrote on a sheet of paper “l’m a First-class Plant Biotechnologist” and pasted it on my wall in my room. At this point I knew it was possible and waking up everyday to the writing on my wall, I became restless and heavy each time I missed out on my reading timetable because the man on the wall was the only thing I could see.

What were the challenges you faced and how did you overcome them?

The challenges were numerous but the most daunting one was the issue of balancing my academic life, social life and spiritual life. I had to find a way to be active in all. To surmount the issue of socialization, when I got into the university at the 100 level, because of how pro-active I was in all things pertaining to student welfarism, I was made the course representative. This exposed me to interacting with students from different backgrounds, cultures and traditions. I had to develop leadership skills, listening skills and attentiveness to be able to shoulder the responsibilities of being a course rep and secretary general of the department. I was also very active in religious activities. During the 100 level second semester, I discovered that from 100 – 400 levels, there was no group dedicated to actively putting my school especially my department in prayers, so I formed one and congregated students to intercede for the department. I believe our prayers worked and God helped us. Although I was engaged with all these activities, I also ensured that only 20% of my time was given to them and 80% of the time, I was always on my books.

How did your lecturers support you ?

I wouldn’t have achieved this great feat without the help of my lecturers. At this point, I’m proud to call them my mentors. They include Dr. Bello Abdulkarim, Dr. Muhammad Hassan Sani Loko and my very unquantifiably supportive supervisor Prof. J. C. Onovo. They saw the potential I was carrying, and they drew me close like a father would a son and constantly fed me with words of encouragement. Dr. Bello Abdulkarim and Dr. Muhammad Hassan Sani Loko would always admonish me and call me to order when they noticed I had derailed. University is a place filled with so many distractions, sometimes we may get carried away by activities forgetting the very reason why we are there. Having people like these was a blessing to me and I’m proud to say these were the people that encouraged me and pushed me beyond my self to bring out academic excellence in me.

What is your plan after your youth service?

My plan after my youth service is to get a fully funded scholarship in Canada, USA or Europe, to further my academic career in order to gain advanced knowledge in scientific research especially in the area of biotechnology, genome sequencing, environmental conservation, plant breeding and genetics, and bio-resource engineering. So that with the scientific skills acquired from this programme, I would be able to positively impact the Nigeria agricultural sector and the world at large, to help combat the issue of food insecurity and to proffer solutions to plant-related issues using biotechnology.

What advice do you have for students who desire to graduate with a first-class degree?

My advice is simple, make your academics your priority and exclude unnecessary distractions and put God first. Have a CGPA goal for each semester and remember each time you fail is an opportunity to reinvent yourself to do better the next time you try.

Interview

Toyin Falola Interviews To Hold Panel Discussion On Languages And Archives In Knowledge Reproduction About Africa

Published

11 months ago

February 8, 2024

NewTimes

The Toyin Falola Interviews has scheduled a discussion with distinguished panelists, Professors Ngom Fallou, Ghirmai Negash, Abiodun Salawu, and John Mugane, who will be sharing their expertise on “Languages and Archives in Knowledge Production About Africa”.

Sunday, March 3, 2024

5 PM Nigeria

10 AM Austin

https://www.tfinterviews.com/post/Languages

Join via Zoom:

https://us02web.zoom.us/j/81714206181

Interview

Pentecostalism In Africa (1)

Published

11 months ago

February 1, 2024

NewTimes

Prof. Toyin Falola

By Toyin Falola

Of all the things that have happened to the African continent in the past decades, the growth and expansion of Christianity and Islam have been one of the most impressive. This deep commitment to faith is not totally removed from the natural gravitation toward hope and positivity. Against the background of declining opportunities, many Africans have found solace in religion and the promise of a better life. If things don’t work well on Earth, the afterlife offers more than a promise.

Within the enormous growth of Christianity in Africa has been the steady rise in the popularity and expansion of Pentecostalism. The socio-economic, religious, and political nuances of the rise of Pentecostalism will be one of the subjects of the Interview with a preeminent figure, Apostle Professor Opoku Onyinah, on February 4, 2024.

Pentecostalism on the African continent dates to the early 20th century, with the earliest movements such as the Apostolic Faith Mission, Assemblies of God, the Pentecostal Zionist Movement (all in South Africa), l’Église Harriste (in Côte d’Ivoire), Christ Apostolic Church, morphing from Precious Stone Society, and the Apostolic Church (all in Nigeria). Some would argue that I may be confusing some of these churches with latter-day Pentecostal ones.

Pentecostalism took off during the colonial era, heavily influenced by the American Pentecostals, including but not limited to William Seymour (who wrote the Apostolic Faith newspaper that sparked the influx of Pentecostalism into the continent), Lucy Farrow, Paul Marty, and Julia Hutchins. Like all successful expansions in history, the Pentecostalist movement came to Africa at a time when the environment was fertile for its growth. Some would also argue that Pentecostalism was homegrown.

The African people were subjected to colonialism, and in seeking a way out, they found hope in the core ideals of the new movement — grace, salvation, an afterlife, spiritual empowerment through the Holy Ghost, healing, and wonders — promises that held liberation for the people and freedom from the shackles of the second-class citizenship that colonialism offered them on their soil.

The case has often been made in favour of classifying religion as a social concept. This classification does not seek to discredit the divinity that any of the religions claim. However, it is a way to argue that religions belong in the human society, by humans; as much as cultures and civilizations belong to the human society. A point of note in the argument for the classification of religion as a social concept is religious syncretism. Just like any other human social phenomenon capable of influencing and being influenced by other phenomena, religions and religious denominations and factions influence and get influenced by other religions and religious denominations, and Pentecostalism is not an exception.

Pentecostalism has witnessed several cultural adaptations and syncretism. Religious worship among Christians is subjected to personal perceptions and subjective interpretations of the divine. A Christian can only offer worship in the best way he can conceive in his mind who his Creator is. He can imagine the wonders of the Creator. Therefore, as the Pentecostalism movement grew in popularity across and spread across the African continent, it was influenced by several indigenous African belief systems and practices.

The result has been a dynamic interplay of Pentecostal Christianity with traditional African spirituality, giving rise to unique, Afrocentric expressions of faith. One of these unique, Afrocentric expressions of faith is the upbeat mode of religious worship among Pentecostal churches. This upbeat mode reflects vibrant and lively music, energetic dancing, loud prayer sessions, and an insurmountable belief in the intervention of divine forces in terrestrial affairs.

Furthermore, the communal nature of African societies, influencing the people’s strong belief in and connection to their ancestral heritage, has made the belief in and war against ancestral curses, “village people”, and witchcraft popular elements in the Pentecostalism practised in the African continent. From the earliest years, prayers of war against witches, wizards, and enemies formed an integral part of churches such as the Christ Apostolic Church and even served as one of the biggest factors in the swift growth and expansion of African Pentecostal churches.

I stated above that Pentecostalism has been one of the fastest-growing phenomena on the African continent. However, it is vital to note that Pentecostalism’s growth has not only been about the founding of several churches and the expansion of such churches across Africa and other continents. Beyond its spiritual dimensions, Pentecostalism has highly influenced the social landscape in Africa. The swift growth and expansion of Pentecostal churches, the construction of mega-church buildings, and the management of several church-owned operations have also meant that these churches have become large employers of labour, with thousands of members earning their living through church operations. Some of these large Pentecostal churches own printing presses, primary schools, secondary schools, and universities — some of which have gone on to be ranked among the best institutions on the continent.

These large-scale operations have afforded people access to education and employment, two of the most critical elements in any society. Furthermore, donation and support outreaches are an integral part of the existence of many of these churches. There is no denying the level of influence Pentecostal churches wield in society, from the grassroots to the elite strata, especially as their large sizes mean they can always boast of members in every industry and at every level. The brotherhood approach of these Pentecostal churches means members are quick to identify and help each other. This, often called “being favoured”, is a case where members of mega Pentecostal churches belonging to the elite strata of society find placement for their fellow church members at government parastatals and institutions, multi-national companies, and other companies.

The founding of mega Pentecostal churches and the construction of grand worship centres have also been instrumental in the construction of healthcare centres, road networks, and housing structures. Furthermore, several African Pentecostal churches have been involved in the organization of large-scale empowerment programs, especially for women and youth, and community development initiatives, including serving as pressure groups to influence government policies.

In saying that Pentecostalism in Africa has experienced immense growth, I am also saying that while globalization has become increasingly realistic with the increased connectivity of people across the globe, Pentecostal churches in Africa have tapped into the advantages of technology to bring their operations to a global audience. Several Pentecostal African churches — such as The Redeemed Christian Church of God, the Christ Apostolic Church, The Apostolic Church, United Family International, Church Doxa Deo, CRC Church, the Living Faith Church, Deeper Life Bible Church, and the Church of Pentecost — have established a global presence spanning hundreds of countries, influencing the diaspora community, and contributing to the global Pentecostal movement.

The introduction of satellite television networks played a crucial role in the expansion of African Pentecostal churches into the diaspora. As members of these African churches relocated to other countries, they sought the need to continue in fellowship with their churches and founded branches in their new locations, getting an easy connection to the headquarters through the internet, satellite television, and transnational networks. African Pentecostal churches in the diaspora do not only impact global Christianity, but they also play an unmistakable role in the shaping of the religious experiences of the African diaspora, serving as a haven and a new family for new immigrants and positioning as centres of cultural preservation, spiritual solace, and community building.

Although there has been immense growth and expansion within the Pentecostal movement in Africa — with an undeniable socio-economic impact — there are deeds and developments among Pentecostal churches on the continent that leave room for criticism and questions.

To properly explore Pentecostalism in Africa, it is vital to examine some of the critiques that have been levelled against Pentecostal churches on the continent. The first and perhaps biggest concern that has been brought up in the wake of the growth of Pentecostalism has been the commercialization of spirituality, a phenomenon that has manifested itself through several dimensions. There have been cases of churches categorizing spiritual problems and assigning financial costs to each category for members seeking deliverance.

There has also been an emphasis on tithes, offerings, and giving back to the church, sometimes overly emphasized at the detriment of the giver, who may not be financially buoyant but must succumb to the pressure and belief in the promises of manifold blessings and the multiple returns on every token given for every token given.

Several Pentecostal churches in Africa promote the prosperity gospel, which has seen their leaders rank among some of the wealthiest spiritual leaders in the world. The theological concepts of the prosperity gospel emphasize material wealth as a sign of God’s favour, sometimes elevated as the core of a church’s message, thereby ignoring the possibility of members seeking wealth, including through financial misappropriation, fraud, embezzlement, and other crimes.

Over the years, doctrinal controversies have also rocked the Pentecostal movement in Africa, sometimes threatening to disrupt the movement and tear it asunder. Although Pentecostal churches on the continent share some common beliefs revolving around salvation through grace, healing, and some other concepts, there are stark differences in some of their doctrines, with some churches accusing others of peddling heresy. The doctrinal divergence in the African Pentecostal movement has sparked theological debates, including spiritual gifts, speaking in tongues, the role of women in the church, and what constitutes holiness.

Pentecostalism in Africa has come a long way, and by all indications, it shows the potential to grow in leaps and bounds. It is, therefore, with utmost pleasure that I invite you to join us on the next edition of The Toyin Falola Interviews, where we will host Apostle Professor Onyinah — a scholar of excellence and a leading theologian in the field of African Pentecostalism.

Sunday, February 4, 2024

5:00 PM Nigeria

4:00 PM Ghana

10:00 AM Austin CST

Register and Watch:

https://www.tfinterviews.com/post/opokuonyinah

Join via Zoom:

https://us02web.zoom.us/j/87059407807