Connect with us

Opinion

Talkie-Talkie

Published

on

Dele Jegede In Conversation With Prince Yemisi Shyllon
Prof. Toyin Falola

By Toyin Falola

August 28, 2023. Delta Air, Flight 54. 10.45 PM, Lagos to Atlanta. The flight took off. I had not slept for two days running—not because I was thinking about money, like my neighbour to the left, or how to resolve the Zaddy issues for my friend in Kano. Power to the People! I was wondering whether I should write a poem or watch a movie. I was going to sleep, as I could do without sleep for days. My body must experience pain before I make the gains. Before I could decide, a gentleman, like the Devil, gave the idle hand a job.

Shall I tell you how I could have accurately written the biography of a person I had met in under one hour? I was jejely seated by the aisle on a twelve-hour flight when my seatmate to my right, a man, started to make small talk with me. I allowed him because networking is a big thing now. You know how they say we should be nice and accommodating because we can meet our helpers anywhere? God in heaven, in His seat, has His two legs glued to the golden floor and will never come to Nigeria to assist anyone. I would not have known if this man was a friend of Femi Otedola or if he was Barack Obama’s brother or King Charles’ in-law. Maybe he knows Dele Alake, who knows another, Femi, the hilarious Fani Kayode, who is connected with Festus Keyamo, a friend of Nyesom Wike who consumes whisky like the Niger Delta water. I could get a plot of land from the FCT Minister, who will have a lot to give after the demolition work. So, I smiled, nodded and gave simple replies. I even said, “Yes sir,” as Nigerians do.

Out of nowhere, he suddenly blurted out, “Do you know my wife has had 3 miscarriages?” Ha! How am I supposed to know? Did I sleep with his wife? Why do I have to know? Am I the bereaved? We just met 5 minutes ago! I only shook my head as I had no response to give him.  But I was not happy with myself. I suddenly remembered what I was told by the late Bishop Banjo, father of Professor Ladipo Ayodeji Banjo, former Vice Chancellor of the University of Ibadan and father of Mr. Banjo, my boss in 1989 at the Nigerian Institute of International Affairs: 

Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.

I am curious that this passage remains in Romans 12: 15-16. No one bothered to have erased it! Like Egypt, it has yet to move out of Africa. I could not cry. I must show remorse; otherwise, the late Bishop Banjo will accuse me of conceit. I sympathized with my co-passenger.

This man, who we shall call Richard, a name that I hear every day but not because I don’t know him, went on to “share” with me personal information that I did not care to know. Who is killing his babies before they are born? Richard went through a long list of suspects, including his pastor, the thief who steals from the church; his friend who lives on the mainland while he lives on the island; and even his mother-in-law, who was once a witch before Daddy Oyedepo cast the demon out of her.

He asked if I thought the reason why he was bald was because he had diabetes. Olorun O, how does he know I have diabetes if it is obvious that I am bald? I was glad that he accepted my answer that it was because he allowed birds to patch on his head, and he used white soup to eat pounded yam, forgetting that the soup is made with yam. Yam cannot kill Yam, but they can kill Richard.

He told me where he and his wife worked and how much they earned. Too much for two people. I was happy with this information, thinking I would soon receive an alert, the first time in ten years that someone would credit my account. God When? 

He also told me how he was indecisive about buying either a car or a property as a plea gift to his wife for cheating on her with her best friend. I don’t see a problem in this, and I said, “Why don’t you give the car to your wife and the house to your hidden chick?” His wife’s best friend cannot be a side chick, but the hidden one! He thanked me and wondered why. I said, “When caught, you can use the car to pack your stuff and move to the house of your wife’s best friend”. Richard laughed. I discovered, for the first time, that I am a genius. Falola Idan—he does not go to school; he wins the Nobel!

Richard continued, and I did not know how to tell him to stop talking. I could not watch a movie; I could not write a poem. When I could no longer bear it, I pretended to be asleep to save myself from his biography history class. You probably think he “opened up” that much because he recognized me as Toyin Falola, the Japa Professor and the Professor of Japa, but no, that flight was the first time we had seen or heard about each other. I had never met Richard. I may never meet again.

Garrulousness is a bad habit; it is a result of indiscipline. A loquacious person will definitely overshare and even tell lies. There is so much wisdom in speaking less. One who refrains his lips is wise. A fool is known first by his speech, followed by his actions. A talkative person cannot be trusted; when he says good morning, you would have to look up to see the skies if it is truly morning or night. Epictetus has rightly said, “We have two ears and one mouth so that we can listen twice as much as we speak”. Unfortunately, we have people who have ten mouths and one ear and who still speak twice as much as they can listen.

I recall the story I was told of two secondary school boys chatting about their families on their way back from school. In an attempt to brag, one of the boys mentioned that his father returned home the previous day with a box full of money and hid it under his bed. His friend, a gang member, got home and informed the rest of the gang, who paid the boy’s family an August visit at night. After searching, they found out that there was no money anywhere. Out of anger, the robbers shot the boy’s father to death. Out of his foolishness and excessive talking habits, he caused harm to his family. It appears that many people are like this young fool but are probably yet to learn their lessons from oversharing and excessive talk. 

Many people need serious deliverance from their mouths that open like a tap with no control, and water gushes out non-stop. Some people talk to the extent that in a five-minute conversation, you can decode their whole life, what is going on with them and their next move. You know, we always give excuses for whatever we do. Some of the excuses excessive talkers give are: I just like to talk, I like to speak my mind, I am an extrovert, I am an open book, and I do not like to hide things from people. Elejo wewe, be sincere with yourself; you are just a blabbermouth who does not know when to keep quiet, when to talk, what to say, and what is not supposed to be said. Agree with that first; then, we can discuss your problem’s solution. 

No doubt, everyone feels good when they talk about themselves; some people feel important by talking about themselves. If you see a group picture in which you are featured, the first person you will look out for is you. Abike! You will be more concerned about how you look in the picture than everyone else. Hence, people overshare and talk excessively about themselves because they derive importance and validation. 

Oh! I know that feeling when you just announce to your friends, family and online fans that you just got the latest car, you bagged that huge award, your prize is more than $50,000, your wife just took in, you just got a huge credit alert, someone sent you the latest phone, you just booked your flight for a vacation on the moon, Mr. Right just proposed to you, you just changed your wardrobe, you just got an invite from the president. The list goes on. 

There is no problem with disclosing your latest achievements; that is what the gram is for. The problem is that you say too much, reveal too many details, and do not know what should be personal and what should be for the general public. We do not have to know everything; if you have to share, you do not need to give us the details. 

The habit of oversharing is popular among social media celebrities and their imitators. There is a lot of competition out there. The pressure is overwhelming, and to ensure that you do not carry last, you will have to update your fans, whom you think care so much about you and hold you in high esteem, on every detail of your life, from the moment you wake up till the time you go to bed. Two days ago, OBO just told us he has a diamond tooth. I am expecting him to change his tongue to gold. That kind of life is stressful, I must say.

Oversharing one’s personal life will often lead to intentional or unintentional exaggeration. Have you ever listened to someone narrate an incident to you and they mentioned something, and before the end of their talk, they already forgot what they said in the first place, and then everything becomes confusing and contradictory? We must all have that one person in our lives, the “Sydney Talker”, who cannot but add icing to the cake to make their talk interesting to you. They keep talking until they forget themselves in their bad habit and spill unnecessary tea. A black lie here, a white lie, makes a very interesting story. You can thank me later for the expo.

The lack of wisdom to define relationships and set necessary boundaries is another problem of excessive talkers. If everyone is held in the same esteem in your life, then you are in trouble because, through your mouth, you will gladly open the gate of your life to trouble. Classifying your relationships and knowing what to disclose with whom is pivotal to helping you get a hold of yourself and have some level of control. As we would all weigh different kilograms when put on a weighing scale, it is the same way we ought to weigh people in our lives and put everyone in their places, respectively. Everyone cannot and will not mean the same to you. Your online family is not your nuclear family, but your nuclear family is the same as your extended family. Even your friends do not mean the same thing to you on the same level.  Everyone should know what they need to know at their respective time. It is not pride to classify your relationships; it is simple human wisdom; otherwise, your life will be in chaos.

A common form of excessive talking or oversharing is gossip. Truth be told, in one way or another, we all talk about other people in their absence. No one is innocent of that; the difference is what we say, how we say it, and how frequently we engage in common gossip. But it seems the grace for gossip is heavily rested on some special individuals. The Almighty did not share this grace equally. I still wonder how some people are so endowed with this grace. They have made it their life’s business to distribute other people’s personal and private matters. They are very passionate about their job and have earned the “busybody” title due to their expertise in prying into other people’s affairs. The excessive talk of a busybody is mostly not about himself but always about others. Amebo!

Gossip is normalized on social media, where people derive joy and attention from talking about other people’s business. In fact, some people have made it big on social media by digging for information about other people, especially celebrities, and feeding it to the general public. Gistlover is a famous gossip blog that serves the media with celebrity gossip while everyone enjoys trolling and dragging people. https://www.gistlover.com. It is easier to find faults than to find praise. Well, nothing else kills a person as criticism from others, especially those they are trying to please. In the long run, gossip will only do more harm than good to the person sharing and the person who is gossiping about. 

Most people overshare without knowing they have crossed the line, giving every detail about their relationship, family, finance, etc. Women, don’t remove your pants for men, as they will tell their best friends. People, even sometimes some with a disability, gain sympathy and attention and get a feeling of importance; hence, they overshare. It is discipline to learn how to create social and relational boundaries. Do not wash your dirty laundry in public; people are not as interested in you as much as you think; everyone is entirely interested in themselves, which does not even mean they are selfish. You will only end up blaming yourself for the consequences of your bad habit.

Shame, insecurity, and loss of privacy are consequences of oversharing. Borrow some sense from those who reveal little about their life’s business. The fact that they do not share a lot with you does not mean that they do not have much going on in their lives. A problem shared is a problem solved, but not in all cases. Apply wisdom. If that person you are “sharing” your problems with opens her mouth to tell you a quarter of her problems, you will thank God for your own problems.

Compulsive talking is sometimes a result of when you just feel the need to say something, but you betray yourself by talking excessively. Our lives would be more productive when we learn to speak less and think more. Great thinkers are not always great talkers. To stop oversharing, think more about the conversation and whom you speak to. Must I always be involved? Do I know this person?  How much is too much to share? Is this information necessary for this conversation? Does this person need to know this? What level of trust do I have with this person? If you can answer these questions honestly, you will likely avoid revealing too much.

Richard, leave me alone. Please!

 

Continue Reading
Click to comment

Opinion

Act Now To End Witchcraft Accusations And Ritual Attacks

Published

on

Witch Burning, Impunity And Abuses Linked to Witchcraft Beliefs In Benue State
Dr Leo Igwe
Dear Sirs/Madams,
This is an open letter to you, Emeritus Professors, Professors, Senior and junior lecturers, deans of faculties, heads of departments, and school teachers. I am writing because I feel heartbroken, disappointed, and betrayed. I write you because I believe, as educators, we are failing in our duty and obligation. I am writing to draw your attention to a disturbing and dangerous trend in our country: witchcraft accusations and ritual attacks. These practices are an ill wind that blows nobody any good. I urge you all to get involved in addressing this menace, campaigning against these harmful practices, and educating and enlightening the public. As you may have noticed, recently, our society has been witnessing a growing wave of attacks and killings linked to witchcraft accusations and ritual attacks. The situation is getting out of hand.
There have been rampant cases of abuse, savage acts, murder of suspected witches, and horrific killing of other human beings by ritualists. Men and women, youths and adults, children and elderly persons have been victims. The perpetrators have mainly been youths. These revulsive acts are motivated by misconceptions about nature and how nature works, by irrational and superstitious beliefs about causes of illnesses, death, and other misfortunes. These barbaric killings are motivated by mistaken ideas about wealth and riches, about how to make money or become successful. Witch hunting and ritual attacks persist because many people are deluded and have refused to confront and combat their delusions and superstitions. Witch hunting persists because many people believe strongly that human beings can turn into birds and cats, that human beings can harm others, and cause accidents and death through spiritual, magical, or supernatural means. These are nonsensical ideas, aren’t they? Ritual attacks take place in our society because many people believe in the potency and efficacy of ritual sacrifice of humans and animals. A notion that is outright hogwash!
Distinguished colleagues, you would agree with me that witch-hunting and ritual attacks persist due to the failure of our schools and teachers to educate and reorient the minds of our students, youths, and other members of society. We must admit that we have failed in our duty as educators and enlighteners of students and society. But we can rectify this failure, fix this problem, and combat the menace of witch hunts. Unfortunately, many lecturers and teachers hold and enable these superstitious beliefs. They reinforce these misconceptions in the minds of their students. Many lecturers are witch hunters; they are witchcraft imputing and exorcising pastors/imams or members of witch-hunting churches/mosques and shrines. Many teachers believe in ritual money, engage in ritual sacrifice, or sanction ritual beliefs and practices. They defend witch hunting and ritual sacrifice of humans and animals as a part of African culture. As intellectuals, we are complicit in this social menace. And our complicity constitutes a betrayal of intellectual and moral trust.
So, I urge you to have a change of heart and mind because our society is smoldering away due to superstitious nonsense. As intellectuals in a country like Nigeria, you are the people’s last and best hope. I urge you all to step forward and provide the intellectual and moral leadership that the situation urgently requires and help get our society out of this mess and danger.
There are two ways you can do this. First, before every lecture or class, remind your students that no one can harm or kill them through spiritual and supernatural means. Tell them nobody turns into a bird and flies out at night to harm others. Tell them that ritual money is fiction and has no basis in reason or reality. Second, liaise with the Advocacy for Alleged Witches to organize a seminar or a debate on witchcraft and ritual beliefs in your institution. Create opportunities for your students to discuss, challenge, and interrogate witchcraft and ritual narratives, exchange ideas, and share experiences.
Please, let’s begin to push back. Let’s start reorienting our students and youths for a better tomorrow.
Treat as urgent
Sincerely
Leo Igwe Ph.D (Bayreuth), Director, Advocacy for Alleged Witches, Affiliate Researcher, Institute of African and Diaspora Studies, University of Lagos. Research fellow, Institute for Policy Research and Integration in Africa, Freetown, Sierra Leone.
Tel 08130593605

Continue Reading

Opinion

Ritual Killings: Resurgence And Need For Urgent Action In Nigeria

Published

on

Dooyum Dominic Ingye

By Dooyum Dominic Ingye

Before the end of last year, I watched several video clips on TikTok in which some Nigerian youths boasted about engaging in money rituals to get rich. I vividly remember a video showing several young people gathered in the home of a traditional priest for consultation on money rituals. Furthermore, the internet was flooded with videos of young Nigerians declaring, “As 2024 no work for me, na rituals we go do for 2025.” These were disturbing signs of the events that would later define 2025.

Due to the number of ritual killings recorded in 2025, Nigeria’s House of Representatives urged the Federal Government to declare a state of emergency. This was partly in response to figures released by the National Bureau of Statistics (NBS), which indicated that over 150 ritual killing cases linked to young people seeking quick wealth had been recorded in the six months leading up to January 2025. Many of these cases occurred in the western part of Nigeria and the Federal Capital Territory.

For those wondering, ritual killings have always been practiced in Nigeria—from the Ogbuefi and Otu-Edo ritual killings in pre-colonial times to the Otokoto ritual killings in post-independence Nigeria. In 1910, British High Commissioner Sir Hugh Clifford documented various ritual killings in Southern Nigeria. Essentially, where superstitious traditional beliefs held sway, ritual killings were practised.

Prior to Nigeria’s return to democracy in 1999, most ritual killings were performed for so-called traditional religious purposes. However, contemporary Nigeria is characterized by exploitative ritual killings driven by superstition, greed, and power. Vulnerable people—such as women, children, and the elderly—are the primary targets.

Many youths who engage in money rituals today likely grew up in the early 1990s and 2000s, a period when Nollywood movies and the media romanticized or sensationalized money rituals. Films such as Living in Bondage (1992), Circle of Doom (1993), Idejimba (1995), Blood Money (1997), Rituals (1997), and Last Burial (2000) effectively promoted ritual themes that not only evoked strong catharsis in viewers but also solidified their belief in rituals and other superstitious nonsense.

During this period, Nigerians were still reeling from the effects of the Structural Adjustment Program, which caused widespread hardship and suffering. Many saw these movies as validation of the effectiveness of rituals, believing that they could be used to escape poverty. These fictional narratives became ingrained in the minds of children who grew up admiring actors such as Kanayo O. Kanayo, Clem Ohameze, Kenneth Okonkwo, Pete Edochie, and others as classic examples of the success of rituals. They aspired to become like the fictional characters these actors played.

Similarly, the release of Isakaba in 2001 actively promoted the belief in magical powers, particularly Odeshi—the belief that certain charms can make the human body impervious to bullets and machetes. Isakaba depicted a society plagued by crime, where the policing system had failed. The introduction of the Isakaba Boys, who possessed magical powers to apprehend and kill criminals, was portrayed as a welcome solution.

The impact of this movie was profound: it resonated with Nigerians’ real-life experiences, and many wished for a real-life Isakaba to deal with criminals. As a result, many Nigerians grew up believing that certain rituals could make them invincible.

Furthermore, Nigeria’s weak law enforcement system has allowed ritualists to operate freely. Corruption and lack of consequences have emboldened those who engage in money rituals, as they see no one willing or able to stop or prosecute them.

Coupled with increased economic hardship—especially in the last two years—and social media pressure, many young people have been driven to kill others for ritual purposes. In a country where wealth is glorified without question, where education lacks critical thinking, and where social values are eroded, the belief that human body parts can be used to attain wealth or power reigns supreme.

These beliefs have led to the deaths of many young Nigerians with promising futures.

For instance, in January 2025 in Ogun State, four teenagers were arrested for the murder of 20-year-old Sofiat Kehinde. They allegedly decapitated her and burned her head, intending to use it in a money-making ritual. In Ushata village, Nasarawa State, a suspect was arrested for allegedly killing his friend’s seven-year-old son for ritual purposes. The arrest followed a report by the boy’s father regarding his son’s disappearance. In Kwara State, Ismaila Saliu, a 25-year-old herbalist, and an accomplice were arrested by the Nigeria Security and Civil Defence Corps for allegedly murdering Saliu’s 14-year-old brother for a money ritual. Reports indicate that he conspired with another herbalist and an accomplice to commit the act. In Abeokuta last month, Taiwo Yemitan was arrested by the Ogun State Police Command for possessing a fresh human head and dismembered body parts of a female victim. Last year, in Isua Akoko, Ondo State, Yusuf Adinohi was apprehended for allegedly possessing eight human skulls.

These killings have created fear and paranoia in communities. Feelings of trust and friendship have been completely eroded. Women and girls, who are often the victims, increasingly see men as dangerous predators. Worse still, ritual killings are now so rampant that ritualists kill their own wives and children, believing that sacrificing their loved ones will bring them wealth. The most sought-after human body parts for rituals include private parts, eyes, breasts, hearts, heads, tongues, and hands.

To address these issues, the government, as the major stakeholder, must take a decisive action by creating jobs and youth empowerment programmes to reduce desperation for quick wealth. There is a need to introduce stricter punishments for ritual-related crimes to deter offenders and to sponsor national awareness campaigns that educate Nigerians on the dangers of ritual killings. It is also necessary to address misconceptions around wealth and superstition by partnering with organizations such as the Advocacy for Alleged Witches (AfAW), which has spent the last four years addressing witchcraft accusations and ritual killings in Nigeria.

This year, AfAW launched the “Stop Witchcraft Accusations and Ritual Killings” campaign to tackle witch hunts and ritual killings by teenagers. Now is the right time for the government to support AfAW and end this menace once and for all.

Dooyum Dominic Ingye is the Program Manager of the Advocacy for Alleged Witches.

Continue Reading

Opinion

Reading Femi Osofisani’s Well-languaged Mind (1)

Published

on

Readers’ Showers Of Encouragement
Prof. Tony Afejuku

By Tony Afejuku

Let me begin this essay with an open confession – by “open confession” I mean my saying it loud here about writing or speaking about this column’s present subject without difficulty. He is a man, a literary personage of distinction, whose writing span covers years upon years running into decades of verbal self-expression of longitude and latitude of dexterity. Where do I begin and end my scrutiny of Professor Emeritus Femi Osofisan – a distinguished literary scholar and professional of numerous parts that are more than numerous parts? He is a writer who is intimately concerned with imaginative literature; he is an academic/literary administrator; he is a theorist and critic; he is a playwright and dramatist; he is a novelist, biographer and short story writer; he is a newspaper columnist; he is a teacher and mentor; he is a poet, he is, he is a poet. In these listed parts and landscapes, so to say, in which we can rightly examine him without qualms, he so fittingly, so skillfully and so penetratingly distinguishes himself to the extent that we cannot or may not but see him as a literary personality whose stories constitute a story of how his imagination is kindled by experiences, that is, by happenings that were/are intrinsically insignificant and significant at the same time. What this means (to me) is that Femi Osofisan is one gem of a human being and a writer who appeals to me as a significant embodiment of our world, of our landscape, and his response to it.

Now my difficulty about writing about Femi Osofisan today should be apparent to my readers. I cannot possibly dwell on everything I have listed above – as important as they are because I really set out to view him as a poet, a well-languaged poet, of “a particularly wholesome or edifying matter of communication,” as TS Eliot would say. His two recent volumes of new and selected poems respectively called Remember Tenderness (Volume 1) and The Jeweller of Night (Volume 2: On Night and Life’s Mutations) represent faithfully and interestingly what Femi Osofisan (Okinba Launko – his pen name – in publishing the volumes) essentially means to me from my perspective or impression of the qualities of the poems that well define him as a considerable figure in the world of poetry and of letters generally.

In drawing my readers’ attention to Okinba Launko’s new and old offerings in this light exercise, I am not too certain if I should stick squarely to a run of the mill newspaper critique or do the run of the grain on a piece of wood reading distinct in a lavish manner from the former. Which one will delight my readers – my sophisticated and un-sophisticated readers – more? My rumination on the matter fetches me this answer: “Employ what inspiration fetches you to fit into the scheme of the length of time of your purpose and position at present.”

As a poet, what school of poetry does Okinba Launko belong to in our clime as his volumes reveal? Furthermore, what generation of poetry Okinba Launko’s volumes belong to – as the volumes equally reveal? What span of years do they cover or seem to cover in terms of the generations of poetry in our age and clime? These are weighty and difficult questions. I was a young man, a young under-graduate of the Ahmadu Bello University in Zaria trying my hands at poetry and learning to hone my writing skills as a poet or would-be poet. Of course, at this time the great Chinua Achebe had published me in Okike, the very remarkable journal of new African writing he founded, and which is still existing. And my poems had appeared in Poetry From ABU edited by Brian F. Downes, an Irish, and one of our under-graduate lecturers who supervised my collection of poems which I submitted in my final year as the requirement for the Original Composition Course which I was the lone student allowed and expected to offer the course. I cannot remember at this time that I had encountered Femi Osofisan’s name or figure in the world of our literature. But something happened when the late novelist Kole Omotosho visited ABU’s English Department to deliver a lecture to us. After the lecture I remember asking him a question that bordered on the generation(s) of Nigerian Literature. I don’t remember that he answered the question to my literary or critical satisfaction. As the editor of the students’ Departmental literary magazine, The Mirror and one of the founders of ABU Writers’ Club, I was looking for masters outside the class or the generation of Achebe, Soyinka, JP Clark, Christopher Okigbo and others – who would stir us to write what we wanted to write. My stubbornly inquisitive insistence elicited Femi Osofisan’s name from him – but the poetry of the young Osofisan did not exist for me; it certainly did not ring a bell.

Let me relate another encounter. As an undergraduate, Onibonoje Publishers, Ibadan had accepted to publish several of my poems in an anthology – in which other poets – aspiring and established ones – would also be published. Just before I graduated Onibonoje Publishers sent me their contract papers which I duly filled,  signed and dispatched to them. When I did not hear from them after a long time that was more than a pretty long time, after my NYSC year, and I was already in Zaria as a Graduate Assistant, I travelled to Ibadan. Who did I meet there in the publishers’ office – but Kole Omotosho? He told me after hearing my story that Femi Osofisan was the editor of the envisaged anthology committed to the kind of poetry that world allow young writers/poets to use their voices to lead other younger ones the use of their own voices in an original manner. Up to this moment, even though we had ceaselessly seen or met each other at different times, I had not raised the issue with Osofisan whose figure has since loomed large in our consciousness. (Kole Omotosho informed me then in Ibadan that Onibonoje Publishers had some publishing hiccups which I presumed was why the anthology did not eventually see the light of the day).

Now, why this lengthy tale? It is germane, from my point of view, to the matter of the generation of poetry Okinba Launko two volumes that are well-languaged belong to. If at the time I alluded to Femi Osofisan had not made a name as a poet, but as a play-wright and dramatist, can I, can we, regard his poetry as that of a predecessor? And from another point of view can I, can we, regard his poetry as that of a contemporary? The year I mean in this reference to the master of drama and now of poetry after the generation of the big four – Achebe, JP Clark, Soyinka and Okigbo – is from 1975 on.

To be Continued.

Afejuku can be reached via 08055213059.

Continue Reading

Top Stories