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BAYO ADEBOWALE-A GREAT AFRICAN WRITER!!


BAYO ADEBOWALE-GREAT AFRICAN WRITER

Showing posts with label BLACK WOMEN. Show all posts
Showing posts with label BLACK WOMEN. Show all posts

Monday, July 28, 2014

AFRICAN WRITER WOLE SOYINKA'S 3RD WIFE TELLS THEIR LOVE STORY!-FROM CITY PEOPLE MAGAZINE,NIGERIA

FROM CITY PEOPLE MAGAZINE




“How I Met & Fell In Love With Wole Soyinka” – Wife, Folake Reveals

Not many people know who Prof. Wole Soyinka’s wife is. Not many know their love story. A few weeks ago, Folake Soyinka opened up to The News magazine on her love story, revealing how they first met at University of Ife (now Obafemi Awolowo University) whilst she was a student. Excerpts:
How would you describe Prof Wole Soyinka as a husband, father and a husband being?
He is the best human being you can think of. He is very concerned about other people and their suffering even to his own detriment sometimes. H e is just a warm person. Looking at him, you may not know this, but that is who he is. He is someone you would want as a friend. He is very loyal. He is the best friend you can ask for. On National Public Radio –NPR – I listen every morning to a popular programme called Story Corp. One day, they featured a couple that had been married for 70 years, being interviewed by their great grandchildren. They asked the couple why their marriage had lasted so long and both replied that they never fell out of love at the same time.
When one was tired the other was still holding on and I said to myself, “that just describes my marriage.” When he was tired I held on and when I was tired he held on. And now, none of us is tired. We’re still holding on.As a father, I think his children can answer that better but I can tell you that it is difficult to be his child because of his nature. He is not home very often. For a wife, you pretty much have an inkling into what you are getting when you marry someone like him, but a child does not. It’s something you’re into. He recognizes it and alludes to it in is dedication in his book, You Must Set Forth at Dawn” where he wrote. “To my stoically resigned children. “No one likes to share those they love, but they have to share their father with the world. It is difficult for them all.
With my own boys, right from the beginning, I shared with them an advice my sister-in-law, Dr. Folabo Soyinka-Ajayi, gave me when I was newly married. She said her brother “loved their mother a lot but she was never able to own him, not that she didn’t try. She said no one can own him, not is siblings, his wife or his children, he is a world citizen.” I explained that to my boys as soon as they began to notice their father’s absence when other kids had theirs. It is something you understand more as you grow older, even then, it is difficult to accept. I think they grew to understand this, and they feel loved and they got used to him, so that helps. I also think that he relates better with older children. Now, I watch him sit and talk with some of his children who are all now older, and marvel at how the relationships have transformed. It is nice to see. That is him as a father. Professor Soyinka is a great provider as well; you are not going to get the Lamborghini or Bentley Continental GT, but you will get your school fees and it won’t be late. He is very responsible.
Do you sometimes feel that you are in competition with quite a number of other women who want is attention?
No, right from the beginning, I knew he liked me as a person. I am not talking about love now, even though, I knew he loved me. We are great friends and we laugh together a lot. I knew that he wouldn’t deliberately hurt or humiliate me. I also know that there is nothing you can do to stop two consenting adults. Women are always around under all kinds of guises but I have never felt in competition with anyone. Sometimes it intrudes on our lives, but no competition.
How did your love affair start?
As I said, I knew he always liked me from when I was in the University of Ife but I was young and he was so accomplished, so I was kind of worried. After I left Ife and went to do my National Service –NYSC in Kaduna, Dr. Biodun Jeyifo came to visit me and said Kongi had been looking for me. After the service year, Dr. Yemi Ogunbiyi who was at The Guardian got me a job there and one day, he stopped by. The rest of the story is in the public domain with all kinds of unbelievable variations. You also know it. Everybody was part of that story.
What was the period of courtship like?
It was interesting. I was working at The Guardian at that time, he was slowly moving out of Ife. He was exploring where to build a house between Ibadan and Abeokuta. In the end, he chose Abeokuta. Prior to building our house, he lived in Idi-Aba area of Abeokuta. So, for most of our courtship, we lived there and we continued living there after we were married. I worked Monday through Friday and most weekends when I wasn’t working I was in Abeokuta. He would sometimes visit me in Lagos and we spent time together there. Oftentimes, he was busy as I was. Mr. Lade Bonuola, the editor of The Guardian then kept all of us, his reporters, one our toes. We saw each other often but we couldn’t do everyday things that people do because of who he is, but it was nice, very nice. I look back fondly to those days.
When he eventually proposed that he wanted to marry you, was there any objection from anywhere?
I think there were objections from everywhere except from my sisters and brother who were happy if I was. I also had the support of his siblings here. My parents along with most of my relatives objected, not because of anything, they just felt he was too famous and too accomplished. They worried about that. But within a few months after we were married, my parents had changed their minds and they loved him until they both passed away. His close friends didn’t have a problem with it but almost everyone had an opinion. Then came the Nobel Prize in 1986 and that derailed everything for a couple of years. More than a quarter of a century later, those opinions didn’t count, we’re still trudging along. I have enjoyed tremendous love because of him.
Apart from wines which we all know he loves drinking, what re his favourite foods?
He is not a big eater. Even when he eats, it is always in small quantities. The boys always want to go out to each with him because they usually end up eating his food. He likes salami, pasta, moin-moin cooked in leaves especially the stray part that hides between the folded leaves. He doesn’t eat much and I guess that is why he is so slim.
I understand he is a good cook.
He cooks and he is quite good at it. He even cooked about two days ago. When the boys were really little, one day in California, he called us all to the kitchen and said he wanted to have a family meeting. They were so young I don’t even think they had any concept of what a family meeting was. He lined all three according to their heights and asked me to sit. He said he has something to tell us and he was only going to say it once. He whipped out some cooking utensils, moved them around noisily inside the pot, threw some up, caught them, performed a few tricks and then told us to listen up. He said there were only three people in the world that can cook pasta like he does: one is dead, the other lives in Sicily, Italy, and he is the third one and he is going to cook something the likes of which we had never eaten. He cooked pasta that day and we truly enjoyed it. True dramatist! Now when all else fails, he cooks pasta.
What are the things you notice when he is writing or reading seriously?
We leave him alone. We don’t intrude. I don’t know of many people who love what they do for a living like he does. He doesn’t like the administrative part of it like replying endless emails, but he loves writing. I say to my kids how lucky he is to have found something he loves and then do it for a living. He doesn’t bring in as much money as most people think, but then, that is not his motivation for writing. Even when he arrives home from a different time zone, he would wake up in the morning, go into his study, probably at about seven in the morning and if he can’t sleep, he would go in at 3am and work until mid-day non-stop. So, when the kids are going to school in the morning, they don’t even bother to go into the study too say good morning, they just leave him alone.
When he comes out, does he sometimes share the joy and pleasure of his creation with you?
No, he doesn’t discuss what he is working on with anybody. Sometimes, when he is done with a manuscript and he is sending it to the publishers, that’s when I find out what he’s been working on.
Do you sometimes help him edit?
No, I do not interfere. When he brings cover designs for the book, he may ask me which I prefer and he may or may not accept my choice. That’s the extent of my involvement in his creative work.
When you turned 50 two years ago, he danced with you. Does he love to dance? Between both of you who is a better dancer?
Of course, I am a better dancer and I dance more often. I am sure if you ask him, he would say he is a better dancer and that would not be true. He doesn’t dance often. Sometimes, when we are with Uncle Tunji Oyelana of the Benders, he would go on the microphone and they would start signing and a few hours later, they would be arguing about how a song should go and its interpretation. He sings more than he dances. Recently both of us went to see a play and when we got home he started to mimic the dancers, it was hilarious because it was break dancing.
The late Chief Bola Ige once told me that Wole Soyinka may look stone-faced in public, but he can be incredible moved to tears by the pain of others. How true is that?
It is true what Chief Bola Ige said. He is moved by the sufferings of others even to the extent that it affects us at home. You know for sure when something is bothering him and it bothers him more when he cannot do anything about it. You have no idea how the kidnap of the Chibok girls has affected our lives. It is constantly on his mind. Death also bothers him. Recently, when one of is daughters, Yetade, passed away, he wept. The boys had never seen him cry but this time he was weeping uncontrollably. It was shortly after Christmas, so we were all home when the news came. I think that incident rocked him. They say time heals, but I don’t know how time heals the death of a beloved child.
You both have three sons together, how are they doing?
They are all doing very well. It’s just the two of us at home now that the children have all gone in different directions. The first two have been away for a while. One graduated from Stanford University and is now in medical school, the other went to Colgate University and would like to go to Law School and my last is headed to Harvard University where he will be studying Computer Science and Engineering. Fortunately for us, each of them got a scholarship, so we’ve been truly blessed.

Tuesday, August 14, 2012

BAYO ADEBOWALE'S LATEST BOOK IS OUT!-IT PUTS AFRICAN POETRY IN A NEW CATAGORY WITH ITS BRILLIANT AFRICAN IMAGERY! - GET YOUR COPY NOW!

BAYO  ADEBOWALE’S  AFRICAN MELODY
SINGS FULL-THROATED POETIC SONGS FOR AFRICA
Bayo Adebowale’s newly- published book, AFRICAN MELODY, (A Poetic Exposition of the African Essence) combines sweet melody with harsh melody, melody of expectation with melody of hope, for the African Continent. The 144 page book, containing a total of 61 poems, takes readers on a poetic excursion through the socio-cultural history of a Continent at the focus of global attention.
 
Nature and landscape in the book receive close scrutiny, as much as a number of selected political and historical events in the life of Africans on the Continent, and Africans in the Diaspora. (e.g slave trade, colonialism, coup d’etat, poverty, class distinction famine, racism, genocide, etc.)The poet adulates the achievements of the heroes and heroines of the land, while despots who smear the Continent’s beautiful garment with mud, receive castigation and several knocks on the head.
 
Sweet melody reverberates right from the beginning of the book, as readers encounter ‘motionless crocodiles basking under the blazing afternoon sun, at the magnificent swimming pool of Limpopo’ (p.12); ‘termites milling protectively round their Queen in the palatial fortress, inside the kingdom of the giant anthill’ (p.86); ‘photographs of brown-grass savannah teeming with spotted long-necked giraffes  journeying on the express road of the mind in the open horizon of Pategi’(p.19) ; ’ the receding evening sun sitting down on the busy bay of Lake Chad, immobile like a fat market woman transacting business.’(p.6)
 
Harsh melody, in one other section of the book, exposes Africa as ‘an ailing giant walking with the limbs of a stegomyia and nursing a pulsating numbness in the region of his left leg’(p.53). The ancestral land here has become ‘an elephant crippled by a snare; an antelope caught in a trap; an impala extricating from a tightening noose; a puff adder with his stomach swollen by an undigested rodent; and an earthworm dancing the dance of death in a lake of salt.’(p.59-60)
 
Melody of hope resounds in the book with the arrival of notable icons – African role models like Shaka –‘ the black pugilist of the unconquered land of the rugged Zulu nation’(p.14); Kwegyir –‘ the amiable Goldcoast whiz kid who at school chanted multiplication table with ease and acted Daniel in the Lion’s Den with dexterity’(p.21); Makeba – ‘the cool evening nightingale perching on the African bamboo, dishing out symphonies of pleasant solo tunes in mezzo-soprano octave to a listening universe’(p.84); Luthuli – ‘the blooming banana rhizome on the bank of the roaring River Orange’ (p.10); Ali –‘ the buzzing bee with a deadly sting, the graceful butterfly floating in the openness of the blue sky’(p.110); and Mandela, ‘who trod, unscathed, the narrow freedom road, strewn with pricks and pains, thistles and bristles.’(p.98) and Barrack Obama – ‘the long African broom, sweeping the New World horizon incredibly clean and penny – bright… the arrow head of mighty Luo spear shooting staright to target’ (p.124).
 
In Bayo Adebowale’s AFRICAN MELODY, it is music all the way; Music ‘touching the incore of our heart; jerking us to alertness; and stimulating in us, wonder and incredulity’… Music,’ soft as the murmur of the dove at dawn, pervading our days with delight, in cadences of joyful bubbles; and music, harsh as the monotonous tap on the blacksmith’s anvil permeating our nights with grief, in sequences of sad gurgles.’ (p.23)
 
The inclusion of a Classified Index in this brand new book is unique, so also is the full-colour display of imaginative photographs {nine of them}, supplied with highly creative captions by the poet, for readers delight. Adebowale’s AFRICAN MELODY indeed is a ‘deeply-researched and competently – crafted work of art.’
                                            PROFESSOR ISAAC ADEBAYO ADEYEMI
                                            VICE CHANCELLOR
                                            BELLS UNIVERSITY OF TECHNOLOGY, OTA.
 
Cover Price of the Book: N600; $5 {+ $2 Postage Cost}; £4 {+ £1 Postage Cost}
Page: 145
Year of Publication: 2012
Contacts for Purchase:
-          African Heritage Publishers (AHP); P.O.Box 36330, Agodi Post Office, Ibadan, Oyo State, NIGERIA.
-          Email     :               africanheritagelibrary@yahoo.com
-          Phone:                 +2348034495485
+2348072871715
                Yeye Akilimali Funua Olade:      +2348160176922
                Gbemisola Edun:                             +2347063413233
 
"WE HAVE GREAT WORK TO DO. WE HAVE BEEN CALLED UPON TO BUILD A NEW AFRICA AND A NEW BLACK WORLD!"
DR. BAYO ADEBOWALE,DIRECTOR/FOUNDER
AFRICAN HERITAGE RESEARCH LIBRARY AND CULTURAL CENTRE
nigeria-arts.net/literature/institutions/african_heritage_research_library/


book review AFRICAN MELODY red.doc
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Sunday, February 26, 2012

BAYO ADEBOWALE'S AFRICAN MELODY SINGS FULL-THROATED POETIC SONGS FOR AFRICA! -CHECK IT OUT AND READ IT!

BAYO ADEBOWALE'S LATEST GREAT POETRY BOOK IS OUT ! -"AFRICAN MELODY: A POETIC EXPOSITION OF THE AFRICAN ESSENCE" ! - GET YOUR COPY NOW ! -IT'S HISTORIC AND THERE HAS NEVER HAS BEEN ANY POETRY BOOK LIKE THIS BEFORE ON AFRICA!



Tuesday, December 27, 2011

SAVE YORUBA LANGUAGE! -BUY ALL YORUBA PUBLICATIONS EVEN IF YOU ARE ABROAD!- ALAROYE NEWSPAPER IS SAVING YORUBA LANGUAGE!- THE FOUNDER ALAO ADEDAYO TELLS HOW HE STRUGGLE TO PUBLILSH IT!- DO YOUR OWN TO KEEP YORUBA FROM DYING!

FROM yeyeolade.wordpress.com

Alaroye Newspaper IS SAVING YORUBA LANGUAGE From DESTRUCTION!-ALAO ADEDAYO FOUNDER TELLS HOW HE FINALLY SUCCEEDED IN PRODUCING A FLORISHING YORUBA NEWSPAPER ! –YORUBA IS DYING! —WHAT CAN YOU DO TO SAVE IT??-FROM VANGUARD NEWSPAPER((NIGERIA)

by
 Alao Adedayo-Founder/savior of Yoruba Language thru his GREAT newspaper Alaroye! Do Your own part and BUY it every week, get your children to read it- FIGHT TO SAVE Yoruba Language. FROM DYING!
I stumbled four times to make Alaroye a success story – Alao Adedayo
July 8, 2011
Musa Alao Adedayo, a.k.a Agbedegbeyo, is the Publisher/Chief Executive Officer, World Information Agents Limited, the publishing company of the popular Yoruba newspaper, ALAROYE. He spoke to BASHIR ADEFAKA about himself and how he stumbled four times to get it right with the vernacular paper that has today become a success story in the newspaper industry in Nigeria. Excerpt
How did you start out in life?
I am a Muslim but I am not a biased person because God Himself never loved a biased person.  But those who know me from the beginning used to call me Alao Agbedegbeyo.  When I talk of people who know me from the beginning, they are people from the  70s, early 80s and so on.
I came from Abeokuta to Lagos in 1980 doing Ewi (lyrics) artist.  In those days as an Ewi person, you must be attached to a particular musician and I was with Dele Abiodun, who was like my master.  Ewi was like side-attraction at a show and it would come on stage while the musician and his band members were taking a rest.
I had also participated in some dramas through the likes of Jide Kosoko, Ishola Ogunsola, (Dr. I. Show Pepper) and Adebayo Salami (Oga Bello).  It was because of the Ewi that I used to present in those days that Jide Kosoko would always come to Dele Abiodun’s shows.  He would say to me, “Alao, we are having an outing somewhere and I want you to perform your Ewi there,” and I would say no problem.
How did Ewi correlated with the broadcaster that you were?
By and large as God would have it, through that channel, as I have mentioned before, I became a broadcaster.  Sometime in 1979, Radio Lagos started a programme called, Kebuyeri, which was mainly for the Awada Kerikeri group that was then run by Adebayo Salami popularly called Oga Bello.  We went to a show at Ebute Metta and Adebayo Salami and his group members had also come to that show.
It was there he saw me and said, “Ah, Alao! Radio Lagos has just given us a programme and we want you to be in it” and I said no problem.  We didn’t even discuss money because what was more important to us at that time was the job.  That was how we started the programme and it became overwhelmingly popular turning me into a celebrity.
Behind that programme, a plan was going on by the management of Radio Lagos and the producer of the programme, Adebayo Tijani, communicated to me that management was talking about me and that was how I became a newscaster with Radio Lagos reading Yoruba news at that time.
I left Radio Lagos in 1981, which was a real year of politicking in the country.  Then, Radio Nigeria Ikeja which was established within that time was located in Ikoyi and in fact when we were there, we were always abusing and calling them, “Agberekusu f’ohun Ikeja” that is, people who were on the Island claiming to be speaking from Ikeja (laughs).  I eventually found myself at the Radio Nigeria Ikeja and later NTA but I did not stay long before I left.
When you left service, where did you go?
When we joined broadcasting, most of us did not get the job because of our educational qualifications and so, when I left the NTA, it was an opportunity for me to now go and improve myself, which then took me to the Nigerian Institute of Journalism (NIJ) and then the universities for my first and later second degrees.
How did Alaroye come into the show?
It was in May 1985 when I was 25 and while I was still working as a Yoruba newsreader with the NTA that I decided to try my hands in publishing, which brought about the Alaroye.  Between May and October of 1985, I was only able to publish four editions of the tabloid that was meant to be weekly.  I was doing it alone because I had no such money to hire people.   It thus became a staggered publication because it was a one-man’s idea and as a result, no prospective partner was willing to support or invest in the business.  It was also like that because Yoruba newspaper business at that time was seen as a barren land.  So, naturally, it died.
Further effort was made at resuscitating the paper in 1990 but it couldn’t get to the vendors,  though it was being published. It was to be launched that year so that some funds could be raised. On the day of the launching, a prominent member of the community who was a friend of both the chief launcher and chairman, Lai Balogun, died. So it was a wrong day for the Alaroye’s show as the whole community was thrown into mourning and no one remembered the launch.
In 1994 when I made the third attempt at the publication, I was convinced that Alaroye would one day emerge a success story because, for four weeks, I was able to publish the weekly paper consecutively and throughtout the period,  it was well circulated and generally accepted.
And because I had acquired more knowledge about all it required to make a successful print media, Alaroye was able to stand and  able to meet the standard of a newspaper. Yet, it couldn’t go far because I could not raise the required fund to keep it going.  And for two years, it remained like that until July 2, 1996, when we were able to revisit it and tried our best to make it what it is today.  That was the fourth attempt and it has now come to stay.
I thank God that today, Alaroye is seen not as a happenstance, but a planned revolution in the newspaper industry in Nigeria.  And it is so because, no Yoruba newspaper has been so successful because most of the earlier issues, people have said, were translataion of English newspapers or repetition of news items already carried on radio and television.
Alaroye is original for its thorough analysis, research works and investigative journalism that many have appreciated as having put the newspaper on a very high pedestal. It informs, educates, entertains and analyses events as they unfold through the Yoruba culture. For this, it circulates in Nigeria, wherever Yoruba domicile, with the print run sometimes as high as 150,000 copies per week.  I have the reason to really thank God today because, in Nigeria, particularly among the Yorubas, Alaroye is a language. It is the culture.
The Conference of Yoruba Leaders showcased by your newspaper, which debuted in 2002, hasn’t seemed to produce any result considering the fact that Yorubas are still intolerably disunited.  What is the problem?
The problem we have in Yorubaland is the way we play our own politics.  What Alaroye is trying to do is to serve as a bridge to bring all the leaders together.  There is need for a connecting point, which will connect all Yoruba people with one another.  We have very, very intelligent, well exposed and highly patriotic sons and daughters of Yorubaland.  We cannot run away from the fact that we are Yorubas; we had been Yoruba people before Nigeria and we will remain Yoruba people within Nigeria.
Yes, political party differences are there but we should be able to know that there is difference between politics and governance.  So, during election, you can abuse and criticize yourselves but once election is over, issue of governance becomes the central point while politicking is set aside for another election season.  And if you are the governor, you should see yourself as the father of all, as the head of government and people should see the governor beyond his party but as the leader that all of us should relate well with as one of our own.
In the year 2002, I went to Papa Abraham Adesanya and I said to him, “E ma bawon se oselu.  Ema bawon da si oro oselu.  Asiwaju Yoruba ni ki’e je” (That Papa should not be part of politics other Yorubas played but that he should be okay with himself as Leader of the Yoruba Nation).
He asked me why.  We talked a lot about it and he agreed with me.  Not only that I went to discuss it with him, we made it a critical editorial issue, which some of the Afenifere members then responded to.

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Saturday, June 26, 2010

BAYO ADEBOWALE-"THE WRITINGS OF A VILLAGE MAN" BY AKINTAYO ABODURIN IN NEXT ON SUNDAY NEWSPAPER,JUNE 2010

from 234next.com



One of the author’s works was adapted into a Tunde Kelani Film, ‘The Narrow Path ’ Photo: AKINTAYO

The writings of a village man

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Novelist Bayo Adebowale dabbled into poetry some years ago with ‘Village Harvest’, a collection of poems. He has since published ‘A Night of Incantations and Other Poems’ and ‘African Melody’.
Lead Image
“There is no strict demarcation between prose and poetry,” he states while explaining why he took up poetry. “If you are writing prose and poetry, you are virtually writing on the same plane; using almost the same diction. So, poetry can be prosaic and prose can be poetic. If I want to express my ideas in a compact form, I dabble into poetry but if I want to expand what I’m writing, I dabble into prose.”
An interesting feature of ‘A Nights of Incantations’ is its exposition on incantations, an aspect of Yoruba tradition. The poet highlights malevolent, benevolent and propitiatory incantations in the work and explains his action.
“All the three are aspects of our culture and tradition. When you are angry and you think you have an enemy, you can recite incantation that will bring down God’s anger on him.
“In the same token, if you find yourself in a difficult situation and you want to escape, you can recite incantations that will save you. When you burn roots and leaves of trees to cure yourself, you propitiate with them and you recite special incantations for that.”
He adds that the collection has sections on curses, desperation, voting and protest because, “It’s part of the culture of the people to curse. If you feel wronged by your detractor or your foe, you can curse him. When you curse, it’s a general phenomenon, not just in Africa but in other parts of the world. When you say may the devil take you, may you go into perdition or things like that in anger, it’s part of the culture. It is common to find people cursing their enemies. Those who have caused harm or brought unhappiness into their life.”
But is it Christ-like to curse?
“Don’t you think that even in the holy Bible we have things like that? Why is Jerusalem cursed? ‘If I forget Jerusalem, let my right hand forget its cunning.’ Have you forgotten ‘woe unto you that betray the son of man? All these woe are curses in the Bible, they are reflected in Christian liturgy so you cannot say these things are not evident in the Holy Bible. Even in churches you curse the enemy. You bring fire down upon your enemy. May the enemy be consumed by the fire of the Holy Ghost. I have gone to services in churches where they devoted a large part of their prayer to cursing the enemy. ”
The Virgin
‘The Virgin’ published in 1985 is Adebowale’s first novel and arguably his most popular. Two villages go to war over Awero, the major character who loses her virginity contrary to tradition. Though virginity appears somewhat trifle for villages to war over, the former Deputy Rector, The Polytechnic, Ibadan, insists that “The cause of the matrimonial problems of nowadays can be traced to virginity. The lack of trust in your wife, the suspicion the wife has of the husband can be traced to virginity. If your wife did not come to your house as a virgin, it will continue to haunt you throughout your matrimonial life. But if you met your wife a virgin, you will have implicit trust and confidence in her that if she can keep herself like that, I should trust her to a large extent. Mistrust and suspicion can be traced to virginity so it is relevant even nowadays.”
He also discloses how the novel was first adapted into the short film, ‘The White Handkerchief’, and later the feature film, ‘The Narrow Path’, by Tunde Kelani’s Mainframe Productions.
“It was Tunde Kelani who came to tell me that they are interested in the story. He told me what will change and what will remain. He told me the title will change and that the ending would also change because in the novel, Awero did not commit suicide but she did in the film. He said the impact will not be felt by viewers if she walks away. If she commits suicide, they will know that there is a good reason for war.”
The self-confessed writing addict who took up the art in 1963 also reveals what made him adopt the tack he did in ‘Out of His Mind’, his second novel. “It’s not everything that you tell your wife in real life. It’s not that you want to harm her but out of consideration for her flexible mind. You say instead of disturbing my wife, let me get over it. I can always tell her later. It’s the same with Alamu. They were newly married and he didn’t want anything that will upset the lady, hoping that sooner or later he would sort the problem. In any case, if he divulged the secret to the wife, there would be no story to tell again. The suspense will not be there again.”
Starting out
“I started with short stories and I have over 100 published short stories. It might interest you to note that my novels are adapted from my short stories. ‘The Virgin’ is from a short story ‘The Wedding Day’. I expanded another short story, ‘Burden of a Secret’ into ‘Out Of His Mind’. It’s the same with the short story ‘Lonely Days’ and the novel also so titled. I have been expanding on my short stories.
“Right now, I’m on another one, ‘Beyond Control’ and it is also adapted from one of my short stories titled ‘Tanko’s Exit’. There is not much difference in the technique of writing short stories and novels because they are all prose so I find it convenient. It is only that you have to be more compact, straight to the point in short stories whereas in the novel you have the liberty to expand and to explain certain process.”
Inspiration and influences
Adebowale was inspired to write by reading literary works. “I started telling myself this is something I could do too. I began by criticising the works of writers I read, and then I started writing.” Though the works of authors including Edgar Allan Poe, Ernest Hemingway, Alex Dumas, Charles Dickens, Chinua Achebe and Cyprian Ekwensi among others influenced him, his primary influence, “is my background as a village man.”
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Posted by Olajide on Jun 25 2010
Having been taught by Dr Adebowale while I was at The Polytechnic, Ibadan I believe he has the prowess as exemplified in his novel. He is a man to celebrated always.





The virgin (Egret romance & thrillers)

Out of His Mind

Sunday, May 23, 2010

A TRIBUTE TO A GREAT NIGERIAN/AFRICAN-CHIEF N.O. IDOWU BY BAYO ADEBOWALE,AFRICAN WRITER-FROM THE GUARDIAN NEWSPAPER,APRIL 28,2010

BAYO ADEBOWALE (CENTER) WITH CHIEF AFE BABALOLA
FROM THE GUARDIAN NEWSPAPER
This is Google's cache of http://www.ngrguardiannews.com/letters/article01/190310?pdate=190310&ptitle=The%20N.O.%20Idowu%20that%20I%20know&cpdate=200310. It is a snapshot of the page as it appeared on 28 Apr 2010 01:42:40 GMT. The current page could have changed in the meantime. Learn more

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The N.O. Idowu that I know The beauty of Africa
Is slain upon the high places.
How are the mighty fallen!

SIR: The Erin-wo epitaph clearly sums up people's general opinion of the eventful life and times of Chief (Dr) Nathaniel Olabiyi Idowu (OFR), the Mayeloye and the Okanlomo of Ibadan land. Chief Idowu led a crowded life of progress and specular achievements in virtually all fields of human endeavour Ð as a community leader, philanthropist, pillar of sports, business tycoon, devout Christian, committed family man and a complete Omoluwabi.
Steadfast, diligent, disciplined, intelligent, honest, firm and forthright, N.O. all though, kept his head while others were losing theirs, in the face of challenges and vicissitudes of life. He was adored by his admirers and venerated even by his detractors, over whom he perched mightily like an eagle bird on the giant Baobab tree. He was in perfect accord with friends and at peace and harmony with all who dug holes round him.
Chief Nathaniel Olabiyi Idowu had no space in his tender heart to harbour malice, rancour and recriminations. His heart was a level-ground for positive thinking and record-breaking tendencies. No nooks, no crannies. Several times he had summoned us in African Heritage Research Library and Cultural Centre (AHRLC) to Lagos, to discuss confidential matters which touched his heart intimately, and these were matters concerning the progress and development of Eniosa, Adeyipo, Ibadan, Oyo State, Nigeria and Africa. At such meetings, N. O. would bubble with hope, optimism and the commitment of a true messiah, on a rescue mission to improve the lot of his people. A great lover of the rural communityÉ When we took the news to him about Chief Afe Babalola's unprecedented act of philantropism to AHRLC at Adeyipo village, he grabbed his phone and poured encomiums on the legal luminary telling him, "You have done what Napoleon would not do, Afe, turning back the Duke of Wellington. May Almighty God continue to enrich your purse and bless you abundantly as you put smiles on the faces of my people. Congratulations."
On Saturday, September 24, 2005, during the official commissioning of AHRLC, Chief N. O. Idowu risked his health to grace the occasion. That day, he met with seven thousand jubilating community people of Olorunda Abaa, Igbo-Elerin and Igbo-Oloyin waiting impatiently to welcome their mentor and leader with traditional dundun and sekere music. Fortified by a sudden gift of good health and strength from above, N.O came that day to Adeyipo smiling, singing and dancing (in company of late Archdeacon Emmanuel Alayande and Chief Mrs. C.A. Idowu, his amiable wife, in front of a vociferous community audience who bestowed on him honour and recognition, never before witnessed in Lagelu Local Government Council of Ibadan, Oyo State. Together with Chief N. O. Idowu (our beloved Grand Patron) we formulated a universal caption for the task ahead of us in AHRLC, it is that: We have great works to do,
We have been called upon to build a new Africa
And a new Black World.
The N.O. Idowu that I know was a patriotic and worthy son of Africa. A man who stretched himself to ensure relief and comfort for the poor and the needy. A man who put others first and himself last; who kept sleepless nights to secure solutions to the problems of the society. A great man who left his footmarks boldly in the sands of time.
Chief (Dr.) Nathaniel Olabiyi Idowu (OFR) can never die, in the hearts of all of us who love him at home and abroad. He will forever be aliveÉ so, Death be not proud! Because those whom thou thinketh thou slayest, Dieth not, Poor Death!
Bayo Adebowale.
Adeyipo Village, Ibadan

Thursday, April 29, 2010

NIGERIAN LANGUAGES



FROM wikipedia.org

Languages of Nigeria
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Linguistic map of Nigeria, Cameroon, and Benin.Part of a series on the
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The number of languages currently estimated and catalogued in Nigeria is 521. This number includes 510 living languages, two second languages without native speakers and 9 extinct languages. In some areas of Nigeria, ethnic groups speak more than one language. The official language of Nigeria, English, the former colonial language, was chosen to facilitate the cultural and linguistic unity of the country. The major languages spoken in Nigeria are Hausa, Igbo, Yoruba, Fulfulde, Kanuri, Ibibio. Even though most ethnic groups prefer to communicate in their own languages, English, being the official language, is widely used for education, business transactions and for official purposes. English, however, remains an exclusive preserve of a small minority of the country's urban elite, and is not spoken in rural areas. With approximately 75% of Nigeria's populace in the rural areas, the major languages of communication in the country remain tribal languages, with the most widely spoken being Hausa, Igbo and Yoruba. Foreign minorities speak their own languages aside from English and/or major native languages as their second languages.

Nigeria's linguistic diversity is a microcosm of Africa as a whole, encompassing three major African languages families: the Afroasiatic, Nilo-Saharan, and the Niger-Congo A branch of the Niger-Congo family. Nigeria also has one unclassifiable language, Cen Tuum, spoken by a few old people among the Cham in Gombe State. This may represent a relic of an even greater diversity prior to the spread of the current language families.

Contents [hide]
1 Language families
1.1 Niger-Congo languages
1.2 Afroasiatic languages
2 Wikimedia
3 References
4 External links

[edit] Language families
[edit] Niger-Congo languages
Niger-Congo predominates in central and southern Nigeria; the main branches represented in Nigeria are Mande, Atlantic, Gur, Kwa, Benue-Congo and Adamawa-Ubangian. Mande is represented by the Busa cluster and Kyenga in the northwest. Fulfulde is the single Atlantic language, of Senegambian origin but now spoken by cattle pastoralists across the Sahel and largely in the North of Nigeria by the Fulani (sometimes Fulbe) diaspora. The Ijoid languages are spoken across the Niger Delta and include Ịjọ (Ijaw), Kalabari, and the intriguing remnant language Defaka. The Ibibio language is spoken across the coastal southeastern part of Nigeria and includes Efik, Annang, Ibibio proper. The single Gur language spoken is Baatọnun, in the Northwest. The Adamawa-Ubangian languages are spoken between central Nigeria and the Central African Republic. Their westernmost representatives in Nigeria are the Tula-Waja languages. The Kwa languages are represented by the Gun group in the extreme southwest, which is affiliated to the Gbe languages in Benin and Togo.

The classification of the remaining languages is controversial; Joseph Greenberg classified those without noun-classes, such as Yoruba, Igbo, and Ibibio (Efik, Ibibio, and Annang), as 'Eastern Kwa' and those with classes as 'Benue-Congo'. This was reversed in an influential 1989 publication and reflected on the 1992 map of languages, where all these were considered Benue-Congo. Recent opinion, however, has been to revert to Greenberg's distinction. The literature must thus be read with care and due regard for the date. It should be noted that there are several small language groupings in the Niger Confluence area, notably Ukaan, Akpes, Ayere-Ahan and Ọkọ, whose inclusion in these groupings has never been satisfactorily argued.

Former Eastern Kwa, i.e. West Benue-Congo would then include Yoruboid, i.e. Yoruba, Itsekiri and Igala, Akokoid (eight small languages in Ondo, Edo and Kogi state), Edoid including Edo in Edo State, Igboid, Ibibio-Efik, Idomoid (Idoma) and Nupoid (Nupe) and perhaps include the other languages mentioned above. East Benue-Congo includes Kainji, Plateau (46 languages, notably Eggon), Jukunoid, Dakoid and Cross River. Apart from these, there are numerous Bantoid languages, which are the languages immediately ancestral to Bantu. These include Mambiloid, Ekoid, Bendi, Beboid, Grassfields and Tivoid languages. The geographic distribution of Nigeria's Niger-Congo languages is not limited to south-central Nigeria, as migration allows their spread to the linguistically Afro-Asiatic northern regions of Nigeria, as well as throughout West Africa and abroad. Yoruba is spoken as a ritual language in cults such as the Santeria in the Caribbean and South-Central America, and the Berbice Dutch language in Surinam is based on an Ijoid language.

Even the above listed linguistic diversity of the Niger-Congo in Nigeria is deceptively limiting, as these languages may further consist of regional dialects that may not be mutually intelligible. As such some languages, particularly those with a large number of speakers, have been standardized and received a romanized orthography. Nearly all languages appear in a Roman script when written, often with modifications allowing for a language's particularities. The Yoruba, Igbo and Efik languages are notable examples of this process; Standard Yoruba came into being due to the work Samuel Crowther, the first African bishop of the Anglican Church and owes most of its lexicon to the dialects spoken in Ọyọ and Ibadan. Since Standard Yoruba's constitution was determined by a single author rather than by a consensual linguistic policy by all speakers, the Standard has been attacked regarding for failing to include other dialects and spurred debate as to what demarcates "genuine Yoruba". The more historically recent standardization and romanization of Igbo has provoked even more controversy due to its dialectical diversity, but the Central Igbo dialect has gained the widest acceptace as the standard-bearer; however many such as Chinua Achebe have dismissed standardization as colonial and conservative attempts to simplify a complex mosaic of languages. Such controversies typify inter- and intra-ethnic conflict endemic to post-colonial Nigeria.

Linguistically speaking, all demonstrate the varying phonological features of the Niger-Congo family to which they belong, these include the use of tone, nasality, and particular consonant and vowel systems; more information is available here.

[edit] Afroasiatic languages

Afroasiatic speaking peoples in NigeriaThe Afroasiatic languages of Nigeria divide into Chadic, Semitic and Berber. Of these, Chadic languages predominate, with 70+ languages. Semitic is represented by various dialects of Arabic spoken in the Northeast and Berber by the Tuareg-speaking communities in the extreme Northwest.

The Hausa language is the most well-known Chadic language in Nigeria; though there is a paucity of statistics on native speakers in Nigeria, the language is spoken by 24 million people in West Africa and is the second language of 15 million more. Hausa has therefore emerged as lingua franca throughout much of West Africa and the Sahel in particular. The language is spoken primarily amongst Muslims, and the language is often associated with Islamic culture in Nigeria and West Africa on the whole. Hausa is classified as a West Chadic language of the Chadic grouping, a major subfamily of Afroasiatic. Culturally, the Hausa people have become closely integrated with the Fulani following the jihadist establishment of the Sokoto Caliphate by the Fulani Uthman dan Fodio in the 19th century. Hausa is the official language of a number states in Northern Nigeria and the most important dialect is generally regarded as that spoken in Kano,an Eastern Hausa dialect, which is the standard variety used for official purposes. Eastern dialects also include some dialects spoken in Zaria, and Bauchi; Western Hausa dialects include Sakkwatanchi spoken in Sokoto, Katsinanchi in Katsina Arewanchi in both Gobir and Adar,Kebbi, and Zamfara. Katsina is transitional between Eastern and Western dialects. Northern Hausa dialects include Arewa and Arawa, while Zaria is a prominent Southern tongue version; Barikanchi is a pidgin formerly used in the military.

Hausa is a highly atypical Chadic language, with a reduced tonal system and a phonology influenced by Arabic. Other well-known Chadic languages include Ngas, Mwaghavul, Bole, Ngizim, Bade and Bacama. In the East of Nigeria and on into Cameroun are the Central Chadic languages, such as Bura, the Higi cluster and Marghi. These are highly diverse and remain very poorly described. Many Chadic languages are severely threatened; recent searches by Bernard Caron for Southern Bauchi languages show that even some of those recorded in the 1970s have disappeared. However, unknown Chadic languages are still being reported, witness the recent description of Dyarim.Issues in African Languages and Linguistics: Essays in Honour of Kay Williamson (Ninlan book series)

Hausa, as well as other Afroasiatic languages like Bade (another West Chadic language spoken in Yobe State), have historically been written in a modified Arabic script known as ajami, however, the modern official orthography is now a romanization known as boko first introduced by the British regime in the 1930s.
Nigerian languages yesterday, today, and tomorrow: Proceedings of the Twentieth Year Commemorative Symposium of the Centre for the Study of Nigerian Languages, Bayero University, Kano
[edit] WikimediaNigerian languages and cultural development: Proceedings of the National Seminar on the Use of Local Languages for Cultural Development and Application, held at Durbar Hotel, Kaduna 22-24 June, 1981
Systematic graphic of the Niger-Congo languages with numbers of speakers
[edit] References
Blench, Roger (2002) Research on Minority Languages in Nigeria in 2001. Ogmios.
Blench, Roger (1998) 'The Status of the Languages of Central Nigeria', in Brenzinger, M. (ed.) Endangered languages in Africa. Köln: Köppe Verlag, 187-206. online version
Crozier, David & Blench, Roger (1992) An Index of Nigerian Languages (2nd edition). Dallas: SIL.
[edit] External links
Ethnologue Listing of Nigerian LanguagesFundamentals of syntax and the study of Nigerian languages
Blench, Roger (n.d.) Atlas of Nigerian Languages, ed. III (revised and amended edition of Crozier & Blench 1992)A Vocabulary of primary science and mathematics in nine Nigerian languages
Lamle, Elias Nankap , Coprreality and Dwelling spaces in Tarokland. NBTT Press. Jos Nigeria in "Ngappak" jounrla of the Tarok nation 2005Teaching and learning in Nigerian languages

[show] Articles Related to Languages of Nigeria Duka sentence, clause and phrase (Studies in Nigerian languages)

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Africa Cameroon · Liberian · Malawian · Namibian · Nigerian · South African · Ugandan APNILAC A Journal of Nigerian Languages and Culture Volume 1 (October 1997) Numbers 1 and 2
Twelve Nigerian Languages
An Index of Nigerian LanguagesTwelve Nigerian languages: A handbook on their sound systems for teachers of English,The Early Study of Nigerian Languages: Essays and Bibliographies (Modern Revivals in African Studies)The Early Study of Nigerian Languages: Essays and BibliographiesHigi phonology (Studies in Nigerian languages)The development and preservation of Nigerian languages and cultures: The role of the local government.
(Linguistics).: An article from: Studia Anglica ... international review of English Studies

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