Omawumi: Wonder woman?

The intro for Omawumi’s debut album ‘Wonder woman’ was supposed to show off Omawumi’s humorous side but it did not really work; as the humour is not immediately obvious.

‘Ma fi mi shere’ feat Eldee is the first song. The vibrancy of Omawumi’s voice is comes through in this track. But, both beats and lyrics are a little too high tempoed. The song flitters by before it can be assimilated (yes, even after several replays). Eldee delivers his lines too fast, as if chasing the quick beat and his short verse is not enough to convey his usual dexterity.

Whatever misgivings the previous track might have caused were cured by ‘today na today’. This is definitely Omawumi at her very best. The beat is again high tempo, with a techno feel, but unlike in the previous track it works here, the lyrics really get to you. Heads are definitely going to bob to this one.

‘Love nwantinti’ may not appeal to teenagers, but the older generation will have a blast rocking to the highlife flavour. Omawumi’s vocals in this track sounds one somewhat like that of Nigeria’s old school Diva, the Late Nelly Uchendu, yes, she has that kind of voice.

‘Love it’ featuring Shank does not quit cut it, the tempo, fast and unfocused, drowns out Omawumi’s voice most times. Shank, known more for his hit dancehall single ‘julie’, did not bring the captivating flow he is popular for into this track. In all Omawumi’s strong voice is the only redeeming feature of this track, once again she showed she can sing very well, even in an average song.

Nigerian girls should be mad!

In the last decade, since the Plantation Boys and Remedies before them began a revival of Nigerian music’s fortunes, Naija music has eclipsed Africa and is presently showing the world that Africa has got some groove. With YouTube views in the millions, brands such as P square, D’banj and Flavour have become household names and veritable representatives of Nigerian popular culture.

If music is the expression of a nation’s popular culture, whether adopted or not, one would expect the visuals that go with it to reflect that culture as well as the people that embody it, however, in Nigeria, this expectation doesn’t hold.

Close your eyes and call to mind popular Nigerian music videos of the moment. If you were true to yourself, you’d admit that these videos are very unfair to the Nigerian woman. Video after video, American copycat artiste name after another, all we see is the depiction of women as playthings, playthings that come with the money, the cars, the dope houses and the choice wines—a property that success acquires.

This disrespect of women jars the nerves and grates like mad. More so because most of the so called Nigerian feminists, ever ready to cuss a Nigerian man out on social media, pretend not to notice this constant demeaning of the sex they purport to represent—I don’t want to believe they are okay with this.

A good year to be a writer!

This is ending as a very good year for me as a writer.

First off, I finally got a publisher to take interest in my collection of short stories. The collection “Footsteps on the Hallway” will be published Jan-Feb 2013 by Melrose books Nigeria.

I was also able to attend the Farafina Trust Writers workshop on the third attempt and learnt so much from superb teachers.

Then there are two of my short stories appearing in two PAN-African anthologies, African Roar and AfroSF in Dec 2012.

I sure have come a long way and perhaps should start feeling like a writer. We’re moving on. J

Aluu 4 and the state of our mind

I want to be numb, but my soul cries too loud for me to ignore. I am supposed to have grown accustomed to pain, but things happen that remind me that I am a man and that in the heart of man, pain has an abode, try as much as you can, you can never escape its grip.

As I type this, the voice of two promising young men cut down in their prime by the kind of unmitigated blood-lust that our country have come to identify with, booms out from my laptop speakers. Like voices from the grave, the young men cry out that there “ain’t no love in the heart of the city”. It is eerie, like prophesies of that kind are, especially when one considers that the boys had pleaded for their lives to flesh and blood men that refused to show them a little love, people that refused to spare their lives.

Achebe and the Igbo narrative: not a single story

“Shege Inyamirin, arne kawai!” the man screamed at me as I sprawled on the red earth, my 20 litre water container, which a few moments ago was balanced on my head as I hurried across the railway track, was not too far away. I looked from the container,  which jerked as it expelled the water I had just fetched from Isa Kaita’s Dutse Close home, to the snarling man that had just pushed me, wondering why my being Igbo merited that much callousness. I looked towards my father’s chemist shop a few metres away, more worried about what he would do if the container was broken than going back to the long queue of people waiting their turn at the tap Alhaji Isa Kaita (CBE) had graciously provided for the public inside His expansive compound. Yes, the man had pushed me, and beyond his expletives that can only be summarised as "Igbo infidel", he offered no explanation and people around did not ask. Surely, why he pushed me, hampered as I was by my large container, was a question that should have been asked, especially as I had not impeded him, or brushed against him. My crime was having tribal marking beside my eyes that identified me to be Igbo, an ethnic group that everyone not Igbo seemed to hate—at least that was what my young mind felt then.

The event above happened about two decades ago in Angwa Shanu, a town in Kaduna North LGA, Kaduna state. It was one of several instances where my siblings and me were singled out and abused because we are Igbo. I recall it here to buttress the point that the Igbo have not had it easy in post war Nigeria and that the hate for the Igbo runs deeper than many care to admit. However, we do not need anyone to admit anything, that we know this fact is what is important, to us that is.

Growing up, I can’t recall my father telling us to be cautious, or to deny our Igboness, but we knew the ability to survive in a society hostile to our kind is our only defence. So, we learnt Hausa, learnt to recite the more common Islamic creeds and learnt to deny our Igboness. To avoid the Igbo stigma, we became Southern Kaduna, Benue, Cross River, Bendel or any other grouping, but never Igbo if we could help it.