INTRODUCTION
An Igbo proverb tells us that a man who does not know where the rain began to beat him cannot say where he dried his body.
The rain that beat Africa began four to five hundred years ago, from the “discovery” of Africa by Europe, through the transatlantic slave trade, to the Berlin Conference of 1885. That controversial gathering of the world’s leading European powers precipitated what we now call the Scramble for Africa, which created new boundaries that did violence to Africa’s ancient societies and resulted in tension-prone modern states. It took place without African consultation or representation, to say the least.
Great Britain was handed the area of West Africa that would later become Nigeria, like a piece of chocolate cake at a birthday party. It was one of the most populous regions on the African continent, with over 250 ethnic groups and distinct languages. The northern part of the country was the seat of several ancient kingdoms, such as the Kanem-Bornu—which Shehu Usman dan Fodio and his jihadists absorbed into the Muslim Fulani Empire. The Middle Belt of Nigeria was the locus of the glorious Nok Kingdom and its world-renowned terra-cotta sculptures. The southern protectorate was home to some of the region’s most sophisticated civilizations. In the west, the Oyo and Ife kingdoms once strode majestically, and in the midwest the incomparable Benin Kingdom elevated artistic distinction to a new level. Across the Niger River in the East, the Calabar and the Nri kingdoms flourished. If the Berlin Conference sealed her fate, then the amalgamation of the southern and northern protectorates inextricably complicated Nigeria’s destiny. Animists, Muslims, and Christians alike were held together by a delicate, some say artificial, lattice.1
Britain’s indirect rule was a great success in northern and western Nigeria, where affairs of state within this new dispensation continued as had been the case for centuries, with one exception—there was a new sovereign, Great Britain, to whom all vassals pledged fealty and into whose coffers all taxes were paid.2 Indirect rule in Igbo land proved far more challenging to implement. Colonial rule functioned through a newly created and incongruous establishment of “warrant chiefs”—a deeply flawed arrangement that effectively confused and corrupted the Igbo democratic spirit.3
Africa’s postcolonial disposition is the result of a people who have lost the habit of ruling themselves. We have also had difficulty running the new systems foisted upon us at the dawn of independence by our “colonial masters.” Because the West has had a long but uneven engagement with the continent, it is imperative that it understand what happened to Africa. It must also play a part in the solution. A meaningful solution will require the goodwill and concerted efforts on the part of all those who share the weight of Africa’s historical burden.
Most members of my generation, who were born before Nigeria’s independence, remember a time when things were very different. Nigeria was once a land of great hope and progress, a nation with immense resources at its disposal—natural resources, yes, but even more so, human resources. But the Biafran war changed the course of Nigeria. In my view it was a cataclysmic experience that changed the history of Africa.
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There is some connection between the particular distress of war, the particular tension of war, and the kind of literary response it inspires. I chose to express myself in that period through poetry, as opposed to other genres.4 My Biafran poems and other poetry are collected in two volumes—Beware, Soul Brother, Poems (which was published as Christmas in Biafra and Other Poems in America) in 1971 and Collected Poems in 2004. As a group these poems tell the story of Biafra’s struggle and suffering. I have made the conscious choice to juxtapose poetry and prose in this book to tell complementary stories, in two art forms.
It is for the sake of the future of Nigeria, for our children and grandchildren, that I feel it is important to tell Nigeria’s story, Biafra’s story, our story, my story.
I begin this story with my own coming of age in an earlier and, in some respects, a more innocent time. I do this both to bring readers unfamiliar with this landscape into it at a human level and to be open about some of the sources of my own perspective.
Pioneers of a New Frontier
My father was born in the last third of the nineteenth century, an era of great cultural, economic, and religious upheaval in Igbo land. His mother had died in her second childbirth, and his father, Achebe, a refugee from a bitter civil war, did not long survive his wife. And so my father was raised by his maternal uncle, Udoh.
It was this maternal uncle, as fate would have it, who received in his compound the first party of English clergy in his town. The new arrivals, missionaries of a new religion, Christianity, had already “conquered” the Yoruba heartland and were expanding their footprint in Igbo land and the rest of southern Nigeria with their potent, irresistible tonic of evangelism and education. A story is told of how Udoh, a very generous and tolerant man, finally asked his visitors to move to a public playground on account of their singing, which he considered too dismal for a living man’s compound. But he did not discourage his young nephew from associating with the singers.1
My father was an early Christian convert and a good student. By 1904 he was deemed to have received enough education at St. Paul’s Teachers College in Awka to be employed as a teacher and an evangelist in the Anglican Mission. He was a brilliant man, who deeply valued education and read a great deal—mainly the Bible and religious books, periodicals, and almanacs from the Church Mission Society.
My mother, Janet Anaenechi Iloegbunam, was an extraordinary woman. As a student of the legendary missionary and evangelist Miss Edith Warner she received a primary school education, which was a phenomenal feat at the time, especially for a woman. My mother joined my father on his travels through much of Igbo land to spread the gospel.
My parents were among the first of their people to successfully integrate traditional values with the education and new religion brought by the Europeans. I still marvel at how wholeheartedly they embraced strangers from thousands of miles away, with their different customs and beliefs.
It is from these two outstanding and courageous individuals that my five siblings—Frank, Zinobia, John, Augustine, and Grace—and I got our deep love for education and the pursuit of knowledge.
The Magical Years
On November 16, 1930, in Nnobi, near my hometown of Ogidi, providence ushered me into a world at a cultural crossroads. By then, a long-standing clash of Western and African civilizations had generated deep conversations and struggles between their respective languages, religions, and cultures.
Crossroads possess a certain dangerous potency. Anyone born there must wrestle with their multiheaded spirits and return to his or her people with the boon of prophetic vision, or accept, as I have, life’s interminable mysteries.
My initiation into the complicated world of Ndi Igbo1 was at the hands of my mother and my older sister, Zinobia, who furnished me with a number of wonderful stories from our ancient Igbo tradition. The tales were steeped in intrigue, spiced with oral acrobatics and song, but always resolute in their moral message. My favorite stories starred the tortoise mbe, and celebrated his mischievous escapades. As a child, sitting quietly, mesmerized, story time took on a whole new world of meaning and importance. I realize, reminiscing about these events, that it is little wonder I decided to beco
me a storyteller. Later in my literary career I traveled back to the magic of the storytelling of my youth to write my children’s books: How the Leopard Got His Claws, Chike and the River, The Drum: A Children’s Story, and The Flute.
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