Onto these fragments, Onuzulike scores the lines of igbu ichi. These scarification marks can be seen on the faces of many Igbo men photographed by Government Anthropologist Northcote Thomas during his 1910-11 survey in what is today Anambra State, Nigeria. A sign of nobility, it is said that no one bearing the marks could be enslaved.
Onuzulike contrasts the ‘lyrical lines’ of igbu ichi with the lacerated clay body fragments he makes. Like shards of broken pots, they speak of a continuing history of damage: ‘When I began to make the fragments’, he explains, ‘I began to think of Africa as a fragmented people, right from when the continent was cut up at the Berlin Conference of 1884-5′. In the following statement, Onuzulike discusses his work for the [Re:]Entanglements project.
Of mutilated, fragmented bodies and scarified faces
by Ozioma Onuzulike
Much of my work is political. I often rely on the conceptual qualities and metaphorical attributes of my medium, which is primarily clay, as well as my work processes, including acts of crushing, pounding, cutting, wedging, slamming, pinching, kneading, scorching and firing, to address socio-political and economic issues germane to my immediate environment. I am often inspired by the social histories of the African continent and how such histories impact on the current realities around me, especially in the context of the human condition in my home country, Nigeria, in which I live and work.
Key aspects of Africa’s history that have influenced the thoughts surrounding my recent work are the obnoxious trade in African men and women of productive age as slaves; colonialism; and the after effects of these encounters. While millions of young African men and women were in the past forcefully taken away to work in the plantations, factories and homes of their Euro-American masters, today circumstances at home force them to legally and illegally migrate to work in Europe and America. The African continent has become a hostile environment in which to thrive, a vast land exploited and impoverished by imperial powers and their African collaborators. The search for ‘greener pastures’ has led many African immigrants to their death, especially in the Sahara desert and the Mediterranean Sea, turning these zones into burial grounds for Africa’s youth.
In my previous work for the Seed Yams of Our Land exhibition held at the Centre for Contemporary Art, Lagos in 2018, I sought to reference the young people of Africa as the continent’s yam seedlings. The yam is a sacred and prestigious crop in Igboland – my place of origin and nurture. In the past, the yam crop was the main socio-economic stay for men and their families. The yam seedlings, therefore, were held sacrosanct as the future hope of every family for economic and socio-political sustenance. When planted in a harsh, barren or impoverished environment, the yams become stunted, ravaged, devastated or totally destroyed. When they lie individually, I see in the form of the yam tubers what look like motionless human bodies encased in body bags. When sorted and tied together, like in a typical African yam barn, they remind me not only of how African slaves were in the past crammed into slave ships like mere commodities, but also how they are today tightly packed in trucks and boats, hazarding the desert and the sea, driven by the hope of going to ‘grow’ better in a more conducive environment. Many have been lost, or broken, in transit.
The fate of many illegal African immigrants across the Sahara and Mediterranean inspired me to make a series of human fragments – human remains – heaped together as in preparation for a mass burial or displayed individually as if archaeological specimens turned into museum spectacles. The fragmented bodies remind me of a shattered earthen pot that cannot be successfully melded to its original form without showing evidence of its encounter with the agents or agencies of disintegration. In a similar way, colonialism shattered Africa and its peoples in ways that make it impossible for them to be the same again.
In the work I produced for the [Re:]Entanglements project, I added scarified human heads in terracotta to the earlier body of work made of fragments of human body parts. The series represents the culmination of my studio engagement with the earthen pots, decorated with the incision technique into what looks like ichi scarification marks, collected from Igbo areas of Nigeria by Northcote Thomas in the early 1900s. Many of these pots shattered or disintegrated while in transit to their new home in Europe. And they can never be the same again, never recover their original integrity, even if glued together.
Like incised earthenware pots passed through fire, a scarified human face takes on a new and irreversible identity after the healing process. Similar to the Umudioka people who cut the ichi marks, using my fabricated studio tools, I slowly but deftly cut through the defenceless flesh of the African faces modelled in clay, transforming them into faces with new forms and identities. The wounds have healed, after passing through the ordeal of my kiln fire, but the scars remain indelible. This studio process is only a performative gesture mirroring the permanent transformations of Africa and African affairs by the colonial and neo-colonial encounter.
Inspired by Northcote Thomas’s archival images, the Nigerian photographer Nnaemezie Asogwa has created a powerful photo series entitled Mourning Clothes that commemorates the anti-colonial Ekumeku movement. Ekumeku was an underground resistance movement, which sought to thwart British incursions into Anioma (Western Igboland) between 1883 and 1914. As documented by the historian Don Ohadike in his book The Ekumeku Movement, there was a succession of waves of Ekumeku activity over this thirty-year period. Ekumeku operated covertly, employing local knowledge of the forest environment to launch ambushes on its targets. Colonial forces retaliated disproportionately, destroying towns and communities thought to be associated with the movement.
Anioma was the focus of Northcote Thomas’s third anthropological survey, which took place between July 1912 and August 1913. Thomas’s itinerary included many towns in the Asaba hinterland that directly experienced the impact of the Ekumeku Movement, including Ogwashi-Ukwu, Onicha-Olona, Ubulu-Ukwu, Ukwunzu, Igbuzo, Idumuje-Ugboko, Ezi and Issele-Azagba. Despite the recentness of these events – Ogwashi-Ukwu, for instance, was the main locus of hostilities in the 1909-10 wave of Ekumeku – there is seemingly little overt trace of conflict in Thomas’s photographs. Indeed, one of the reasons why Asogwa thought it important to work on Ekumeku was the apparent absence of a visual record of the war, as well as its absence from national narratives and educational curricula in Nigeria today.
In this article, Nnaemezie Asogwa tells us more about the ideas behind the project, his use of Northcote Thomas’s photographs, and his reflections on the memory of colonial violence that continues to ‘live under the skin’.
Among the violences of colonialism was the destruction of traditional ways of transmitting knowledge of the past. In my recent practice as a photographer, I have been interested in exploring how the photographic image can open up other ways of thinking about the past. My work seeks to draw attention to what has been forgotten, what is being systematically erased, and what needs to be remembered.
The Ekumeku war was an anti-colonial struggle that took place in South-eastern Nigeria, where I come from. Yet Ekumeku was never mentioned during my formal education in Nigeria. It is absent in our school history books and our cultural institutions. In my research on the conflict so far, I have been unable to find any photographs documenting it.
Mourning Clothes calls to mind not only those unnumbered and unnamed people who were killed while resisting the colonial invasion of their land, but also the loss of the memory of that war. When someone dies in my community, the family goes to the market and buys cloth – it might be plain white, or a printed Ankara cloth; wealthy families might even have a cloth designed for them. This is often distributed to members of the family, who will wear mourning garments made from the cloth for an agreed period, usually a year. The wearing of the clothes binds the bereaved together with each other, with the memory of their shared loss, and with the family home, no matter how far away that may be.
My idea, then, was to design a mourning cloth that would carry the memory of the Ekumeku war, and to photograph people wearing the cloth in different locations over a year. I developed the project while studying for an MA in Photography in the UK and I wanted to presence this forgotten war in the English landscape. There is another tradition in Igboland: if someone is killed, the body of the victim will be taken to the gates of the compound of the person who has perpetrated the crime. Through photography, I wanted to lay the body of this memory – the memory of Ekumeku – here in Britain, at the gates of those responsible for the colonisation of Nigeria.
My original plan met with some challenges. Firstly, my intention had been to incorporate archive photographs documenting the Ekumeku conflict in the design of the cloth. As already mentioned, my search for such photographs drew a blank. Secondly, my work on the project in 2020 coincided with the spread of the Covid-19 pandemic and the consequent lockdown, which made it difficult for me to access certain technical facilities and also to work with models in different locations. While these circumstances imposed restrictions, I believe they also provided opportunities.
I wondered how it was possible for a colonial anthropologist to roam around taking photographs in an area that had witnessed such strong anti-colonial resistance. It caused me to reflect upon the politics of dominance that came with colonialism. Although the photographs did not show the Ekumeku war explicitly, I believe there is an indexical relationship between them and the conflict. Ekumeku was organised in secret, and I have no doubt that some of those photographed were involved; others would certainly have lost family members to the struggle. Like the Ekumeku movement itself, the conflict, though not visible on the surface, is there in the ‘underneath’ of Thomas’s photographs. This added further poignancy to the images, and these became the photographs that I incorporated into the textile design for Mourning Clothes.
Due to the pandemic restrictions I was unable to print the cloth with Thomas’s photographs, so I had to improvise with another fabric. I see Mourning Clothes as a work-in-progress. I still intend to have the mourning cloth design printed and to make more photographs, building on the initial series. Another consequence of the pandemic restrictions was my inability to work with the range of models and locations that I had initially planned. Instead, I explored photomontage techniques to a greater degree. Here I was particularly inspired by the work of the Congolese artist Sammy Baloji.
In Mourning Clothes I have tried to create a monument to those who were killed in the anti-colonial struggle. Many would have died without receiving proper rites. In my community, if someone dies without a befitting funeral, they cannot rest in peace. In Igbo, they are known as ozu akwagihi akwa (a corpse whose funeral rites have not been completed). Their souls wander restlessly, haunting unoccupied places, trees, hilltops and other places. There is no limit to how far they can travel in time and space.
Memories of Ekumeku are like ozu akwagihi akwa. Even if they are not recognised as such, their trace lives on in unexpected places: in stories, in dispositions, in the minds of people far removed from the landscapes where the events happened. Repressed memories manifest in unpredictable ways. One might wonder, for example, whether some of the anger we saw in the recent Black Lives Matter riots, in the response to the killing of George Floyd, was not in some way a resurfacing of the memory of the violence that was used to suppress Ekumeku and other similar anti-colonial movements? These things are not entirely erased, but continue to live under the skin until they are divined in some sense.
Images: Nnaemezie Asogwa Text: Nnaemezie Asogwa and Paul Basu
Thanks to digitization of the original wax cylinders by the British Library, these recordings are now accessible once again. As part of the [Re:]Entanglements project, we have been working with communities and local language/dialect speakers to transcribe and translate as many of the recordings as possible. It is not easy work, partly due to changes in the languages over 100 years and partly due to the poor quality of the wax cylinder recordings.
When we are able to obtain a good transcription and translation, the results are often quite startling. They provide remarkable insights into a moment in time: a moment of colonial intrusion, of which the anthropological survey was, of course, a part.
Recording No.465 was made during N. W. Thomas’s 1910-11 tour of what the colonial authorities had designated Awka District, in the Protectorate of Southern Nigeria, corresponding approximately to present-day Anambra State. The recording appears to have been made in the town of Umuchukwu, also known as Ndikelionwu, in 1911. It is a recording of a conversation between two young men, John, described as ‘an Onitsha boy’, and Nwile, ‘a Nibo boy’. Judging from the conversation, it seems that they have both accompanied the anthropologist on his visit to Umuchukwu, although Nwile seems to know the local chief and acts as an intermediary.
We worked with Yvonne Mbanefo and Oba Kosi Nwoba to obtain a transcription and English translation from the Igbo. With the translation in hand, we also discovered that Thomas had actually already published a transcription and translation of the recording in the third part of his Anthropological Report on the Ibo-Speaking Peoples of Nigeria, which is devoted to ‘Proverbs, Narratives, Vocabularies and Grammar’. Usually Thomas noted the record number alongside published transcriptions/translations, but on this occasion he neglected to do so. It was, however, easy to recognize the text once we received the translation. It is interesting to compare the original phonetic rendering and translation with the new one. (We discuss the orthographic conventions that Thomas employed in a previous blog post.)
The transcription and translation provided by Yvonne Mbanefo and Oba Kosi Nwoba:
D’anyị, I noo mma? Ano m nnoo! Kedu ka ịmee? A nọ m nnoo ọfụma I budi onye ebe? Abụ m onye Nibo Oo!
Brother, are you well? I am just there How are you? I am just fine. Where are you from? I am from Nibo Oh!
Mu na gi na aluko olu na ofu ebe. Ọ maka no-ofu. Anyị nwa wee bia n’obodo ndị a. Anyị bialu ụmụchukwu tata.
We work together in the same place It is a good thing We came to this people’s town We came to Umuchukwu today.
Umuchukwu ndị a bụ ndị ebe? Fa bụ ndị ikeri-ọnwụ Ndị Ikeri-ọnwụ? Eh!
This Umuchukwu is in which part? It is in Ikeri-onwu. Ikeri-onwu? Yes!
Kedukwa onye anyị no be ya? Anyi no be Chief a na-akpọ Kanu. O! Ya na ndị be ya niile. Esego nwunye ya na foto? Esego nwunye ya tata Ya na onye du? Ya na nke onye Ọnicha Ezi e? Eh!
Who are we even in his house? We are in Chief Kanu’s house Oh! With his whole family Have they taken photograph of his wife? The wife was photographed today With who? She and the person from Onitsha Truthfully? Yes.
Mụnwa bụ John ka eselu mu na ya na foto tata. Ọ ya ka m fukwalu. Okwu asị! Mba, afulu m ya, hahaha! D’anyị amuna amu n’ofu! I na-asika asi nwoke m. Nwoke m, ọ bụghị asi, afulu m n’anya. Ọ di mma ebe Ị fulu n’anya na okwu adiro ya. Ka anyị norisizia nu. Ma gị gwakwa ndị a na abiama bialu be fa. Nnukwu ife bialu tata.
It is I John, that was photographed with her today. That is what I have seen. It is a lie! No, I saw it, haha! Brother don’t laugh like that You are always lying, my man My man, it is not a lie, I saw it. It is ok since you saw it, there is no disputing it. Let us relax. But tell them that they have a visitor. A big thing came today
Ị gwago fa na ọ bụ ndị-oyibo Agwalu m fa, si fa na ndị-oyibo bịalụ Ka fa kwadobe ndi be fa niile. Abụ m onye Ọnicha Nnọọ! Gị nwa onye Nibo. Unu apụtachago ụla? Ọ dị mma. Nnọọ o! Kedu ka unu melu? Anyị nocha mma mma.
Have you told them it is the white people? I told them that the white people are here, let them prepare their people. I am from Onitsha. Welcome! You, from Nibo. It is well. Welcome! How are you people doing? We are all fine.
Kene ndị a daalụ o! Chief achoo Ị kene gị, gị daalụ o! Si fa na onye-ocha si fa daalu o! Onye-ọcha kenelu gị mma mma o!
Greet this people! Chief, he wants to greet you, greetings to you! Tell them that the white person greets them. The white person greets you well.
Si fa n’anyi bialu k’anyi fu fa anya o! Anyi bịalụ nkata bunu K’anyi wee nolisia o! K’anyi nọlisịa olịlị k’anyị naa o! Hahahaha! Ọmelụ agaa du? Mma mma ka ọ dị. Ọ dịmma o, Nkata nkata ka ọ bụ. Ka ọ dị n’ofu. Nnọọ o! Ike agwubago m, ka m naa. Eh? Eh! Ọ dịmma, kachifo! Ka ọ dịbazịa! K’anyị nolikwa, ikekwe anyị ga-afu ọzọ. Nodu nma o! Nnọọ o! Ka ọ diba! Ọ dịmma, na-eme ofuma.
Tell them we came to see them. We came to have a chat in your house. Let us stay well! When we are done enjoying our visit, let us go! Haha! How are things? Everything is fine. It is well, they are all conversations. Let it be like that. Welcome! I am getting tired, let me go. Ok? Ok. It is well, goodnight, later! Let’s be seeing, we will probably see again. Stay well! Later! It is well, be good.
The conversation would, of course, have been staged for the phonograph recorder, perhaps to document the differences in Onitsha and Nibo dialects. But, while the primary purpose of the recording was linguistic, through their exchange, John and Nwile also tell us a great deal about the broader encounter between the anthropologist, the Umuchukwu elite and their own joking relationship. The latter is most evident when listening to the men laughing together.
From this audio recording, we can build up a picture of the visit of the oyibo – the whiteman – to Chief Kanu’s compound in Umuchukwu. This entails multiple linguistic mediations between N. W. Thomas and John, John and Nwile, and Nwile and Chief Kanu. We gain insight into the formal greetings exchanged and the communication that the anthropologist has come to see the chief and to talk. We learn that the chief’s wife has been photographed that day, apparently alongside John himself! (The word ‘foto‘ has clearly entered the Igbo vocabulary by this time.)
Unfortunately, the annotations accompanying the photographs that Thomas made in Umuchukwu are vague and confusing, with crossings out and omissions. The ‘Chief of Umuchukwu’ is, however, identified (though the name ‘Chief Jacob Mbonu’ is crossed out) – is this Chief Kanu? The next photograph in the sequence is of a woman with mbubu scarification marks running down her chest and stomach. Is this one of chief’s wives? (There is no sign of John besides her!) And then there is another photograph of two men dressed in European clothing. They are dressed in a similar manner to Thomas’ assistants and translators elsewhere. Might they just be John and Nwile?
Northcote Thomas’s phonograph recordings constitute an important and untapped historical resource. While they were recorded largely for linguistic research purposes, today they provide a unique opportunity for us to hear the voices of those normally assumed to be silenced in the colonial archive. The Indian postcolonial studies scholar Gayatri Chakravorty Spivak famously asked ‘Can the Subaltern Speak?’ – listening carefully to the colonial anthropologists’ wax cylinder recordings we are in no doubt that they can indeed, and that their voices provide a crucial counter-narrative to dominant historical accounts.
Thank you to Yvonne Mbanefo, Oba Kosi Nwoba and the British Library. If you are an Igbo speaker, do please let us know if you spot any errors in the transcription or translation of the conversation between John and Nwile, or have any alternative interpretations! Please leave a comment here or email us at [email protected]
Working through the photographs, sound recordings, artefact collections and written accounts that constitute the archive of Northcote Thomas’s anthropological surveys in West Africa, the turbulence of the times in which these materials were assembled is not immediately apparent. Of course, it can be argued that the archive as whole is a trace of colonial violence. As the historian Nicholas Dirks reminds us, colonial conquest was the result not only of military force but was made possible and sustained through ‘cultural technologies of rule’. Regardless of whether they actually achieved their governmental objectives, Thomas’s surveys were certainly intended to contribute to the consolidation of British ‘indirect rule’ in what were then the Protectorates of Southern Nigeria and Sierra Leone.
It is perhaps indicative of the thoroughness with which local resistance to colonialization had been quashed that Thomas was able to travel around so freely over the six years of his surveys between 1909 and 1915. Thomas worked in the towns of Somorika, in 1909, and Agulu, in 1911, both a mere five years after they had been ‘pacified’ through British military operations; he travelled extensively in areas of Asaba District that, until two years previously, were centres of anti-colonial resistance in the Ekumeku wars; his research in Sierra Leone took place in locations that had seen violent conflict in the Hut Tax War of 1898; and he spent months working in Benin City, just 12 years after the infamous Punitive Expedition of 1897. Thomas did not, of course, travel alone – his entourage would have included porters and assistants, and we know from correspondence that, at least some of the time, he was accompanied by a member of the police force. There is just one photograph, from Thomas’s 1910-11 tour, in which a uniformed police officer can be seen – we don’t know whether he was ordinarily stationed at the location, or accompanied Thomas there.
The years prior to the formal British colonisation of Nigeria and Sierra Leone were also turbulent. Conflict was ever present; often driven by competition for land, resources (including slaves) and control of trade routes. Much of this conflict was directly or indirectly connected to the Transatlantic trade in enslaved people and other commodities, but also resulted from antics of expansionist states in the interior (the incursions of Samori Toure’s Wassoulou Empire into northern Sierra Leone, for example, or Nupe raids into the north of present-day Edo State in Nigeria). Traces of these conflicts – sometimes mislabelled as ‘inter-tribal wars’ by the colonists – are more evident in the materials Thomas assembled during the anthropological surveys.
Fortified hilltop towns
The longue durée of conflict in pre-colonial Southern Nigeria and Sierra Leone is evident in the very location of many of the communities that Thomas visited. Town sites were often selected so as to make use of the natural features of the environment so that the community could be more easily defended against attack. This is most obvious in settlements in upland areas, for example those located in what were known at time of Thomas’s surveys as the Kukuruku Hills in the north of present-day Edo State, Nigeria, or in Koinadugu in north-eastern Sierra Leone. Many of the towns that Thomas visited and photographed in these areas occupied fortified hill-top locations. As a result of the ‘imposed peace’ that accompanied British colonisation, these settlements were subsequently abandoned and the towns moved to more accessible locations.
When we have brought Thomas’s photographs back to places such as Somorika, Okpe, Otuo and Afokpella in north Edo, or Yagala in Sierra Leone, community members are usually very interested to see what their old hilltop towns looked like when they were inhabited. In some cases, such as Yagala, the old towns were not abandoned until the 1950s and elderly members of the community have childhood memories of the places. Most community members, however, have known the old sites only in their abandoned state and through the many stories that are told about them. Many such stories relate to the heroism of warriors or the ingenuity of the community in repelling attack. The Imah of Somorika, HRH Oba Sule Iadiye, for example, regaled us with stories of the British attack on Somorika in 1904, which, while ending in defeat, is regarded as a moral victory.
In Yagala we were told the story of the famous warrior Suluku, from Bumban, who came with a war party, threatening attack. As they climbed one of the roads to the hilltop town, they came upon an old woman knitting. Suluku informed the woman that they had come to collect payment from Yagala. She gave him her knitting and said ‘Here it is, take it’. Suluku continued on his way to the town. Afterwards, he left by another route only to find the same old woman by the side of the road. He asked how she came to be there before them. ‘This is my place’, she answered, ‘I am not an invader like you’. Suluku thought that she had special powers and asked her for help. She agreed to help, but only in return for gifts. Suluku agreed, and said he would send his brother, Pompoli, from Bumban, with the gifts. Pompoli duly returned bearing the gifts and the old woman gave Suluku some of her magical powers. Incidentally, while Suluku died in 1906, Thomas photographed Pompoli when he visited Bumban in 1914.
In the lower lying, forested areas of Awka District, which was the focus of Thomas’s 1910-11 tour, Thomas took several photographs of fortified watchtowers. They are known in Igbo as Uno-aja. None of Thomas’s fieldnotes survive from this tour and he did not publish anything about these structures, so we don’t know if he collected any information about them. Oral traditions about the towers survive, however.
These towers were typically two or three storeys high and were accessed through a small doorway on an upper floor, reached by a ladder. They served as both a look-out tower and a refuge, particularly for women and children, when a settlement was under attack. Some were rectangular in plan, such as those in the photographs above, others circular, as in the example at Awgbu (see below).
Professor Anselem Ibeanu, currently head of the Department of Archaeology at University of Nigeria, Nsukka, did some research on these watchtowers in the 1980s. While the majority had long-since collapsed or been pulled down to make way for new buildings, he managed to locate a small number that had survived, even though in ruinous condition. One of these was called Okpala Obinagu in Awgbu, supposedly named after the founder of the community who erected it. The tower can be seen in the background of one of Thomas’s photographs of the obu (meeting house), probably of Chief Nwankwo of Awgbu, who Thomas also photographed.
Professor Ibeanu was able to speak to the elderly great-grandson of the builder of the tower, and was able to draw a reconstruction of what it had once looked like based on the oral accounts. This matches Thomas’s photograph with surprising accuracy, particularly its construction from concentric mud courses, each of which was allowed to partially dry before the next course was added, and the small apertures for windows. Interestingly, in Thomas’s photo register, he captions the tower a ‘storehouse’, suggesting that it was repurposed once the threat of attack subsided.
Re-enactments of warfare
Thomas seems to have struggled to obtain information about the conduct of war – perhaps his informants didn’t want to give away military secrets to the colonialists! He did, however, photograph men in ‘war dress’ and witnessed demonstrations of ‘mock battles’.
There is a wonderful photograph taken in Sabongida in 1909 of a ‘chief’ (unfortunately Thomas doesn’t name him) posing with a magnificent dane gun and wearing war dress. The chief’s gown is covered in amulets, and the protection it offered was more magical than physical. Later the same year Thomas witnessed the annual Ebisua dance at Fugar. Community members in Fugar readily identified the photographs of this event when we visited. Ebisua is a war dance performed annually by the Uruamhinokhua age grade in honour of the war god Ituke. The men clothe themselves in their war dress for the dance, and, brandishing their weapons, reenact their valiant acts of the preceding year. It is an opportunity for the fighting men to show off their strength and military prowess. We were told that, in times of war, men would display the severed heads of enemies they had killed.
Thomas photographed another interesting event in Awka in 1911. According to the sparse notes accompanying the photographs, they were taken at a funeral of a man killed in war. (We do not know if this was a re-enactment staged for Thomas, or an actual funeral.) Before an assembled crowd, a group of warriors parade in their war dress, carrying swords and shields. In some of the photographs they appear to be staging a mock fight (see the photograph at the top of this article). Probably during this same event, Thomas made a wax cylinder phonograph recording of ‘Igbo war shouting’.
Thomas also appears to have arranged for some of the participants in the funeral to pose for him to demonstrate traditional fighting techniques.
Memories of Okoli Ijoma
Not all traces of conflict are so legible in the archive; some traces only reveal themselves in the unexpected comments of community members in response to particular images. This was especially apparent in our fieldwork in the area around Awka, in present-day Anambra State, Nigeria. In virtually every town in which we conducted fieldwork, the archive photographs provoked stories of wars with the notorious Okoli Ijoma (‘Okoro Ijomah’ in the Aro dialect). Indeed, it was often because of the threat of attack from Okoli Ijoma and his mercenaries that towns formed alliances with the British, which resulted in a more insidious form of colonisation.
Okoli Ijoma was a powerful warlord from Umuchukwu in Ndikelionwu, a few miles to the south-east of Awka. Ndikelionwu had been founded in the eighteenth century as part of the expanding Aro empire. The Aro, with their homeland at Arochukwu in present-day Abia State, had established a major slave trading confederacy with a powerful military base, often supported by mercenaries. They settled throughout Igboland, forming alliances with some communities, while preying upon others. They are credited with introducing firearms into the region.
Conflict with Okoli Ijoma’s forces would have still been fresh in the memory of communities around Awka at the time of Thomas’s anthropological surveys, and the photographs he took of both people and places still bring to mind that dangerous time – even after 110 years. In Nibo, for example, we were told how the great ikolo drum would be sounded as an alarm of impending attack. It was a signal for the women and children to disperse to refuges, and for the men to gather in preparation for the fight. To save Nibo from further attack, Ezeike Nnama Orjiakor of Nibo formed an alliance with Okoli Ijoma, arranging for his younger sister to marry Okoli’s son, Nwene Ijomah. Nnama became a deputy in Okoli Ijoma’s court, but, later, as the threat of reprisals from the British mounted, he switched allegiance, while Okoli Ijoma fought on.
In other towns, allegiances were similarly divided. In Amansea, for example, community members were able to identify a photograph of Chief Nwaobuana, a well-respected leader who later became a Warrant Chief. He is credited with curbing the excesses of Okoli Ijoma and defending the town from attack. Another man, Nwene, was also identified, however. Nwene was the ‘black sheep’ of the community, and was known to take stubborn children from their parents and sell them to the Aro traders. The era of Aro slave trading was brought to an end with the British attack on Arochukwu in 1901. Okoli Ijoma died in 1906.
Read more about Okoli Ijoma and the ‘Ada wars’ at the Ukpuru blog, which is also illustrated with photographs from the Northcote Thomas archives.
The coming of the British must have been met with ambivalence. On the one hand, alliance with the Europeans offered protection from local aggressors. On the other hand, of course, this led to the imposition of British colonial rule and the transformation of culture and society. Thomas’s anthropological surveys were carried out during this transformative moment, when new freedoms of the ‘British Peace’ could be appreciated, while the loss of self-determination under colonial rule was perhaps not yet fully apparent.
Some of the stories recorded by Thomas speak powerfully of this time of change and are therefore important historical sources. When local community members in Okpekpe, in the north of present-day Edo State, helped us translate recordings Thomas made there in 1910, it was interesting to listen to their interpretations. One recording compared past and present, celebrating the fact that children could now wander about freely and the town was now safe. We were told this related to the British defeat of the Nupe in 1897, who had, it was explained, on the one hand, brought Islam to Okpekpe, and, on the other hand, captured its people and sold them into slavery.
Godwin Gejele, from Okpekpe, provided the following translation of the recording from the Ibie language:
Eyia bhe amho We’re coming today
Imiegba ana mhia je, ukha la mhi ayo tse we namhe I’m going to Imiegba. If you get over there, extend my greetings
Ukha lamhi Imiakebu tsa Adogah na mhe tse we khu namhe, vhe wegbe omo mose ali omo kposo When you get to Imiakebu extend my greetings to Adogah. I really appreciate him. I pray that God will bless their male and female children
Eye bi na agbo nele ali ona uhiena ono gwuo so mhi ne. Omo ovhe lasa ne na now li vho, ogbo kho oshie yele asha kha sha In the olden days or in the present, which one is the better to live in? We can see in the old days, a child is not allowed to go out anywhere. Now one can go everywhere. Everywhere is safe.
Oso mhi ni bo, omue mhe gbe We’re grateful to the white man who had come to teach and taught us many things
When we discussed this recording, elders explained that the speech was delivered in the style of a town crier. This raises the question of whose message the speaker was communicating. Does the speech convey a genuine sense of gratitude to the ‘white man’ for removing the threat of Nupe slave raids, or is this propaganda dispatched from the new invaders?
Cohn, B. S. 1996. Colonialism and its Forms of Knowledge. Princeton University Press. (Foreword by Nicholas Dirks)
Falola, T. 2009. Colonialism and Violence in Nigeria. Indiana University Press.
Ibeanu, A. M. 1989. ‘An Igbo Watch Tower (Uno-aja)’. Nyame Akuma, 31: 28-9.
Ohadike, D. C. 1991. The Ekumeku Movement. Ohio University Press.
[Re:]Entanglements is collaborating with the Art Assassins, the young people’s forum of the South London Gallery in Peckham. As part of the project, the Art Assassins are working with a number of London-based artists and researchers with connections to West Africa. The idea is for each artist or researcher to use their creative practice to help the Art Assassins explore the Northcote Thomas collections and archives, and consider its relevance for young people in South London today. The Art Assassins’ work will culminate in an exhibition at the South London Gallery, which they will curate themselves.
The first researcher-in-residence to collaborate with the group is Emmanuelle Andrews. Emmanuelle is a researcher and social justice advocate, specialising in the human rights of LGBTI+ people across the Commonwealth, where the criminalisation of same-sex intimacy exists predominantly as a result of colonial-era laws. Domestically, Emmanuelle focuses on racial justice and community resilience, researching issues such as the 2011 London Riots and the Notting Hill Carnival as well as exploring solidarity-making across histories of black radical movements, as in her film Coming to Love.
Since October Emmanuelle has been guiding the Art Assassins through provocative encounters with Northcote Thomas’ work and its legacy. Through discussion and creative exercises she has challenged the group to confront the archive as a method for reflecting on their own entanglements with colonialism. In this guest blog post Emmanuelle looks back on her experience working with the Art Assassins.
Confronting the disciplines
In my first encounter with the Art Assassins I began with sharing a personal reflection on a visit to the Royal Anthropological Institute (RAI) with Paul Basu, leader of the [Re:]Entanglements project and Professor of Anthropology at SOAS University of London. Having studied Anthropology and Law for my undergraduate degree, before studying a Masters in Gender, Race, Sexuality and Social Justice, this experience was a (re)visit to my disciplinary ‘home’: Anthropology. What I wanted to encapsulate to the Art Assassins was the feeling of lacking belonging here and the field of Anthropology as one that invites, for a black women like myself, a visceral combustion of self and other, as I reflected on my position as being a recipient of the colonial anthropological gaze, as well as potentially an instigator of it. Sitting in the RAI, I considered the historical reality that I was never meant to be there in this form – valued (at least originally) as the ‘viewed’ and not the ‘viewer.’ I hoped to bring to the forefront for the Art Assassins the fact that any dabbling in Northcote Thomas’ work will always be personal, as our very beings refract through the colonial archive.
During my visit to the RAI, I also looked at the collection of Thomas’ plate glass negatives, and handled some of his photographic registers, in which he categorised and annotated the images. Afterwards, I joined the Art Assassins at the British Library Sound Archive where we explored its collection of Thomas’s and other historical ethnographic and ethnomusicological wax cylinder recordings. You can read more about our visit here.
Listening to images
The visit to RAI and the British Library Sound Archive inspired me to begin my first workshop with the Art Assassins at the intersection of sound and image. I invited the group on a journey through the archive by other means: through a privileging of the senses that confront Western ontology’s desires to judge knowledge through the rationale of scientific certainty.
Watching the beautiful and award-winning film, Faces|Voices, produced as part of the [Re:]Entanglements project, and featuring the film’s participants voicing their responses to Northcote Thomas’ photographic archive, I moved the group to consider whether Thomas’s images were necessarily ‘silent’ in the first place. (In what ways are these images silent? For whom? In what languages?)
Drawing the link between Anthropology’s motivation of filling supposed gaps about distant others and the related violence of Western knowledge-making, I used the film as a starting point to complicate questions of who, in the colonial anthropological project, had voice and who were silenced. I wanted to push the Art Assassins away from a simple reading of Northcote Thomas as the powerful agent of colonialism and his subjects as agentless victims. While we cannot, and should not, ignore the colonial context of Northcote Thomas’s anthropological surveys, it became clear that we can achieve this without reproducing its grammars of violence.
To ground this reading, I introduced the group to Tina M. Campt’s concept of ‘listening to images’, which she describes as both…
a description and a method … [It] opens up the radical interpretive possibilities of images …. To ‘listen to’ rather than simply ‘look at’ images is a conscious decision to challenge the equation of vision with knowledge by engaging photography through a sensory register that is critical to Black Atlantic cultural formations: sound.
Resisting the practice, then, of allowing the eyes to ‘read’ silence in Northcote Thomas’ ‘voiceless’ photographic archive, we instead privileged alternative frequencies by listening closely to the images and expressing our discoveries in a free-writing exercise. Rather than finding misery in the archive, the Art Assassins wrote of joy, talent, romance and longing. It is here that the ‘low hum’of resistance to the colonial project might be found.
Confronting Northcote Thomas
Since the Art Assassins’ experience of Northcote Thomas had hitherto been exclusively through the archives of his anthropological surveys, I felt it was important to separate Thomas, the man, from his professional role as Government Anthropologist. Drawing on Paul Basu’s article ‘N. W. Thomas and Colonial Anthropology in British West Africa’, I attempted to take the Art Assassins on a journey that simultaneously elucidated what anthropological methodology looked like in practice, and lead the Art Assassins to reflect on whether we might potentially decolonize the anthropological tradition through making Northcote Thomas the object of inquiry.
Looking into his controversial legacy as illustrated by the comments made by Thomas’ peers as well as contemporary anthropologists, we considered how we might learn about Thomas and the period he was working in through various lenses, such as medical anthropology, or critical race theory.
Considering tales spread by his dissenters that he was ‘a recognised maniac in many ways’ (what might this tell us about the stigma of mental health in the 19th/20th century?) and the accusation that he brought ‘a certain amount of discredit upon the white man’s prestige’ (how might this complicate our understanding of Northcote Thomas as a puppet of the colonial state?), we were confronted with the possibility that we might in fact sympathise with Thomas, or at least consider him in a new light, particularly given the fact that he was sometimes a nuisance to the colonial project.
I encouraged us all to sit with the discomfort of these findings, whilst at the same time question what was at stake with any attempt to view him as a human being with the flaws and quirks of any other.
The unfolding discussion was rich, with the Art Assassins demonstrating yet again their interest in, and talent for, dealing with theoretically difficult concepts and disciplinary interrogations, such as whether anthropology was really the appropriate discipline to confront some of the challenges we were facing.
We all left the session buzzing with questions. Northcote Thomas had gone to Nigeria and Sierra Leone to find answers and provide solutions, and we realised that in order to ethically embark on this project, we had to part with the ideal of knowledge as a signifier of value. Surprising a lesson it may be, coming from someone who embodies the role of researcher-in-residence, we nonetheless learned that it is our ability to sit with uncomfortable questions that can provide the most intellectual and creative freedom and, hopefully, culminate in a practice that truly is decolonial.
Unlike the Benin exhibition, this initiative focused specifically on the photograph albums from Thomas’s three Nigerian surveys, which we have discovered in the National Museum library and archive collections. Indeed, these albums, dating from 1909 to 1913, appear to be the only substantial archival traces of Thomas’s anthropological surveys to have survived in Nigeria. The initiative is also different insofar as it features the work of a single artist rather than a collective.
Over the course of a year, Kelani Abass has produced two series of works for the exhibition under the common title of Colonial Indexicality. These both employ techniques developed in earlier works by Abass, including his Calendar and Stamping History series, first exhibited at exhibitions at the Centre for Contemporary Art, Lagos in 2013 and 2016 respectively. In both of these series, Abass explored a more personal history through sifting through the archives of his parents’ printing business in Abeokuta, incorporating both the technologies of hand-operated letter-press printing and the accumulated materials – photographs, leaflets, design motifs – deposited at the press by customers. The Colonial Indexicality series produced for the [Re:]Entanglements exhibition connects this family history with a broader cultural history as refracted through Northcote Thomas’s colonial anthropological lens.
The pervasiveness of numbering systems and indexes are, of course, characteristics of all archives, and the archives of Thomas’s anthropological tours are no exception. Thomas numbered each of his photographic negatives, for example, and he made notes about each negative in a series of pre-numbered photographic register books. Most literally, the negative number acts as an index in relation to corresponding prints, but also indexes other information, for instance, the identity of the person photographed, where the photograph was taken, and places the particular photograph in relation to a sequence. We know, for example, that Thomas’s negative number 649 is of a boy named Ike, and is one of a series of 122 photographs that Thomas made in Okpe in present-day Edo North in 1909. There is a further note in the corresponding photographic register – ‘meas.’ – short-hand for ‘measurement’, recording that Thomas also recorded Ike’s anthropometric measurements, indexing how this young man entered other forms of colonial scientific calculation.
It is no surprise, then, that the theme of numbers and numbering emerges prominently in Abass’s artistic responses to the albums in the National Museum. Indeed, each work in the Colonial Indexicality series bears a simple number as its title – the number of the particular photograph the work itself indexes.
The principle of indexicality is also evident in the very grammar of the exhibition. In the first room of the exhibition, we brought three elements into relation: examples of the original photograph albums from Thomas’s 1909-10 Edo tour; enlarged digital prints of a selection of pages from these albums; and a series of 12 mixed media paintings by Abass that respond to the particular qualities of these albums.
The pages of the Edo albums are arranged in a uniform manner, with five photographs in a grid with a paper index panel cut to the same size as the prints and pasted in the grid. For each of the 55×68 cm paintings, created in acrylic and oil on canvas, mounted onto board, Abass reproduces these index panels as his backgrounds. He captures the ‘texture’ of the yellowed parchment-like paper panels, complete with Thomas’s handwriting and various other ticks, annotations and crossings-out that have been added in different coloured inks. He then selects one of the photographs from the same album page, which he paints in tones which evoke the photographic originals. The number of the photograph is used as a title for the work, which is also inset into the painting either using letterpress types or components of a numbering machine.
In the second room of the exhibition, the juxtaposition of original archives, digital prints and Abass’s contemporary artworks continues. Additional themes of disintegration and dissolution are invoked here, pointing to the fragility of the archive and the impermanence of memory. In one 105×127 cm digital print of an album page from Thomas’s 1912-13 tour of Igbo-speaking peoples, for example, the faces in Thomas’s physical type photographs have faded to little more than ghostly impressions. Indeed, one objective of the exhibition was to draw attention to the urgent need for better storage and conservation of the National Museum’s important archival collections.
Abass refers to the second series of works in Colonial Indexicality as a continuation of a ‘performative oeuvre’ that ‘calls attention to the interplay of manual and mechanical processes involved in the production of printed works, photographs and drawings’. This work comprises of five interlinked 126×90 cm ‘drawings’ of Northcote Thomas photographs, which have been laboriously made using a hand numbering machine.
The use of the numbering machine as a medium again relates to Abass’s family history and childhood memories. After a day at school, Abass and his siblings would help out in their parents’ print shop, using these automatic numberers to stamp sequences of numbers in newly printed invoice books and other stationery. In relation to the [Re:]Entanglements project, Abass was struck by the sequential printed numbers evident in the stationery used by Northcote Thomas. Indeed, to create these ‘stamping history’ drawings he used stamping machines with a similar font style to the numbers used in Thomas’s photographic registers.
The numbers that Abass stamps in these works are not arbitrary either. They index both the specific photographs from the Thomas archives that Abass reproduces, but also act as a form of accountancy, allowing Abass to quantify his artistic labour and reflecting the labour entailed in producing the anthropological archive in the first place. Thus, Abass’s first impression in this work was the number 1155, corresponding with Thomas’s negative number 1155. After each impression, the number on the stamping machine increases by a digit to 1156, then 1157 and so on. At the end of the process of creating these five works, the final number stamped was 85,867. Thus Abass is able to quantify the work as representing 84,710 acts of stamping – this Abass conceptualises as a process of ‘stamping history’, and of ‘making or marking time’.
The grid-like layout of these five ‘drawings’ echoes the layout of the photographs in Thomas’s albums, but also speaks to the fragmentary nature of the archive – an assemblage of parts that must be assembled together in order to make sense. The actual archive is rarely so complete, and the bigger picture is often based on as much conjecture as it is evidence.
It is, of course, only when one stands back from Abass’s large-scale stamped drawings that the picture, quoted from Thomas’s archive, becomes clear. Up close, one sees a mess of over-lapping stamped numbers. Seen from a distance, however, the individual numbers from which the pictures are made disappear and the eye perceives the pattern. It is the same principle as halftone printing – the technique used to print Thomas’s photographic plates in his published reports (a set of which also resides in the National Museum library). Indeed, the same principle applies to Thomas’s original photographic negatives and our digital scans of them today, in which the coating of granular light-sensitive crystals is translated, imperfectly, into pixels. Switching to a metaphorical register, Abass’s work reminds us that what we perceive in the colonial archive depends on where we stand, as well as how close we look.
[Re:]Entanglements: Contemporary Art & Colonial Archives is open at the National Museum, Lagos until 27 October 2019. Do go along if you can and let us know what you think!
Northcote Thomas recorded hundreds of folksongs, stories and proverbs during his anthropological surveys in Nigeria and Sierra Leone at the beginning of the twentieth century. These were recorded through a sound horn, diaphragm and needle onto wax cylinders using a phonograph. This technology has long been obsolete and it is only now, through digitization, that we have been able to begin exploring the ‘sound heritage’ that has been locked away in these fragile cylinders. The British Library holds Thomas’s original recordings and, having undertaken the painstaking work of digitization, has made them available to the [Re:]Entanglements project to experiment with.
Even once they are digitized, Thomas’s sound recordings are not easy to work with – the recordings are often faint, the noise levels high. Just as challenging are the linguistic changes that have taken place over the past 100 years. In Nigeria, for example, Standard Igbo has replaced the local dialects that Thomas recorded in many areas. It has, however, been especially rewarding collaborating with local experts, who have been helping us to explore this rich archive and its contemporary affordances.
Samson Uchenna Eze, for instance, is a lecturer in the Department of Music at the University of Nigeria, Nsukka. He has been working on a number of folksongs recorded by Thomas in Awka in 1910-11. In this guest blog, he describes the process of transcribing and re-recording three of these songs with local performers. Eze was even inspired to compose a contemporary choral piece based on one of Thomas’s recordings – NWT 417, Igbo bu Igbo – and has made his score available here. Eze’s account is interesting for many reasons, not least in highlighting the amount time and effort required to fully engage with these historical recordings. His closing reflections on the significance of Thomas’s recordings as well as the challenges of conducting research on them in contemporary Nigeria are profound.
I am Samson Uchenna Eze, a
lecturer in the Department of Music, University of Nigeria, Nsukka, and an
alumnus of the same institution. I hold a Diploma in Music Education, a BA in
Music and MA in Music Performance. My participation in the transcription and re-recording
of some of Northcote Thomas’s recordings was born out of a passion for music
archaeology and ethnomusicology.
I was introduced to the [Re:]Entanglements project by Prof. Paul Basu during a workshop he organized at the University of Nigeria in 2018. Following the workshop, I presented a proposal to work on some Igbo folksongs recorded by Northcote Thomas in Awka, Southern Nigeria, in 1910-11.
Having selected three recordings, for which I could hear and understand most of the lyrics, I invited a group of indigenes of Awka to work on these tracks with me. They were Goodness Okwuchuckwu, Kosisochukwu Sandra Adigwe, Confidence Kosisochi Ndụdinanti, Agatha Oby Mba and Mmesoma Dilichukwu Emekwisia. Together we set about listening, transcribing, rehearsing and exploring the meanings of the songs. Due to the poor sound quality, I used audio editing software to amplify the voices and reduce noise on the historical recordings, making it possible for everyone to hear the playback well.
I spent time in Awka, enlisting the help of others in understanding the meaning of the lyrics and other details of the songs. At Ọkpụnọ Awka, I met two elderly men and an old woman. After listening to the songs they directed me to Ụmụdịọka where they believed the songs were recorded. When I got to Ụmụdịọka, I met three elderly men at Ụmụ Udeke Ndị Ichie Hall who confirmed that the voices have the intonation of the Ụmụdịọka people. They identified the songs as Egwu Ọnwa – ‘moonlight songs’; songs performed as part of communal music-making activities during the evening and accompanied by dancing. They explained that the word Odumodu, which features in one of the songs means ‘leopard’, and that ana bụ ana, which features in another, means ‘all communities’. These elders preferred to remain anonymous.
Meanwhile the five performers and I met several times to recreate and rehearse the songs. Each of the rehearsals was very fruitful because it helped us to understand these ancient recordings more. In June 2019, with the assistance of George Agbo, we video recorded performances of each of the tracks. We recorded each twice: firstly, with one or two voices as can be heard on the original recordings; secondly, as a rendition of mixed structural ensemble. The major difference when one compares the new recordings with Thomas’s originals is the sense of regular rhythm and tonality in the new work. Percussive instruments – an Udu (pot drum) and Ichaka (gourd shaker) – were added to make the music danceable.
Igbo bụ Igbo (Great Igbo)
Northcote Thomas Record No.417 (British Library: C51/2277), recorded in Awka on December 16, 1910.
Lyrics in Igbo Igbo bụ Igbo bịa nụlụ ife eziokwu, hm eziokwu Ana bụ ana bịa ifve eziokwu, hm eziokwu Ogbe m dị n’Enugu Omekome bịa nụlụ ifve eziokwu, hm eziokwu Enugu Omekome, unu ana-eme nma, eziokwu Igbo bụ Igbo bịa nụlụ ifve eziokwu, hm eziokwu
Lyrics in English Great Igbo (all Igbo), come and hear the truth All lands, come and hear the truth Enugu people, my great neighbours, come and hear the truth Enugu people, you keep on doing good, the truth Great Igbo (all Igbo), come and hear the truth
In this song the female singer repeats the phrase several times and improvises in the internal variation section, calling on neighbouring villages to come and hear the truth. The song begins on F pentatonic mode that maintains compound duple time. It is a song of admonition that calls on the Igbo-speaking peoples to stick to the truth. It is a moonlight song.
With the incursion of colonial power in the early twentieth century, the identity of the Igbo nation was lost, and the repercussions of this are felt to this day. This song issues a maternal call for all Igbo to return to our truthful ways. The message in this song inspired me to compose a short four-part vocal piece. I included a few additional words to support the call for sticking to the truth, but they remain minor features to the central theme. I thought of the message and its possible acceptance as a choral piece for social gatherings within Igboland and beyond. You are welcome to download the score (pdf). It can be performed by any choral group that wishes to do so.
Nwa mgbọtọ (The Young Woman)
Northcote Thomas Record No.405 (British Library: C51/2625), recorded in Awka on December 12, 1910.
Lyrics in Igbo Nwa mgbọtọ eme m na m amarọ ihe Nwa mgbọtọ eme m na m amarọ ihe Nwa mgboto oo oo, Nwa mgboto oo oo Nwa mgbọtọ eme m na m amarọ ihe Nwa mgboto oo oo, Nwa mgboto oo oo Nwa mgbọtọ eme m na m amarọ ihe Nwa mgboto akpagbuo m na nganga Nwa mgbọtọ eme m na m amarọ ihe Nwa mgboto akpagbuo m na nganga Nwa mgboto akpagbuo m na nganga Nwa mgboto akpagbuo m na nganga Nwa mgbọtọ eme m na m amarọ ihe Nwa mgboto oo oo, Nwa mgboto oo oo Iyooo Iyo, Iyooo Iyo Iyooo Iyo, nwanyi ogbirigbi I ga taa gba kwa? Iyooo Iyo, Iyooo Iyo
Lyrics in English The young woman takes me for a fool The young woman takes me for a fool The young woman! The young woman! The young woman takes me for a fool The young woman! The young woman! The young woman takes me for a fool The young woman is showing off The young woman takes me for a fool The young woman is showing off The young woman is showing off The young woman is showing off The young woman takes me for a fool The young woman! The young woman! (Wailing) Woman, the good dancer, will you dance today? (Wailing)
Nwa mgbọtọ (The Young Woman) is a mother’s lament. The melody emphasizes the B hexatonic minor mode in compound duple time. Most people who listened to this song wondered what the young woman did to the mother, which provoked such a lamentation. It is also sung by mother’s as a corrective against unseemly behaviour.
Onye Ilo na-akpọ (The Enemy Keeps Calling)
Northcote Thomas Record No.433 (British Library: C51/2671), recorded in Awka on January 25, 1911.
Lyrics in Igbo Onye Ilo na-akpọ – Ojeme, Ojeme K’lakụ nwa nna m, Igbo bụ Eze nwa nna m Onye Ilo na-akpọ – Ojeme, Ojeme K’lakụ nwa nna m, Odumodu nwa nna m Onye Ilo na-akpọ – Ojeme, Ojeme
Lyrics in English The enemy keeps calling Clerk my brother, kingly Igbo my brother The enemy keeps calling Clerk my brother, Leopard my brother The enemy keeps calling
The music is on D tetratonic mode in compound duple time; it is a repetitive call and response song. During the colonial era, people expressed their grievances through songs. The use of the word K’lakụ or ‘Clerk’ in the song indicates its connection with the colonial oppression of the Igbo people of Southeastern Nigeria. It is a song of praise as well as protest. The ‘Native Clerk’ was a controversial and ambiguous figure in the early twentieth century when Thomas recorded the song – they were local people, but also functionaries within colonial governance. It is a historical fact that Native Clerks took advantage of their positions and exploited the people to enrich themselves. We hear a statement of praise – ‘Clerk, my brother, kingly Igbo my brother, Clerk my brother, Leopard my brother’ – and a statement of protest – ‘The enemy keeps calling’. The people praised the Native Clerk, but referred to the ‘White Man’ as the enemy. In our discussions with elders, the dominant interpretation of the meaning of the song is that the British colonialists were the enemy that kept issuing instructions (the enemy that keeps calling). It would have been performed during moonlight dance.
Challenges and possibilities
The aesthetic value as well as the socio-cultural implications of Northcote Thomas’s recordings calls for further academic inquiry. Contemplating this remarkable sound archive has led me to ask many questions. Does such music still exist in Nigeria? How did people respond to such music at the time it was recorded and how might they respond to it now? How were these folksongs performed then? In what contexts are they performed now, if any? What about the influence of Westernization/globalization? What about the structural differences in tonality, harmony and rhythm when compared to contemporary interpretations of the folksongs?
The educational value of Thomas’s recordings is huge, especially as a body of indigenous instructional material amid calls for the decolonization of musical arts education in Nigeria. The records led me to consider how ordinary people responded to colonial oppression through song. The songs are an important historical source for understanding the experience of colonialism ‘from below’, and much more research of the kind we have begun here could be conducted in this respect.
One challenge I encountered in this research, however, is that many people here in Nigeria are seemingly either indifferent or ill-disposed towards these historical recordings. The task of finding local people to work with and reproduce the songs was not easy. Some people expressed that they were afraid of listening to the songs; some stated that they sounded frightening or esoteric; others said that it was the music of the dead. As a result they distanced themselves from any further discussion.
Furthermore, the present security challenge in Nigeria made people cautious when talking to me. In Nigeria today, a well-dressed young man moving from street to street, asking people for locations and begging them to listen to his music can be interpreted as a ‘419er’ – a fraudster. This is the situation of things; many persons ignored me because they thought I was on a mission to hoodwink them.
Despite all this, research for the [Re:]Entanglements project has spurred me to rethink my own Igbo culture and heritage, and to consider the important place of our indigenous music traditions in building national consciousness.
Thank you, Samson, for your inspiring and thought-provoking article and the brilliant research on which it was based! — Paul
All surviving recordings from N. W. Thomas’s four anthropological surveys are available at the project’s SoundCloud site. Do let us know if you are interested in translating, transcribing or recreating any of the tracks! We’d like to acknowledge the additional support of a small grant from British Library Sounds that has contributed to making this research possible.
Marking the launch of the [Re:]Entanglements project, the first of a number of exhibitions related to the project has been installed at the Royal Anthropological Institute in London. The exhibition, entitled ‘Photographic Affordances’, includes a selection of fine digital prints from scans of N. W. Thomas’s original glass plate negatives that are held in the Royal Anthropological Institute’s collections.
Photographs made during Thomas’s four anthropological surveys in West Africa between 1909 and 1915 are dispersed in various institutions, including over 5,000 glass plate negatives held at the Royal Anthropological Institute and several thousand loose prints in the collections of the University of Cambridge Museum of Archaeology and Anthropology. Approximately half the photographs made in Thomas’s three Nigerian tours were compiled in albums. Triplicate sets of these albums were made: one was originally kept in the Colonial Office Library in London, another was sent to the Colonial Secretariat in Lagos, while the third was intended for scholarly reference and originally deposited at the Horniman Museum in London. Today complete sets of the albums can be found in the UK’s National Archives and the University of Cambridge Museum of Archaeology and Anthropology. During research in Nigeria for the [Re:]Entanglements project, we also discovered a further 16 albums of Northcote Thomas photographs at the Nigerian National Museum in Lagos, presumably those that had originally been deposited at the Colonial Secretariat.
Many of the prints on display at the Royal Anthropological Institute are so-called ‘physical type’ portraits. In the late nineteenth century and early twentieth century anthropological orthodoxy imagined the world’s population to be divided into distinct races and tribes, each with its own language, material culture and cultural traditions. It was also believed that people belonging to these groups were physically different from one another. Anthropologists of the era, including N. W. Thomas, expended a great deal of effort in mapping these different groups and their physical characteristics. One technique for doing this was through making photographic portraits of people – usually full face and profile – which could then be compared. The same techniques were used in the Ethnographic Survey of the British Isles, for example, but this kind of photography is often associated with colonial attitudes, which seemingly reduced people to objects that could be measured, categorized and compared.
When physical type photographs were published in Thomas’s Anthropological Reports, the captions followed this objectifying anthropological practice. Thus, people were reduced to ‘types’ and the photographs were accompanied by labels such as ‘Man of Awka’, ‘Man of Mbwaku’ and ‘Woman of Isele Asaba’. In keeping with the supposedly ‘scientific’ genre of the photographs, the subjects do not smile. They seem to manifest the colonial violence we expect of them. By examining Thomas’s photographic negatives, however, a different impression emerges: Thomas was usually careful to note the names of those he photographed and, among the unpublished outtakes, we find people smiling and even giggling. This challenges our expectations and suggests there was a more personal relationship between the anthropologist and the person being photographed.
Despite the large number of physical type photographs made by Thomas while he was engaged as Government Anthropologist, the colonial authorities themselves had little interest in them, regarding them as being of ‘purely scientific interest’ and of no value in colonial governance. Thomas himself seems to have pursued this kind of photographic practice more out of a sense that this was what a professional anthropologist was expected to do, rather than a conviction in its scientific import.
The physical type photographs displayed in the Royal Anthropological Institute exhibition raise difficult questions, particularly for an institution founded in the 1870s and also entangled in histories of colonialism and ‘racial science’. Some of the faces smile, but others gaze into Thomas’s camera lens defiantly. They return the colonial anthropologist’s gaze, and now, gazing down from the Institute’s meeting room walls after 100 years hidden away in storage, they confront and unsettle representatives of the discipline today.