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People say human nature is a very vague expression, people tend to say human nature is corruptible anyway and it comes from a theological point of view, goes back to the Garden of Eden, that there is always this corrupt gene waiting to be activated that we inherited from the very beginning. I don't believe in that theological excuse.
I do not believe that it is necessarily the duty of the writer to give a voice to his community. If a writer is true to his vocation, to his or her vocation, the very process of creativity enlarges these human horizons. It provides insights, even when you're not writing, when your writing's not dealing with a concrete political situation.
My interest in culture generally is a comparative one, and I think that's where the word joy, I think, can be applicable. There's joy in actually seeing the relatedness, the connectedness of different cultures or recognising, for instance, your own culture in another or another culture in your own culture and feeling an air to all of them.
The British inclined more towards the feudal mentality, the feudal structures rather than the more radical progressive elements who would re-shape society and institute pretty egalitarian systems of governance with opportunity for even disadvantaged people and so I found that decolonisation was not just the end of political struggle in Nigeria.
I know there are other writers who sit down religiously every morning, they take their espresso, they put a clean sheet of paper there and they sit looking at that paper until they've finished or covered at least a number of those pages. No, I'm not like that. I have to be ready. It has to gestate it for quite a while and then it's ready to burst forth.
The process of decolonisation in Nigeria was a very untidy one. The British, when they were leaving finally and knew exactly who they wanted to take over, they wanted pliant government, figures, structures, they wanted to continue indirectly in effect their control over much of their colonial possessions and this was one of the very early causes of conflict.
As you get drawn more and more into other activities, like political activities, very demanding, you have to find different rhythms of writing; I think that's the word I'm looking for, rhythms of creativity which then, of course, become very intense. I think your writing then tends to be very intensified simply because there are other demands which seem equally important.
Well, I think the Yoruba gods are truthful. Truthful in the sense that i consider religion and the construct of deities simply an extension of human qualities taken, if you like, to the nth degree. i mistrust gods who become so separated from humanity that enormous crimes can be committed in their names. i prefer gods who can be brought down to earth and judged, if you like.
I never know who's influencing me at any time. I mean, I can take a play by Brecht and adapt it, I'm consciously adapting that play, or, as I've done with the Greek classics, Euripides and Oedipus, and I'm consciously adapting that play. Whether it influences me or not, I think it's the critics, the analysts who have to decide that. Me, I don't feel that I'm under the influence of any such sources.
Writers throughout the ages have one weapon, which is literature, but they also have their responsibilities as a citizen when literature does not seem to suffice. I mean, they are not mutually exclusive. One continues to write anyway but if you are called out to demonstrate, if people are being killed in the streets, it's hardly the moment to go for your pen and paper, you know, help in one way or the other.
The gods in Yoruba mythology are not remote at all. They're benign, they're malign, they are mischievous, like Eshu for instance, tricksters, rascally, fornicators, that's a similarity to Greek mythology, for instance, you know. They're not saints, they're not saints. They're powerful. It's why they're not tyrannical. Of course, a number of them are also very, you know, benevolent, you know, there are saintly virtues to be found in them.
The very function of creativity, of the elaboration of the human condition only enlarges the human spirit and, I mean, as a writer I don't want to read political literature all the time. It would be terribly boring and, you know, abrasive, but just reading the insights, you know, partaking of the insights of a writer into phenomena, into society, into human relationships, both on a micro level and on a macro level, is already a function.
I think Nigerians got it wrong from independence as people became so conscious of the divisions because we wanted so much to satisfy the plurality of interests. I will say, we neglected the importance of real value, human value and the quality of potential in human beings and we contrived phrases like geographical spread, regional quota, etc and allowed mediocrity to reign. I think that is the problem that we are dealing with till today.
The arrogant elimination of the Djaouts of our world must nerve us to pursue our own combative doctrine, namely: that peaceful cohabitation on this planet demands that while the upholders of any creed are free to adopt their own existential absolutes, the right of others to do the same is thereby rendered implicit and sacrosanct. Thus the creed of inquiry, of knowledge and exchange of ideas, must be upheld as an absolute, as ancient and eternal as any other.
I was born into a Christian household, in a parsonage in fact, so I grew up in sort of a missionary atmosphere but it was an environment which involved both the traditional religions as well as the Muslim religion, so we were exposed to all the various facets of faith, micro cultures which existed within those beliefs, and even though I've lost whatever Christian faith was drummed into me as a child, I still maintain very good relationship with all the various religions.
Nigeria is so peculiar and dramatic. Even talking about the potentials before we talk about the negativities, Nigeria is a nation for perpetual study. I think in Nigeria, it is the potential which hits people and makes them believe in Nigeria. It tends to make them react when they see potentials being wasted and it is a tragedy to see potentials wasted. But paradoxically, it is a realization of the existence, that positive, that keeps many Nigerians and even foreign people going.
We must acknowledge that we made a huge error in satisfying the lowest common denominator of the available human potential in Nigeria and we elevated what I call the reign of mediocrity. Quite frankly, I think it is about repudiating the past, creating space for new thinking for the best of the new generation, creating both political and geographical space and going at it with single mindedness that says, 'enough of buttering, sentiments and massaging the ego of the old brigade'.
Religion is all based on the mentality of "I'm right", but now today it's moved from even the question of "I'm right and I'm willing to tolerate those who agree that I am right or those who don't disturb me anyway". Now, it's a question of "If you do not accept that I'm right, I have a right to kill you". That is the mentality of religious fundamentalism today. That is the meaning of the kind of terror which we are witnessing today, that everybody is expendable who do not actually physically line up behind me.
With theatre, you can interpret the most complex play on stage for it have meaning to an audience because you're dealing in images, you're dealing in action, you can use different idioms to interpret and clarify something which is obscured in the reading and of course there are different kinds of play, there are mythological plays, there are what I call the dramatic sketches, direct political theatre which is virtually everybody, but I find that you can use the stage as a social vehicle, you know, which any kind of audience.
As a president, you've got to show some example. I am disturbed for instance when I read that a candidate said, 'I will not probe anybody or something like that'. You don't fight corruption by sweeping everything under the carpet, you don't. You just say, am going to allow the law take its course; I am going to empower the agencies which has been set up for such specific purpose of stemming the corrupt out flow of resources from this nation and don't even talk to me about corruption beyond saying you going to strengthen existing institutions.
When I was a child, for a public/civil servant to be caught in corrupt practices, that individual will be a pariah. He will be a complete reject of the society; he/she could not raise his or her voice to speak in the public. So what happened between that time and now? That time when a public officer, prison or customs officer caught in corruption hides his face in shame amongst his peers, he just couldn't come out publicly. Today, when they come back, they get chieftaincy titles, they are received in grand style, cows are killed, they ride on white horses.
Boko Haram represents the ultimate Fatwa of our time. The question is does the sect's Fatwa represent the articulated position of the majority of Muslims in this nation? My reading over the last few years is an unambiguous no. We are undergoing an affliction that many could not have imagined about a decade ago. Let us confront the ultimate horror now. To remain inactive at this moment is to betray our children and to consolidate the ongoing crimes against our humanity. We must take the battle to the enemy...We sent our children to school; we must bring them back to school.
Of course I've enjoyed having the Nobel Prize, the prestige that goes along with it, the money that came with it in particular. I was the typical, still am to some extent, impecunious writer, just struggling to make ends meet, so that, nobody's going to deny that at all. In fact, if they want to give it to me a second time, I'm standing by, ready to receive it, but it's a problem, it's a real problem and then expectations and then you have monsters like Sani Abacha who come up from time to time and who would have died a happy man if he'd succeeded in hanging a Nobel Laureate for literature.