Nigeria Art And Culture

Nigeria's modern literature grows out of a tradition of story-telling and historical remembrance that has existed in Nigeria for millennia. Oral literature ranges from the proverbs and dilemma tales of the common people to elaborate stories memorized and performed by professional praise-singers attached to royal courts. In states where Islam prevailed, significant written literatures evolved. The founder of the Sokoto caliphate, Usuman dan Fodio, wrote nearly 100 texts in Arabic in the late 18th and early 19th centuries. His prose and poetry examined issues such as good government and social relations from an Islamic moralist perspective. The legacy of this Islamic tradition is a widely read modern literature comprised of religious and secular works, including the Hausa-language poetry and stories of Alhaji Abubakar Imam. In 1986 Nigerian Wole Soyinka was awarded the Nobel Prize for literature. Soyinka is a prolific author of poetry, novels, essays, and plays that blend African themes with Western forms. His uncompromising critiques of tyranny, corruption, and the abuse of human rights have often angered Nigeria's military rulers. One of his most powerful books, The Man Died (1972), was written while Soyinka was imprisoned during the civil war of 1967 to 1970. Chinua Achebe, whose novels include A Man of the People (1966) and No Longer at Ease (1960), is another Nigerian writer whose work commands a wide international audience. Other important novelists include Cyprian Ekwensi, Nkem Nwankwo, Elechi Amadi, Flora Nwapa, and Clement Ogunwa, who write mostly in English. John Pepper Clark, Gabriel Okara, Christopher Okigbo, and Ken Saro-Wiwa are well-known poets

The Federal Republic of Nigeria maintains a rich artistic legacy that is more than two thousand years old. As such, it provides some interesting counterpoints to Western art history. Nigeria's ancient Nok art, for example, predated the golden age of Greece, and the exquisite bronzes of lgbo Ukwu (9th-10th C), Ife (12th-15th C), and Benin (15th-19th C) compare favorably to European traditions. Furthermore, the art of Benin thrived under the patronage of a single, unbroken dynasty during a time when many European governments rose and fell.Yet, for many reasons, the Western world would not recognize this artistic heritage until modern times. In this volume, Ekpo Eyo explains the prirnitivist viewpoint that once dominated the Western perception of African art and recalls the efforts of certain more open-minded individuals from Nigeria's colonial past who, in their efforts to collect, preserve, and present important sculptures and other artworks, were instrumental in founding the country's first museums. Their successor, today's National Commission for Museums and Monuments, has collected many additional works from their original settings, placing them in the limelight of the world through publications and museum exhibitions, to which the author has contributed much throughout his career. Eyo therefore discusses Nigerian art in the broader context of the world's art history, arguing that the art of Nigeria is fundamentally a testament to universal human creativity. From Shrines to Showcases: Masterpieces of Nigerian Art includes examples selected from all major regions of the country, spanning the distant past to the modern age, which are to be considered amongst the greatest artistic achievements of humanity.

The Yorùbá was one of the most important civilizations of sub-Saharan Africa. While the high quality and range of its artistic and material production have long been recognized, the art of the Yorùbá has been judged primarily according to the standards and principles of Western aesthetics. In this book, which merges the methods of art history, archaeology, and anthropology, Rowland Abíọ́dún offers new insights into Yorùbá art and material culture by examining them within the context of the civilization's cultural norms and values and, above all, the Yorùbá language. Abíọ́dún draws on his fluency and prodigious knowledge of Yorùbá culture and language to dramatically enrich our understanding of Yorùbá civilization and its arts. The book includes a companion website with audio clips of the Yoruba language, helping the reader better grasp the integral connection between art and language in Yoruba culture.

Nigeria Art and Culture, Nigeria Tradition, Nigeria Ethnic group history, Touristic information on Nigeria, in this Book you will be led a successful trip to Nigeria; Because of the great diversity of people and culture, Nigeria has distinguished herself over the centuries in the field of arts. Nigerian versatility in art is so great that it is generally felt that all African nations should view Nigeria as the principal trustee of the most durable fruits of black artistic genius. It is not precisely known when the first works of Nigerian art reached the outside world, but in 1897, following a British punitive expedition to Benin, over 2,000 Benin bronzes and ivories were shipped to England and later dispersed all over Europe and America. The oldest sculptures found in Nigeria were from the Southern Zaria and Benue areas of central Nigeria. They consist of terracotta figures and figurines made by a people who achieved a high degree of cultural sophistication. These sculptures, together with other cultural elements, have been named the Nok Culture. Evidence shows the Nok people had knowledge of iron smelting and adorned themselves with tin and stone beads, earrings, noserings and bracelets. The Nok Culture is dated between 500 B.C. and 200 A.D. The next known phase of Nigerian cultural evolution was Igbo Ukwu bronze casting. Found in the small village of Igbo-Ukwu, near Awka, the casts date from the 9th Century A.D. They first came to light in 1938 and consist of staff heads, crowns, breastplates, pendants, ornaments, anklets, wristlets and chains.About the same time the Igbo-Ukwu people were casting bronze, the ancient Ife people were also producing works in bronze, copper, and terracotta

When Nigeria hosted the Second World Black and African Festival of Arts and Culture (FESTAC) in 1977, it celebrated a global vision of black nationhood and citizenship animated by the exuberance of its recent oil boom. Andrew Apter's The Pan-African Nation tells the full story of this cultural extravaganza, from Nigeria's spectacular rebirth as a rapidly developing petro-state to its dramatic demise when the boom went bust. According to Apter, FESTAC expanded the horizons of blackness in Nigeria to mirror the global circuits of its economy. By showcasing masks, dances, images, and souvenirs from its many diverse ethnic groups, Nigeria forged a new national culture. In the grandeur of this oil-fed confidence, the nation subsumed all black and African cultures within its empire of cultural signs and erased its colonial legacies from collective memory. As the oil economy collapsed, however, cultural signs became unstable, contributing to rampant violence and dissimulation. The Pan-African Nation unpacks FESTAC as a historically situated mirror of production in Nigeria. More broadly, it points towards a critique of the political economy of the sign in postcolonial Africa.