OLUMIDE ONADIPE

Yesterday, Olumide Onadipe opened at Temple Muse an exhibition of his recent works titled ¨Connecting the dots¨ and organized by SMO Contemporary.

Olumide continues evolving and maturing an artist. Though he started his professional career producing realistic paintings, in recent years, he has experimented with plastics and other media to produce sculptural pieces of profound quality, meaning and beauty. For those of us who have followed him for more than a decade, his new works do not present themselves as a surprise or a rupture, but as an evolution and deepening of ideas and formal solutions that are gradually developing as Olumide grows as an artist. He is a versatile artist comfortable with different types of media, so in “Connecting the dots”, Olumide, presents two distinct bodies of work: paintings and sculptures.
20161125_094257He initiated his artistic practice as a two-dimensional painter. Then, around 2008, he started rendering abstracted faces and figures masked with vegetation. Ten years later, in his paintings, leafs continue being a recurrent compositional element, but his vocabulary has expanded and the works have acquired a greater complexity and a deeper meaning. Nevertheless, the present exhibition shows that while his roots are still in painting, and some of the sculptural works retain a distinct pictorial character. His artistic identity is increasingly defined by his experimentation with plastics, paper, newsprint, cement bags, and other materials.
IMG_20180512_193611Olumide has always acknowledged the great impact Kainebi Osahenye’s exhibition titled “Trashing” had on him in 2009. It was a discovery. As he says speaking about that exhibition: “It switched on my inner light and became a guiding compass to what now characterized my artistic pursuit.” But, while his first works using melted plastics were tentative and, perhaps a little bit uncertain, the recent ones are much more assertive. Olumide is finding an aesthetic vocabulary and a formal language that allow him work with ideas and meanings in a much more forceful way.
20170304_150239Gradually, Olumide is mastering the primary elements of sculptural artworks: volume and line, weight and mass, shape and texture, solidity and flimsiness, emptiness and fill, roughness and smoothness, order and improvisation, colour and form. But, perhaps, the defining feature of these sculptural works is the fact that they are generally made of countless small units –each one similar, but each one different from the others- put together into a single piece. In this, he is not far from the work of some prominent contemporary artists in Nigeria: El Anatsui, Olu Amoda, Kainebi Osahenye, Eva Obodo.
Earth. 2When Olumide refers to his sculptural works he presents a narrative with allusions to socio-political issues. But these physical commentaries on events, social customs and malaises that affect Nigerian society are rarely explicit. In most cases, they vaguely suggest something through their form. In a few others, it is only the title of the work that opens the door to possible interpretations and readings by the viewer. Olumide is well aware of the difficulty of embedding meaning into a non-representational sculptural form. Nevertheless, since he started painting, he has been very much concerned about meaning and communication. The impenetrability and inherent muteness of matter are a challenge he takes head on with the hope that his works will, eventually, be able to relate, to communicate to both, the body and the mind of the spectator.
IMG_20180512_193521Generally, he does not work with untouched materials and there is heavy labour involved in the process of producing each of his sculptural works. Through physical and mechanical processes of breaking, melting, rolling, folding, wrapping, tying, welding and aggregating, the common materials retrieved and used by Olumide acquire a new life in his works.
In his work titled “Pyramid scheme” Olumide takes his aim at the fraudulent financial schemes, unfortunately, so common in the country in past years, taking money from the poor to give it to the rich schemers. The works in his “leg series” are about the movement of ideas, people and objects into and from the African continent. About those who came –and continue coming- and about those who left the continent and took with them part of it. The “legs”, in Olumide’s recent works are a powerful metaphor for change, for transitions and trade.
Movement-of-a-Dot..The physicality of these pieces is such that the first response to the encounter with them cannot but be intuitive –perhaps, I should say, instinctive. Then, there might be a complex process of perception, assimilation and rationalization of the narrative that permeates these works or, perhaps, the work may remain silent, incapable of conveying what the information we receive is supposed to tell us. In either case, the first response is almost instinctive. With the works of many artists, it is possible to remain indifferent, untouched and removed. In the most successful works in this exhibition, this is not generally the case. They talk to us forcefully.
heads7Consistently, Olumide Onadipe is building a substantial body of work with a well-defined artistic identity easily recognizable in the growing panorama of contemporary sculpture in Nigeria. “Connecting the dots” is another step forward. I hope not to miss the next one.

Connecting the dots May 2018

Jess Castellote

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NIGERIA ART MARKET REPORT 2017

Finally, the NIGERIA ART MARKET REPORT for the year 2017 is out. You can download it HERE. In this report, I analyse data from nine auctions whose main focus was contemporary African art and that included a significant number of works by Nigerian artists. 2017 was not a bad year for Nigerian Art at Auction.  I hope the information contained in the report is useful.

namr 17 cover

Highlights

HIGHLIGHTS

18 NIGERIAN VISUAL ARTISTS UNDER 30 I AM GOING TO FOLLOW IN 2018

2017 was a great year for the visual arts in Nigeria. Nobody knows how 2018 will be but I have made a list of young artists, based in Nigeria, I want to follow this year. Obviously, this list does not aim at being comprehensive. Surely, there are quite a few others that are as promising as these ones. Unfortunately, I can only follow the few I already know. I will be glad to receive suggestions and review the list…

This very personal list includes 18 visual artists living in Nigeria (at least for now!!!) and who are under 30 years old. I am sure before the end of the year I will have added quite a few others and perhaps in my 2019 list I will drop some of those I am including this year.

1. Nengi OMUKU (b. 1987)  20170410_104905~01

2. Dennis OSADEBE (b. 1991)who-can-say-where-we-are-going-by-dennis-osadebe

3. Ayobola KEKERE-EKUN (b. 1993)IMG_5936 AAAAAAAAA

4. Dipo DOHERTY (b. 1991)Chief(2015)_ Acrylic on canvas_ 68x65 aaa

5. Ken NWADIOGBU (b. 1994)273 NWADIOGBU

6. Chibuike UZOMA (b. 1992)Chibuike_Artworks_ (5) aaaaaaaaaaaaaa

7. Odiabehor ODIBO (b. 1993)20171128_130041 aaaaaaaaaaaaaa

8. Logor OLUMUYIWA (b. 1990)logor-adeyemi-monochrome-series-design-indaba-16

9. Sejiro AVOSEH (b. 1991)IMG-20170831-WA0003

10. Yadichinma UKOHA-KALU (b. 1995)Capture

11. Adesokan ADEDAYO (b. 1994)Fordili

12. Marcellina AKPOJOTOR (b. 1989)Marcelllina 1

13. Babajide OLATUNJI (b. 1989) babajide-02 a

14. Jimmy NWANNE (b. 1989)Songs-of-Tomorrow-Jimmy-Nwanne-2014-Collage-Oil-on-Canvas-120-x-200cm-622x369

15. Stacey RAVVEROStacey 3

16. Ifedoyin SHOTUNDECapture

17. Osora MOJEKWUe28098the-wait_-by-osora-mojekwu

18. Tunde ALARACapture

 

LAGOS BIENNIAL 2017

Folakunle Oshun -Osh- is not an ordinary artist-curator. He has been working for some time on a truly ambitious project: organizing a city-wide art biennial in Lagos. Though, officially, he is just the Artistic Director, Osh is the soul and engine of the biennial. It is his idea and he is its main driver. He has Amira Paree as co-curator and Erin Rice is in charge of the Academic Conference that will be part of the biennial and will take place at the University of Lagos. The collective Perpetuum Mobile will provide curatorial support.

The Lagos Biennial 2017, comes as an exciting surprise soon after Tokini Peterside took another daring step and launched last year an art fair with an international character: ArtX Lagos. We have now in Lagos an art fair, an art biennial, an international Photo Festival, auctions houses, several new art galleries, an art museum under construction at Pan-Atlantic University, a couple of art foundations offering art residences, a well-funded art competition. Piece by piece, Lagos is developing the art infrastructure needed for a sustainable artworld.

Lagos Biennial 2017A couple of days ago, I had a long chat with Osh on the Biennial. I wanted to know about his plans, and his dreams…. There are already well over one hundred biennials spread all over the world. Why another one? What does he want to achieve? How is it going to be supported? What is its curatorial direction?. Where is it going to hold? Which artist will participate? He explained to me that the primary aim of this biennial is to open Lagos to the rest of the world as an art destination:  “As a Lagosian I feel a sense of responsibility and ownership of this space and I’ve always wondered why it took this long for Lagos to have its own Biennial”.

In recent years, Biennials and Art Fairs have sprung up all over the world. Though their scope and content increasingly overlap -and both of them aim at international representation and audiences- they tend to occupy different social, cultural and economic spaces. Art fairs focus mainly on the commercial side of art, while biennials tend to address issues and bring to the public a different kind of artistic concerns. Generally, art fairs work hand in hand with galleries and dealers, while biennials (Venice, Gwangju, Sao Paulo, Whitney (New York), Dak’art, Istanbul, La Habana…), are artist-led or have public institutions as their main partners. An important difference between art Fairs and biennials is the curatorial input they receive. Though both may have a general theme for the event, most art fairs will leave the selection of the artworks to each of the galleries or artists participating in the fair. On the contrary, the most important biennials have a heavy curatorial intervention at general level and at the pavilion or stand level. Every artist and artwork present at a biennial has, generally, been selected by a curator. For the Lagos Biennial 2017, Osh has taken the title of Mario Macilau’s project “Living on the edge” as the theme of the biennial. His goal is to catalogue the stories of artists all over the world living in and around crisis situations. With the Biennial, he wants to touch positively the lives of real people.

“We must accept that we are living in strange times. I hear a lot about the good old days, but I don’t know what I will tell my kids about these present times. The biennial serves as a sort of archive, like taking a portrait of the world: so I’m asking everyone to say cheese. Of course you don’t expect too many smiles, these are hard times. Nigeria itself is in a recession but as Fela noted “Suffering and smiling”. As a country we’ve learnt to shake of the dust and keep moving, gossip about the scandals and throw them under the rug. I think a lot of people will be shocked by the character of the biennial due to our curatorial approach. This is a biennial that could happen anywhere in the world, but in this peculiar case, Lagos is the canvas. You don’t even need to make art in Lagos, just go downtown of Idumota and breathe. It is the juxtapositions of these experiences brought by the invited artist (home and abroad) that really creates the magic.

The teamWhile art fairs tend to be market-driven and display “collectable” (read, “saleable”) art, biennales are ready to present to the public more experimental works (read, “not easily saleable”). Painting and sculpture predominate in the nice booths of art fairs. Installations, performances, conceptual and video art occupy most of the spaces in biennales. It is not a surprise that Jelili Atiku will present a performance at the Biennial. For it, he has asked Osh to look for a “not easily accessible” place in Lagos…  Osh intends to “work with the Local communities and investigate untold stories in the deepest crannies of the city. You can’t predict the outcome of that.” His target is to bring 40 artists from more than 20 countries. Over 30 of them have already confirmed their participation. Undoubtedly, the biennial is going to attract the attention of the global artworld to one of the most vibrant “peripheral hubs” in the global art map.

All the major global art fairs: Art Basel (Basel & Miami), Frieze (London & New York), ARCO (Madrid), FIAC (Paris), etc. take place in a large single venue. Biennials are different. Most frequently, they are organized around multiple venues spread through the city. Tyoically, they are city-wide events put together by local or regional authorities with the aim of giving international visibility to a city. Many of the most prominent biennials are just one more component of the “edutainment” or cultural tourism industry and quite a few of them have succeeded in putting cities into the global cultural maps. The case of Gwuangju, in South Korea, is a good example of it.

When Venice Biennale was launched in 1895, it was very similar in format to a typical 19th century phenomenon that has endured till our days: the world art fair organized around national pavilions. The Lagos Biennial will not follow this format. There will not be National pavilions, but Osh has managed to convince a few foreign-based artists to come to Lagos. “These artists will be bringing their own experiences and stories and I think it will be fascinating to trace the tangent points where our stories overlap. The human experience is one; it’s pretty much the same everywhere you go. People are trying to survive and get ahead in life, but you see, the Lagos hustle is incomparable to anything. Even I cannot predict how things will turn out at the biennial due to the unpredictable nature of the city.”

I asked Osh whether the fact that the art fair (ArtX Lagos) and the biennial will take place at the same time will be problematic. He is not worried: “I think Art X complements the Biennial and vice versa, It is important for the public to begin to understand that art is big money and that’s what Art X brings to the table. The Lagos Biennial on the other hand opens up more room for artistic expression and dialogue.”

With OshThe dates are already fixed (October 14 – December 22, 2017). Many aspects of the biennial are still undefined, but Osh is determined to succeed. Surely, we will not see the lavish extravaganza of Venice, the broad participation in Sao Paolo or the transformation of a city during the days of Dak’Art, but an art biennial, even if it has an ultra-low budget and not much of institutional support, can give a good push to the development of the Lagos artworld. I already look forward to the days in October when an art fair and a biennial run concurrently in Lagos. I missed ArtX last year. This time, I am going nowhere else during those days…

Jess Castellote

WURA NATASHA OGUNJI & RAOUL DA SILVA

A couple of weeks ago, Wura Natasha Ogunji and Raoul da Silva opened a join exhibition, organized and curated by Sandra Obiago, at Temple Muse in Victoria Island.  The exhibition is still open till de end of April. The works that Wura and Raoul present to us in this exhibition couldn’t be farther from the shallow exoticism that still pervades large sectors of African contemporary art more than twenty five years since “The magiciens de la terre” (1989) and “Africa explores” (1991) exhibitions.

Untitled by Raoul Olawale Da Silva, 90cm x 127cm, Mixed Media paper, 2001
Raoul da SILVA, Untitled, mised media on paper, 90 x 127 cm, 2001

Definitely, neither Wura nor Raoul’s artistic practice is based on these tired clichés, on shifting artistic fashions or, much less, on the dictates and fads of the market. For Raoul, spontaneity, improvisation and the primacy of the gestural brushstrokes are central to his practice. In marked contrast, Wura’s approach is more analytical and rational. But, both are giving us something that comes from inside.

Shelter, 2017, Thread, Ink, Graphite on Trace Paper 61 x 61cm
Wura Natasha OGUNYI, Shelter, Thread, ink, graphite on Trace paper, 61 x 61 cm, 2017

Wura and Raoul’s works are intensely personal, albeit strongly different. Wura was born in the USA and lived there till just a few years ago. Raoul lived his early years in Lagos but left the country at a very young age and did not settle back in Nigeria till also a few years ago. The fact that both of them have spent most of their lives outside Nigeria and both of them are of mixed parentage has made their artworks to be inextricably linked to their existential journeys. Their artistic itineraries have significant differences and this fact is reflected in their works. In them, it would seem as if Wura is trying to understand herself, while Raoul tries to express himself.

6 Catch Your Breath by Wura-Natasha Ogunji, 61 x 61 cm, Thread, ink, graphite on trace paper, 2016

Wura’s works are not loud. They don’t shout at us, but they are works of unapologetic beauty and simplicity. Part of the reason why her small pieces on tracing paper work so well is the delicate, intimate, careful attention given to detail. She treats the fragile materials with respect and there is quality in each finished piece. The bright colour-rich inks on the translucent paper are subtle and restrained. The ordinary sowing thread becomes in her hands a metaphor of connections, of links, of relations, both physical and immaterial. The threadwork could have remained simply a craft, but it becomes much more.

In this exhibition, Wura presents a few works in which only geometric compositions can be seen. In their conceptualism, at first glance they appear as inexpressive, cold and detached, but it is the colour and, specially, the physical fragility of the medium that brings them to life. They stand out in way that the geometric constructions of Mondrian, for all their compositional perfection, are not able to achieve. The lines that delimit the coloured areas have always a focal point and, therefore, they indicate a direction. As a result, the surface of the pictorial plane on which they appear loses two-dimensionality and suggests tree-dimensional space. The fact that the flimsy paper is affected by the ink pigments makes the flat, weak surface become slightly uneven and adds a new suggestive layer of complexity. The hardness and precision of the lines is balanced by the lightness of the paper. She explains: I use tracing paper, the kind that architects use for preliminary drawings. I love the way the thread looks against it and the way the large sheets of paper move against the wall. It can appear fragile but it also has a weight to it. When I’m working on the drawings, especially when I’m sewing into the paper and because of its translucency, it feels quite filmic, as if I’m creating one cell of a filmstrip. We can talk about the meanings of the paper, but for me, it’s about a simple love of the material. This sentence offers perhaps a key to understand Wura’s works: “a simple love of the material”. But there is more than materiality and geometric composition. The frequent presence of the “Ife head” is an iconic figure that recurs in her works. It brings with it associations of the past, of tradition, of roots, of identities. But even if it is just a tenuous thread or a few lines and colour bands emanating from it as rays, the “Ife Head” is a metaphor for a link, a line of communication between different, but interrelated realities. And all this, said with softness, in an understated way. This fragility is one of the main strengths of Wura’s works on tracing paper.

Ife and Orchids Thread, Ink, Graphite on Trace Paper 61 x 61cm 2016
Wura Natasha OGUNYI, Ife and Orchids, Thread, ink, graphite on Trace paper, 61 x 61 cm, 2016

For years, there has been a recurrent concern in Wura’s works about connections, communications and associations, particularly, the transatlantic bond between Africa and the American diaspora. Her work “I brought you this”, in two pieces, with the Ife head on one, and a female figure in the other, both of them tied by a fragile bond of colour rays, exemplifies these concerns and successfully embodies these ideas into a physical form. Who brings what, to whom? In which direction is the communication? Does the “Ife head” –and all it represents- say something to the present, or is the direction of communication the other way, with the contemporary figure listening to what the past has to say?. Wura´s works are ambiguously open. Can we take Wura’s subtle references to history, memory, tradition and identity as an attempt to understand herself and help us understand ourselves in our specific cultural, temporal and geographic circumstances? There is no doubt, that her works question us.

90cm x 127cm Untitled Mixed Media, 2002 Paper
Raoul da SILVA, Untitled, mixed media, 90 x 127 cm, 2002

Though not directly influenced by them, Raoul’s works, with their forceful brushstrokes and the spontaneous approach to the painting process, have many features in common with the great German Neo-expressionist and gestural tradition of the second half of the 20th century: Gerhard Ritcher, Georg Baselitz, Anselm Kiefer, Jorg Immendorf. Markus Lupertz. Like most of these artists, Raoul looks inward for the sources of his works. Memories and instinct are important for him. The content, the subject matter, the communicative value of his works, generally matters less than the works themselves. The source of Raoul’s inspiration is intensely personal. He is an artist working within an expressionist tradition and method: spontaneity, expression, improvisation and gestural action are important in his works.

Raoul da SILVA, Untitled, oil on canvas, 140 x 138, 2014
Raoul da SILVA, Untitled, oil on canvas, 140 x 138cm, 2014

The process of interaction with the pigments and the canvas is central to his way of painting. Each painting, each drawing, is “revelatory” of inner forces, desires and memories. As he says: in my way of working, the intuitive and impulsive work together as well as against the rational, reflective and explorative side, which helps to bring that balance. In the moments of outbursts, pouring out, and coming from the feeling, it’s having that trust and faith that all these memories, which are very abstract and not specific, but even just in the color choice comes from memories which I choose not to pinpoint or overanalyze. Raoul’s works develop from inside out. Their formal strength comes from within. That’s why they are so unmistakably personal. To look at Raoul’s works the spectator does not need to be distracted by a search for meaning, contextualization or conceptual justifications. These are works to be “enjoyed”, rather than to be “comprehended”.

4 Wura-Natasha Ogunji_Field Theory, Green_2016
Wura Natasha OGUNYI, Field Theory, Green, Thread, ink, grahite on trace paper, 2016

His paintings oscillate from decidedly abstract compositions to those filled with expressive biomorphic references, but they seldom try to offer a window into the world as all the traditional western art did for centuries. They are self-referential. There is randomness in his “coffee” works, in which the unpredictability of the shapes is part of the process. For Raoul, the significance of the process is at the core of his works. His colours, lines, stains and forms cover the whole space. In contrast, Wura lets the delicate architectural drafting paper, of subdued yellow tint, take most of the pictorial space. Her figures, made of stitched lines and colour, float in space while Raoul’s works fill the canvas with an outpouring of gestures coming from within. Different as these two artists are, there is a shared sincerity and genuineness in them. Their works offer a rare opportunity for us to experience art that goes beyond the merely retinal and decorative. They engage our senses, but they also engage our minds. In the commercialized atmosphere of the Lagos artworld this is not a small achievement. We are grateful for that.

Jess Castellote

IMG_20170224_184331
With Wura and Raoul

50 books for learning about Nigerian modern art

Regularly, we hear complaints about the lack of documentation of Nigerian Modern and Contemporay Art. There is some truth in this perception, but the reality is richer than we sometimes we may think. I attach a list of FIFTY books than can help get a fair undeerstanding of the rich and complex history of Nigerian modern art. The list does not aim at being comprehensive (my research list includes over 75 books!!!!). Except for a couple of books of particualr interest for Nigeria, I have not included books on a general history of modern and contemporary African art. Obviously, some of them also have useful chapters or sections for those wnating to know more about Nigerian art. The books are ordained by date of publication.

books-1

OKEKE-AGULU C. (2017): Obiora Udechukwu: Line, Image, Text. Skira Editore

BOSAH B. (2017):The Art of the Nigerian Women: Ben Bosah Books

BARLEY N. (2016): Nigerian Arts Revisited: Somogy Editions d’Art

CASTELLOTE J. & FISHER O. (eds.) (2016): Kolade Oshinowo: Bookcraft Publishers. Ibadan

IGWEZE D. (2015): The storyteller of Agbarha-Otor. Bruce Onobrakpeya’s Visual Tales. Hourglass. Lagos

books-2

OKEKE-AGULU O. (2015): Postcolonial Modernism: Art and Decolonization in Twentieth-Century Nigeria; Duke University Press

BOSSAN E., BENETTON L. & ADEWUNMI A. (2015): Nigeria / roots: Contemporary artists from Nigeria: Imago Mundi.

SILVA B. (2014): D ‘Okhai Ojeikere. Centre for Contemporary Art, Lagos

CASTELLOTE J. & ADETUNJI A. (2014): Visual Chronicles of a Society in Flux; Bookcraft Publishers. Ibadan

JEGEDE d. (2014): Onobrakpeya: Masks of Flaming Arrows. 5 Continents

books-3

ADESANYA, A. A., & FALOLA, T. (2014): Art, parody and politics: dele jegede’s creative activism, Nigeria and the transnational space. Africa World Press. Trenton

LAOYE D. & AFOLAYAN-FAMOUS A. (2014): Contemporary Art of Nigeria. South Shore Country Club. Chicago

EZENWA MAJA-PEARCE J. (2013): Issues in contemporary Nigerian art 2000-2010. The New Gong. Lagos

CASTELLOTE J. (ed.) (2012): Contemporary Nigerian art in Lagos private collections. Bookcraft Publishers. Ibadan

OFFOEDU-OKEKE O. (2012): Artists of Nigeria. Five Continents.

books-4

VOGEL S. M. (2012): El Anatsui: Art and Life: Prestel

ODIBOH F. (2012): Creative Reformation of Existing African Tradition:The Abayomi Barber Art School and Modern Nigerian Art. Lap Lambert Academic Publishing

PROBST P. (2011): Osogbo and the Art of Heritage: Monuments, Deities, and Money. Indiana University Press

ENWEZOR O. & OKEKE-AGULU C. (2010): Contemporary African Art since 1980. Damiani

GLASSIE H. (2010): Prince Twins Seven-Seven: His art, his life in Nigeria, his exile in America. Indiana University Press. Bloomington

books-5

BOSAH C. & EDOZIE G. (2010): A celebration of modern Nigerian Art: 101 Nigerian Artists. Ben Bosah Books

OYELOLA P. (2010): Nigerian Artistry. Mosuro Publishers. Ibadan

OGBECHIE S.O. (2008): Ben Enwonwu, The making of an African modernist. University of Rochester Press. New York

AREMU P.S.O. (2006): Contemporary issues in Nigerian art: its history and education. Portion Consult Publications. Lagos

IKWUEMESI C.K. & AGABAYI E. (eds.) (2005): The rediscovery of tradition: Uli and the politics of culture. Pendulum Centre for Culture and Development. Lagos

books-6

FILANI K. (2005): Patterns of culture in Contemporary Yoruba Art. Symphony Books

ADEYEMI E. (2005): Contemporary art in Nigeria & Ghana 1995-2005. Friedrich Reinhardt Verlag.

IKWUEMESI C.K. (Ed.) (2003): The triumph of a vision: an anthology on Uche Okeke and modern Art in Nigeria. Pendulum Art Gallery. Lagos

DIKE P.C. & OYELOLA P. (2003): Uche Okeke and Modern Nigerian Art. National Gallery of Art, Nigeria.

ADEMULEYA B., ONIPEDE A. & OMOIGHE M. (eds.) (2003): Creative traditions in Nigerian arts, Culture and Creative Art forum. Lagos

books-7

FILANI K., AZEEZ A. & EMIFONIYE A. (eds.) (2003): Perspectives on Culture and Creativity in Nigerian Art. Culture and Creative Art Forum. Lagos

OTTENBERG S. (Ed.) (2002): The Nsukka Artists and Nigerian Contemporary Art. Smithsonian Institution Press. Washington DC

IKWUEMESI C.K. & ADEWUNMI A. (eds.) (2001): A discoursive bazaar. Pan-African Circle of Artists. Enugu

ANIAKOR C.C. & IKWUEMESI C.K. (2000): Africa in the twilight. National Gallery of Art. Abuja

BURAIMOH J. (2000): My life and Arts. Spectrum Books. Ibadan

OGUIBE O. & ENWEZOR O. (eds.) (1999): Reading the Contemporary: African Art from Theory to the Marketplace. MIT Press. Cambridge

NZEGWU N. (1999): Contemporary Textures: Multidimensionality in Nigerian Art The International Society for the Study of Africa (ISSA). Binghamton.

KASFIR S.L. (1999): Contemporary African Art. Thames and Hudson. London

DIKE P.C. & OYELOLA P. (1998): The Zaria Art Society: a new consciousness National Gallery of Art, Nigeria.

CHUKUEGGU C.C. (1998): Contemporary Nigerian Art and its classifications. Delsu Consult Publishing House. Abraka

OTTENBERG S. (1997): New Traditions from Nigeria: seven artists of the Nsukka group. Smithsonian Institution Press, Washington

DELISS C. (Ed.) (1995): Seven stories about modern art in Africa. Flammarion.

ADEPEGBA C. O. (1995): Nigerian Art. Its traditions and modern tendencies. JODAD Publishers. Ibadan

OGUIBE O. (1995): Uzo Egonu, an African Artist in the West. Kala Press. London

EGONWA O. (1994): African Art: a contemporary source book. Osazu Publishers. Benin City

KELLY B.M. & STANLEY J.L. (1993): Nigerian Artists. A who’s who and Bibliography. Hans Zell

FOSU K. (1993): 20th Century Art of Africa. Gaskiya Corporation, Zaria

DARAH G.G. & QUEL S. (eds.) (1992): Bruce Onobrakpeya. The spirit in ascent. Ovuomaroro Gallery. Lagos.

TIMOTHY-ASOBELE S.J. (1992): Contemporary Nigerian arts and Artists: A modern guide. Upper Standard Publications. Lagos

BEIER U. (1991): Thirty years of Oshogbo art. Iwalewa-Haus, Bayreuth

 

PLAGIARISM

stop-plagiarism

A few days ago Chika Okeke-Agulu wrote in his blog about cases of plagiarism he has suffered in the past. This is unfortunate. Sadly, he is not the only one. Here is my own.

On August 15, 2014 I posted in this blog a write up on the artist Ike Francis Okoronkwo. A few days ago I learnt of an article written recently by a lecturer in a university in southern Nigeria, doing his PhD in another university, also in Southern Nigeria. He went ahead and uploaded it to Academia.edu and to his blog. FOUR FULL PARAGRAPHS were copied verbatim from my write up without any permission from my part or acknowledgement of their origin. Though my publication is included in the list of references at the end of the article, the four paragraphs were presented as having been written by the author. No doubt, a clear case of infringement of copyright. I copy below the four paragraphs mentioned above.

I sent a message to this person. He apologized and removed the article from circulation, though it is still referenced in google scholar. I do not want to create animosity or damage the career of anybody, but plagiarism is a very serious matter in scholarly circles. Plagiarism affects not only the person who practices it, but the institution where the plagiarist works and the whole university system. A plagiarist is unqualified to work in a reputable university. A plagiarist should not be awareded a PhD degree. I am not taking any action against him, but, I hope the authorities in the two universities affected by the case will do something about it. If they allow cases like this go unpunished, it will send the wrong signals. It is up to them to do something, or let it go…

PARAGRAPH 1

ORIGINAL TEXT

Two pieces attracted particularly my attention: “Of Black Mail and Black Boxes”, a work made of three square panels and nine hanging cubes, mostly black with some silvery hues and, especially, his installation titled “Power Tale” made of three polycarbonate boxes containing high relief idealized representations of three cities: New York, Dakar and Lagos.

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Two interesting pieces are worthy of note, “Of Black Mail and Black Boxes”, a work made of three square panels and nine hanging cubes, mostly black with some silvery hues and, especially, his installation titled “Power Tale” made of three polycarbonate boxes containing high relief idealized representations of three cities: New York, Dakar and Lagos.

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While the work “Blank mails”, with its references to spam messages and unwanted mails marketing the unmarketable, is a clear and obvious piece, “Of Black Mails and Black Boxes” is a dark one, and not only because of the colour covering the reliefs; the chunks of coal, the barely legible references to fraud emails, the computer circuitry succeed in bringing to mind how technology can also be an instrument for dehumanizing activities. Ike Francis had tried the black charcoal before, but the results had not been so successful. The symbols of letters and numbers –with their rigidity and rationality- have a dominant presence that balances the organic and casual character of the coal, the randomly scattered electronic parts and the other small blocks that fill the piece; and all this, within the constricted confines of small square panels (just 60 x 60 cm). Even without the addition of the hanging cubes, the three panels successfully tell a story.

PLAGIARIZED TEXT

While the work “Blank mails”, with its references to spam messages and unwanted mails marketing the unmarketable, is a clear and obvious piece, “Of Black Mails and Black Boxes” is a dark one, and not only because of the colour covering the reliefs; the chunks of coal, the barely legible references to fraud emails, the computer circuitry succeed in bringing to mind how technology can also be an instrument for dehumanizing activities. Ike Francis had tried the black charcoal before, but the results had not been so successful. The symbols of letters and numbers –with their rigidity and rationality- have a dominant presence that balances the organic and casual character of the coal, the randomly scattered electronic parts and the other small blocks that fill the piece; and all this, within the constricted confines of small square panels (just 60 x 60 cm). Even without the addition of the hanging cubes, the three panels successfully tell a story.

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The work on which Ike Francis has invested a greater deal of time and emotional input is his installation “Power Tale”. Three glass cubes containing idealized representations of three cities. Each of them with anonymous, repetitive building blocks made of circuitry and each of them with an emblematic building or monument that identifies them: The Statue of Liberty in New York, the Monument to the African Renaissance in Dakar and the National Theatre in Lagos. The three icons stand out among the amorphous city layouts. They work as markers and they have a clear historical and cultural significance within their locations.

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The work on which Ike Francis has invested a greater deal of time and emotional input is his installation “Power Tale”, Stuart(2014) asserts. Three glass cubes containing idealized representations of three cities. Each of them with anonymous, repetitive building blocks made of circuitry and each of them with an emblematic building or monument that identifies them: The Statue of Liberty in New York, the Monument to the African Renaissance in Dakar and the National Theatre in Lagos. The three icons stand out among the amorphous city layouts. They work as markers and they have a clear historical and cultural significance within their locations.

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Ike explains how the Statue of Liberty and the Renaissance monument point upwards, towards the future, while the National Theatre in Lagos, is horizontal, static. The introduction of tiny LED lights adds a new dimension to the work. Those in New York are densely distributed reaching all corners of the box; in Dakar they are more thinly present. In Lagos there are only a few of them and, unlike in the boxes for New York and Dakar, the lights go on and off. This treatment of the problem of unsteady power supply in Lagos might be a little oversimplified, clichéd and literal, but definitely, it works well in this installation as a device to convey meaning without words.

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Ike explains how the Statue of Liberty and the Renaissance monument point upwards, towards the future, while the National Theatre in Lagos, is horizontal, static. The introduction of tiny LED lights added a new dimension to the work. Those in New York are densely distributed reaching all corners of the box; in Dakar they are more thinly present. In Lagos there are only a few of them and, unlike in the boxes for New York and Dakar, the lights go on and off. This treatment of the problem of unsteady power supply in Lagos might be a little oversimplified, clichéd and literal, but definitely, it works well in this installation as a device to convey meaning without words.