Dennis Osadebay & Godini Darah: When scholars weave cultural intersections between past and present at NOLA confab
By Anote Ajeluorou
THOUGH the annual conference of Nigerian Oral Literature Association, held from November 20—22, 2024 at Dennis Osadebay University (DOU), Anwai, Asaba, Delta State, had ‘African Oral Literatures, Dramaturgies and Multi-Media Performances in the 21st Century’ as theme, keynote speaker and poet Professor Ademola O. Dasylva chose his own pathway to the discourse. Indeed, he couched his keynote slightly differently as ‘The Multi-Media and the Future of Africana Oral Performances’. But because the 8th NOLA conference was held at a university dedicated to a pioneer national, writer and activist and dedicated to the foundation president of NOLA, an apostle and chief priest of the oral performance tradition, Professor Godini Gabriel Darah, it was easy for Dasylva to find common cultural ground for the two eminent citizens of the host state of the conference.
In her lead paper, professor of English at Delta State University, Abraka, Enajite Eseoghene Ojaruega focused on Professor Darah and his contributions to oral tradition particularly the Udje song-poetry of the Urhobo people of Delta State and how his scholarship has greatly enriched discourse of the subject. While Chief Osadebay was a pioneer anti-colonial political activist, journalist, writer and seasoned administrator for whom NOLA host university is named, Darah is a pioneer oral scholar, post-independence political and cultural activist, journalist and administrator. Dasylva extolled the lives of these two great men as signifier of the infinite possibilities that abound in human endeavours while exploring the intersections of their humanistic pursuits.
Dasylva reeled out Osadebay’s intimidating resume when he said, “It is not an accident that this year’s NOLA Conference is holding at no other time and place than in this great Dennis Osadebay University, Asaba. As we all are aware that Africans attach deep importance to onomastics, that is, names and naming. Our host university, for example, is named after Chief Dennis Chukude Osadebay, the fearless journalist, great Statesman and poet. Chief Dennis Osadebay was a foremost, pioneer nationalist who, together with other pioneer nationalists, had fought a bloodless battle of quality intellection, decent dialogic engagement and mature civility with which they earned for Nigeria her independence on 1st October, 1960. However, it is a different narrative as to what Nigerians did, or failed to do, with the independence.
“Chief Dennis Osadebay, a Pan-Africanist, was also the pioneer premier of the defunct Mid-western Region that stretched from Benin to Asaba; he was a great administrator with an impeccable character. He was a great author and, indeed, a pioneer modern Nigerian poet. Like most other African leaders of his time, including Leopold Seder Senghor, Kwame Nkrumah, Dr. Nnamdi Azikiwe, and Chief Obafemi Awolowo, among others, Chief Osadebay was a philosopher-king and statesman in his own right!
Udje Dance Group performing
“Incidentally, I taught some of his poems, including those he wrote in pidgin English, to my introductory African poetry class for many years. Any wonder, therefore, that NOLA has elected Dennis Osadebay University, Asaba, for its conference venue in recognition of the great patriot’s contribution and advocacy for advancing the cause of a truly independent Nigeria, as well as his contribution to the body of modern Nigerian poetry.”
Dasylva had no less flowery praise for Darah whose path somewhat intertwines with Osadebay’s, naming him Osadebay’s incarnate when he said, “Similarly, Prof. GG Darah, who is also the conference honouree for the same reason of commitment to advancing the cause of humanity through his activism, and scholarly contribution to scholarship, and in particular, oral performance studies in Nigeria, and Africa in general. I am tempted to call Prof. Darah, Chief Osadebay’s incarnate, for sharing many things in common: their uncommon patriotism, their fiery journalism, their deep intellectualism, public opinion molding and social criticism, among others. Usually incarnates are imbued with double anointing of their progenitors, and that is evident in G.G.Darah. Perhaps it is the reason Prof. Darah is many different pleasant things to different people, an enigma who behaves like a popular car, say for example, a Volkswagen beetle with the engine of a jumbo-jet aircraft. Like the legendary Uruarahan the giant in the Oyeghe oral narrative, G.G.. Darah does bestride the major national newspapers, the academia, and the Nigerian political class, as a colossus that he is.
“For example, he was Chairman, Editorial Board of The Guardian, Lagos; he was a former Chairman, Editorial Board of Daily Times. He is the Chief Convener of NOLA Conference since its inception, I call him Emeritus Convener and Emeritus President of NOLA. He is editor of a number of reputable academic journals, too. What more could a renowned world academic of Prof. G.G. Darah’s status could ever have wished for? If I am not mistaken, the only sector he did not conquer is the business sector, I guess that he simply chose not to, Prof. Darah is apparently not wired to hustle, it is characteristic of people in business to hustle 24/7, so he avoids that sector like a plague! And like his progenitor, he is passionate about anything that has to do with Nigeria and, in his newspaper columns, he never spared the political class for perpetually weaponizing poverty among the masses of the people. I could go on.”
Professor Dasylva also paid tribute to the NOLA conference organisers for what he called their “foresight and poetic judgement” both in choosing the conference venue and the personality to which it is dedicated.
“Therefore, I say Kudos to the 8th NOLA conference organizers for their foresight and poetic judgement on the choice of venue, Dennis Osadebay University, and the choice of conference honoree, Prof. G. G. Darah. Let me heartily congratulate the Vice Chancellor of our host university, the principal officers, Deans, Directors and Heads of Department and, of course, our great DOU students, for actively steering the vision and mission of the founding fathers and mothers of the University. Keep playing your part, with every sense of commitment as individuals and as a collective for posterity. Again for the host university, and the conference honoree, it is a great honour that is both earned, and well deserved.”
Professor Dasylva launched into historical recollections and the interconnectedness of anti-colonial activism of the likes of Chief Osadebay and Professor Darah’s fiery leftist ideological leanings that championed mass mobilisation of youths for political action and how it bred a positive militant student unionism that is all but a shadow of itself now in the rut that currently plagues that arm of academia in Nigeria.
Prof. Godini G. Darah (left); lead paper presenter Prof. Enajite Ojaruega and NOLA Secretary, Dr. Peter Omoko
“In order to correctly project and strategically launch into a well-planned future, there is need to examine what the past was, or used be, and what the present portends and seems to offer,” recalled Dasylva in nostalgic notes. “By the way, I met the conference honoree, Prof. G.G. Darah, for the first time at the University of Ife (now, Obafemi Awolowo University), Ile-Ife at the beginning of 1979/80 academic session. I was a fresh 300 level student, by transfer, from the University of Nigeria, Nsukka, to the Department of Literature in English, University of Ife. I decided to transfer from Nsukka to Ife, on account of my fear that another civil war was already cooking, and might break, judging by the gathering violence that characterized the 1979 electioneering campaigns by political parties. Probably you would still recall that Chief Obafemi Awolowo, the presidential candidate of the Unity Party of Nigeria (UPN), with his running vice, Chief Philip Umeadi, was in Enugu to campaign and to solicit for support. Unfortunately, by the time the campaign ended the windshield of their chopper/helicopter had been shattered by some hoodlums. So I transferred to the University of Ife in the 1979/80 academic session, and graduated at the end of the following 1980/81 academic session.”
“The late 1970s also doubled as the years of radical ideological shift from the conservative right wing movement to Marxist ideology and mass mobilization among the youth, in particular, students in tertiary institutions – universities, colleges of education, and polytechnics. It also marked the years of emergent African writers with Marxist ideological inclination, some of whom were Ngugi wa Thiong’o, Ayi Kwei Armah, Sembene Ousmane, Femi Osofisan, Kole Omotoso, Olu Obafemi, Aminata Sow Fall, among others. The University of Ife leftwing academics and students had served as the arrowhead and had dictated the pace and direction for other public universities. Chief Gani Fawehinmi, Dr. Beko Ransom-Kuti, Dr. Tunji Braithwaite, and Fela Anikulapo-Kuti, Alhaji Abubakar Rimi, Governor of Kano State, among others, had frequented the campus to deliver public lectures.”
“Now, this is the interesting part of the narrative on student union activism. The unprecedented success of the student union in those years could be attributed to the mentorship it enjoyed from the left wing lecturers who regularly organized seminars and public lectures jointly with ALPS, namely, Biodun Jeyifo, Osoba, Olorode, Omotoso, Fasina, Sekoni, Darah, Chidi Amuta, Bayo Williams, etc. Our conference honouree, Darah, was the Bakayoko (reference Sembene Ousmane’s classic, God’s Bits of Wood); like Bakayoko the ideologue for the striking railway workers, Darah was one of the students’ great mentors, too!”
After Professor Dasylva’s keynote, there was an exciting oral performance interlude when Udje Dance Troupe of Urhobo thrilled the university audience with their acrobatic and vigorous dance styles. This was in the largely unsuitable auditorium hall that could have been better purposed for a proper theatrical performance. Indeed, it will do Dennis Osadebay University (DOU) a great service if that hall is repurposed so it serves the university better. A university that has a creative and theatre departments should have a better performance space. That auditorium is pure waste of scarce resource. Regardless, the Udje Dance Group from the Urhobo nation demonstrated an uncanny management of the poor space to execute dexterous dance moves that were stunning in their athleticism and perfect synchrony with songs and drumming that commanded the tempo of the dances.
The udje performance set admirable tone for the lead paper of Professor Ojaruega, titled ‘Echoes of the Udje: G. G. Darah’s Enduring Legacy in African Oral Literature, Dramaturgy, and Multi-Media Narratives’ where she paid glowing tribute to Professor Darah’s enduring scholarship in popularising the Udje song-poetry tradition of the Urhobo to national and global acclaim. It was fitting that a female, in this case, Ojaruega should deliver lead paper, as she gave the audience background setting for udje dance, as a battle where songs become the weapon to vanquish opponents. She said it is usually a contest between opposing groups with the community as adjudicators of the best performers in each contest. She added that though women are also part of udje dance essemble and are actually the subject of udje songs, their roles are muted and not beyond occasional hand-clapping and singing, as the men are the composers of the songs, drummers and dance acrobats combined.
“Professor Godini Gabriel Darah’s legacy in the field of African Oral Literature in particular and intellectual discourse in general is not only enduring but also transformative,” she declared. “However, it is within the contours of his immense contributions to Udje, the Urhobo oral song and dance performance tradition, where he has pioneered and promoted extensive scholarship on an indigenous art form, that I anchor my paper.
“I must confess upfront that I approached this task with a paradoxical state of profound privilege and daunting responsibility. Professor G.G. Darah’s scholarship on Udje represents a towering legacy, and yet, the challenge of doing justice to it is one I resolved not to shy away from. Like many here, my knowledge of this remarkable scholar predates my first meeting with him. When I finally had the privilege of encountering him in 2007 upon his return to the Department of English and Literary Studies, Delta State University, Abraka, after his leave of absence at Government House, Asaba, I discovered that the glowing accounts of his persona and intellect were, if anything, understated.
“To those who have interacted with him closely, Professor G.G., as he is affectionately known, stands indisputably among Africa’s finest intellectuals. A consummate scholar, he possesses an extraordinary command of knowledge across disciplines, complemented by an oratorical prowess that leaves his audience enthralled. Described by many as “a walking encyclopaedia,” Professor Darah has an unmatched ability to engage audiences extemporaneously, weaving together insights from his vast reservoir of knowledge with passion, persuasion, and brilliance.
Professors Enajite Ojaruega and Ademola O. Dasylva
“Throughout his career, Professor Darah has championed laudable causes with unwavering commitment. He has been a vocal advocate for the promotion and preservation of Urhobo oral traditions, an indefatigable voice for the environmental restitution of the Niger Delta, and a resolute advocate for resource control in defence of his embattled region and people. His contributions to Udje, both as a scholar and a cultural custodian, reflect his broader mission of ensuring that African oral traditions are not merely preserved but celebrated, revitalized, and reimagined for future generations.”
Professor Ojeruega admirably dedicated her paper to examining Professor Darah’s enduring contributions to Udje, a genre she said “exemplifies the intersection of cultural heritage, social critique, and artistic excellence. In doing so, I hope to honour not only his scholarship but also the indelible impact he has had on the study and preservation of African oral literatures.
“Udje, the song-poetry tradition of the Urhobo people, stands as much more than an artistic expression; it is a cultural institution that encapsulates the values, norms, and collective wisdom of its community. Through its distinctive use of humour, satire, and moral critique, udje functions as both a mirror and guide, reflecting societal strengths and weaknesses while fostering ethical behaviour and communal harmony. At its heart, udje represents the resilience and creativity of a people who value integrity, honesty, and social cohesion, making it a vital tool for cultural preservation and moral education.
“In the face of modernity’s challenges, udje continues to play an essential role, bridging tradition and contemporary society. Professor Gabriel G. Darah’s scholarship, particularly in his seminal book: Battles of Songs: Udje Tradition of the Urhobo (2005) and his other cultural essays have been instrumental in bringing African oral traditions like udje into the global academic discourse. Essentially, he highlights the multidimensional nature of udje as a performative art, a medium for social critique, and a vehicle for cultural continuity. By exploring udje’s interaction from an interface of traditional and contemporary perspectives, Darah envisions a future where African oral traditions continue to thrive in a digital age, reaching global audiences and engaging younger generations while maintaining their cultural essence.”
