In April 2023, as Spring was beginning to unfold in northern Italy, I met Molara Wood, a globally renowned author who, after spending many years living in London, had returned to live in her home city of Lagos. Molara said that although she had spent more than 20 years away from Nigeria, she remained curious about social life and belief in the country, after all, it was a society with more than 400 deities—each presenting their logics and demands. We spent several days discussing these things, including the often unseen and yet felt lives of Africans and the difficulty of conveying these worlds to audiences that we engage with. We talked about how the ‘world’ has historically sought to discern and delineate cultural heritage in Africa and how those in power often set aside extraordinary experiences and deemed them not real or relevant. We talked about human-nature intra-actions and Molara gave the example of people who witnessed someone fall from window, only to see them turn into a bird and fly away. I, in turn, shared a story heard, of a person who went into a local river and came out three weeks later. We agreed that such stories and happenings are difficult to share, that the stories may be relegated to an archive of the extraordinary or that the events might be rationalised and reduced to the explicable.

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Introduction

  • Rosabelle Boswell

摘要

In April 2023, as Spring was beginning to unfold in northern Italy, I met Molara Wood, a globally renowned author who, after spending many years living in London, had returned to live in her home city of Lagos. Molara said that although she had spent more than 20 years away from Nigeria, she remained curious about social life and belief in the country, after all, it was a society with more than 400 deities—each presenting their logics and demands. We spent several days discussing these things, including the often unseen and yet felt lives of Africans and the difficulty of conveying these worlds to audiences that we engage with. We talked about how the ‘world’ has historically sought to discern and delineate cultural heritage in Africa and how those in power often set aside extraordinary experiences and deemed them not real or relevant. We talked about human-nature intra-actions and Molara gave the example of people who witnessed someone fall from window, only to see them turn into a bird and fly away. I, in turn, shared a story heard, of a person who went into a local river and came out three weeks later. We agreed that such stories and happenings are difficult to share, that the stories may be relegated to an archive of the extraordinary or that the events might be rationalised and reduced to the explicable.