Africa in Dialogue published an e-book of interviews with the ten poets shortlisted for the 2017 Brunel Poetry Prize. The interviews were conducted by the Website’s editor, Gaamangwe Joy Mogami, and were published in collaboration with Praxis Magazine. We are republishing a few of them.
DOWNLOAD: Africa in Dialogue Interviews the Brunel Prize Shortlist
Kechi Nomu was born in 1987. She grew up in Nigeria under two Nigerian dictatorships. Her poems have appeared in Saraba Magazine, The ANA Poetry Review, Expound Magazine, Sentinel and Brittle Paper. She writes film and theatre reviews for Olisa.tv. Her short stories have been workshopped at the Farafina Creative Writing Workshop and the Caine Prize Short Story Surgery. Her fiction and nonfiction have appeared online and in print. This conversation took place via email between Gaamangwe Mogami in the cold, sweetspot of Gaborone, Botswana and Kechi Nomu in the busy hub of Yaba in Lagos, Nigeria. Here, they discuss the reclamation of memory, nationalistic forced amnesia, and the road to understanding.
Gaamangwe
Kechi, congratulations on being shortlisted for the Brunel International African Poetry Prize. What does it mean for you to be on the shortlist?
Kechi Nomu
I am still processing all of what it means, but gratitude is the clearest emotion. The news came at a time when I had a lot of questions. So, it felt like an answer on some level. It is also just stunning to me to be on a shortlist with poets whose works I greatly admire, for the Brunel!
Gaamangwe
What kind of questions are you exploring in your poetry?
Kechi Nomu
I am very interested in memory. In the ways that this works for the individual and for people connected to a place (country and community) who have shared history. How certain events move from the center to the fringe of a larger consciousness but may remain very present for some people. Particularly in the ways that these things touched their lives. I was talking to a poet friend about this exact same thing days ago because well, it just is something I’m very preoccupied with.
The ways that a glitch in the day can mean so many different things in a place like Nigeria where things like memory and nostalgia—just the right to say that this happened in my small corner and this is what it means or continues to mean for me—can feel like such a luxury and in some cases, such a contested thing. In my writing, I try to reclaim a space to say these are the things I know that don’t fit into the general story and yes, they happened.
Gaamangwe
I am also obsessed with memory, specifically the collective unconsciousness of our ancestors, and how that affects our lives now. Latent memory. Which specific memories are you exploring?
Kechi Nomu
Wow. I had to sit with the thought of ‘the collective unconsciousness of our ancestors’ for some time. The weight of what remains untouched just stared me in the face. It is so important that you do this. For me, you know, I am never sure what memories want to be told or explored. It is just the ways that memories spill out of places where a lot of effort has been put into containing them. But I am interested in selves or people set up to function outside of the memory of what they have lived and how this effort to contain/shut their memories fail. When a country for instance tries to negate memory with nationalistic slogans and the lid keeps coming undone or does not fit properly and there is a bubbling over. I think in this way, poetry functions as a collector. These are the things I think of.
Gaamangwe
That kind of nationalistic forced amnesia is disturbing. Because a lot of violence is performed within this space, where there is the expectation that people will forget. But memory doesn’t work like that, even when you think you have contained it, most time it’s seeping in unconsciously in daily events. This got me thinking about the memories in my country that we’ve been forced to forget, and also wondering, what memories in your country and personal space have been negated?
Kechi Nomu
Very true. I couldn’t agree more. Memory is very autonomous. It belongs solely to the individual. In Nigeria, there is just a lot that has been negated by this collective silence and denial. This, even in the face of the work done, currently being done, to write these memories into being. In our contemporary history, there has been a civil war, there have been dictatorships each with its own specific brand of trauma. In the last decade, terror has had an incalculable effect and there has been a denial narrative consistently put out by the state. Such that, in the face of the relentlessness of this denial narrative, to be sentient, to remember, to claim memory, the ones that space is made for in the larger conversation and the ones that seem not to matter in mapping the big stories, becomes a radical thing.
Gaamangwe
At this point in human history, we really need to be radical. Because accepting these denial narratives is a very dangerous space where our existence is made to be insignificant. Which we cannot and should not have. How are you, and the speakers in your poetry, becoming radical?
Kechi Nomu
The people in my poems, the poems I have been feeling my way through for a while now (as the poems I sent in for the Brunel International African Poetry Prize reflect) are wondering what love means, what it is worth when the object of love becomes a thing that is dangerous. How do boys love/long for fathers who want to consume them? How do men for whom the love of country/ideas of duty/honor/responsibility/expectation return when the systems they have given themselves to fail them, what do they return to. How do girls love fathers whose memories they want to discard as much as they want to claim parts of them? How do children love mothers who make memory by the erasure of self, for whom this is what the equation of love looks like. How do people love places that turn on them? How do they carry the memory of these places across geographies, or for people who cannot afford physical distance, across time?
For the speakers in my poems, it is looking at a beast from angles that are familiar. Processing from these points that are true. Claiming the right to start from the confusion of what you are and then working your way to some kind of question.
Gaamangwe
These are really powerful angles of looking at love, especially love that walks on a tightrope. What are you and the speakers discovering about love? What meanings and understandings are you and they making about love?
Kechi Nomu
You know, I wish I could say that we have begun to make discoveries for certain, things we can frame with language just yet. It does feel like we are on the road to understanding…there is a way that Toni Morrison frames it that makes sense to me and seems to fit where it is that we are and what it is that we are working through: There is really nothing more to say – except why. But since why is difficult to handle, one must take refuge in how. It’s from The Bluest Eye, I think. Not very sure now. But, you know, I think to arrive at some point of discovery or meaning, I and the ‘people’ that inhabit me are feeling our way through the ‘how’.
Gaamangwe
This speaks to me, Kechi. Thank you, and all the best with Brunel International African Poetry Prize and your poetry.
DOWNLOAD: Africa in Dialogue Interviews the Brunel Prize Shortlist
**************
About the Interviewer:
Gaamangwe Joy Mogami is a poet, playwright and screenwriter from Botswana. Her poetry has been published in Kalahari Review, African Writer, Afridiaspora, Poetry Potion, and Brittle Paper. She is the founder and managing editor of an interview magazine, Africa in Dialogue.
COMMENTS -
Reader Interactions