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      <image:caption>Animality and Colonial Subjecthood in Africa (Ohio University Press, 2022)</image:caption>
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      <image:title>Home - Mentorship and Professional Development</image:title>
      <image:caption>He supports up-and-coming scholars through his worldwide academic networks, especially the Lagos Studies Association (LSA)</image:caption>
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      <image:title>The Fuji Documentary - Amala Orgasm! (Posted on Facebook on 9/14/2020) There is no greater feeling than entering a buka as cassava flour received serious beating. The aroma and texture of a professionally made amala can reset a troubled mind. In vernacular medicine, you know you are healed of malaria if you ask for "swallow," preferably amala, after receiving injection or oral medication. The culinary geography of Nigeria credits Ibadan with the epicenter of amala. The city is the only place where people measure their knowledge of geography and spatiality by the name and number of amala joints they have eaten. The ultimate love for amala is knowing an obscure buka, even though you don't live or work in the area. This photo was taken on June 23 with some touts, who call themselves my mentees, after they observed me do research at Radio Nigeria in Ibadan. To forestall an impending hunger revolt, I drove them to Alhaja Olaiya Food Canteen at Bodija market. Because we ate beef, instead of goat meat, I spent N1,500 feeding five humans, including myself! We took sachet, instead of bottled water. This buka only serves amala lafun, which is cheaper than amala gidi. This brings me to the popular narrative about Africans living on less than a dollar per day and the corresponding "fetishization of poverty." One cannot understand subsistence living, which Western development experts and their African colleagues have labeled as "poverty" by reading books and by observation, but by a deep immersion in the everyday life of the people stereotyped as "poor." A person who eats twice a day, and refused to patronize a fancy restaurant, change wardrobe, or drive a car may not be poor--he or she may be saving up to complete a new home somewhere in the suburb of the city. The classic argument that we should "disaggregate," poverty and underdevelopment by paying attention to location, class, and indigenous conception of happiness and progress remains potent in 21st century study of people and culture. This does not mean there is no poverty, which has taken a new turn due to Buhari's failure. As I argued in the lecture I gave at KU Leuven last year about African cities, Ibadan defies some of the core attributes of 21st century urban processes. The contrast between the city and other African urban locations in terms of cost and standard of living, and conception of progress underscores the value of comparative urbanization. Indeed, the common argument that population cluster would automatically lead to increase in cost of living, does not apply to Ibadan. In simple terms, it is cheaper to live in Ibadan, with an estimated population of 5 million, than smaller cities like Ado Ekiti of 100, 000 people or less. Why is Ibadan more affordable than many African cities of its population and genealogy? Answer: the people refused to make life difficult for one another! Neoliberal poverty is location specific.</image:title>
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      <image:title>The Fuji Documentary - Homebound: Appreciating my Community of Care (Posted on Facebook on 8/9/2020) After 5 months in Nigeria, I am finally returning to the US through an evacuation flight, which my university paid for. What began as a short trip to jump-start a new book project on Fuji and attend a conference became my longest stay in Nigeria since moving to America 15 years ago. For a decade now, I have spent at least two months in Nigeria, every summer, conducting research. I have not had a sabbatical/research leave since earning my doctorate 10 years ago, but coronavirus pandemic gave me one! The anxiety surrounding the lockdown and inability to return to the US increased my vulnerability. In the first instance, my US bank prevented me from transferring money because they feared my account was hacked in Nigeria. In less than 5 minutes of hearing the bad news, Seun Williams, a PhD student at the Graduate Institute in Geneva, who did not worth more than his brilliance, impeccable work ethic, and dogged dedication to selfless service before he started graduate school in Europe in September 2019, quickly gave me a cash loan. Walahi Mo fo! Many friends, especially Carli Coetzee reached out via Whatsapp, virtually everyday, to ask about my wellness. My 81-year-old father (Haji Lati Baba onipako) and brother (Buoda Wasiu Baba Tunrayo) worried about my safety throughout my stay in Nigeria. My good friend Akeem Akinwale did three airport runs because of me and hosted me in his home in Lagos. My parents in-law (the Popoolas of Lagos) continued to sustain their 15 years of support. I am lucky to have in-laws who have never stressed me out. Adebamiji Oluniyi is more than a brother. I will write about this guy one day! Feeding arrangement was complicated because Olamide my wife warned me to stop eating in buka. Some thugs who call themselves my mentees and claimed to be sad about my inability to return to America, became emergency cooks, feeding me with their own preference. If they had their way, Kabiru Amusa would wreck me with hot pepper sauce, rice, and egg, every morning; Gbenga Makinsun would kill me with beans and maize, cooked together; and Tolani Onike won't stop making a burnt offering, which he inappropriately called "fried plantain." It is only coronavirus problem that would compel a Katangite (Saheed Aderinto) to eat salt-less beans prepared by a Zookite (sorry Zikite), named Tolani Onike. Indeed, university hall of residence rivalry is trans-generational! Stephen Boluwaduro brought apples to the house, even though I would have preferred something hard. There was no dry day in Ibadan, thanks to Baba Ila, the local palmwine dealer. Victor Olaoye (aka Eru Iku) complemented natural drink with industrial alcohol. To address a clear culinary inadequacy, I regularly disobeyed my wife's "don't eat outside" order by visiting bukas, too long to list here. Special appreciation goes to Iya Meta, Amala Skye (now Polaris), and Alhaja Olaiya--all at Bodija in Ibadan, for keeping the amala buka life support intact. Kehinde and Kolawole Adekola regularly invited me for dinner in their home, thus minimizing the culinary damage caused by Kabiru, Gbenga, and Tolani. Scared that I might marry a second wife for my brother (Kehinde Alfa Saburi), Eleha Idayat (Iya Muad) prepared soup, usually on short notice. Domesticity took a new turn because of the uncertainly of my stay. When my gardener decided to exploit my fear of reptiles sneaking into the house to swallow me, Adebayo made a good replacement. Iya Bolu did a good weekly dirt roundup. I had electricity 24/7 because Bolarinwa expertly installed the solar panel inverters. He saved me from the predictable discomfort of generator noise and the epilepsy of "NEPA." For the first time in 15 years, my anti-mosquito immune system crashed, and I was hospitalized for malaria on May 29. The nurses at the Military Hospital (Odogbo Barack) restored my health after two painful paracetamol injections and oral medication. Frightened beyond description upon hearing about my sickness, Adeyemi Ademowo rushed to the house only to find me chilling-- in post-malaria style. As one would expect, absence from home intensified my wife's burden. Itandola increased his indulgence, even in this coronavirus era. After mastering four musical instruments and reading dozens of books, he decided to formally play school football this summer. I have not been around to take him to football training, and help him make his transition to high school. Itandayo his brother is his mother's child--he did not miss me! Our neighbors in the US did the unbelievable, filling the vacuum of my absence from home. Ari Rocchio, my former graduate student who live close to the airport, allowed me to park my car at his apartment complex for 5 months. Babatunde Babalola reached out to my wife, even though he is jealous that I'm in Ibadan for reasons known to him! This is the most expensive research trip I have taken to Nigeria. But the financial implication of the trip is not as important as the knowledge that will be created, the silenced stories that will be told, the marginalized narratives that will be centered, and the lives that will be inspired. I don’t do research and write a new book because I have unlimited resources to expend, but because I think that scholars have a moral obligation to tell some stories with rigor and "objectivity." For me, the ultimate satisfaction for writing a new book is not pay raise, invitation to give lectures across the world, academic rank promotion, book awards, and performance of knowledge and professorial power--even though I have achieved all these with my previous books. Rather, it is the realization that a new body of knowledge, which would further increase my ability to help individuals, academic communities and networks, and institutions achieve their goals, would exist. To all the people I interviewed, and the librarians and archivists who accommodated my wahala, I say Thank You!</image:title>
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      <image:title>The Fuji Documentary</image:title>
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      <image:title>The Fuji Documentary</image:title>
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