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[bktrashcat]

20 Questions for fic writers

Thank you @yerbamansa for tagging me in this!

1. How many works do you have on AO3?

9 

2. What’s your total AO3 word count?

213,812

3. What fandoms do you write for?

Our Flag Means Death

4. What are your top 5 fics by kudos?

Laundry Service (91,893 words) Modern AU, Ed/Stede long-distance relationship

Hey Good Lookin’ (32,533 words) Modern AU, Ed/Stede cooking class meet cute 

Exchanging Glances (26,093 words) Modern AU, Ed/Stede security cam voyeur 

work that, work that, pop back, hurt that (3,416 words) Modern AU, Ed/Stede charity car wash

Sunlight in the Midnight (47,992 words) Modern AU, Ed/Stede nursing home romance

5. Do you respond to comments? Why or why not?

I respond to every comment, unless it’s a binge read, then usually just the last comment. I’m a fairly shy person, even shyer on the internet for some reason, so when people comment, I just assume it takes a lot of effort. I love the different conclusions drawn, parallels or details pulled (intended or not), and I like to engage with that. 

6. What is the fic you wrote with the angstiest ending?

I don’t think I write angsty endings, even though I love reading them. I would say maybe Mutually Fulfilling, since it’s Oluwande trying to process Jim leaving while he’s having a nice threesome with Frenchie and Wee John? Or, maybe The Fish and The Bird, since it’s end of season one Roach and the gang marooned on the island? 

7. What’s the fic you wrote with the happiest ending?

I think they all have happy endings, except the more nebulous ones mentioned above! Happiest? Maybe Hey Good Lookin’ or Pearly Like the Whites of Your Eyes, which are just pretty fluffy bits all around.

8. Do you get hate on fics?

Nope! People have been very cool.

9. Do you write smut? If so, what kind?

Yeah! It’s been MLM so far, but I’d like to expand if I keep writing fic.

10. Do you write crossovers? What’s the craziest one you’ve written?

Nope.

11. Have you ever had a fic stolen?

I don’t think so.

12. Have you ever had a fic translated?

Nope.

13. Have you ever co-written a fic before?

I feel like I co-write all of my fics with my wonderful beta. He’s got great story and plot instincts, and we build off of each other really well. 

14. What’s your all time favorite ship?

I’ve only written Ed/Stede really, but I do love their weirdness and their matching puzzle pieces of insecurity and self-loathing. Maybe they’re my favorite! I’ve surely never saved and bought so much fanart for any other ship.

15. What’s a WIP you want to finish but doubt you ever will?

Oh, I took one down–sorry–because the guilt ate at me knowing I was never going to finish it. Plus, I hated it. I have some that I haven’t posted, and I doubt they’ll ever make it that far, as much as I want them to be written. I guess the three that nag at me the most are a “Coming to America” Oluwande/Jim (…..?) fic, a QVC Ed/Stede fic and a private eye Steddyhands-ish mystery. 

16. What are your writing strengths?

Hm. I like writing comfortable, but slightly left-field premises and stories. I also love research, so writing Ed in Vietnam in Laundry Service was very fun to build, even though I haven’t been to Vietnam yet. I like when things are very grounded, which can also be to my detriment, I think. 

17. What are your writing weaknesses?

Yeah, keeping things too grounded, maybe? Plot holes. Timelines. Emotional depth is something I really have to focus on and slow down to write, and even then it’s not always where I want it.

18. Thoughts on writing dialogue in another language in fic?

That could be very cool and challenging to do as a longer piece. I’ve done bits with Jim in Spanish, Oluwande in Igbo, Roach in Arabic, and the Swede in Swedish. Some French gets thrown around. I would love love love to write more of Oluwande speaking a language native to West Africa, where Prince Azi’s accent nods to, which is why that “Coming to America” fic screams at me so much. 

19. First fandom you wrote for?

This is the first fandom I’ve posted online for, and what a nice entry point. The last time I wrote fic was in high school twenty years ago, and that was just me and my bestie writing Saturday Night Live rpf in our notebook. 

20. Favorite fic you’ve written?

Hands down, my current fic, Sunlight in the Midnight is my favorite fic that I’ve written so far. Forty-five year old Ed is a nurse at 81 year old Stede’s retirement community. I love that we call these middle-agers ‘old men,’ so I just made one of them actually old. I want to explore what it’s like to find love very late in life, emotionally and (of course) physically. I want to see some elderly queer love and sex. I think about these two all of the time. They’re still working through their bullshit and neuroses, and they have these histories that I love to dig into, and I just love them so much. A hyperfixation in a hyperfixation. I also feel like I’m watching myself grow in my writing in real time. I’m playing with some different things that I never thought I’d try (mainly with Stede’s journal entries), and it feels like a writing journal with different writing and story goals each chapter. I’m writing with all of the elements that I love from the show and my own life. I’m slowing things down. It’s a fic that makes me wish I was years ahead in my writing skills to catch up with how much I love these characters and want to properly tell their love story.

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[kemetic-dreams]

In my research I learned that the word comes from tribus in Latin. Its earliest usage was in the time of the Roman empire where there were three original tribes, but more were added to organize the voting system.  At first, tribe may have been related to ethnicity, but as more were added, it became about geographical location, rather than kinship.   Tribe was a territorial voting unit in the Roman state. I've seen the word used to talk about Celtic and Germanic histories. It also became associated with the Hebrew people of the Torah and Bible. You must have heard of the 12 Tribes of Israel. The connotations evolved, and the problems with it began when it got into the hands of anthropologists. (Ironically, I have a degree in anthropology and I think it's a fascinating discipline; Good thing my favorite anthro professor back in my university days wisely recommended that we understand the controversies around the term.)

Truth be told, it offends many people. Here's why:

#1 For European missionaries and explorers who went out to conquer people, the word "tribal" was synonymous to "savage" and "primitive." It's mainstream connotation is rooted in colonial-era racist ideology. The word immediately conjures stereotypical imagery of brown people with bones in their noses or naked warriors running around in a rainforest

That “tribal” word

by

Chika Oduah

I cringe whenever I see that word in a news article. And I see it so often in journalese. Stories about developing countries often feature phrases like tribal healer, tribal land, tribal conflict, tribesmen, tribal chief, tribal wear, tribal name, tribal rhythm. The word is so problematic, I don't even know where to begin. I will suggest this - get some education on its history.

The Myth of the Noble Savage

The word plays into a historic imagination that classifies indigenous people outside of Europe into two categories of savages: the noble savage and the brutal savage. That leads me to number two.

The bottom-line problem with the idea of tribe is that it is intellectually lazy.

#2 Societies are constantly changing. No matter where you go, you're bound to see it. Technology, the spread of ideas, education, globalization, all of these elements contribute to sociocultural changes. But the word "tribal" freezes societies in a primordial past (real or imagined) where people wore animal skins and ran with wolves. I think it's hard for many people in the Western world to accept that societies in Africa (in other developing regions around the world) are dynamic. It's hard for some to grasp concepts of modernity in such places.   Even the most remote, far flung communities are not the same today as they were just 20 years ago.

The tribe, a long respected category of analysis in anthropology, has recently been the object of some scrutiny by anthropologists ... Doubts about the utility of the tribe as an analytical category have almost certainly arisen out of the rapid involvement of peoples, even in the remotest parts of the globe, in political, economic and sometimes direct social relationship with industrial nations. The doubts, however, are based ultimately on the definition and meaning which different scholars give to the term 'tribe', its adjective 'tribal', and its abstract form 'tribalism' ~ Dr. James Clyde Mitchell

Westerners have romanticized certain ethnic groups, like the Maasai in eastern Africa, because they have this romantic idea that the Maasai people are living the exact same way as their ancestors did. Untouched by modernity. But that's simply not true. And where does this desperate need to have ethnic groups permanently living in primordial or precolonial states come from? Is the "primitive," noble savage look more marketable for tourism? That leads me to number three.

#3 The relentless attempt to cast Africans are primitive, unchanging people relates to another popular notion that the past, when there was no internet, airplanes or sliced bread, was more peaceful, more pure and less complicated than modern times. The problem with that is that it pushes an identity (based on a misconstrued premise) on other people. It's someone from the West saying I want the kind of African who lives in a thatch-roofed hut in a village in Niamey, not the African who lives in a  brick home in a Harare suburb.  Africans are constantly being defined by the Western world, submitting to the names and descriptions put upon them. In my favorite work by Chimamanda Ngozi Adichie, Half of a Yellow Sun, the character Odenigbo says, "But my point is that the only authentic identity for the African is the tribe...I am Nigerian because a white man created Nigeria and gave me that identity. I am black because the white man constructed black to be as different as possible from his white. But I was Igbo before the white man came.” (I'll talk about Africans using the word tribe further down!).

In the Americas, Africa, Australia, and elsewhere, colonial administrators applied these terms [tribe and band] to specific groups almost immediately upon contact. ~Encyclopedia Brittanica

#4 The word "tribal" distorts reality because it leads to misguided ideas of what is authentic and what is not. This is when a Westerner, looking at a picture of expensive cars parked at a chic hotel in Accra, says "this is not the real Africa." I hear the comment very often because there's this prevailing perception that the real Africa is "tribal." Its stick, bones, dirt and chiefs draped in leopard print. Anything outside of that, according to that line of thought, has been touched (contaminated, even) by the Western world, therefore is inauthentic. Again, it's that insistence on denying dynamism, that change happens. And that prerequisite applies to people, too. The African woman who graduated from Harvard Business School, works as a bank executive and wears Chanel suits is not a real African. The woman chopping firewood with a naked baby on her back is and gets bonus points for authenticity if the child has flies swarming around the face.

Over to You, Is the Word 'Tribe' Offensive? - BBC World Service

#4 For peoples who experienced oppression, suppression or marginalization from European colonizers or their descendants, the word "tribe" triggers memories of a traumatic past.  This is especially true of Native Americans, also called the First Nations. (I remember learning about the Trail of Tears in elementary school and feeling quite sad about it.)  Thousands of Native Americans were brutally uprooted from their ancestral lands when Europeans and their descendants decided to forcibly expand their presence in the Americas. Today, the U.S. government still officially uses the word "tribes" to refer to Native Americans, but I have read that they prefer to be called "nations" or "people."

#5 There's also this thing with numbers. British anthropologist and evolutionary psychologist Robin Dunbar, originator of the Dunbar's number theory, said that 500 - 1,500 people (who follow their ancestral culture, beliefs of unity, laws, and rights; are self-sufficient and have strong emotion towards their lands) can be classified as a one tribe. Those are pretty much the same numbers that other nineteenth century anthropologists used, defining a tribe as a human society made up of several bands. A band was a small, egalitarian, kin-based group of perhaps 10–50 people. So when you're looking at the large ethnic groups in Africa today, some numbering millions, they can't be described as tribes.

Tribe has no coherent meaning. What is a tribe? The Zulu in South Africa, whose name and common identity was forged by the creation of a powerful state less than two centuries ago, and who are a bigger group than French Canadians, are called a tribe. So are the !Kung hunter-gatherers of Botswana and Namibia, who number in the hundreds. The term is applied to Kenya's Maasai herders and Kikuyu farmers, and to members of these groups in cities and towns when they go there to live and work.

Tribe is used for millions of Yoruba in Nigeria and Benin, who share a language but have an eight-hundred year history of multiple and sometimes warring city-states, and of religious diversity even within the same extended families. Tribe is used for Hutu and Tutsi in the central African countries of Rwanda and Burundi. Yet the two societies (and regions within them) have different histories. And in each one, Hutu and Tutsi lived interspersed in the same territory. They spoke the same language, married each other, and shared virtually all aspects of culture. At no point in history could the distinction be defined by distinct territories, one of the key assumptions built into "tribe." ~Pambazuka News

Zambia is slightly larger than Texas. The country has approximately 10 million inhabitants and a rich cultural diversity. English is the official language, but Zambia also boasts 73 different indigenous languages. While there are many indigenous Zambian words that translate into "nation," "people," "clan," "language," "foreigner," "village" or "community," there are none that easily translate into "tribe." Sorting Zambians into a fixed number of "tribes" was a byproduct of British colonial rule over Northern Rhodesia (as Zambia was known prior to independence in 1964).

#6 In anthropological theories of social evolution, "tribe" is lower than "civilization." After studying early cultures in Central and South America, American neo-evolutionary cultural anthropologist Elman Rogers Service devised an influential categorization scheme for the political character of human social structures: band, tribe, chiefdom and state.

A band is the smallest unit of political organization, consisting of only a few families and no formal leadership positions. Tribes have larger populations but are organized around family ties and have fluid or shifting systems of temporary leadership. Chiefdoms are large political units in which the chief, who usually is determined by heredity, holds a formal position of power. States are the most complex form of political organization and are characterized by a central government that has a monopoly over legitimate uses of physical force, a sizeable bureaucracy, a system of formal laws, and a standing military force.

With this understanding, again, many of the large ethnic groups in Africa's modern nation states cannot be called tribes.

But... a lot of Africans use "tribe" to describe themselves. The word is taught in schools across African countries, because the secular educational system was largely created by Westerners. That's the basis of the ongoing  "decolonize education" campaign in South Africa. Check this out: When Africans learn English, they are often taught that "tribe" is the term that English-speakers will recognize. But what underlying meaning in their own languages are Africans translating when they say "tribe"? In English, writers often refer to the Zulu tribe, whereas in Zulu the word for the Zulu as a group is isizwe. Zulu linguists translate isizwe as "nation" or "people." Isizwe refers both to the multi-ethnic South African nation and to ethno-national peoples that form a part of the multi-ethnic nation. When Africans use the word "tribe" in general conversation, they do not draw on the negative connotations of primitivism the word has in Western countries.

But there has been a decades-long push by many African scholars and media professionals to get media outlets, textbooks and academia to stop using "tribe" and "tribal." Some have addressed their concerns to The New York Times, among other news publications.  Here's how Bill Keller, New York Times' Pulitzer Prize-winning executive editor from 2003 to 2011 responded:

"I get it. Anyone who uses the word "tribe" is a racist. [. . .] It's a tediously familiar mantra in the Western community of Africa scholars. In my experience, most Africans who live outside the comforts of academia (and who use the word "tribe" with shameless disregard for the political sensitivities of American academics) have more important concerns."

The logic here is, since the real Africans are using the word themselves, then what's the big deal? Well, for all the reasons I just presented and more. And recently we're seeing a wave of companies and organizations come out to announce that they will not longer use "tribe" and "tribal." The New York Times is now using "ethnic group" and "ethnic." (I have issues with ethnic. At a Walmart, I noticed that the aisle for hair products tailored to people of African descent was the "ethnic hair" aisle; that's literally what the sign said). These entities may have been motivated by political correctness or could be trying to save face. I don't know. I know that, what to do about the tribe/tribal word is a conversation that matters.

[perilousforest]

UwU OwO = BUSINESS OPPORTUNITIES in igbo

Really? I searched it & it translated to ‘financial services’ which I guess is close enough. That’s a neat trivia fact, I suppose!

[themokupuni]

White House should translate regional partnership strategies for Sub-Saharan Africa and Pacific Islands

One of the major problems with natural languages is that it is impossible to fully translate the meanings of complex texts from one language to another.

Fortunately, proficient multilingual translators often can infer the meanings of strategies, policies, and plans with a good degree of accuracy. Then, they can redraft the original texts with reasonable levels of communicative loss.

The United States government should make more of an effort to redraft its regional partnership strategies in the natural languages of indigenous communities around the world.

This should start with Sub-Saharan Africa and the Pacific Islands.

In the last few months, the White House has released new regional partnership strategies for broadening and deepening partnerships in Sub-Saharan Africa and the Pacific Islands.

Unfortunately, the U.S. Strategy toward Sub-Saharan Africa has yet to be translated into Amharic, Hausa, Igbo, Oromo, Shona, Swahili, Yoruba, or Zulu, and the Pacific Partnership Strategy of the United States has yet to be translated into Carlonian, Chamorro, Gilbertese, Hawaiian, Marshallese, Palauan, Māori, Micronesian, Samoan, Solomons Pijin, Tahitian, Toki Pisin, or Tongan.

This is an oversight that seems to frustrate the strategic objectives being pursued by the Biden Administration.

Michael Walsh is an Affiliate of the Center for Australian, New Zealand, and Pacific Studies of the Edmund A. Walsh School of Foreign Service at Georgetown University. The views expressed are his own.

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[drcapeparel]

Gorilla History from NIGERIA: The Inspiration Behind “The Nigeria Tee” 🇳🇬🇳🇬🇳🇬 The late Chinua Achebe was a Nigerian author who put his nation and the continent of Africa on the literary map by way of his debut novel, Things Fall Apart. Albert Chinualumogua Achebe was born in British-occupied Nigeria in the Igbo town of Ogidi. A stellar student as a young man, Achebe won a scholarship to study medicine at the University of Ibadan, but found English literature to be his true passion. After leaving the school in 1953, Achebe taught briefly before working for the Nigerian Broadcasting Service in Lagos. It was around this time Achebe began writing Things Fall Apart, which was challenging considering very little had been written about African life at the time. In 1958, Things Fall Apart was released and was critically acclaimed from the onset. The book’s protagonist was Okonkwo, an Igbo wrestling champion who had many wives and children while remaining true to the traditions of his people. Set in three parts, the book evolves into the introduction of colonizers and Okonkwo’s resistance to their ways. Achebe’s attention to fine details and patient storytelling style won audiences over. The book has been translated into 50 languages and has been used in English and literature classes as a masterwork of language and fine writing. It is considered the most widely read African novel ever created. Along with five novels, Achebe penned several poems, essays, and children’s books that were also acclaimed by readers and critics alike. The rap group The Roots named their 4th album released in 1999 after the book. In his later life, Achebe returned to teaching at the university level in the states. He passed in 2013 at the age of 82. www.BlackAmericaWeb.com www.DRCApeParel.com #DRCApeparel #Nigeria #Africa #ChinuaAchebe #ThingsFallApart #blackauthors #AfricanAuthors #Novels #Writing #History #BlackHistoryMonth #BIH #Tees #Apparel #shopping (at DRC ApeParel) https://www.instagram.com/p/CLUWCQCBdhH/?igshid=1s6xma0t76oyk

[danieljacobes]

Christian Singer-Songwriter Sarai Korpacz Releases her Second Single of 2020 the Inspirational “Harmony”

Sarai Korpacz / info@saraikorpacz.com / (917) 202-1646

 Christian Singer-Songwriter and Producer Sarai Korpacz is winning over a growing legion of fans.  Building off of her success from 2019, Sarai announced the release of her 2nd single of this year. “Harmony” is an emotionally charged new song, addressing the need for peace on a global scale. It is a call for unity, and a plea for God to heal the land.

The single “Harmony” and the lyric video was released September 2020. Korpacz releases the music video on December 8th. 2020. “Harmony” is translated into 11 different languages which include Arabic, Chinese, French, German, Hausa, Igbo, Italian, Portuguese, Spanish, Swedish, Yoruba - available as subtitles.

Korpacz started writing poems and songs as a teenager but took a circuitous road to performing vocals and to a music career in general. She holds her Masters in American Business Law from New York Law School and has worked in financial services specializing in compliance for several Fortune 500. She now creates upbeat, positive Christian music that spreads a simple message - worship God in spirit and truth, He is always there, no matter how rough the road is.

Harmony is available of various platforms including Apple iTunes, Spotify and Google Music Store to mention a few. For more information about

Sarai Korpacz and her new album, go to saraikorpacz.com.

Media Contact

https://youtu.be/oqZ5MuD4yCY

Email- info@SaraiKorpacz.com

Coountry - Spanish

[fameinhistory]

Chinua Achebe

Chinua Achebe (16 November 1930 – 21 March 2013) was a Nigerian novelist, poet, professor, and critic. His first novel Things Fall Apart (1958), often considered his masterpiece, is the most widely read book in modern African literature. Background information Full Name: Albert Chinualumogu Achebe Born: 16 November 1930 Birth place: Ogidi, British Nigeria Died: 21 March 2013 (aged 82) Death place: Boston, Massachusetts, U.S. Resting place: Ogidi, Anambra, Nigeria Famous as: Writer and teacher —David and Marianna Fisher University Professor and Professor of African Studies Brown University (2009–2013) —Charles P. Stevenson Professor of Languages and Literature Bard College (1990–2008) Nationality: Nigerian Period: 1958–2012 Notable works: Things Fall Apart, No Longer at Ease, Arrow of God, A Man of the People, Anthills of the Savannah Notable awards Nigerian National Order of Merit Award 1979 St. Louis Literary Award 1999 The Dorothy and Lillian Gish Prize 2010 Years active: 1930–2013 Spouse: Christiana Chinwe Okoli Children: 4, including Chidi and Nwando Religion: Christian

Biographical and educational history Chinua Achebe was born as Albert Chinualumogu Achebe in Nigeria to Isaiah Okafo Achebe and Janet Ilogbunam. He had five surviving siblings. His parents had stopped practicing their traditional religion and had converted to Christianity. Therefore as a young boy Achebe was exposed to a combination of traditionalism as well as Christian influence. Raised by his parents in the Igbo town of Ogidi in southeastern Nigeria, Achebe excelled at school and won a scholarship to study medicine, but changed his studies to English literature at University College (now the University of Ibadan). He became fascinated with world religions and traditional African cultures, and began writing stories as a university student. After graduation, he worked for the Nigerian Broadcasting Service (NBS) and soon moved to the metropolis of Lagos. Chinua Achebe gained worldwide attention for his novel Things Fall Apart in the late 1950s; his later novels include No Longer at Ease (1960), Arrow of God (1964), A Man of the People (1966), and Anthills of the Savannah (1987). Achebe wrote his novels in English and defended the use of English, a "language of colonisers", in African literature. In 1975, his lecture "An Image of Africa: Racism in Conrad's Heart of Darkness" featured a criticism of Joseph Conrad as "a thoroughgoing racist"; it was later published in The Massachusetts Review amid some controversy. When the region of Biafra broke away from Nigeria in 1967, Achebe became a supporter of Biafran independence and acted as ambassador for the people of the new nation. The civil war that took place over the territory, commonly known as the Nigerian Civil War, ravaged the populace, and as starvation and violence took its toll, he appealed to the people of Europe and the Americas for aid. When the Nigerian government retook the region in 1970, he involved himself in political parties but soon resigned due to frustration over the corruption and elitism he witnessed. He lived in the United States for several years in the 1970s, and returned to the U.S. in 1990, after a car crash left him partially disabled. A titled Igbo chief himself, Achebe's novels focus on the traditions of Igbo society, the effect of Christian influences, and the clash of Western and traditional African values during and after the colonial era. His style relies heavily on the Igbo oral tradition, and combines straightforward narration with representations of folk stories, proverbs, and oratory. He also published a large number of short stories, children's books, and essay collections. Upon Achebe's return to the United States in 1990, he began an eighteen-year tenure at Bard College as the Charles P. Stevenson Professor of Languages and Literature. From 2009 until his death, he served as David and Marianna Fisher University Professor and Professor of Africana Studies at Brown University. Chinua Achebe was born on 16 November 1930. Achebe's parents, Isaiah Okafo Achebe and Janet Anaenechi Iloegbunam, were converts to the Protestant Church Mission Society (CMS) in Nigeria. The elder Achebe stopped practicing the religion of his ancestors, but he respected its traditions. Achebe's unabbreviated name, Chinualumogu ("May God fight on my behalf"), was a prayer for divine protection and stability. Chinua Achebe writings include his first novel, Things Fall Apart (1958), Anthills of Savannah (1987), and his last There Was a Country originally published in (2012). The Achebe family had five other surviving children, named in a similar fusion of traditional words relating to their new religion: Frank Okwuofu, John Chukwuemeka Ifeanyichukwu, Zinobia Uzoma, Augustine Ndubisi, and Grace Nwanneka. Storytelling was a part of their rich Nigerian tradition and he grew up listening to the stories told by his family members. He joined St. Philip’s Central School in 1936. He was a very bright student and appreciated by his teachers. He was accepted into the highly prestigious Government College in Umuahia in 1944. An exceptionally brilliant student, he completed his studies there in just four years instead of the standard five. He loved the library and spent hours reading books by different authors. He got admitted as a Major Scholar in Nigeria’s first university, the University College in 1948 and was also given a scholarship to study medicine. However his interest was not in medicine and he shifted to study English, history and theology, and lost his scholarship in the process. He started writing while at the university and made his debut as an author with his article ‘Polar Undergraduate’ in the ‘University Herald’ in 1950. He also wrote numerous other stories, essays and letters during this time. He graduated from the college in 1953. Also Read About: Kemi Afolabi

Professional career Chinua Achebe worked as a teacher at a small school in a dilapidated building for four months. He encouraged his students to develop a reading habit. In 1954, Chinua Achebe got an opportunity to work for the Nigerian Broadcasting Service (NBS) in Lagos. His job was to prepare scripts for oral delivery. His experience there helped him in writing realistic dialogues later on in his writing career. During this time he also began working on a novel. As a student he had been critical of the manner in which European writers portrayed Africa and its culture, and was determined to depict his culture realistically himself. He was inspired by the works of the Nigerian writer Cyprian Ekwensi who was primarily an exception in the literary world which had seen few other notable writers from Nigeria. Chinua Achebe was appointed at the Staff School run by the British Broadcasting Corporation (BBC) in 1956 and this gave him the chance to go to London and get feedback on the novel he was working on. After editing and revising his novel, he sent it to a London company for publishing. His debut novel, ‘Things Fall Apart’ was released in 1958. The book was well received, and ‘The Observer’ called it ‘an excellent novel’. His second novel, ‘No Longer at Ease’ (1960) dealt with a man who gets entangled in a world of corruption and is arrested for taking a bribe. Chinua Achebe became the Director of External Broadcasting at the NBS and helped to create the Voice of Nigeria network. The network’s first broadcast transmission was on New Year’s Day 1962. He attended an executive conference of African writers in English in Uganda where he met other prominent writers from around the world including Kofi Awoonor, Wole Soyinka and Langston Hughes. His novel ‘Arrow of God’ was out in 1964, followed by ‘A Man of the People’ in 1966. In 1967, he along with a friend Christopher Okigbo started a publishing company called Citadel Press to promote better quality of African literature available to children. Chinua Achebe became a research fellow and later a professor of English at the University of Nigeria in 1976 and held this post till 1981. He spent most of the 1980s traveling, attending conferences and delivering speeches. His novel ‘Anthills of the Savannah’ published in 1987 was about a military coup in a fictional African land. In 1990, he was involved in a tragic car accident that left him paralyzed from waist below; he would have to use a wheelchair for the rest of his life. The disability, however, could not demoralize the courageous writer and he became the Charles P. Stevenson Professor of Languages and Literature at Bard College, New York. In 2009 he became a member of the Brown University faculty as the David and Marianna Fisher University Professor of Africana Studies.

Chinua Achebe Works

His debut novel ‘Things Fall Apart’ is one of the first African novels in English to have received global critical acclaim. The book is widely read throughout the world and has been translated into more than 50 languages. Called "the father of modern African writing", Chinua Achebe was one of the most widely read novelists from Nigeria who played a pivotal role in the development of African literature. Considered to be a major writer in not just the country of his birth but throughout the world, his debut novel ‘Things Fall Apart’ has sold over 12 million copies worldwide and has been translated into more than 50 languages. As an academically brilliant student at school he was often praised by his teachers for his reading skills. He easily got accepted into a prestigious college where he discovered his love for African culture and reading. Chinua Achebe began writing during his university years and became a teacher after graduation. A voracious reader, he was disappointed with the European interpretation of African culture and disturbed by the non-African authors’ ignorance about Africa and its people. Determined to present a realistic picture of Africa to the world, he set about writing his novel ‘Things Fall Apart’ which was published after considerable editing and revising. The book was well received and went on to become one of the most significant books in African literature. He wrote several other critically acclaimed novels and eventually won the Man Booker International Prize.

Awards & Achievements Chinua Achebe was presented the Man Booker International Prize in 2007 for his literary career. Judge Nadine Gordimer called him the ‘father of modern African literature’ at the Award ceremony. He won The Dorothy and Lillian Gish Prize in 2010. The annual prize is given to “a man or woman who has made an outstanding contribution to the beauty of the world and to mankind’s enjoyment and understanding of life.” He has received over 30 honorary degrees from universities all over the world. Nelson Mandela cites him as one of his favourite authors. Family and personal life Chinua Achebe married Christie Okoli in 1961 and had four children. He went on to become a grandfather of six. He died after an illness in 2013.

List of works by Chinua Achebe Novels Things Fall Apart (1958). E.g. New York: Anchor Books, 1994. ISBN 0385474547 No Longer at Ease (1960). E.g. Penguin Books, 1994. ISBN 0385474555 Arrow of God (1964). E.g. Penguin Books, 2016. ISBN 0385014805 A Man of the People (1966). E.g. Penguin Books, 1989. ISBN 0385086164 Anthills of the Savannah (1987). New York: Anchor Books, 1998. ISBN 0385260458 Short stories Marriage Is a Private Affair (1952) Dead Men's Path (1953) The Sacrificial Egg and Other Stories (1953) Civil Peace (1971) Girls at War and Other Stories (including "Vengeful Creditor") (1973) ISBN 9780385008525 African Short Stories (editor, with C. L. Innes) (1985) ISBN 9780435905361 The Heinemann Book of Contemporary African Short Stories (editor, with C. L. Innes) (1992) ISBN 9780435905668 The Voter ISBN 9781874932130 Poetry Beware, Soul-Brother, and Other Poems(1971) (published in the US as Christmas in Biafra, and Other Poems, 1973) ISBN 9780385016414 Don't Let Him Die: An Anthology of Memorial Poems for Christopher Okigbo (editor, with Dubem Okafor) (1978) ISBN 9789781560217 Another Africa (with Robert Lyons) (1998) ISBN 9780385490382 Collected Poems – Penguin Books, 2004. ISBN 1400076587 Refugee Mother and Child Vultures Essays, criticism, non-fiction and political commentary The Novelist as Teacher (1965) – also in Hopes and Impediments An Image of Africa: Racism in Conrad's "Heart of Darkness" (1975) – also in Hopes and Impediments ISBN 9780141192581 Morning Yet on Creation Day (1975) ISBN 9780385017039 The Trouble With Nigeria (1984). Reissued by Fourth Dimension Publishing Co., 2000 ISBN 9781561475 Hopes and Impediments (1988) ISBN 9780385414791 Home and Exile (2000). Penguine Books (reprint) 2001, ISBN 0385721331 The Education of a British-Protected Child (6 October 2009). Anchor Canada 2010 ISBN 038566785X There Was a Country: A Personal History of Biafra (11 October 2012) ISBN 9781594204821 Africa's Tarnished Name (22 February 2018) ISBN 9780241338834 Children's books Chike and the River (1966) ISBN 9780307473868 How the Leopard Got His Claws (with John Iroaganachi) (1972) ISBN 9780763648053 The Flute (1975) ISBN 9781943138487 The Drum (1978) ISBN 9789781560439 Reference: https://www.thefamouspeople.com/profiles/chinua-achebe-1044.php Read the full article

[translate4africa]

Alongside #Nigeria, #IGBO is also spoken in countries like #Cameroon and #EquatorialGuinea. This popular #African #language is spoken by 20 million people and it has over 20 individual dialects including #Owerri, #Eche and of course, #CentralIgbo. Most Igbo speakers are said to be bilingual in #English as it is the principal literary language taught in Nigerian schools.

#funfactoftheday? The IGBO language gained prominence from #ChinuaAchebe, author of “Things Fall Apart” and whose majority of books were written in IGBO.

And at Translate 4 Africa Ltd, we offer #translation, #interpreting, #subtitling, #transcription and #Languagetutoring services into/fro Igbo language with all its dialects. For more details, visit: https://www.translate4africa.com/languages/igbo-translation-services/ or https://www.translate4africa.com/countries/cameroon-translation-services/ or https://www.translate4africa.com/countries/equatorial-guinea-translation-services/