African art is flourishing thanks to the newly wealthy

When one of Nigeria’s biggest media moguls began collecting contemporary African art three decades ago, he was one of the few Africans in a niche market dominated by western connoisseurs. But as African art becomes more sought-after globally, that is rapidly changing.

“Some of the things I bought just for aesthetic pleasure years ago are now worth millions,” said the wealthy businessman, who did not want to be named for fear his home could become a target for thieves.

“A lot of people on both sides of the pond are waking up to the fact you can make big money in contemporary [African] art,” he added, reclining on a golden sofa in his Lagos home crammed with expensive art from across the globe.

As African economies outperform the global average, a collectors’ scene is booming among emerging elites and a growing number of foreign buyers.

When Nike Davies-Okundaye began selling adire – a Nigerian traditional textile art she learned from her great-grandmother – in the 1960s, “only expats liked buying, even though our forefathers were already art lovers”, she said on a walk through her gallery, which sprawls over four floors. It’s the largest in west Africa.

Nowadays she has a global clientele and, increasingly among locals, young business people wanting to invest their money in safe assets. “Young Nigerians are now driving the art scene – they are becoming the biggest patrons of Nigerian art,” she said.

Growing incomes colliding with a rich history of visual arts have seen fine art sales soar in other African countries too, said Davies-Okundaye, who helped establish one of Kenya’s first art galleries in the 1980s.

The boom has been most pronounced in Nigeria and South Africa,the continent’s two biggest economies, which between them account for half of Africa’s billionaires. Increasingly, local rather than imported artwork adorns the walls of many glitzy offices and restaurants.

“One stockbroker I know recently went and bought so much art he didn’t know where to put it. He actually had to put some of the paintings on the ceilings,” said Arthur Mbanefo, a prominent sponsor, visibly distressed by the collision between art and Nigerians’ flair for exhibitionism.

As African nations replicate a trend witnessed by emerging countries, such as Brazil and India, over the past decade, the fever is also sweeping across international galleries and exhibitions.

Last year El Anatsui’s New World Map tapestry – made using flattened bottle tops of cheap African liquor – sold for a record-breaking £541 250 at a Bonham’s auction of African art.

“Artworks from hitherto unacknowledged regions of the world, not only Africa, are being collected as artworks rather than curios or ethnological objects,” said the Nigeria-based artist, whose colossal outdoor installations draw huge crowds to galleries in Berlin, Paris and New York. Nevertheless he dismissed the “African artist” label. “Art is a universal sensibility,” he said.

Ghanaian-born artist El Anatsui's installation "Ozone Layer and Yam Mound(s)" was part of an exhibition at the Alte Nationalgalerie (Old National Gallery) in Berlin in June 2010. (AFP)
El Anatsui’s installation “Ozone Layer and Yam Mound(s)” was exhibited at the Old National Gallery in Berlin in June 2010. (AFP)

This year Angola became the first African country to win a prestigious Golden Lion at the Venice Biennale and, in London, the Cameroon-born curator Koyo Kouch plans to show work from the continent at Frieze.

This month, London’s Tate Modern opened its first major exhibition of work by African artists Meschac Gaba of Benin and Sudan’s Ibrahim el-Salahi.

“Before, there would be moments of huge interest and then another 10 years would pass before we saw anything,” said Kerry Green, head of Tate’s African art acquisitions committee, which was set up last year.

Sudanese artist Ibrahim El-Salahi poses for a photograph in front of his painting entitled "Reborn Sounds of Childhood Dreams" at the Tate Modern in London on July 1 2013. (AFP)
Ibrahim El-Salahi poses for a photograph in front of his painting entitled “Reborn Sounds of Childhood Dreams” at the Tate Modern in London on July 1 2013. (AFP)
A gallery assistant sits among part of an installation, entitled "The Museum of Contemporary African Art" by Benin-born artist Meschac Gaba at the Tate Modern in London on July 1, 2013. (AFP)
A gallery assistant sits among part of an installation, entitled “The Museum of Contemporary African Art” by Meschac Gaba at the Tate Modern in London on July 1 2013. (AFP)

“Acquiring African collections before was very much ad hoc,” added Green, whose team visited Nigeria for its first annual trip, and plans to visit South Africa and Cameroon next year.

Some worry that huge sums of money flooding in to the region could distort attempts to police a fledgling art market. “We have had people return objects they buy from the roadside which turned out to be heritage art stolen from this very museum,” said a worker at the national museum in Lagos.

Nevertheless, sellers are scrambling to feed the growing appetite. At a recent sale in Lagos, an auctioneer was flown in from London. “We wanted it to be someone really up to scratch,” one of the exhibition’s Lebanese curators explained. Pausing to air kiss a passerby, he added: “Also, it gives prestige.”

Monica Mark for the Guardian 

Jesus Inc: Paying for miracles to happen

A man wobbled across the podium leaning heavily on his crutches as the preacher beckoned to him with outstretched hands. The mammoth crowd at the Kamukunji grounds in Nairobi fell silent in anticipation. The preacher asked the man a few questions and then boomed into the mic: “In the name of Jesus I command you to walk!” The man immediately threw down his crutches and trod unsteadily around the stage. The crowd burst into delirium. Some people fainted.

My colleague who was standing besides me shook with quiet laughter. He knew the “disabled” guy, Joel, since they both live in the Kangemi neighbourhood. Joel is a hopeless drunkard. To finance his drinking habit, he takes on casual jobs – like this one.

Kenyan worshippers are seeking divinity in “miracle” churches and dubious pastors who’ve sprung up all around the country. They command a huge following and are raking in money – millions, even – through, among other things, their claims of miracle healing. One session can cost as much as R300. In addition to this and weekly donations from congregants, the pastors sell anointing oils which cost between R15 to R50 a bottle. The oils have a short shelf life – anything from a few days to a month – so believers have to stock up on them regularly to keep “miracles” flowing in their lives.  No wonder, then, that these religious leaders can afford posh mansions and Range Rovers – and that they make the news for the wrong reasons.

(Graphic: Kenny Leung)
(Graphic: Kenny Leung)

Take Pastor Michael Njoroge of Fire Ministries, who reportedly slept with a prostitute last year and then hired her for R200 to attend his Sunday mass service with a disfigured mouth. With a cloth covering her mouth, sobbing because of her shame, the woman performed like a pro in front of cameras. Njoroge, who has a slot on a Christian TV station, prayed for her at his service. The next day she was back in his church with a perfect mouth, giving testimony of the miracle in front of a transfixed crowd. Soon after the incident Njoroge was exposed by Kenyan news channel NTV but his loyal congregants stood by him.

Then there’s the billionaire businessman, politician and pastor Kamlesh Pattni, who was charged with conspiracy to defraud the government of Sh58-billion in the Goldenberg scandal. He was cleared of the charges in April 2013 but not of his notoriety.  Pattni has established his own church and provides a free lunch to his growing congregation every Sunday. Who doesn’t want a free meal?

Pattni could soon be receiving a hefty Kh4-billion of taxpayers’ money after winning a legal tussle over exclusive rights to duty-free shops in two Kenyan airports. The hefty award, however, is being challenged.

Let’s not forget Pastor Maina Njenga, the former leader of Mungiki, a criminal gang known for extortion, ethnic violence, female genital mutilation and other horrific crimes including the beheading and skinning in its strongholds in Nairobi and central Kenya.  He spent a long stint in jail and was released from prison in 2009. Njenga then became a born-again Christian, and set up Hope International Ministries. He professed that he changed his life around but few believe him

Like many Kenyan pastors, he was quick to enter business and politics too. Last year he threw his hat into the ring for the presidential race but quit due to a lack of funds.

Money troubles are not something Bishop Allan Kiuna and his wife Reverend Kathy have to worry about. The influential, doting couple run the Jubilee Christian Centre in Nairobi which has an ‘international media ministry’ with video and music production and book publishing. They’ve come under fire for their luxurious lifestyle on social media, but Reverend Kathy makes no apologies. “We serve a prosperity God,” Kathy said in an interview with True Love magazine. “God wants us to be prosperous in every single way. His desire for us is to walk in abundance. I am praying for church people to show the likes of Bill Gates dust!”

But the gold prize for the miracles business goes to Kenyan Archbishop Gilbert Deya, who was previously based in Peckham, UK. The evangelical pastor who has been photographed with European royalty, prime ministers and presidents engineered a miracle babies scam, claiming to be able to make infertile women fall pregnant. British women travelled to Kenya to “give birth”, but were actually given babies that the pastor and his wife Mary had stolen or abducted. Suspicions were raised when a woman claimed to give birth to three ‘miracle’ babies in a year, prompting an investigation. DNA testing also revealed that there was no genetic link between the women and the babies they’d apparently given birth to.

Gilbert Deya arrives at Westminster Magistrates Court in central London on 1 November 2007 to fight an attempt to extradite him to Kenya to face child theft charges. (AFP)
Gilbert Deya arrives at Westminster Magistrates Court in central London on 1 November 2007 to fight an attempt to extradite him to Kenya to face child theft charges. (AFP)

Mary was eventually arrested in 2004 for stealing a baby from a Nairobi hospital and passing it off as her own. She is currently in prison for child-trafficking.  Deya was arrested in 2006 in London and has since been fighting his extradition from the UK to face charges of child theft in Kenya. He has denied the charges, but this particular quote stands out –  of course, it was all God’s idea: “I have been judged by the media as a child trafficker, which is a slave trade, but miracles have happened. God has used me and I tell you God cannot use a criminal. They are miracles.”

Given the numerous scams orchestrated in the name of God, it’s no surprise that a generation of young Kenyans is becoming increasingly sceptical about religion. However, it’s a pity that there are still plenty of desperate and ignorant Kenyans around to keep the Jesus Inc industry flourishing.

Munene Kilongi is a freelance writer and videographer. He blogs at thepeculiarkenyan.wordpress.com

A coffee vs livelihoods: Different kinds of loss

Every evening around 7pm, they would pack up their belongings, take home the cents they made that day and come back the next morning to do it all over again. Some would stay longer at their stalls, well into the night.

At 4am every morning I wait for the sound of the trains coming in and out of the Khayelitsha train station, which is just three minutes away from my house. I’m an early riser so I’m reading or writing at this time. At 5am, the daily hustle starts. Their voices, calling out to commuters to buy a piece of meat, coffee, dagga muffins, a newspaper, sweets, a bible or teabags, reach my ears as loudly as the chugs of the trains. I have come to expect these sounds. They are synonymous with my mornings; an assurance that I’ve lived to see a new day.

But on the morning of May 13, I could sense that something was amiss. I didn’t hear their voices at 4am. When I got to the train station, I saw their makeshift stalls which had been erected against the walls of the train terminal tossed to the ground. Five guards in big jackets with a Prasa (Passenger Rail Agency of South Africa) logo kept watch. Their message was loud enough without a word being spoken.

The hawker fondly known as the ‘clown’ of the train station, who sees us off every morning and welcomes us back in the afternoon, was not at his usual spot. He has become a part of my life, the same way strangers who take the same bus or train route every day become part of each other’s lives. Our relationship is mostly nods and hellos. He’s a loud, charming character who’s never ever quiet. He has an audience to entertain, to sell bibles to.

That morning, he sat on his usual chair but not at his usual place by the entrance to the train station. He had already created his new makeshift stall: a flattened piece of cardboard balanced on top of two empty paint containers. Bibles were piled on top of it. The eviction the previous night had not deterred him. He was here to work, to avoid poverty creeping up on him as it does on so many. The other hawkers were not yet operating. The support that the wall of the train station provided was gone, so they needed to rebuild their stalls from scratch.

The woman who sells cow tripe, her face a painted canvas of struggle, resilience, and hope, was also not at her usual spot. Another lady, whose right hand always has a plastic glove on while her left holds a fork, was not selling snoek. The woman on the second level of the stairs, whose back is to the Khayelitsha Hospital, wasn’t there. She sells clothes, beanies, gloves, leggings and watches.

Two months later, their absence still haunts me. Metrorail owners moved them out of the station to an area outside the gates, an area already congested with other hawkers trying to make ends meet. There’s nothing to shield them from the winter cold or the rain, and the ‘clown’ man’s voice can no longer be heard.  

We passengers may have a wider train platform to walk on without them there, but it’s little relief to me. I can’t buy a newspaper or coffee anymore, but my loss is meaningless compared to theirs.

Dudumalingani Mqombothi, a film school graduate, was born in Zikhovane, a village in the former homeland Transkei. He loves reading, writing, taking walks and photography. He plans to write a novel when his thoughts stop scaring him.

Baba Jukwa, ‘Zimbabwe’s own Julian Assange’

His name is whispered in buses, bars and on street corners by Zimbabweans eager for the inside scoop on President Robert Mugabe’s ruling party. One avid follower even climbs a tree in a rural village for a signal to call a friend for the latest tidbits from the mysterious yet stupendously popular character.

Baba Jukwa, or Jukwa’s father in the local Shona language, is a Zanu-PF party “mole” who says on his popular Facebook page that he is disheartened by the “corrupt and evil machinations” of Mugabe’s fractious party.

Since its launch in March, the Baba Jukwa page has at least 230 000 Likes – more  than Mugabe’s and Prime Minister Morgan Tsvangirai’s.

Baba Jukwa's Facebook page.
Baba Jukwa’s Facebook page.

The page reveals what it claims are exposés by well-connected insiders of Mugabe’s health secrets, murder, assassination and corruption plots, and intended intimidation and vote-rigging ahead of upcoming elections scheduled for the end of July.

Zimbabweans who are fans of Baba Jukwa’s page now say they have unfettered access to what they have always wanted to know but never dared ask for fear of being arrested. Under the nation’s sweeping security laws, it is an offence to undermine the authority of the president and national security operatives.

Baba Jukwa claims on the page that there is a bounty on his head, although it is believed there are several authors behind his name because the writing style of the posts changes from day to day.

Inside info
After state-run media loyal to 89-year-old Mugabe said the president made a trip to Singapore for an eye check-up, the Baba Jukwa page stated: “When we welcomed him at the airport yesterday early in the morning our old man, ladies and gentlemen, looked weaned and very weak. It was clear that the chemotherapy process he went through in Far East Asia was still having effect on him.”

The page also said Mugabe was suffering from a severe recurrence of prostate cancer.

With the catchphrase “tapanduka zvamuchose,” a Shona term meaning he has “gone rogue”, Baba Jukwa gives details of secret venues and times of undercover meetings.

Zanu-PF insiders have reported they are afraid to leave important meetings to go to the bathroom in case they are suspected of firing off smart phone texts to Baba Jukwa. The page has reported getting tip-offs from the midst of meetings of Mugabe’s politburo, its highest policy making body, and other confidential gatherings.

Zimbabwe has an estimated 12-million mobile subscribers with 60% estimated to have direct access to the internet through their cellphones, according to commercial company reports from the three main mobile networks.

McDonald Lewanika, director of Crisis Coalition, an alliance of democracy and human rights groups said the Facebook page has provided ordinary Zimbabweans with a platform to access information on secretive state security operations. Lewanika said Baba Jukwa remains anonymous because of the dangers associated with what he is doing.

“It is a bad sign for the country that there’s no free flow of information,” Lewanika told The Associated Press.

The faceless Baba Jukwa vows to end Mugabe’s rule by exposing the alleged involvement of his top officials, secret agents, police and military in the violence that led to disputed elections in 2008 and corruption and internal plotting ever since.

Baba Jukwa says Mugabe won’t be able to withstand a gruelling election campaign.

‘He fabricates lies’
Zanu-PF spokesperson Rugare Gumbo said that his party does not know the identity of Baba Jukwa and other possible contributors.

The posts are factually incorrect, he said. However, some have proven to be correct as events unfold. The distribution of private and secret telephone numbers of security agents and forecasts of political developments have been corroborated in later public statements by Mugabe’s Zanu-PF party.

“Whoever he is, he fabricates lies and is not doing any good to the morality of our society,” Gumbo said.

Baba Jukwa claims Mugabe’s Zanu-PF is incensed by the page, is making desperate efforts to establish his identity and has put a $300 000 bounty on him or other contributors being unmasked. That claim could not be verified.

“They are wasting their time as I am extremely careful and working from within the country and will never go anywhere as long as these evil old people exist I will continue fighting. My blood will water freedom and democracy for Zimbabweans if I die for this cause,” he posted recently.

Asijiki“, a word in the local language for “we do not retreat”, is the sign-off Baba Jukwa uses at the end of all the posts.

Baba Jukwa has been dubbed “Zimbabwe’s own Julian Assange”  by his followers, but he describes himself in the local Shona language as “mupupuri wezvokwadi” (the harbinger of truth).

Leaked information
A former minister from Mugabe’s party was killed in a car wreck on June 19 after a post from Baba Jukwa had warned of an assassination plot against him several times. The page claimed Edward Chindori-Chininga was suspected of being a Baba Jukwa contributor who leaked inside information on infighting in Mugabe’s party.

“I told you there will be body bags coming this year … The war has begun,” Baba Jukwa posted on his wall.

His posts have detailed the correct private phone numbers of police, intelligence chiefs and under-cover intelligence officers and urged readers to call them.

Saviour Kasukuwere, the nation’s black empowerment minister, publicly admitted to receiving least 50 insulting calls a day. Some even went to his children and aging mother.

He said the calls were taking a toll on his family but added: “It’s a price we have to pay for our country”.

Baba Jukwa has promised to revealed his identity in time.

“I assure you will know me in a new Zimbabwe where our government will be transparent,” he said. – Sapa-AP

Tope Folarin scoops Caine Prize for African writing

Nigerian-American writer Tope Folarin has won the 2013 Caine Prize, described as Africa’s leading literary award, for his short story entitled Miracle.

Miracle is a story set in Texas in an evangelical Nigerian church where the congregation has gathered to witness the healing powers of a blind pastor-prophet. Religion and the gullibility of those caught in the deceit that sometimes comes with faith rise to the surface as a young boy volunteers to be healed and begins to believe in miracles.

Folarin was born and raised in the US. He spent a short time in Nigeria and Cape Town and currently lives and works in Washington DC.

“I’m elated,” Folarin told the Guardian. “I’m a writer situated in the Nigerian disapora, and the Caine Prize means a lot – it feels like I’m connected to a long tradition of African writers. The Caine Prize is broadening its definition and scope. I consider myself Nigerian and American, both identities are integral to who I am. To win … feels like a seal of approval.”

  • Read Miracle here.

Judge Gus Casely-Hayford praised the story, saying: “Tope Folarin’s Miracle is another superb Caine Prize winner – a delightful and beautifully paced narrative, that is exquisitely observed and utterly compelling”.

Tope Folarin (Pic supplied)
Tope Folarin (Pic supplied)

Folarin is the recipient of writing fellowships from the Institute for Policy Studies and Callaloo, and he serves on the board of the Hurston/Wright Foundation. Tope was educated at Morehouse College and the University of Oxford, where he earned two master’s degrees as a Rhodes Scholar.

The panel of judges this year included award-winning Nigeria-born artist Sokari Douglas Camp, author, columnist and Lord Northcliffe emeritus professor at University College London John Sutherland, assistant professor at Georgetown University Nathan Hensley and the winner of the Caine Prize in its inaugural year, Leila Aboulela. This is the first time that a past winner of the Caine Prize has taken part in the judging.

Once again the winner of the £10 000 Caine Prize will be given the opportunity to take up a month’s residence at Georgetown University, as a writer-in-residence at the Lannan Centre for Poetics and Social Practice, and will be invited to take part in the Open Book Festival in Cape Town in September.