This work is a study of Nigerian drama from the eve of independence to the 1980s with supportive materials from Nigeria's socio-political history. It examines the appropriateness and usage of the term Nigerian Drama and sets limits on its meaning. It also looks at what influences the Negritude movement and independence had on Nigerian drama, and why it is important to study Nigerian drama of socio-political concern. It examines pre-Colonial Nigeria, the style of politics and electioneering that marked the first Republic, the Marxist phenomenon in drama, the effects of the civil war, and the drama that resulted. It includes play synopses, and biographies of playwrights.

In this collection of essays written from different critical perspectives, African playwrights demonstrate through their art that they are not only witnesses, but also consciences, of their societies.

This book provides an overview of the full range of the teaching and practice of Committed Theatre and theatre of commitment in Nigeria for scholars in the arts and cultural studies. It is divided into four sections; Chapter 1: Theatre in Development Discourse, which is comprised of four papers that explore the theories of practice of theatre of commitment. Chapter 2 : Nigerian Theatre in Perspective discusses the trends, ethos of revolution, theatrical elements and communalistic/individualistic tendencies and the taboos theatre, drama and traditional theatre in Nigeria. In Chapter 3, the social, cultural and historical implications of Nigeria theatre, is examined in papers that focus on politics, theatre, and echoes of separatism in Nigeria and including an analysis of Aesthetagement of the Calabar Carnival in Nigeria. Chapter 4 performs a critical analysis of committed theatre practices from a global perspective. Interviews were conducted with committed artistes from Nigeria, Canada, Ethiopia, and Indonesia. Committed Theatre Perspectives in Teaching and Practice in Nigeria has the potential to impact the philosophy, teaching, and practice of theatre. The ideas contained in the book provide an excellent framework for understanding the importance and more importantly, the impact of theatre on society.

This book is an extensive and captivating study of the work of Femi Osofisan, one of Nigeria’s most important dramatists and postcolonial playwrights. It explores a variety of his plays to gather together insights on the role of art in social change, and discusses the relationship between literature and politics.

Now available in paperback for the first time this edition of the World Encyclopedia of Contemporary Theatre series examines theatrical developments in Africa since 1945. Entries on thirty-two African countries are featured in this volume, preceded by specialist introductory essays on Anglophone Africa, Francophone Africa, History and Culture, Cosmology, Music, Dance, Theatre for Young Audiences and Puppetry. There are also special introductory general essays on African theatre written by Nobel Prize Laureate Wole Soyinka and the outstanding Congolese playwright, Sony Labou Tansi, before his untimely death in 1995. More up-to-date and more wide-ranging than any other publication, this is undoubtedly a major ground-breaking survey of contemporary African theatre.

A poetic ‘voice’ scans the rhythm of academic research, telling of the encounter with odún; then the voice falls silent. What is then raised is the dust of a forgotten academic debate on the nature of theatre and drama, and the following divergent standpoints of critical discourses bent on empowering their own vision, and defining themselves, rather, as counterdiscourses. This, the first part of the book: a metacritical discourse, on the geopolitics (the inherent power imbalances) of academic writing and its effects on odún, the performances dedicated to the gods, ancestors, and heroes of Yorùbá history. But odún: where is it? and what is it? And the ‘voice’? The many critical discourses have not really answered these questions. In effect, odún is many things. To enable the reader to see these, the study proceeds with an ‘intermezzo’: a frame of reference that sets odún, the festival, in its own historico-cultural ecoenvironment, identifying the strategies that inform the performance and constitute its aesthetic. It is a ‘classical’ yet, for odún, an innovative procedure. This interdisciplinary background equips the reader with the knowledge necessary to watch the performance, to witness its beauty, and to understand the ‘half words’ odún utters. And now the performance can begin. The ‘voice’ emerges one last time, to introduce the second section, which presents two case studies. The reader is led, day by day, through the celebrations –odún edì, Morèmi’s story, and its realization in performance; then confrontation by the masks of the ancestors duing odún egúngún (particularly as held in Ibadan). The meaning of odún becomes clearer and clearer. Odún is poetry, dances, masks, food, prayer. It is play (eré) and belief (ìgbàgbó). It is interaction between the players (both performers and spectators). It is also politics and power. It contains secrets and sacrifices. It is a reality with its own dimension and, above all, as the quintessential site of knowledge, it possesses the power to transform. In short, it is a challenge – a challenge that the present book and its voices take up.

Building on earlier works on the African video film movement this book discusses: The Dynamics of Finance in the Nigerian Traveling Theatre; Christian Morality Plays in Nigeria; Television Docudrama as Alternative Records of History; Nigerian Tele-Drama and Propaganda; Money and Mercantilism in Nigerian Historical Plays; History of the Ori Olokun Theatre; and The Socio-Economic Construct of the Nigerian Home Video Film.

An annotated world theatre bibliography documenting significant theatre materials published world wide since 1945, plus an index to key names throughout the six volumes of the series.