From Oosterbeek to Manchester, We Will Remember Them

A Voice at the Lectern

This morning, I was honoured to take the Second Reading, I Thessalonians 4:13-18, at the Remembrance Sunday service at Manchester Cathedral. It could have been a daunting task; my voice is still affected over two years after radiotherapy, and there is the almost terror of hearing your own voice amplified in the cathedral nave, something that has the capacity to leave you tongue-tied in nervous fright.

There were probably a few hiccups, but I am glad that people still came to commend me for my reading. Yet there is more to this occasion than my standing at the lectern in traditional garb, which someone suggested looked quite regal.

Connections Near and Far

An uncle, the husband of my mother's baby sister, was in the Nigerian Army. He may well have fought in the Nigerian Civil War, but no one sat us down to tell stories of war, triumph, or human suffering. We were in England then, and the most I learnt of the Civil War came from the photojournalism of Peter Obe, compiled in his photobook, "Nigeria: A Decade of Crises in Pictures".

I had a partner from Lancashire in the 1990s, whose family history was intricately linked to the Second World War. His maternal grandfather, a soldier in the King's Own Scottish Borderers, 7th (Airborne) Battalion, participated in Operation Market Garden in the Netherlands. He died in combat and is buried in the Arnhem Oosterbeek War Cemetery.

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His mother in England was born on the day her father was declared missing in Holland. For years, I would meet his grandmother, who travelled from England to Arnhem when the family came over every September, for the memorial services. This built into my psyche: the words, "We will remember them."

A Tradition Kept

Even after we broke up, we remained friends, as we are to this day. I did have a close attachment to his family, and for the friendship we had developed, I was invited to, and did attend, the obsequies for his grandmother, a dear woman of such strength and character, independent to a fault, with a resolution forged out of the tragedy of war.

My friend would come over to the Netherlands when I lived there to continue the tradition his grandmother had observed for some 35 years. There was one time when he invited me to Oosterbeek to visit his grandfather's grave with him. It was a solemn and moving occasion, and I was already in such pain that it presaged my hospital admission barely a month later.

Before the White Headstone

We stood before the grave and read the inscription to a young man of 29 who had a wife, a boy, and a newly born daughter, as well as parents, all of whom would have been waiting for his safe return home. War rips lives apart and tears hearts out. Man's inability to find reconciliation without the shedding of blood, much of it innocent, is exemplified in that white headstone, and in the hundreds or thousands crowded out of view by the cynosure of what brought us there.

Then my friend became emotional. He promised me this had never happened to him before, but in that moment there was a different kind of reckoning: memories and connections to a man from whom he descended, yet who had died over 25 years before he was born.

The Weight of Remembering

This memory is why I appreciate the weight of responsibility and circumstance; to remember, to acknowledge, and to honour those sent into battle to help the greater minds in power come to some sort of compromise to end all hostilities.

I am a pacifist, and yet I do see circumstances where aggression must be met with force, though I am ambivalent, if not trenchant, about how young blood is sacrificed to the ends of men, accepting that resolution cannot come at the shooting of guns but at the meeting of minds.

Blood That Cries Out

As a person of faith, I also think about how much innocent blood has been shed in many lands, and who, in the eternal scheme of things, should have been held accountable for these crimes against humanity. Like the blood of Abel, I believe the blood of the many, shed and spilt to the ground, cries out to heaven for vengeance and justice.

The wrath that awaits some leaders who have initiated war will be unimaginable. This abominable tragedy unleashed on the earth, even into the present, cannot go without divine retribution of eternal consequence.

They shall grow not old, as we that are left grow old:
Age shall not weary them, nor the years condemn.
At the going down of the sun and in the morning
We will remember them.

Excerpt from For the Fallen - By Laurence Binyon

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Thought Picnic: Everything The Sun Lights Up

A Bus to the Village

I am reliably informed that I was a rather precocious child with strong opinions. One story my father tells often concerns the time we returned to Nigeria; well, my parents returned, as it was my first trip out of the UK. I was just around five years old. On the bus journey to our village, everyone seemed to be talking at the same time.

To my innocent self, the cacophony was so disturbing that I asked out loud how anyone could hear anyone else speak if they were all talking at once. A military man took umbrage at my outspokenness. I suppose I did not realise I was in a society where children were barely seen, talk less of being heard.

This soldier wanted to administer corporal punishment for my infraction, but all the other passengers prevailed upon him to quell his emotions. I do not recall any of this, not even in the deepest recesses of my memory; the whole episode comes to me in my father's telling.

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Curiosity Gone Underground

Beyond precocity, there was curiosity and inquisitiveness, a need to understand how and why. These were questions people struggled to answer, yet they were also good for conversation when you are trying to sustain a discussion with a child taxing your mental faculties. Those features remain characteristically personal; only now, it is easier to log on somewhere and find the information you want.

On the interpersonal front, however, I am considerably more reticent. I do not speak my mind as readily as I did when I was a child. I rarely pry, and I try not to invite myself into situations that have not elicited my opinion. As a consequence, I probably know so little about many people whom, by some sort of relationship, I am supposed to know a great deal more about.

The curiosity itself has not diminished; it has simply gone underground. I research discreetly, gather information surreptitiously, and obtain data covertly rather than directly. I find ways of coming by the facts without confrontation, and so my curiosity is satisfied by other means.

Questions Better Left Unasked

I wait for the information to be volunteered, even when the questions linger in my mind seeking answers or certainty. Yet I should be wary of asking the questions to which I already have the answers, especially the ones where shocking confirmations give substance to what would have been best left ethereal.

Then there are bits of casual information that hit you in ways so unexpected that you can feel your head warming up at the new realisation, quite impossible to fathom. These tend to be the things people assume you already know, which simply never came up in conversation at any other time.

That is when you begin to understand that the human story is never fully told. Any human story has always been part of the broader narrative of life, even if you have never come across it before; what seems weird and unusual to me can be entirely typical elsewhere, and in the process, my perspective is broadened. Whilst there is nothing new under the sun, you have not seen everything the sun lights up. C'est la vie.

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Nigeria: Independent of Feeling

Childhood Celebrations

A time of my childhood returns as a fleeting memory of Nigeria's independence celebrations, as today marks the 66th anniversary. Back then, at primary school in Jos, we practised marching like little soldiers, ready to demonstrate some sort of military prowess to the governor, who stood on a dais saluting the troops on this significant day.

If I remember correctly, it would have been October 1974, and that was the last time I took part in any such event. It was probably the only occasion on which we were close enough to a state capital to have a governor in attendance. Rayfield was home, Bukuru was for school, and the stadium in Jos was for marching.

Another notable public holiday would have been Children's Day, on the 27th of May. We donned our school uniforms and wore white socks, and there was a preference for canvas shoes; I had none, however, considering that my feet grew faster than shoes could be acquired to last a year.

An Outsider Looking In

Yet, for all these shared rituals, I am not sure I ever truly belonged. I had returned to Nigeria with my parents from England, and I was betrayed first by my accent, then by my outlook, and finally by the dawning realisation that many thought me different and apart, even when I tried my utmost to integrate.

There were benefits to this; I was excused from many traditional requirements that bound others. Being the outsider, though, could be difficult too, and one learns early that exemption and exclusion are often the same coin.

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Percolating in the recesses of the unforgettable is the national anthem of the time, "Arise, O Compatriots", the one adopted by the military junta in 1978 and sung until 2024. The very word "compatriot" has always sat with me as "comrade" does; it speaks of a bond forged around an idea, a creed, or a cause, rather than the quieter fact of belonging to a land or a people.

That is the slant I could never warm to, worsened by the servitude of unquestioning obeisance, and worse still by the pledge, recited by the people yet ignored by the rulers. I have written before of my want of any reverence for it, and I will not rehearse that dismissal here. [The entity is Nigeria, the identity is Nigerian]

A Fading Affinity

As I sit here today, mindful that Nigeria is marking its independence, the refrain of the readopted anthem rings in me like an earworm, a tune that lingers though its meaning has long drained away.

Then again, even the colonial slant of that original anthem, now sung once more, still seems to exemplify what Nigeria remains. My affinity for what she represents is fast fading. Beyond heritage, she no longer exerts the pull of nostalgia, save for her cuisine, nor offers any real sense of identity as the years pass.

In the first stanza alone, everything militates against its reach and appeal; it has long become a historical artefact, of things told rather than lived. When I left Nigeria, I was also released from the grip it once seemed to have, until I realised that, by jus soli, I was indeed of a wholly different nation to my parents' jus sanguinis.

There is an irony I can no longer ignore. On the day a nation remembers its independence from an empire, proclaimed from a dais to a saluting crowd, I find I have quietly come into an independence of my own, won not at once but by increments. Hers was from a crown; mine is of feeling, the last tie to loosen and the hardest to mourn, settling in only when the heart finally stops answering a call it no longer recognises.

Nigeria, we hail thee,
Our own dear native land,
Though tribes and tongues may differ,
In brotherhood we stand,
Nigerians all, are proud to serve
Our sovereign Motherland.

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Jerry Eze in Manchester

More Than an Internet Personality

A search for him on the web reveals that he is an internet personality, a description that barely captures who he is. He is the founder and lead pastor of Streams of Joy International and the convener of the New Season Prophetic Prayers and Declarations (NSPPD), a 7am online prayer broadcast that grew during the pandemic into a global movement across YouTube, Facebook, Instagram, TikTok, and Mixlr. With the kind of following he commands, he is an arresting presence who has mastered the social media platforms to spread his message.

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My scepticism had a particular source. I am no stranger to Pentecostal and Evangelical settings, and I have long followed English, Australian, and American "Word of Faith" preachers, whose cultural and social frame of reference I have grown accustomed to and readily taken in. This, however, is a specific brand of exuberant Nigerian Pentecostalism that I never encountered even during my years in Nigeria. A shared heritage does not always guarantee a shared instinct in worship.

Years ago, a friend sent me links to recordings of prayer sessions, both rowdy and cacophonous, in which I could not fathom what was going on. My sensibilities, broadly Anglican and attuned to the liturgical, would have felt criminally assaulted.

Yet this, I suppose, speaks to the mystery of a God who is as attentive in all our noise as He is in our orderliness. I should not be too much of an Englishman for God; I know that He understands, listens to, and answers Englishmen too.

Getting to Old Trafford

The venue for the NSPPD UK Prayer Conference [YouTube] was Manchester United's football stadium, commonly known as Old Trafford, and getting there was quite an ordeal. The buses were filled to capacity by the time they reached the second bus stop, so we had to board a tram. I spent the ride recalibrating our journey, and we opted to get off five stops earlier, since it proved the nearest stop to the venue on foot by that route.

We met up with friends, a couple I had not seen in forty years, and as we queued to gain entry to the grounds, we reminisced about our times of youthful religious innocence. I learnt that I was the one who had ministered to the husband when he gave his life to Christ some forty-one years ago. I simply had a recollection of where his conversion had happened.

A Feat of Organisation

On finding our seats in the stadium, we sat together, and from our vantage point the ground was almost at capacity on three sides, save for the area behind the stage. The whole setup was a logistical operation involving troops of security personnel, guides, ushers, helpers, and many more volunteers. It was a feat of organisational ability that left me quite impressed.

Something about the ministry of the man Jerry Eze suggests that prayers are answered, exemplified in big notices such as "We Dey Pray, E Dey Show" and "What God Cannot Do Does Not Exist." The first, in Nigerian Pidgin English, carries the sense that when we pray, the answers show; the second is the ministry's confident refrain that no situation lies beyond God's power.

This outfit caters for a broadly black audience, with a few attendees of other races. Patrons had travelled long distances for a touch of God through the ministration of this man.

Swept Up in the Sound

When the sound of praise and worship enveloped the stadium like a roar that would put an ecstatic football crowd in the shade, I was swayed by the sheer volume, and one could easily be caught up in the mass hysteria of congregational participation.

Most of the earlier songs were unfamiliar to me. I felt like an alien impostor, persuaded beyond my comfort zone to engage as I tried to appreciate this thing. The worship leader might have allowed the microphone to carry her singing voice to the speakers, rather than appearing to perform in a stadium yet losing out to sometimes unintelligible shouting. In fairness, the sound and acoustics did seem to improve as the event went on.

Another worship leader, apparently a Nigerian gospel singer, stirred my participatory enthusiasm at the prompting of old-time songs drawn from the recesses of my memory. Closed-caption signage, readable from my seat, could have helped, nearly as much as sign language would have. The default, as I saw it, was the ability to create a raucous din through the extreme exertion of voice and bodily movement, all for maximum effect.

Give Me Substance

The most impactful message I heard in this setting came in the lyrics of "Let It Show [YouTube]" by Kaestrings, partly excerpted below:

Give me substance,
Give me proofs,
Give me presence,
Give me You;

Give me substance,
Give me proofs,
Give me evidence,
Give me You;

Give me Your substance,
Give me proofs,
Give me fire,
Let it show that I met with You.

These words clearly identify with what this ministry is all about.

Yes, I was looking for ways to engage, even as I was overwhelmed by spectacle, performance, agitation, and vigorous incantation. It was so different to me that at times I was left a total observer, waiting to be shaken out of my stupor.

Prayers and Declarations

My concern was heightened as I heard many prayers and declarations with no punctuation, and no invocation of the name of Jesus except in the songs; as things progressed, however, we heard more in that respect. The many names of God were mentioned, but prominent in the list was El Roi, the God who sees me, first spoken by Hagar, an Egyptian servant to Sarai (Sarah) in the book of Genesis and the mother of Ishmael, Abraham's first child.

All the representatives who appeared on stage to take the microphone, regardless of how far afield they had come, including from Canada, prayed in the same almost riotous manner, one I had difficulty connecting with. It brought to mind the trigger behind the story of Shadrach, Meshach, and Abednego, the three Hebrew men who refused to bow to King Nebuchadnezzar's golden statue. I simply imagined it as, "at the time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music."

I concede that far more people are attuned to this environment than I am. It yields results, judging by the testimonies of impossible situations transformed and the amazing, mind-blowing stories of triumph in life and circumstance. I probably need a better interpretation of the goings-on.

Testimonies Before the Man

In the run-up to Pastor Jerry Eze coming on stage, some testimonies were shared. A few spoke of answers to prayer received at previous conferences, and others of breakthroughs that had come through attending the 7am meetings online.

These accounts appeared to steady the atmosphere and to remind the crowd why they had gathered. Whatever my own difficulty in connecting, the conviction in the room was plain, and the testimonies carried a weight that the spectacle alone did not.

Gospel Royalty on Stage

Three hours into the orchestrations and events, Pastor Jerry Eze was somewhere in the background, yet to be ushered to the podium, perhaps long after I had gone. Then Nigerian gospel royalty came to perform: Mercy Chinwo, the winner of the second season of Nigerian Idol in 2012 and now one of the most celebrated voices in Nigerian gospel, known for anthems such as "Excess Love" and "Obinasom." I know none of her music, yet even I could muster the swagger, deigning to move to it.

After her, Dunsin Oyekan, the worship leader affectionately called "The Eagle" and known for immersive songs such as "Fragrance to Fire", became like John the Baptist, preparing the way for the man of God.

That figures of such standing would grace his stage said something in itself. It lent a weight beyond the capacity crowd, and confirmed that Jerry Eze is a good deal more than an internet personality.

An Acquired Taste

At the fourth hour, Pastor Jerry Eze mounted the stage, first articulate in a call-and-response declaration over the dry bones in our lives, commanding them to rise to life and living, before we were led to see that the place we were in was too small and that we needed to break out. After being led in prayers to bare our hearts and souls to God, we were blessed by the preacher to celebrate the answers to our prayers.

Then it was testimony time, and we rose to leave. I heard that proceedings drew to a close barely half an hour after we departed.

In concluding this piece, my honest opinion is that Pastor Jerry Eze is an acquired taste; it has to grow on you. I am glad I attended, for it was revelatory, and I tried to remain as open-minded and receptive as I could, even where those long conversant with his ministry were plainly carried along and I was not.

This should not in any way diminish the wonder and miracles that others have experienced by attending this conference, for which the testimonies would tell of a God who sees me, where I am, and touches me in miraculously stupendous ways.

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Wine is a Mocker

An Early Acquaintance

My story with drink is long and interesting, yet these days I do not have a ready palate for alcohol.

My first taste of alcohol came with palm wine. My paternal grandfather had palm trees; though I do not think he was ever a palm wine tapper, he had the kind of demeanour that suggests he might have clambered up a tree at some point in his youth.

Traditional alcohol was offered to children, but bottled alcohol was completely forbidden.

At ten, away from my parents, I did drink Tennent's Light, a low-percentage lager in a can. None of the adults frowned on my consumption, and I always drank in moderation; there was never a second one, even when offered.

Lessons from the Brewery

My first job, at fifteen, was in a brewery, where I worked in the laboratory; I doubt I would have been allowed that opportunity outside Nigeria. My days were spent testing water quality, peering at dead yeast cells drawn from the fermentation tanks, and running quality-control checks at the end of the production line. There was enough in all of that to put me off lager, and consequently beer, ale, and cider.

Strong drink was an acquired taste that I eschewed rather than developed.

Yet in my family we have no history of the abuse of drink or drunkenness; everyone held their drink with dignity, and it would appear that more of the generations close to mine are teetotallers.

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A Discipline of My Own

In social settings, I drink wine, preferably with meals, and never alone. It is a standard and a discipline I have set for myself, and I find the loss of self-control brought on by drink you have chosen to consume, rather than been forced to ingest, literally contemptible. Even the wine I enjoy is rarely more than a single glass, and I doubt I drink more than once in two months.

Once I had a sherry, from a bottle the barman probably had to prise out from a mooring of cobwebs spun by spiders long deceased, kept well out of sight, and then a glass of port, which does go well with Stilton cheese. I was soon sick all over the place, at home.

At any sense of feeling tipsy, I never wait for my legs to give way beneath me; one instance of apparent inebriation was a lesson for a lifetime. I also refuse to lend my tongue to the looseness that alcohol affords, as some people, who are no longer friends, once did to break the friendship.

Carried in the Blood

I do, however, appreciate that people have a drink problem for all sorts of reasons, including a congenital predisposition, for which there might be a need for intervention if a person has lost the levers of moderation.

There are those for whom the pull towards drink is not merely habit but something carried in the blood. A grandparent or great-grandparent who could not master it may leave a predisposition that surfaces generations later, and I would not dismiss that as fancy; the science of inheritance is real enough.

Yet a predisposition is a tendency, not a sentence. It explains the steepness of the hill; it does not excuse refusing to climb. Indeed, the one who knows such a weakness runs in the family has all the more reason to be watchful, for he has been warned by his own lineage.

Recognising a Problem

Even so, that warning is of little use to the person who will not hear it, and denial remains the first obstacle. I know people who will not admit they have a drink problem. You definitely have one if you soon lapse into incoherence and find that the marshalling of your faculties has deserted you.

In some cases, it is borderline; and when at the border, we cannot assume it has not already been crossed.

Whether there are excuses that stand the test of reason is debatable, but steeling yourself for any endeavour should not be achieved through Dutch courage, for it is a prop that would soon collapse under the pressure of application.

Wisdom from Proverbs

While my greater abstemiousness from alcohol is not religious, you only have to visit the Book of Proverbs to read the many admonitions regarding alcohol.

Proverbs 31:4-7

4 It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink:
5 Lest they drink, and forget the law, and pervert the judgment of any of the afflicted.
6 Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.
7 Let him drink, and forget his poverty, and remember his misery no more.

And yes, there are places where wine is the bringer of joy and festivity, as in the ritual use of wine in religious service; but in each case, one would expect controlled and measured use.

Elsewhere, in Proverbs 20:1

1 Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.

These verses all suggest that the abuse of alcohol leads to unfortunate consequences. The refuge of drink opens the door to foolishness, destruction, and forgetfulness of the essence of living; there is nothing productive in it.

A Final Word

Before I come across as preachy, I am not advocating a temperance movement or a form of prohibition, but moderation that can still be moderated. For those who drink to excess, you leave those close to you, who do not partake as much, all the more worried that you have already taken a few too many.

And if, on reading this, you recognise yourself in these words, do not take it as an accusation but as a hand held out. If this is you, there is no shame in the recognition; there is only the next, better step.

Most importantly, seek help, because there is a great deal of help out there. Wherever you are, a first step is often as near as your own doctor. Alcoholics Anonymous and Al-Anon operate in most countries, and many nations run free, confidential helplines; a local search, or a word with a trusted clinician, will point you to what exists near you.

Alcoholics Anonymous (AA) – Wikipedia

Alcoholics Anonymous ZA/ZW

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Thought Picnic: Identity Formed by Timing

Returning After War

Way back in my late teens, I had a friend, or someone I thought was a friend. We were agemates, and something interesting and significant caught my attention. It seemed that those who returned from the UK at the end of the Nigerian Civil War integrated better, taking up the growing opportunities in a recovering country, than those who did so almost a decade later.

Between those who returned well under the age of ten and those in their early teens, there was a generational difference in adaptation, a sense of being caught adrift. Staying in the UK for longer proved less beneficial to their sense of belonging or identity; though they had better English accents, they were unsettled, and sometimes having a less prosperous time of it.

A Shared Beginning

For some context, the people I write about and I were all born in the UK in the 1960s. I returned to Nigeria well under the age of ten, having barely been exposed to inner city mechanics and situations; they returned in their teens, late in the 1970s. What separated us, then, was not origin but timing. We were cut from the same cloth, yet a few years of divergence would shape us differently.

My observations are, of course, anecdotal rather than academic. Even so, I think the age-of-return hypothesis is significant, and I have alluded to it in other blogs. It is the quiet variable running beneath everything I am about to describe.

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What They Brought

What they brought into the fray was a sense of fun. They were the best chess players and had figured out how to solve the Rubik's cube, though they were not better Scrabble players. The Nigerian educational system was a challenge, amongst the other things that left them yearning to return to the UK, if only they had the opportunity.

They were a restless lot, and of the many, there were two who, on reflection, had been exposed to the race and deprivation politics and the discrimination of the 1970s into the 1980s. They carried the scars of inner-city influences, influences that would not have engendered the most positive sense of self and status, even in Nigeria.

They were suspicious before they were trusting, questioning more than listening, ready to respond with violence on a dare without first putting things in perspective. That people envied their exposure, without understanding how they were the personification of a social construct beyond their control, one that amounted to a material deficit, could make for an interesting study.

An Identity Formed at Home

Here is where the timing mattered most. My blackness was always simply part of me, and that was settled in Nigeria, quietly and without apology, long before it was ever questioned. I grew up where blackness needed no explanation and carried no burden; it was simply the ground I stood on. There was nothing to defend, because nothing had been challenged.

So, when I returned to the UK, and the racist abuse came, as it did, it met an identity that was already whole. The abuse did not shape how I saw myself; it had arrived too late for that. I could regard it as a reflection of the abuser rather than a depiction of myself, precisely because the depiction had been drawn elsewhere, at home, on my own terms.

The teenage returnees, I suspect, had that sequence reversed. Their sense of racial self was worked out amid the hostility, not before it, and so the hostility got inside, where mine never could.

A Sudden Slap

This friend of mine gave me a stinging slap after a dare, a playful situation that suddenly turned strange. It taught me a few things. I would not rise to a dare that I had no intention of acting on in the first place. I do not care if I am called a chicken; they are the hardiest and most abused of animals, and they probably possess the greatest survival instinct and resilience in the animal kingdom.

As a consequence, I have no fear of missing out. I am usually told that I do not know what I am missing, to which I would respond that I cannot miss what I do not know. A slap is a momentary event with no follow-on; the embarrassment quickly fades into irrelevance. My temperament is not conditioned for violence. I am comfortable letting things slide, because what defines me is character, not machismo. Class is always understated, never dramatic.

On Character and Circumstance

I think environments and societal settings can influence character as much as mould it, though to varying extents. I cannot speak to the sociological truth of that. Yet I am left wondering whether my own equanimity was truly character, or simply the good fortune of a gentler formative environment, a self settled before it was ever tested.

Perhaps that is the paradox worth sitting with. The returnees had the richer exposure by one measure, the metropolitan UK, the accents, the chess and the Rubik's cube, yet the more unsettled outcome by another. I had the lesser exposure, yet the steadier sense of who I was. Sometimes, it seems, less can be more.

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A World Cup Letdown: From Golden Boys to the Ugly Game

A Listed Building's Walls

My office sits in a Grade II listed building with uniquely fascinating décor: wallpaper made from a collage of newspaper front pages marking world events.

The Kennedy assassination, the birth of the first test-tube baby, the moon landing, the Beatles arriving in America, the birth of Prince George, the murder of John Lennon, the death of Elvis Presley, Usain Bolt breaking the 100m world record at the 2012 Olympics, and now, crucially, England winning the World Cup.

The Sunday Mirror, 31st July 1966. The morning after the only World Cup that ever truly mattered to me, and I was barely old enough to know it.

It is the little things, the unfairness and the distrust, that have exacerbated my disinterest in global events. The minor infraction of the Formula 1 rules by a race steward, the one that robbed Lewis Hamilton of an eighth world championship, means I have never watched another race since.

Three Flags, One Cup

I was just a few months old when England lifted the trophy against West Germany in 1966, the Sunday Mirror crowing "Golden Boys!" the morning after. To have seen them win it in my lifetime, even if I cannot remember a moment of it, is perhaps why I am no longer troubled by whether they excel or falter in this edition.

My allegiances have wandered as my life has. I have supported England, where I was born; Nigeria, my country of heritage; and the Netherlands, where I lived for twelve years. Each has handed me its own disappointment.

I watched Nigeria play Bulgaria at the Parc des Princes during the 1998 World Cup, and I donned the orange of the Netherlands for the 2010 final, hosted in South Africa, though I watched it on holiday in Spain. Walking back to my hotel in Dutch colours after Spain's victory remains one of the worst sporting indignities I have endured.

Festivals Losing Their Shine

We used to gather in May for Eurovision, but the controversy around Israel's participation, which led to a boycott by five countries, meant I felt it was no longer a contest. Though it produced a new winning country, I refused to watch anything, including the highlights. In 2026, we had Euroblindness, and I do not know what might make it exciting again.

Yesterday, the FIFA World Cup began in Mexico, hosted this time by three countries, including Canada and the United States. The United States is at a war of its own choosing with Iran, a participating nation. Iran has moved its base to Mexico. A FIFA referee from Somalia was denied entry to the US, and FIFA simply shrugged.

Politics Invades the Pitch

The US Immigration and Customs Enforcement is threatening to raid World Cup venues to apprehend and arrest supposed illegal immigrants. President Donald Trump is quite cosy with Gianni Infantino, the FIFA President, who conferred a FIFA World Peace Prize on Donald Trump in a farcical imitation of the Nobel Peace Prize.

With players and officials alike suffering indignities at the behest of the policies prevailing in the US, it is no wonder that interest in this World Cup is not showing up in record hotel bookings. The somewhat exorbitant match tickets will now have to depend on local fans to fill the stadiums, as the prices fall to more reasonable levels.

No Enthusiasm Here

No, I have garnered no enthusiasm for this fiesta at all, apart from snippets that fall into sight from partly obscured social media statuses, informing us why South Africa lost their match against Mexico. This was a reference to the largest number of red cards ever issued in a World Cup match, which left South Africa down to nine men by the end.

Yes, there was one video of Burna Boy being lauded by his mother after his performance at the opening of the tournament, yet I have not turned on my television to watch any clips or updates. I am neither playing nor engaged, and I hope the month slithers away into insignificance whilst we find other joys of living beyond this enterprise of chicanery that pretends to unite the world in the pursuit of a leather ball.

What Is the Point?

Heck, there are 48 teams playing, and yet Nigeria, Italy, India, and China cannot find a minimum of 23 men to fly the flag. What is the point? The way things are going, all countries might as well be invited to a three-month World Cup to cure the world of boredom, and we might enjoy one long holiday from its troubles.

No one could ever have thought that the US, being the main host of a FIFA World Cup, would portend less eagerness than the ones in Qatar or Russia before. But if this ends up being the least entertaining ever, the record alone would leave a big smile on our faces. I can assure you, it would be just deserts.

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Heritage Without Nostalgia

Observing Heritage from a Distance

Two events this month should have created a kind of nostalgia in me, but I seriously failed to be excited about either. I had become an observer of sorts of elements that have formed part of my identity.

Whilst in Cape Town, there was the Commonwealth Day Service at Westminster Abbey on the 9^th of March, and then yesterday came the conclusion of the first UK state visit in 37 years by a West African head of state, the Nigerian one. [The Royal Family: State Visit by The President and First Lady of Nigeria]

The first event gained significance through someone I follow on Twitter/X who had been invited to a reception at St James's Palace, though he could not attend because he was indisposed. As an activist for Nigerian immigrant causes, he had become prominent enough to be noticed and recognised as an important Nigerian diaspora figure.

For the state banquet at Windsor Castle, several people of Nigerian heritage were invited to represent the Nigerian community, many of whom have stronger roots in the United Kingdom than in Nigeria.

An English Identity

My living parents are Nigerian, but I was born in England, and though I have strong influences of Nigeria in my identity framework, I do not identify as such. To any question about where I am from, I respond that I am an Englishman, and I am originally from England.

This is reinforced by the fact that two-thirds of my life has been spent in Europe. Even for ethnic purposes, I would describe myself as Black English rather than the typical Black British or Black African.

This distinction matters to me because Black British functions as an umbrella term that groups together vastly different backgrounds and experiences, often implying a hyphenated identity or connection to a diaspora narrative.

Black English, by contrast, centres my English identity as primary. It asserts that I am English who happens to be Black, rather than suggesting divided loyalties or perpetual newcomer status.

The choice is deliberate: it reflects where I was born, where I belong, and how I understand myself. It challenges the assumption that Blackness and Englishness are somehow contradictory, and it refuses to accept that “English” is synonymous with “white.” For someone like me, whose connection to Nigeria exists more in memory than in meaningful attachment, this specificity matters.

The Outsider's Accent

I can reminisce about aspects of childhood and development that have served me well from having lived in Nigeria, yet for the simple reason that I had an accent, I was always an outsider.

That accent was no affectation; it was the sound of my formative years, the linguistic imprint of the England where I first learned to speak, to think, to understand the world. By the time we moved to Nigeria, my identity architecture was already established.

The English pronunciation I arrived with immediately identified me as different. In the playground, in the classroom, even within extended family gatherings, the way I spoke became a constant reminder that I did not belong in the same way others did.

Children would mimic my speech, adults would comment on how I sounded “British” or call me “Òyìnbó,” and I became known as “Ọmọ ìlú Òyìnbó,” the boy born abroad, or more literally, the child born in white-man’s land.

The accent was an audible barrier that no amount of time or adaptation could fully erase, a daily declaration of otherness that shaped my understanding of where I truly belonged.

The irony, of course, is that this very accent that made me perpetually foreign in Nigeria was simply part of the spectrum of English voices from the West Midlands. In Nigeria, I was told daily through reactions to my speech that I was foreign; in England, I simply was.

My parents, who moved from Nigeria to England and back, could navigate both worlds with the fluency of belonging. They spoke the languages without pronounced accents, understood the unspoken rules, carried the cultural memory in their bones. I had none of these inheritances.

Where they were returning home, I was simply living abroad. This distinction, between inherited belonging and biographical accident, crystallised my understanding that identity is not a matter of bloodline but of lived experience and genuine connection.

The experience taught me something fundamental: identity is not about where others place you, but where you place yourself, and where you are recognised as belonging without constant explanation.

Detachment and Memory

In terms of identity, whilst I am interested in what goes on in Nigeria, I am more detached than ever. The closest association nowadays depends on whether my flight between France or the Netherlands and Cape Town flies over the Nigerian landmass, where place names trigger some memory or recognition from more than 50 years ago.

In general, I have determined there is no reason to visit Nigeria since I left over 35 years ago. I have the name, I have the influences, I have the memories, but the nostalgia has fully settled into obsolescence and insignificance.

Gratitude Without Nostalgia

Yet I love that Nigeria was part of my upbringing because it strengthened elements of self-identity, self-esteem, and self-respect. For that alone, I am grateful for the Nigerian experience, as it reinforces the context and sense of who I am.

God bless Nigeria, for when things are going well in Nigeria, there is less anxiety for all of us associated, even in the remotest sense, with Nigeria.

A Google NotebookLM AI Audio Overview Discussion of this blog

Long After The Sahara Was Green

Crossing Africa: An Unexpected Route

This passage over Africa was different, as the plane veered east, deviating from the typical western route over France and Spain. We headed towards Germany, Switzerland, and Italy, leaving Genoa to the east to cross the Ligurian Sea, with the islands of Corsica, France and Sardinia (Sardegna), Italy, also to the east, before making landfall over Africa at Skikda, Algeria, a coastal city whose port has been a gateway between Europe and Africa for centuries. Constantine, the dramatic "City of Bridges" perched on a limestone plateau, shows prominently on my map, but it lies much further west of our route.

Pretensions to slumber never came, and one feature of the in-flight maps was missing: the detailed "Flying over..." section that leaves me mesmerised for hours on end. It offers snippets about places up to 250 kilometres away that I may never visit, yet I remain intrigued by their histories, geography, culture, and the people who have made those places their homes.

Above the Sahara

Soon, about four hours into the flight, we were already over the Sahara Desert. I expected to see an ocean of sand without form, stretching into the horizon, but I was in for a surprise.

This place looked as if it were once verdant, the land carved through as rivers sculpt landscapes, as if Eden decided to relocate to the Amazon, took its goods, but left the house bare. I have since learnt that this intuition was remarkably accurate: the Sahara was indeed a green, fertile landscape during the African Humid Period (approximately 11,000 to 5,000 years ago), supporting rivers, lakes, forests, and diverse wildlife before orbital shifts and climate feedback mechanisms transformed it into the desert we see today.

Yet a barren landscape it is not. The circles that resembled cylindrical containers, arranged in patterns clearly indicating human intervention, were in fact irrigation systems in the desert, humanity's ingenious attempt to recreate what nature once provided across the entire region.

I did not spot an oasis from above anywhere from Algeria into Niger. This is a harsh place, where daytime temperatures can soar to totally uninhabitable levels.

Settlements and Landforms

My map showed named settlements within 50 kilometres of our flight path: Djanet, known for its proximity to the UNESCO-listed Tassili n'Ajjer plateau with its ancient rock art; Ghat, a Tuareg town near the Libyan border that has served as a trans-Saharan trade post for centuries; and Tamanrasset, the largest city in southern Algeria, as we flew towards Agadez in Niger, once a crucial caravan centre and sultanate on the trans-Saharan trade routes.

I see alpine landforms, but not of ice. These are gullies eroded by winds rather than water, dunes drawn by the hand of nature, moving as if alive, and they surely are.

A Desert Redefined

A desert is more than its definition. It offers another perspective: the presence of hardy species of flora, fauna, and animal life that thrive in what we might consider impossible conditions.

As we continued south, the landscape gradually shifted. Flying over Nigeria, I caught sight of place names that stirred something deep within me: Jos, the highland city built by tin miners; Bukuru, where I attended primary school; Rayfield, where we lived; and Vom, the veterinary centre where we took a school trip. These are places emblematic of my childhood, each one a marker of memory suspended between earth and sky.

Now, flying past Douala, Cameroon, to catch a sight of the Gulf of Guinea, I realised something striking: from over 30,000 feet, some nine kilometres in the sky, there had been no clouds above the Sahara. Not a single wisp dipping its toes in that vast expanse. I suspect I need a deeper understanding of the ecology of that extraordinary place.

A Google NotebookLM AI Audio Overview Discussion of this blog

Flags Don't Make Patriots

Two Cities Changing

As I stepped out for a walk traversing the cities of Manchester and Salford, I noticed many changes in places I had not visited in quite a while; I'm talking a couple of years.

However, what was more interesting were the Union Jack flags flying on lampposts in some performative display of what some might think is patriotism.

The Absence of Historical Understanding

Frankly, I am quite unimpressed because patriotism requires a keen understanding and sense of history that would suggest learning and study. I cannot ascertain that some of the agitators in this cause have acquired such knowledge.

For instance, I am an Englishman as I am British. My parents were born in Nigeria when it was part of the British Empire, and hence they were, into early adulthood, subjects of the Crown before Nigeria gained independence in 1960.

By the good fortune of providence, I was born in England, and at that time we automatically acquired citizenship by birth.

When Ignorance Meets Aggression

One man, because I looked different and had an accent, had the temerity to question my status in an aggressively racist rant on a train some years ago. Other fellow citizens called the police on him, and after spending the night in a cell, he was prosecuted, convicted, and paid fines totalling £750.

If he had had a basic appreciation of British history and the context of the brutality of the British Empire happening abroad, whilst the profits built stately homes here, he might have been restrained and saved himself the humiliating consequence of baseless assumptions. But that expectation is like casting pearls before swine.

True Patriotism Requires No Flag

I do not need a flag to be patriotic. I do my civic duty by voting, and if called for jury service, I will attend. I belong in a society of values: fairness, justice, respect, and the consideration of others, knowing no one is above the law.

I believe we should treat each other with dignity and courtesy, seeking to live harmoniously with others regardless of race, creed, class, gender, ability, orientation, or status.

Identity Beyond Symbols

In all those situations of understanding and celebrating our Britishness, it is not flags that matter, but our sense of identity expressed in our humanity towards having a common purpose to make our world a better place.

That is why I think hoisting flags is an empty gesture. It is not representative of any particular value; it is, in essence, patriotism misguided and probably informed by a position of ignorance.

A Google NotebookLM AI Podcast on this blog