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The M'errie Wives of Mustapha
The M'errie Wives of Mustapha
The M'errie Wives of Mustapha
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The M'errie Wives of Mustapha

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The M'Errie wives of Mustapha is a memoir which explores the subject of polygamy through the voice of a child narrator - Rali. It reveals the precarious nature of the subject and how it relates to the children entrapped in it - showing how the events and behaviours of the matriarchs almost subvert the childrens's emotional development. The plot revolves around the protagonist - Khaliat, main antagonist, Mahirat and Mustapha the patriarch of the family.
LanguageEnglish
PublisherBookBaby
Release dateSep 1, 2015
ISBN9781682220771
The M'errie Wives of Mustapha

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    The M'errie Wives of Mustapha - Rali Ikiebe

    installment.

    CHAPTER 1

    THE BEGINNING

    Life Itself Is the Most Beautiful Fairy Tale

    – Hans Christian Andersen

    In the beginning it was just the two of them, Taibah and Papa Mustapha. I imagined them as a young couple, very much in love, even though she’d been betrothed to him by the family elders in their native Abeokuta. I imagined her as a town lady with all it connotes. I guessed he may not have been too willing to agree with the elders’ choice but he did not have much say in the matter, ‘After all,’ he told me, ‘she was the best candidate for that moment.’

    Abeokuta was a prominent city in the old Western Nigeria. The colonial masters had made their mark in this very prosperous part of the country. During their occupation many indigenes had converted to Christianity, and others to Islam, in protest against their colonial masters. Others continued to worship traditional deities. Papa’s family had embraced both new religions, but the head of the family continued in that which had been bequeathed to him, the Ifa oracle.

    By the mid-fifties, Mustapha and Taibah had migrated to Lagos, where they lived in the family quarters, a very modest low-cost housing development in Surulere. Each of the eight buildings had a total of twenty flats. It was a new type of experience for Lagosians. They were not used to corporate or ‘congested’ housing, as it was tagged by the indigenes, so they let the ‘foreigners’ populate it.

    Lagos has always been a magnet for aspiring men and women, young and old, from countless towns and villages in the country, and Papa was part of this movement. Lagos was like a mythical place to them, a place which razzle-dazzled its settlers. Its ancestral motto ‘the house of wisdom’ remains unchanged in spite of the voice of change which permeated the society in the last decade before independence. Papa must have found other dazzlers, because within a few years he had married three more wives.

    By the time I was born in 1963, my mother, Khaliat, was wife number five, and we were the first occupants of his magnificent new house. Curiously enough he did not move his whole family to Ojuelegba, his new residence. Only Taibah and Mahirat, wife number four, relocated with him six months later. Mama S and Mama K, as they were called (we were never told their real names), were not too happy with this arrangement. Although they fretted over the matter, our great aunties and uncles talked them out of any conniving.

    Ojuelegba, is a road which evokes different emotions and perspectives from all who encounter it. From the voiceless children to the noisy hawkers, even corporate expatriates have strong emotive beliefs about the place. Fela Kuti described it as ‘confusion centre’, because of the traffic chaos it engendered. The unceasing influx of traders from all over the regions compounded the dire situation. Its landscape is permanently defined by the hustle and bustle of traders, hawkers, touts and transporters.

    Everywhere you turned, the solicitation of the hawkers and traders was not far from you.

    L-a-d-y, buy from me now.

    These oranges are fresh from the farm.

    The butcher by the roadside never shied from hard selling to would-be customers.

    The music stalls blasted their alluring Afro-beat or Fuji- Reggae, a new fusion of African and Jamaican beats.

    Children on their way home from school would cluster around the music stalls to dance to the music and elicit the patronage of passers-by. From time to time, a police officer would casually disperse the gathering crowd. "Oga, leave them alone now. Shebi them no dey disturb anybody," the stall-holders would protest in their fluent pidgin English.

    This was what Ojuelegba had become by the time I was seven years old. It was no longer the leafy suburb Papa had told us about. The name of the road denotes a type of indigenous tree, but now there were no more trees. No trees for shade from the elements. It had become a harsh landscape. This was the place I grew up in. Harsher than the landscape was our house itself, no. 119. Of all the houses that could have been my home in this area, why this particular one? The problem was not the house, but the troubles within its walls. It was as if they encaged our emotional development.

    Papa had told me how large the sum of money he’d paid for the land at auction, and how that single act meant he was almost ostracized by the incumbent residents who thought he was a show-off, a ‘Jonny-just-come.’

    The huge detached, gated house, with a carriage driveway, was completed in record time. It sprawled over two streets in a perpendicular shape with a balcony in the front and rear, styled like a Spanish villa. Immaculately painted white - I suppose to project serenity. The large un-curtained windows often gave neighbours a spectacular view of our innumerable fracas.

    Papa loved everything white. He always went to bed in a white robe draped around him like a Roman toga. His beddings were immaculate white too, giving the appearance of serenity to his four-poster bed, enshrouded by the mosquito net. His bed was identical to the one in Mama Khaliat’s bedroom.

    CHAPTER 2

    ERA OF INNOCENCE

    The Environment that children encounter becomes the porter’s hands in shaping their lives until they encounter another ‘porter’.

    In 1970, the Nigerian civil war was nearing its end. Life in Lagos was surreal and almost oblivious to the trauma that had encapsulated the rest of the country. Our parents never told us about the war, neither did our schools. We went to school as if everything was normal, except for one afternoon, when the soldiers’ tanks rolled through our streets. There was pandemonium. Men and women, children and youths ran helter-skelter, frenziedly looking for hideouts. Papa and our mamas were not at home, but we knew what Papa would have wanted us to do. We instinctively opened our gate for all those who were in need of a hideaway.

    Feet jostled and scampered into our garage. My half-brothers, Mahirat’s children, (Braihim, Shaid and Sani) stood guard at the gates like zombies, tense and frightened of being caught by the soldiers. We didn’t even know why and what these people were running from. Still we ushered them in. In their hundreds, until every available space was teeming with people. The unmistakeable sound of tank engines indicated to us the need to quickly lock the gates. My brothers, with some men at the front managed to lock the gates just before the soldiers drove past our house. We all waited in eerie silence till the sound of their tanks droned away. Still we waited, just in case, till we started hearing discussions about the pandemonium. The gates were quickly unlocked and the people trooped out, thanking us profusely. Shockingly, we later noticed that there were hoards of coins scattered all over the floor expanse. We started to collect them. Whether or not this was our reward for a good deed, we couldn’t tell, but we were very happy.

    By 1975, there were twenty of us, bona fide children of Mustapha and six fostered ones, two of whom lived in the family house in Surulere. Taibah had two,

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