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When a dream gets bigger than you

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Mazi Nwonwu
Mazi Nwonwu is the pen name of Chiagozie Fred Nwonwu, a Lagos-based journalist and writer. While journalism and its demands take up much of his time, when he can, Mazi Nwonwu writes speculative fiction, which he believes is a vehicle through which he can transport Africa’s diverse culture to the future. He is the co-founder of Omenana, an African-centrist speculative fiction magazine is a Senior Broadcast Journalist with BBC Igbo service. His work has appeared in Lagos 2060 (Nigeria’s first science fiction anthology), AfroSF (first PAN-African Science Fiction Anthology), Sentinel Nigeria, Saraba Magazine, ‘It Wasn’t Exactly Love’, an anthology on sex and sexuality publish by Farafina in 2015.

We didn’t know how big it would get!

It got bigger than us.

These are some of the ways explain my relationship with Omenana magazine and the fact that I’ve not been able to match the magazine’s growth with more time commitment.

In 2014 when Chinelo Onwualu and I published the first edition of Omenana we didn’t know where it would get to.

For sure, we wanted it to be a home for writers of speculative fiction and we wanted them to be from a community that had not seen much leeway in the world’s speculative fiction community – Africans and the African diaspora.

Starting the magazine was something we did because of the love we have for the genre specifically and literature in general.

There is no gainsaying the fact that it has not been easy producing each edition.

Since we wanted the magazine to be readily available to everyone that could access the website, we made it free.

We also decided that those who contribute to the magazine either as writers or artists or designers must be paid. These payments have majorly been out of pocket.

Thankfully we have gotten donations from writers like Wole Talabi, Mame Diene and Tendai Huchu (who graciously gave us his Nommo Award win) and from Goethe Institut and The Science Fiction Writers Association of America. These donations have served to ease the burden on our pockets.

Then there are the writers who refuse to be paid and instead insist their money be moved forward to pay another writer in the next edition. It is for these people, and their clear desire to see that this dream endures that we keep doing this – despite the constraints of funding it out of pocket.

This year Chinelo Onwualu stepped down from her role as editor after for years of selfless and exemplary work and we managed to convince Iquo DianaAbasi to step into the role and she is still here with us for the 14th edition.

Sunny Efemena, our go-to artist, is still with us as the illustrator and Godson Chukwuemeka Okeiyi has been gracious as our graphic designer.

These people only collect a fraction of what they are worth and we thank them for their sacrifice even as we make more demands of their skill and time.

I want to say that Omenana will carry on despite the challenges, but finding that my family and day job are making much more demands on me than before, I have no option but to be realistic.

The reality is that Omenana can’t survive for much longer, without help form without.

We need funding, we need people!

So, we are calling on lovers of the genre, where ever they may be, to join us and help keep this dream going. We will be adding a donate button to the website and we hope that you will help us keep this website alive by donating to through it. 

We are also calling on volunteers who want to play a role in the magazine to send us a mail. We are in dire need of the leg up.

In this edition, we are introducing some new voices from across the continent who we hope will join the dozens of other names we’ve been happy to publish over the years.

Yeah, this edition has been months in the making, but like we always say; “better late than never”.

Enjoy,

Mazi Nwonwu

Mazi Nwonwu
Mazi Nwonwu is the pen name of Chiagozie Fred Nwonwu, a Lagos-based journalist and writer. While journalism and its demands take up much of his time, when he can, Mazi Nwonwu writes speculative fiction, which he believes is a vehicle through which he can transport Africa’s diverse culture to the future. He is the co-founder of Omenana, an African-centrist speculative fiction magazine is a Senior Broadcast Journalist with BBC Igbo service. His work has appeared in Lagos 2060 (Nigeria’s first science fiction anthology), AfroSF (first PAN-African Science Fiction Anthology), Sentinel Nigeria, Saraba Magazine, ‘It Wasn’t Exactly Love’, an anthology on sex and sexuality publish by Farafina in 2015.

Omenana Speculative Fiction Magazine Issue 13

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Omenana Magazine Issue 13 Cover
Omenana speculative fiction magazine issue 13. Cover design by Godson Okeiyi, Cover art by Sunny Efemena

Inside this edition

Omenana 13 Editorial: So Long and Thanks for All the Stories – Chinelo Onwualu

Essay: Urban Legends as an Outlet for The Modern African Writer of The Speculative – Hannu Afere

Abiba – Dilman Dila

The Last of Her Kind – Mame Bougouma Diene

Sin Eater – Chikodili Emelumadu

Goody Goody – Mazi Nwonwu

‘Becoming a god’ – Keletso Mopai 

Holding on to Water – Shingai  Kagunda

Editorial: So Long and Thanks for All the Stories – Chinelo Onwualu

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Chinelo Onwualu
Chinelo Onwualu is a Nigerian writer and editor living in Toronto, Canada. She is a graduate of the 2014 Clarion West Writers Workshop, which she attended as the recipient of the Octavia E. Butler Scholarship. Her writing has appeared in Uncanny, Strange Horizons, and The Kalahari Review.

I’ve been struggling with how to say this for a long time, but I suppose all I can do it is come out with it: I’m stepping down from my role as editor of Omenana magazine.

This was a very difficult decision for me. When Mazi and I started this project in 2014 we had no idea where it would take us – or even if it would take off. Five years later, I’m proud that our little idea has become one of the leading showcases for speculative fiction on the African continent. Our authors and artists have gone on to be showcased in publications and venues all over the world.

But over the last four years, my own life has grown more complex. Between the demands of an international relocation, health issues, a domestic partnership and a full-time job, I’ve found that I have less time than I would like to give to this work. Omenana doesn’t deserve such fractured attention. And so my journey with Omenana has come to an end.

It’s been an honour and a rare privilege to have helped create this magazine. I am deeply proud of every story and essay and piece of art that has been featured in its pages. However, it is time to pass on the editorial reins to new hands with new visions.

In this my last issue, I’m so excited to present our first themed edition: Urban Legends. We’ve all grown up with them – from the high-heeled Lady Koi-koi who trawls school hallways at night eager to consume stray children, to the terrifying Willie-Willie who stalks evildoers through city streets. These were the tales that had us hurrying home before nightfall or kept us from picking up that errant coin on the road.

The six stories in this edition present unique takes on these stories in ways we might recognize and others we don’t. Featuring the gods and monsters who walk among us, they’ll all leave you just a little bit shaken and perhaps more thoughtful.

A huge thank you to Iquo Dianabasi who stepped in to edit this edition and made each of these stories the gems you get to read. Thank you also to Anwuli Ojogwu of Narrative Landscape Press whose initial idea set us down on this path – and who provided important funding that made this issue possible. A shout out to our ever-stalwart slush reader, Chiamaka Onu-Okpara, who pitched in to sort through all our submissions. And as always, a massive “gbosa!” to Sunny ­­­Efemena whose artwork has become a defining part of the Omenana look.

And of course, I want to say a heartfelt thank you to Mazi Nwonwu for bringing me in on this amazing idea. It’s been a heck of a ride.

Even as I step back to focus on some of my own projects, I promise I won’t go too far. Omenana will always have a special place in my heart and I can’t wait to see where it goes next.

I’ll bet you can’t either.

Thank you and good night!

Chinelo Onwualu

The Last of Her Kind – Mame Bougouma Diene

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Illustration for Last of its kind in Omenana 13
Art by Sunny Efemena

To the villagers of Mkumbi, Mpondoland South Africa and all the cannabis, coca and opium farmers worldwide fighting for their rights.

The nutrients from my last meal flow from my mouth and into my veins as its body flows downstream, slowly disintegrating back into nature, and for a moment my old eyes gleam again with the vigour of youth, penetrating and bold yet somehow wiser than they used to be. More alert. Each drop of fluid holds a truth, an emotion, an overwhelming desire for life and death, eternity and oblivion. I am able to commune again. To feel time stop and multiply, to remember it all, every sensation, every pain and every pleasure in my life.

   Yet already the vibrancy fades, consumed by the fire inside me that never ceases to burn, and my ravenous hunger, and again the memories drift away, always a heartbeat ahead of me they disappear in the waters that are my world.

   Days and nights do not have the same meaning when you are as old as I am. Yet I know there was a time when the next meal and the last were not a question lost in a fog. I cannot remember my last meal neither can I remember being young, back when the river was mine, and all the rivers of our corner of the world belonged to my people.

***

The waters are dark and empty around me, only the reflection of the night sun gleaming down, round and alive from the sky provides any light, turning the black, stony waters into fractals of shining, oily pearls that rub against my belly and back as I swim and spin.

   Night is the most peaceful time. The noises of the day do not break through the waters tonight – I do not miss the cacophony of the human engines, the splashing of their oars, the laughter and tears of their children playing and fighting on the riverbanks.

   The humans believe the river is theirs. They believe the whole world is theirs and maybe they are right about that, but they are wrong about the river. The river is mine.

   Tiny salmon swim next to me now, completing their run upstream to spawn on the gravel beds that line the river, the night sun illuminating their bluish-grey scales as they nibble off little bits of dead skin from my body, cleaning me, tickling me, loving me.

   I suppose it is love that I miss the most.

   The humans will not let me prey anymore. Eons ago they did. There were days long ago when they let me roam free, another creature of the world whose wonders they embraced with the gleefulness of any young species or beast, just as I had loved discovering new bends along my river, rapids and rocks, algae and fish.

   Not so anymore.

   They do not remember those days, any more than my famished self remembers my life. They do not live long enough. They believe that the world is theirs and that their thoughts are their own.

   They cannot remember when I whispered my name into their minds.

   Mzintlava.

   They believe they named the river on their own, and gave my name a meaning of their own, and then forgot it. But they did not name it. It was I. I and my sisters, dwelling in the other streams and rivers, and communing with them. Letting them know that different though we are, we all share the same mind. Their language came from us. Their own names came from the dreams we planted in their minds at night, back when I was not so lonely. Before they replaced us with gods. Back when I still had sisters.

#

I might just eat tonight; I can smell the warm scent of prey on the current.

   It is swimming ahead peacefully. I can sense its mind, yet unaware of my presence, unaware of the role it is about to play in the cycle of life. How its flesh and blood but also its thoughts, memories and feelings will ever be part of a greater whole. Me. The one creature connecting it to a past it has forgotten.

   It is closer now. I can feel its panic as I awaken something primal buried deep inside of it. The depths that existed before it was sentient, before it knew itself as distinct from the world. But it need not fear. It need not fear eternity.

#

The day sun shines overhead now. It brings life to the water and the whole world. Although I am almost blind, the day sun allows me a glimmer of my youth, the different shades of small plants, the glorious colours of the fish that have multiplied in their tininess while giants such as myself have dwindled and died.

   But for now I am fed, for now I am strong, I can remember everything, and my body swerves easily towards the waterfall that marks the end of my territory and the grounds of my dead sister. Where our two rivers collide, mine feeding into hers in harmony.

   I want to raise my head out of the waters, just as freely as I had done in the past.

   Even then, times were not always the same. We grew fewer as the humans grew many, and the drunkenness of conquest made them look only ahead, never to pause, never to look behind and remember.

   They would sling rocks at me at first, then with time wooden spears that would soon have pointed stones on their tips, sometimes flames and soon metal. Some would brave the water, clad in the fur of other creatures they killed in the world they own. Loincloths and knives. They would wait for signs of me, and then howl at the night sky, then attack me. The smarter ones would run. Who knew what the price of their shame was? I do not understand that emotion. I retreat if I must, attack when best suited and do not care for the feelings of the world.

   Those knives and spears became bullets. They would bounce off my skin as I reared my head and roared, diving and appearing again, mocking their puny greed, but somehow feeling sorry for them. Pity is an emotion I know too well. Pity for myself, and my amnesic loneliness.

   But today I feel strong. Today I feel defiant. Today I feel that maybe my loneliness will end, that somewhere in another river, one of mine is making its way for me.

   I push my head out of the water, eager for the yellow warmth of the day sun against my flesh.

   Some things never change.

   The rich green and brown mountains still witness my comings and goings as they have before. The valleys are still lush, the skies are still blue and streaked with clouds thin and writhing like eels. There are huts too now, small circular and domed. Pink, blue and green, dotting the grass and slopes like pimples on the noses of giants.

   And around the bend, the waterfall pouring from the mountains to become my sister’s river.

   Mzimvubu.

   How I miss you. How I miss finding you at the end of my realm and the onset of yours. Our fights, heads raising from the waters, thundering like the waterfall, and necks intertwining in a playful dance just as our rivers become one. I never wanted your river and you never wanted mine. Both of us guarded something sacred, something that now, among the stones and the fish lays littered with human refuse.

   Why rule the world if only to treat it so?

   Your limits were the ocean, Mzimvubu. The glorious expanse you would sing to me about, planting ambitions in the sleeping human minds. We thought the world was for everyone to share. How naïve we were.

   They absorbed your name and gave it new meaning as they did with everything else. Calling it the home of the hippopotamus, which were so many and worshipped you. Until they killed them all.

   Just as they have killed you.

   I can hear their children laughing, their joy bouncing from the plateaued stones of the waterfall and ripping through the valleys and paths to their homes.

   The taste of the air so fresh. The breeze of the wind so cool.

   I see them running towards the banks now, rifles in hand, kneeling and pointing their barrels towards me.

   My skin is no longer as impenetrable as it used to be. If they aim true I will bleed. If I bleed, I will die.

Illustration for Last of its kind in Omenana 13
Art by Sunny Efemena

   I should dive back. Plunge and disappear as the coward I have become. But what does it matter? How much time must I spend alone? Hunted. Famished. Afraid. Forgetting. I have lived like this for so long. Far too long.

   Perhaps that is what shame feels like. Perhaps I can show them one last time the glory they have forgotten. It may not be much, but it might tickle their mind.

   I have only one last jump in me. One last leap. May it count for something.

   I push my body out of the waters – every drop falling away, a fragment of my soul – and open my mouth.

   I will eat and commune one last time, and let them destroy all that is left of a time when things were better.

   My body twists through the air; the mountains, valleys and trees spin in a whirlwind of burning life under the day sun.

   The first of their bullets roar, but I cannot hear them, the thunder of their hatred is drowned by the immortal rumble of the waterfall. Splashes of my blood ripple through the air and mix with the colours, streaks of such a long life yet so miniscule, each drop a lifetime, each bite of rusty metal searing my flesh alive.

   It feels good. Good to be dying as strong as I will ever be.

   I can hear their screams now as my jaw closes in on one of their heads and I bite; the flood of who that person was connecting me to their life one last time.  A little girl climbing a mountain every morning to go to school morphing into an adolescent slapping a young boy’s hand away, then a married woman working the bright green dagga fields and singing, thinking about the teenage boy, and what had never been. Their ancestors’ memories, bubbling through every fiber of their being, weaving a timeless tapestry. The sum of who they are, all the way back to when we were all free.

   And through it all I think I can hear you, sister. You and me, united once more as the two rivers that bear our names meet to feed into the ocean.

***

Johan Villiers reporting from Mkumbi village for the Mpondoland Sun.

   It is a beautiful day this afternoon in Mkumbi.

   All the more beautiful as local villagers have finally managed to capture and kill the elusive Mamlambo.

   While many believed it to be a mythical creature, a remnant from old legends such as the Scottish Loch Ness monster, I can confirm with my own eyes that the Mamlambo is very real indeed.

   The creature is an amazing seventy feet in length, with what appears to be the tail of a large fish, the body of a lizard, the long neck of a snake and a head that is equine in shape and features, except for its overlapping layers of sharp fangs, that undoubtedly caused the alarm in recent months.

   Named the Goddess of the River by the Zulu, it has a more infamous name in the region: Brain Sucker.

   Indeed, while locals have spoken of the Mamlambo for generations, it was yet to be sighted, and local knowledge was dismissed as superstitious rumors.

   In the past year three villagers – excluding this morning’s victim, as residents rushed to attack the creature – were found dead, near or in the water, their skulls open and brains sucked out. Local police assumed that they had drowned and had been feasted on by crabs, but it is now clear that they were wrong.

   The reason the Mamlambo fed on people’s brains, and the reason for its recent re-emergence will remain a mystery. While local residents refuse to turn over their catch to local ANC representatives, no sightings of the creature have been claimed in other rivers and streams of the country in the past year, decade, or century.

   I think we can say for certain today, that whatever its motivations were, whatever its existence was like, the fabled Mamlambo is no more.

Mame Bougouma Diene is a Franco –Senegalese American humanitarian living in Brooklyn, New York, and the US/Francophone spokesperson for the African Speculative Fiction Society (http://www.africansfs.com/). You can find his work in Brittle Paper, Omenana, Galaxies Magazine, Edilivres, Fiyah!, Truancy Magazine, EscapePod and Strange Horizons, and in anthologies such as AfroSFv2 & V3 (Storytime), Myriad lands (Guardbridge Books), You Left Your Biscuit Behind (Fox Spirit Books), This Book Ain’t Nuttin to Fuck Wit (Clash Media), and Sunspot Jungle (Rosarium Publishing). His collection Darks Moons Rising on a Starless Night published last year by Clash Books, is nominated for the 2019 Splatterpunk Award.

Goody Goody – Mazi Nwonwu

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Goody Goody illustration for Omenana issue 13

I started following Zainab Isa in Primary 3.

Her mother brought her to our house on the morning of what was her second day in our school. From my perch on the round leather pouf with an embroidered Nigerian Coat of Arms in the centre, I watched the girl with the intense gaze as her eyes scanned our sitting room, sliding past the framed family pictures on the wall to hover for a second on the wooden room divider which doubled as a place-holder for our new Sony Colour TV and the ancient Bosch radio that my father refused to throw away because its ability to capture and hold BBC Radio broadcast was unmatched.

The girl’s head didn’t turn as she took in the room from where she stood beside her mother near the door, but I sensed that her big eyes captured everything, and judged them – and us.

She must have felt me watching because she rolled her eyes towards me. We went at it. Stare for stare. I was the first to look away.

‘She is new here o, make sure you watch over her and bring her home when school closes,’ her mother said as she held a plastic lunch box towards me.

Reluctance struggled with breeding as I moved to take the box from the oyinbo woman, allowing my ‘okay ma’ to be audible enough for her and my parents to discern but whisper-like enough to convey my unhappiness.

Married to a Nigerian a man from somewhere in the middle belt, Mama Zainab hails from one of those Arab speaking countries outside Africa: I thought Lebanon, but she could have been Syrian. She was a Christian.

Though our parents had lived in the same compound for years, Zainab had just moved back to Kaduna after spending the last six years in Kano with an aunty. ‘Not exactly a JJC, but too young to have known her way around before she went to Kano,’ Busola, my sister, had remarked as I complained to her about being asked to shepherd someone, a girl for that matter.

 It didn’t help that everyone at home started calling Zainab my wife right away. In secret, I didn’t mind. But I acted annoyed, all the same.

 I was all big brotherly for the first two days I led Zainab to and from school. After that, she stopped allowing me hold her hands as we waited for traffic to clear before we ran across the zebra crossing opposite Army Children School, New Cantonment A – our school. On that third day she did not even show up. Annoyed, I went to check up on her after waiting thirty minutes. I found her, to my annoyance, sitting in front of their apartment, waiting for me.

It became a habit. She became the leader. I became the one on a leash, one of several.

My sister said Zainab Isa had a magnetic personality. Even though my Oxford Children’s Dictionary did not help when I sought for the meaning of magnetic personality and Busola had refused to explain, I understood—magnets attract metal, Zainab Isa attracts people.

Besides the fact that she was the most beautiful girl in school, Zainab was the closest thing to a white person in Angwa Shanu, our corner of Kaduna city. Before her, Mama Idara’s yellow pawpaw daughters were the ones everyone called oyinbo. Idara and Ekaete’s claim to that tag faded away with Zainab’s coming, like the light of our lantern fades when the florescent tube that hung from our parlour ceiling crackled to life as NEPA blessed us with power. Zainab was that different. In our community, mixed race and white people were akin to gods – fantastic beings who could do almost anything, hence Zainab’s fame, or infamy, as Busola called it.

Everyone wanted to be friends with Zainab, everyone wanted to touch her wavy hair that was almost always pulled into a tight ponytail. In a school where every other girl wore the official plait of the week, Zainab had liberty—the sort that annoyed me to no end.

I soon got tired of hearing teachers mouthing fine girl this, fine girl that, when they should have been flogging her silly for being naughty, again. Where others suffered hot and welted backsides, she got sent to clear litter from the playground. As if there was an edict in school against giving Zainab Isa anything beyond the mildest scolding.

I hated her, I was sure, for getting people—me in particular—in trouble, but loved it when she looked me up during break time, when she held my hand as we walked to the canteen area, when she looked into my eyes and smiled.

***

I first voiced my feeling to Zainab in primary five.

 It was a Saturday. We had decided to be truants for a day, so skipped the extra lessons Mr Aliu arranged for our class. It was not an official class, so instead of continuing to school we walked past it and followed the sound of pop music we could hear from the road between the barracks and Government Secondary School, Kurmin Mashi.

Government Secondary School was a big school, one of the few mixed secondary schools in Kaduna. There was no fence to hold us back. Of the barbed wire that once surrounded the compound, only the concrete poles which held them in place now remained. Cutting between buildings, we avoided the sharp-eyed gate man at the entrance—why there would be a gate man for a compound without a functional fence or gate was a question I never found an answer to.

The music led us to an auditorium where a disused water tank provided the height from which we looked through a window at the seated students from various schools facing a large stage.

The window was too small for the two of us to stand abreast, so Zainab rested her head on my shoulder. Her arms hugged me close.

Zainab was always comfortable sharing intimacies. A short time before then, she had pulled me to a corner at break time and lifted her skirt to show me her underwear.

‘E dey new,’ she said as I stared, speechless and wide-eyed, at the sky blue cotton panties. ‘You wan touch am?’ she asked.

I did not touch it. Same way I had not followed her into her mother’s room when she asked me to, about two months before the pantie episode. I never did find out why she wanted us to go into the room, but her amber eyes had lit up as they usually did when she was up to some mischief: enough warning for me to steer clear. Leaning on that window ledge, with her weight comfortable on my back, I knew a truth and named my feeling. “I love you,” I said as I exhaled.

I can’t remember what my thoughts were. Whether I felt any of those clichéd emotions such as a light bulb coming on in my head and exploding, an Eureka moment, or something stranger yet, I can’t recall.

Ray Parker Junior’s Loving You echoed through the building and vibrated on the cracked glass of the window. Two older boys were on the stage, dancing to the song, their legs, body and arms moving in time to the beat, synchronised. I liked the song, even though I could barely make out much beyond the refrain …loving you.

I liked to think it was the song, but it was most likely the tingling sensation I was getting from her body pressing ever so closer to mine, but what I did next surprised me.

I turned to her, held my lips close to her ear and whispered. She laughed. A rich laugh, mocking me. I moved to face her; annoyed that she was making fun of me. She was smiling. I liked the way her eyelids lowered when she smiled or laughed. I also liked how her smile played around the corners of her mouth. Secretive. Wise.

‘No matter how much, loving you means to me,’ she sang, in tune with Ray Parker Jr. I hadn’t known she knew the song. I laughed with her when she mumbled lines she didn’t know as she sang along.

We must have stayed like that for a long time, me savouring the closeness, she saying nothing. I recall that the Ray Parker Junior dancers gave way to some miniskirt-clad girls from Maimuna Gwarzo Girls Secondary school who swung their hips to Madonna’s Like a Prayer. and that they were still on the stage when the boys from Government College Kaduna, popularly called GCK, jumped on stage to perform Michael Jackson’s Bad. We clapped for the GCK boys. Zainab’s brother was a GCK boy — I would enrol there later that year — so they were the closest thing to a home team for us. We clapped, we yelled, and then we screamed when a lanky GCK boy floated across the stage just as Michael Jackson would. We must have yelled too loud for several eyes in the room turned to look up at us.

We did not wait to get caught. We ran, laughing as we went.

We did not stop until we crossed the school field, past the zebra crossing, through the mostly broken chain link fence of the Nigerian Defence Academy (NDA) Sports Complex and were inside the obstacle course proper. Walls, trenches, rope bridges, tunnels and water troughs stretched behind and in front of us. We sat on the soft grass on the biggest obstacle, the one the military cadets had to run up then jump down from, and laughed as we tried to catch our breath.

“You see the girl, the yellow one with short skirt? That one that was in the middle, their oga na? Yes, her. That’s me when I grow up,” Zainab said as we looked towards the distance.

I smiled.

I could see our houses in the distance. Twin one-story buildings, olive green, with the sun glinting off its silvery roofs. I pointed. She looked, nodded. 

Storey buildings were rare in this part of Kaduna. My father said it was because Muslims, who were in the majority do not like storey buildings near their residences. Something to do with Kwunle—purdah.

There was a valley between the twin houses and us. I thought of birds, I thought of flying home. I looked at the birds circling in the harmattan sky, effortless. I could get home in the blink of an eye. I told her this. She smiled.

‘Let’s kiss.’

I was stunned. ‘What did you say?’

‘I say let’s kiss. I see two oyinbo doing it inside movie wey my brother bring yesterday. I Spit on your Grave. na bad film. Dem dey watch am for Mama Idara’s house. Dem no know sey I dey bedroom with Idara and Ekaete, I see di man kiss di woman, an dem start to do am’

‘Do what?’

‘They started…you know…oya let’s kiss.’

We kissed. More like a peck. Muaaah. We made the noise as our lips met. More like blowing air. We laughed. Then we walked home. Along the way, we would look at each other and laugh. Yes, we had just kissed. We were one.

***

When I fell out with Zainab Isa, no song played. If ever there was a song, then it must have been in my head, a buzzing that seemed to have a rhythm, a beat even. 

Our relationship had gotten more complex. Before I left primary school, there was a big commotion about a ring. I think she told someone I gave her the ring. That someone told someone else and the gist spread until it got to the teachers. The teachers were alarmed that kids in primary five were exchanging rings. It was not too hard enduring ten hot strokes of Mr Ajayi’s cane across my buttocks. It was harder facing my elder sister, who screamed at me when we got home, but just as I had done in school, I kept mute. I never told anyone else the truth about the ring: that I didn’t give it to her, that I knew who did—Chuks, whose house was on the way to school.

Life went on.

 I left for secondary school a few months later, doing only a couple of weeks of primary six. I was a GCK student, deemed intelligent enough to handle junior secondary school when most of my mates were still in primary six. I was an afternoon section student in a school whose route was 45 degrees from the one we used to take to Army Children School. This was when we really began to drift apart. We did see each other, on the weekends, but even the how fars became stilted, a mere formality, devoid of their former glory—if you can ever call hyperventilating lungs and a surging heart rate glorious.

Then she came to me.

It was during the long vacation. I was in JSS 3, she in JSS 2 in Queen Amina Secondary School. She was at this moment a buxom beauty with shoulder length ponytail and skin the colour of ripe udara. I was in our shared backyard, crouched over a Hadley Chase paperback, struggling to finish it before the owner came for it later that day when the noon breeze brought a distinct smell and palms crossed over my eyes.

My heart was threatening to burst as I called out her name.

‘How you sabi sey na me?’ she asked as I turned to face her, still holding on to her hands.

Goody Goody illustration for Omenana issue 13

I smiled, said, ‘cocoa butter.’

‘But my sister dey use cocoa butter cream na, in fact, na her own I use.’

Yes, I smiled, but your sister will not try to cover my eyes.

Later, sitting on the raised side of the small bridge over the gutter in front of the twin storey buildings, she told me about my letters. ‘I kept every one of them. So you really love me that much?’ she asked.

‘Yes!’

‘But why you no say anything?’

‘I did, I said something, several times.’

‘When?’

‘In primary five, the day we went to Government Day Secondary School to watch the dancers, then in my letters.’

She laughed. Her eyelids met as her eyes dimmed. ‘I don’t remember primary five. You say all those things in your letters, when I return from school you no dey talk anything.’

‘But, what could I have done?’

‘Plenty things. E dey bi like you be two different persons, the one inside the letters and the one I know.’

I smiled and said nothing. We sat like that, me staring at the bright coloured birds chirping as they foraged for food among the harmattan dried corn stalks in the garden; she staring at me in that intense way she is wont.

What would I have said? That I always had a thousand things to say to her, but I allowed my jealousy over her numerous admirers get in the way? That I wanted her to really tell me what she felt about me?

I said nothing.

‘Take,’ she said. I looked up to see her holding out a bar of goody goody chocolate.

‘Thanks,’ I said as I collected the chocolate from her and stuffed it into my pocket.

‘Eat it na,’ she urged.

‘I go eat am later,’ I said. To stop her pressing on, I asked, ‘When are you going back to school?’

‘Tomorrow. You go visit me?’

‘When is your next visiting day?’

‘June 8. Why you no wan eat the goody goody?’

‘I said I will eat it later na. Shey you have given it to me already?’

She frowned. Though I was aware of her explosive temper, what she did next shocked me.

‘If you no go eat am, give me back my goody goody,’ she said, stretching out her left hand towards me.

***

The news floated in. It was Rukiya, the girl whose father worked at the local clinic, who first told me. She had just been admitted into Queen Amina and was home for the first term holiday.

‘Zainab is a witch,’ she said in a conspiratorial tone, her finger digging furrows into my arm.

‘What do you mean ‘Zainab is a witch?’ I asked, letting my voice carry my impatience.

‘She is. She and some other girls turn into cats at night. Everybody in school knows their story.’

‘Everybody in school is a jealous busybody joor. Don’t tell me you went to school to become a gossip?’

‘Eeeehn…I am only telling you because you are her husband. Don’t eat anything she brings back from school. Don’t let her initiate you.’ Rukiya said as she ran off to whatever errand she was on before she spotted me.

Zainab didn’t come back to Kaduna that holiday. Her brother said she went to Jos with her school mother, but there was a ruckus in their house a few days after school resumed. She returned home, on suspension from school, and we heard the loud shrieks and ululations of an Aladura priest, who rang his bell in a rhythm that complemented his Yoruba chants.

Busola later told me how a parent had reported that her daughter confessed that Zainab initiated her with a chocolate bar. A search of Zainab’s locker had revealed packets of unopened goody goody bars. Zainab had refused to reveal the source of the chocolates and greeted the question; ‘Are you a witch?’ with silence.

News has a way of running faster than its source and the story of a beautiful mixed-race girl who was initiating the girls in her school into witchcraft, spread as easily as drops of groundnut oil would on a hot pan. Taking children to deliverance session became commonplace in our neighbourhood and Zainab became a hermit. I don’t know for sure if she chose to spend her time indoors or if her parents barred her from going out. I do know that I didn’t see her for weeks.

Then I got her note.

Meet me in the building opposite by 11 pm

***

‘You believe in witchcraft?’ Zainab asked me, her eyes holding my own.

We were seated on the wooden bench I had borrowed from the mechanic workshop that occupied the frontage of the long-abandoned building we were in. I could feel the chill of the coming harmattan probing like sharp needles through my cotton shirt. It was my favourite shirt. I called it my shirt, but it had once belonged to my father. I had dug up the shirt, as I had the opanka sandals I wore, from the big leather trunk my father inherited from the Indian family that used to live down the street—dug up because the 20-year-old red, blue and yellow check pattern came back in fashion. Minus the extra pocket on the right breast, the shirt was on point.

Zainab, who was sitting beside me on the bench, drew closer and turning away from the pockmarked road where a passing okada’s headlight cut a wide swath of yellow through the grey moonlight, pressed her warm cheeks to my chest. I followed the orb of headlight as it washed over the twin storey buildings across the road from us. I marvelled at how the yellow of electric lighting seeping through the glass panes of steel framed windows lent a postcard quality to the view. I wondered where our parents would think their children were—obviously not snuggled together in the uncompleted building across the street.

I spoke my thoughts out loud. Her laugh didn’t surprise me. She lifted her head from my chest to look up at me. She was smiling, understanding, but not falling for my attempt to dodge the question she had asked earlier.

‘You believe in witches?’ She asked again, her eyes steady on mine, perhaps trying to catch a lie.

‘I don’t know, but I know I want to be here with you,’ I said, hoping it was the right answer. She hugged me tight and tried to bury her head into my chest again.

I guessed I must have provided the right answer.

‘You want see wetin I fit do?’ She murmured into my breast pocket.

I felt that familiar quickening.  ‘Yes,’ I said.

I heard a rustle and looked down and saw her hands holding up a goody goody bar.

‘Take,’ she said, smiling up at me. I looked from the chocolate bar to her face and felt a chill climb my back as cats meowed nearby

End

Mazi Nwonwu
Mazi Nwonwu is the pen name of Chiagozie Fred Nwonwu, a Lagos-based journalist and writer. While journalism and its demands take up much of his time, when he can, Mazi Nwonwu writes speculative fiction, which he believes is a vehicle through which he can transport Africa’s diverse culture to the future. He is the co-founder of Omenana, an African-centrist speculative fiction magazine is a Senior Broadcast Journalist with BBC Igbo service. His work has appeared in Lagos 2060 (Nigeria’s first science fiction anthology), AfroSF (first PAN-African Science Fiction Anthology), Sentinel Nigeria, Saraba Magazine, ‘It Wasn’t Exactly Love’, an anthology on sex and sexuality publish by Farafina in 2015.

Urban Legends as an Outlet for The Modern African Writer of The Speculative – Hannu Afere

0

The consensus of social commentators is that legends have a basis in fact. While this may sometimes not necessarily be true, it usually is a reasonable conclusion.

Many of the people who relate urban legends believe the stories. And why not? There’s just enough reason to believe as there is not to.

In Egypt for instance, around 1327 BC, Tutankhamen, the most illustrious child-pharaoh was declared dead. He was buried in an ornate tomb, surrounded by his treasures. Millennia after, an archaeologist named Howard Carter led the excavation of the tomb, despite warnings of Pharaoh Tut’s curse. Legend had it that anyone who disturbed the tomb would be cursed until death, and a short while after the excavation, those involved started dropping dead. First, a cobra killed Carter’s pet canary in his home, then Lord Carnarvon (who funded the excavation) died from a mosquito bite. Then others followed. Twenty-seven people died in the following years, and it was said the curse would only end once all the treasures had been returned to the tomb.

Perhaps this incident is just one giant coincidence – a lot of coincidences depending on how you look at it – but the telling and the retelling of it by locals had a lot of people believing the mummy’s curse was actually effective.

While stories like this one are sometimes only good for shock value or amusement, the speculative fiction genre has increasingly become the prime location for inspiring representations of our culture’s deepest concerns and hopes.

It is the responsibility of the modern African writer to harness the seemingly unconscious aspects of human psychology in making sense of the world, responding to it by creating imaginative, inventive, and artistic expressions.

Urban legends are a socially accepted way to express fear. It also serves to warn others about real or perceived dangers.

In 1956, the construction of the Kariba Dam had just begun. The Zambezi River god, Nyaminyami, who has features akin to that of a dragon and is in charge of all living creatures in and around the Zambezi River, took vengeance on those involved with the construction of the Dam. The project resulted in the traditional Batonga people leaving the area, but they believed in Nyaminyami and trusted that the home of their fathers would be saved. Shortly after work began, a flood destroyed the dam and killed many workers, taking their bodies with it. Relatives were told to make a sacrifice or the bodies would never be recovered. A calf was slaughtered and offered to Nyaminyami, and true to legend, the bodies of the workers appeared where the animal was placed.

The science of it at first glance, is unexplainable. But when one realizes there are no mysteries, just an unavailability of knowledge, frustration reduces. One learns to keep an open mind.

Fear can be a powerful currency to have. In the late nineties and early noughties in Nigeria, as a child, if one saw money on the ground in the streets, one was told he would turn to a yam tuber if he picked it. Mostly, this was a tale used to curb greed and petty theft, but it was effective in a way many other moral instructions and cautionary tales weren’t, because of the fear factor.

Children were told that if they bent over and looked between their legs in a crowded market place, they would see ghosts. And if the ghost knocked their heads, they would run mad. “Ghosts” were a euphemism for “kidnappers” or “kids getting lost”. No child wanted to run mad, so they stayed close to their parents or guardians, and of course refrained from being too playful.

If they took food from strangers or indiscriminately ate biscuits or toffees from their peers, they could be initiated to a witchcraft coven. If they pasted faux tattoos from chewing gum, the tattoos would come to life and strangle them.

In 2002, in a very popular area of Lagos, Nigeria, a little boy disappeared. He had been trapped in a bush crying all night, and from the sounds, it was quite clear he was in severe pains. The legend of the Bush Baby cautions one to refrain from rushing out to help when one hears the pitiful cries of a toddler for they can be demonic.

Because of this urban legend, no one went to the little boy’s rescue. In the morning, when his family discovered that their son was missing, they raised an alarm. But they were too late. He was never seen again. If there are very few things as painful as the loss of a child, there is nothing more terrible than the fact that there was no closure. In stories like these, one is acutely aware of the many ways in which truth can be said to be stranger than fiction.

Because urban legends are about life and society today, many concern new technologies and societal fears that didn’t exist when most traditional legends arose. Travel by air, terrorism threats, data farming on social media networks, money making rituals, and government conspiracy theories are some of the themes that often reoccur.

As with traditional legends, urban legends are passed verbally, but they also spread via the Internet, e-mail, and social media. Via Whatsapp broadcast alone, for example, one is able to reach tens of thousands of people very quickly; thus, urban legends are distributed much faster than traditional legends ever were.

Writing about these legends paves the way for open debating on social problems. “The best tellers—and the most popular legends—have the potential to transform social structures for better or worse,” says Dr. Bill Ellis, associate professor of English and American studies at Penn State Hazleton.

Fiction, by definition, is untrue, so usually it includes some level of speculation. The variance is in what’s being speculated upon. Whatever is being speculated upon must be more essential than character or plot. Speculative fiction is any fiction in which the “laws” of that world are – overtly or subtly – different from ours. The defining line is not so much scale of the untruth as the plausibility in reality.

In an era progressively besotted with and reliant on social media, the modern writer must tap into the accountability implicit to the very nature of print. Science and technology may have quite significantly deepened his responsibility but it has not changed it. Urban legend telling for the modern writer of the speculative is often a fundamentally political act. Writers must make use of concepts and techniques generated in the past generation to debate on present-day received wisdom. Instead of using the word “urban legend” as a label indicative of skepticism, they need to see it as a collective investigatory process found among all classes, tribes and religion in Africa.


Hannu Afere is a Co-author of the graphic novel TRINITY and the animated series, SHORT FUSE.
With a collection of poetry called HARMATTAN WOLF, in the works and an animated miniseries called AJANTALA in tow, it is not difficult to see he enjoys exploring Nigerian folklore using Science Fiction and horror as vehicles. He is a devoted student of all things spiritual and arcane.
When he is not travelling or surfing the internet, he can be found walking his dogs Shokologobangoshey and Two-cifer. Presently, Hannu is the managing Editor of WOW Magazine. He writes from Lagos, Nigeria.

Abiba – Dilman Dila

3

Apeli stood at the window, watching a storm as it tried to drown the city. Under a blue sky, the tall buildings would soar like pillars in the ruins of an ancient palace, but now, they looked vague and shapeless, dark forms in the gray horizon, and she thought there were creatures in the dark clouds that hung low, monsters that she had seen only in her dreams.

“What are you doing?” a voice interrupted. She pirouetted to face her aunt, who wore a fancy kitenge dress with an elaborate head piece as though she were going to a party. “Have you washed dishes?” Aunty sounded like thunder. “Should I get my stick?”

Apeli quietly walked away. Aunty had just quarreled with Uncle. They were struggling with finances but Aunty kept spending a lot of money on fancy kitenge. Apeli knew, though the fight had happened in near silence in the bedroom, for just one look into Aunty’s eyes was like reading a book with all of Aunty’s secrets.

In the kitchen, the sight of dishes in the sink made Apeli very tired. With sixteen children and five adults, each meal felt like a party. Apeli did all the work, the cooking, the cleaning, the washing. She always thought of running away, but she was a scrawny fourteen year old orphan. She did not know anyone in the city. Where could she run to?

Mama died five years ago, too soon, before Apeli could learn everything about being an abiba. The little Mama had taught her enabled Apeli to cope with the confusing and terrifying changes that happened to her body, when the ancestors started to manifest. First came the fart fires. The first time it happened, puffs of smoke burst out of her anus and she had expected to feel heat. Instead, she felt comforted. Then came the gift of stealing memories. It used to leave her dizzy and give her migraines, but now whenever she looked into people’s eyes all she felt was a slight tingle in her brains. Recently, she had strange dreams. Many felt like cryptic messages. Some nights she woke up and thought someone was in the room speaking to her in a strange, ancestral language. Mama would know what the ancestors were saying, but Mama was gone and Apeli had to learn everything through trial and error.

By the time she was done with the dishes, and cleaning the kitchen, and peeling potatoes, the storm had ebbed away and darkness had fallen. A power blackout deepened the night. The storm must have knocked down a few electric poles. Apeli used a tadooba for light. She hated the tiny lamp for it emitted a nauseating paraffin smell. Fortunately, Mama had taught her simple prayers to get rid of inconveniences like bad smell. She cooked the meal on a charcoal stove, served it, and went to bed at eleven o’clock, long after everyone else.

She slept in a rundown Land Rover in the garage. Uncle bought it in the ‘60s when he was a government minister but it had not tasted the road in two decades. The family, unable to buy new cars, had turned the garage into a storeroom. It was so full of junk that the only space Apeli could find for a bed was inside the Land Rover.

Aunty forbade her from sharing a room with other children. “You are evil,” Aunty had said the day Apeli arrived, five years ago. “Your mother’s demons are in you.” Being a fanatic born-again Christian, Aunty had chained her to a cross in a church for seven weeks in a sham exorcism. Apeli nearly starved to death. In the end, she put up a show. She went into spasms when the pastor touched her, saliva foaming in her mouth. Satisfied, the pastor released her. He however advised Aunty to keep her isolated from other children until they were sure the demons would not return. Aunty set her up in the garage. Weeks turned into years and the garage became Apeli’s permanent home.

                                                                             #

She could not find sleep that night. Her muscles ached and her bones felt broken. When she finally drifted off, she had a disturbing dream, of a corpse that had crawled out of a grave and was wandering about in the city. Anyone who saw him would mistake him for a drunk. He wore a long white kanzu which she at first mistook for a flowing dress. He had a neat gray beard and a pungent smell of onions. Was he lost or was he going somewhere?

“Apeli,” the dead man said. “Help me.”

Apeli jerked out of sleep, her heart pumping. Was it a message from the ancestors, or was a corpse wandering in the dark streets? But who was he and why was he asking for her help?

She remembered a man once asked for Mama’s help because his late grandfather was restless, and Mama had gone out to the grandfather’s grave to perform rituals so the dead man could rest in peace. Was it a similar case? But why did this corpse not approach an abiba through one of his relatives? Why did he contact her directly? Was that normal?

Thirst burned her throat. Her lips were dry and salty. Something felt wrong. Why was this dead man asking her for help? Could he not see she was only a little girl who knew nothing?

Please mama come back, Apeli cried in the darkness, wishing she knew how to summon Mama’s spirit, or that of her grandmother. I need help!

Rats infested the garage. Cockroaches too. They scampered about in the darkness. They never came to the Land Rover for Apeli had said a prayer to keep them away, so when she noticed a pungent smell, she at first thought a rat had died. The smell grew stronger, and she realized it was the same as in the dream: a stench of onions. She thought she heard the dead man call her again, but she knew it was her imagination. It had been just a dream.

Had it?

Apeli. Help me.

The voice echoed in her head like the after-sound of a church bell. She pulled the old blanket tighter around her body for suddenly the temperature dropped. The smell become stronger, making her eyes water just as if someone had rubbed onions on her face. The dead man was out there in the streets. But who was he and how did he know her name? Why was he asking for her help? Apeli wanted to cower in the old car, to bury her head under the worn out mattress and hope the nightmare would go away. She could not. This was her destiny. She had to answer this call, even though it came from a zombie.

When Mama helped the restless dead, the ritual had seemed simple, requiring nothing more than a prayer and a sacrifice of chicken blood. She knew that prayer. Maybe she could go out and see what it was all about. Maybe it was a simple matter of rats in his coffin, or weeds growing over his grave. Maybe he was asking for her help because he knew the problem was so simple that even an untrained novice like her could handle it.

She crept out of the Land Rover. Rats scampered away. She dressed up in a sweater and a pair of jeans, and then pulled out Mama’s kobi. She kept it hidden at the bottom of her metal suitcase, which she had brought along hoping to use in boarding school. A good thing Aunty never looked in her box otherwise she would have destroyed the winnower, which had become synonymous with abiba. This one looked like any other made from palm fronds, with a variety of colors interwoven in intricate geometric patterns to give it a rare beauty, but Mama said it was no ordinary kobi. It had been in the family for many generations. The day Apeli was born, the kobi regenerated itself, shading off its worn look, repainting over its faded colors, and that was how Mama had known Apeli was an abiba.  Apeli had slept in its hood as a child, had eaten food winnowed on it, and had drunk herbs prepared on it. Having no siblings, the kobi became her big brother. Now, she hoped it would help her as she took a blind step into the world of magic.

Help me. The dead man’s voice reverbed in her head like a corny radio ad.

She crept into the living room, which was not as dark as the garage for a full moon shone in through the window. She slid the bolts on the back door, carefully, hesitating at every creak, and then she stepped out into the night. The backyard had a neat flower garden, a fruit of her labour, and a nine-foot wall fence covered in creeping plants. She had to go over the wall for the gate had a padlock. She stood in the darkness of an orange tree for a long while, watching the windows, until she was satisfied no one was watching. Then, she placed the kobi on the ground, stepped on it, chanted “abruka” three times, and the kobi soared into the air.

Though not an expert flyer, she had practiced enough in the garage to comfortably steer the winnower over the wall. Fire broiled in her belly, keeping her warm from the chilly night, but it did not come out in farts. That only happened in high-altitude flights. Once over the wall, she shakily brought the winnower to ground level. She stood still for several moments, sniffing, until she knew which direction the smell came from.

She went around the corner and found herself at the top of a hill. It would have been brightly lit with orange street lamps, but this night there was just the moon making the road shine. The city’s skyline loomed in the distance, with the moon low on the horizon behind the tall buildings, a few lights blinked here and there. The storm must have done extensive damage to power lines for the blackout to last this long.

Apeli. Help me.

The voice grew stronger. Apeli hovered from street to street, sniffing, following the scent, until she was two miles away from home, in a suburb so densely crowded it resembled a slum. People were in the streets, staggering home from bars, so she got off the winnower and walked. She passed an open-air night-club, music blasting above the roar of a generator. Revelers danced on the muddy pavement. Prostitutes clustered around dead street lamps, laughing and smoking. People cast her glances, but nobody bothered her. She thanked the ancestors for making her wear trousers instead of a skirt. With her short hair, barely formed breasts and scrawny structure, she could have been a boy.

The oniony smell became so strong that she thought she would puke. It led her to a residential street, with broken down fences and old, crumbling houses. The noises from the night-clubs seemed to come from another world. She stood still for several moments, scanning the darkness, holding the kobi in front of her chest. It had grown as hot as a charcoal stove. The dead man stepped out of the shadow of a tree. His kanzu glowed in the moonlight. He walked with a slight shuffle, as though his legs were too heavy.

You? he said, telepathically. They sent you? He did not stop walking.

Apeli hurried after him, her mouth dry, her tongue felt like a stone. Now that she had found him she said the prayer to ward off his smell. It did not go away, it still clung to him like a bad perfume. Then she understood that a powerful juju had brought him out of the grave. If ordinary citizens were to come upon him they would not notice the smell. His eyes were like black smoke, no whites in them, no reflection of the moon. She had seen a corpse before, the night Mama helped the restless grandpa, but it had had something human about it, even though it had decomposed. This one made her think of a demon. Now, she regretted leaving home.

A cock crowed and a dog barked in response. Aunty always woke up before daylight to avoid traffic. She would find Apeli’s bed empty. Then what? Another torture episode in the quack church? She shook off the thought and walked beside the dead man for a few steps, not knowing what to do or say. Finally, she found her voice.

“Why did you call me?” she asked.

I said a prayer, he replied. If you heard it, it means they sent you and you can’t help me.

Apeli bit her lips, berating herself for her naivety. Mama had once explained how prayers worked. If a human made a general call for help to ancestors, each spirit who heard would receive the prayer as though it were addressed personally to it. Apparently, it worked the same way if ancestors cried out to greater powers for help. Those greater powers had allowed her to receive the prayer as though it were addressed personally to her. But why? Did they not see she was only a scrawny, untrained girl?

The dead man turned off the road onto a driveway leading to a rusty gate. Apeli sensed something behind the gate. Something terribly evil. Without giving it a second thought, she grabbed the dead man’s hand and pulled him off the driveway. She used all her energy for it was like pulling a ten-ton truck. Fire flared inside her belly and she farted flames. It scorched her jeans, leaving her buttocks bare to the wind. She kept pulling the dead man until the force dragging him let go. Apeli won the tag of war, but the sudden lack of resistance sent her sprawling onto the road. The dead man fell on top of her.

“If I heard you, then I can help you,” Apeli said. “I’ll take you back to your grave.”

She rushed to her feet, her elbows bruised and hurting, wondering how she would take the corpse back before dawn. She would have to hide him somewhere, then find chicken blood for the ritual to give him a peaceful rest. For now, she had to get away from this evil house. She grabbed him by the hand to pull him to his feet. However, now that the magic was gone, he could not stand up. He lay on the ground, dead, inanimate. The black smoke went out of his eyes and now Apeli saw human eyes, the moon shining in them. His spirit groaned in agony. She could feel it swirling around, agitated, terrified; something was hurting it.

The rusty gate swung open, revealing a ramshackle bungalow, moonlight gleaming off the iron-sheet roof. A man stepped out of the shadows. The moment their eyes met she stole his memories and knew everything about him, all his life from birth to that moment. A musezi. Mama once told her about these cannibals. They killed people and prevented their bodies from decomposing. After burial, they summoned the corpse out of the grave to their home or shrine, where they either cut up and feasted upon it, or turned it into a slave.

The man pointed a finger at Apeli. Instinctively, Apeli raised the kobi as a shield. A force struck the kobi and the next thing she knew was darkness and silence.

#

When she opened her eyes, the first thing she noticed were skulls lined up on a wall like artwork. Over twenty of them. Each had a necklace of bones, beads, and shells. Daylight streamed in from the ventilators, lighting up the room just enough for her to see junk metal, probably parts of cars, beside heaps of bark cloth and animal skins. Herbs were spread out on mats on the floor. A bad smell came from several clay pots, stacked one on top of the other in three columns of four pots each. A table loomed in the middle. She did not have to wonder at its purpose. Bits of flesh stuck to it. A cloth lay abandoned underneath, a kanzu.

Her kobi lay a few feet from her, partly scorched. She could feel its heat.

She was tied up with cowskin rope dipped in a greenish oil, it seared her flesh. Her belly was hot. Fire raced up her veins and spurt out of her anus frequently, reassuring her that the ancestors were with her. But if the musezi hit her with something more powerful than her protectors could handle… Apeli did not want to think about it. Spirits gave her powers but they also drew power from her, and she was only a scrawny fourteen year old girl with no experience, with no knowledge of how to summon greater powers for help.

Was she?

Her muscles contracted as she suddenly realized that she knew a lot about magic. She had stolen the musezi’s memories, and now she knew everything he knew, everything he had taken forty years to learn. She knew all his weapons, and the anti-dote to each, but she lacked ingredients to make them, and while she had his knowledge, she did not have his instincts, his experience, his reflexes. Would she respond fast enough during an attack?

And she knew what he intended to do to her. It turned her stomach inside out. She had to escape, so she looked into his memories and saw that she needed rat’s blood to undo the ropes. There was no rat nearby. But she could burn the ropes. Her wrists were bound together in front of her knees. All she had to do was wriggle her hands between her legs and place them right underneath her bottom.

As she set about this task, a door opened and a woman walked in. She was a little too tall at six feet three inches, with the heavily muscled arms of a woodcutter. One look into her eyes and Apeli knew all about her. The musezi’s wife. They had four children, who did not live with them for she wanted to protect them from her husband. She had not known what he was until after they had gotten married. Now, twelve years later, though more a slave than a dutiful follower, though bearing the wounds of his violence, she helped him run a shrine in the backyard, where people bought fetishes for malicious purposes.

“Hello fire shitter,” she said.

“What are you going to do with me?” Apeli asked her.

“You should be dead,” the woman said. “Something protected you.”

Apeli followed her eyes to the kobi. It had regained some of its color. It was regenerating.

The woman pulled a stool and sat near Apeli. “My husband wanted to finish you off,” she said. “But I saw what you are and I thought…. How did you know about the corpse?”

“I heard his call,” Apeli answered.

“You heard?” The woman eye’s widened. “You can hear them?”

Apeli did not reply. She perceived the woman’s hesitation, her uncertainty, the conflicting thoughts running through her head. She was excited that they had found a young and untrained abiba. Maybe they could turn her into their slave. But she also thought that it would be wrong to turn such a gifted abiba into an evil doer. She did not want a child to suffer under the hands of her husband.

“You have a great gift,” the woman said. “All my life I’ve never met anyone who can hear prayers of the dead. Those are meant for gods!”

“Maybe the ancestors let me hear it,” Apeli said. “Maybe they are too busy with their own affairs that they thought I should answer for them.”

The woman’s forehead narrowed. “You? To answer for the ancestors?” Her voice dropped to a hoarse whisper. “You can’t even protect yourself from a simple lightning strike. How can….” She trailed off, swallowing hard.

Apeli shrugged. She could see the thoughts running through the woman’s head. Her husband had evil spirits, which had given him a lot of power and he had worked unhindered for so long that she had begun to fear he was invincible, but here was a little girl who had heard prayers meant for the ancestors? What if the ancestors had sent her to put an end to her husband? Apeli perceived her confusion. Her good side was struggling to get out, but she feared that the evil spirits would win.

“Maybe they sent me to save you,” Apeli said.

“What?” the woman said.

“Maybe they were answering your prayers,” Apeli said. “Not that of the dead man.”

The woman’s eyes grew wider as the pain she had endured in twelve years of marriage flashed in her pupils. Her lips trembled as she searched for a response. Before she could find any, the musezi walked in. He seemed smaller in daylight. A necklace, of human teeth and a mummified thumb, dangled on his bare chest. His potbelly spilled over a faded pair of brown trousers. He used a live snake for a belt. The woman jumped to her feet.

“It was a chance encounter,” she told the musezi. “She was walking home after a night of fire shitting when she saw a corpse. She’s just a confused fire shitter. Nothing unusual. She has no teacher and is willing to learn from us and work for us.”

For a few moments Apeli did not grasp what the woman was saying. Then she smiled as it dawned on her that the woman’s good side had won.

“Where’s she from?” the musezi asked.

The woman laughed. “Where do fire shitters come from? Come, let’s make her breakfast and give her a good welcome.”

She tagged at her husband’s arm, leading him away to the kitchen where the dead man lay in little heaps on a table. Reluctantly, giving Apeli a friendly smile, the musezi allowed his wife to drag him out. They locked the door.

Apeli waited several minutes until she heard them laughing in the kitchen, then resumed freeing herself. She shoved her hands under her legs, placed them under her butt. The ancestors immediately understood her plan and a jet of flame shot out of her anus and swept over her wrists like hot water. She yelped in pain, for the cow skin rope tried to maintain its grip, but it could not fight her fire and soon it fell off, leaving a bruise on her skin. The pain made her whimper. She pushed it out of her mind and then shit fire on her ankles too. The rope put up a much stronger resistance, causing her so much agony that she nearly passed out. Still, it was no match for her fire. It burned away, leaving red welts on her skin.

Tears clouded her eyes. Ignoring the pain, she struggled to her feet and picked up the kobi. It had regained much of its color. Only a small portion still had scorch marks.

She could not fight her way out, even though she had an ally in the wife. The man was too strong. She needed something to not only divert his attention, but weaken him. Fire. She examined the fetishes in the room, on the floor, on the shelves, on the walls. She stared long at the skulls, at the necklaces that trapped spirits and enslaved them. The musezi treasured these charms. He had other fetishes in the shrine and in other parts of the house, but did not want his customers to freak out on seeing these, his most potent powers, and so he kept them in this room.

She jumped on the kobi, chanted “abruka” three times, and flew. The kobi wobbled a bit. She rode to the ceiling board, which needed only a jet of flame to catch fire. She raced about the room, torching up things at random. Voices erupted in the flames as fetishes screamed in agony. Spirits trapped in the skulls howled in anticipation of freedom. Within a few minutes, the room was ablaze.

She hid behind the door just before it opened and the musezi ran in, shouting chants in a strange language, his wife close behind him. Flames fell down from the ceiling and leapt all around them. They grabbed fetishes at random, but there were too many, and the spirits fueled the fire into an uncontrollable monster. Apeli slinked out of the door into a dark corridor, clutching the kobi tight.

She ran.

“You fire shitter!” the musezi roared behind her.

She felt the bolt of lightning before he threw it, and she ducked to the floor. A zap of electricity swooshed above her. It struck a door at the other end of the corridor. She looked up to see the man raise his arm again, preparing for another strike. Surely this time he would finish her off. But his wife tackled him from behind and shoved him against the wall. Surprised, for a split second he could not react, and that was enough time for the wife’s fingers to stab his eyes. He screamed in pain, collapsing in a heap onto the ground.

“Run,” she told Apeli.

Apeli ran out of the door just as flashes of lightening erupted inside the corridor. Husband and wife were striking each other. Apeli found herself in a living room. It looked like an ordinary living room. A 32’ flat screen TV sat on an entertainment unit, which was full of books, magazines, CDs and DVDs. Photos on the wall told of the family’s happiness. The sofas looked worn from too much washing. Apeli set it all on fire. She ran to the backyard, where a large grass-thatched hut sat in a banana plantation. She did not hesitate. She set it on fire too.

Flames had eaten up a large part of the bungalow. Fetishes screamed in agony as spirits cheered in freedom. The man stumbled out of the back door, blinded, drenched in blood, screaming in rage, one arm torn off his body. He ran to his burning shrine, but the wife jumped on his back. Or what was left of the wife. The lower half of her body was missing. They fell on the grass and her teeth sunk into his neck. He jabbed at her with the mummified finger on his necklace, and the finger tore off a chunk of her head. She rolled off him and finally lay still. Dead. The man tried to crawl to his shrine but there was a huge hole in his neck. Blood gurgled out, choking him, drowning him.

Apeli did not wait to see more. She dashed out of the gate, onto the street, where a crowd had gathered to watch the fire from a safe distance. Apeli fled down the road, aware that they would forever talk about the little boy who ran away from the fire, clutching a winnower. Some might know that winnowers were a symbol of abiba, but the city had a different culture, and most people would probably not know the significance. They would certainly talk about his pants, the rear end of which was burnt off.

#

She did not stop running until she was a mile away from the street. Smoke rose in the distance. Fire engines and police sirens screamed. Apeli leaned against a wall to regain her breath. She saw a skirt on a clothes line and stole it so she could ditch her burnt jeans. The sun stood in the middle of the sky. Her tummy growled. She felt faint from hunger. She did not want to go back to Aunty’s home. There was nothing for her there. Only work and harassment. One look at her and Aunty would know she had gone out on a juju escapade, and then it would be another spell of torture in the quack church. Apeli had to find a new home.

It came to her that she could use her power of perception to get a job as a housemaid, and so she started scanning through the minds of passers-by.

Three hours later, after scanning several dozen candidates, she came upon a single mother who had AIDS. Her little baby was also infected. Her name was Atim and her daughter Amina. All her maids ran away, afraid of contracting the disease from caring for the child. She was shopping for vegetables, worrying about dashing home to cook lunch for her child before running back to a clothes factory where she worked as an accountant. Her supervisor understood her need to frequently leave the office to tend to her child, but he was losing patience.

“Excuse me madam,” Apeli said. “Do you want a maid? Am a hard working girl –”

“Eh little girl,” Atim said. “Even if I wanted a maid, I wouldn’t hire her off the street.”

“Please,” Apeli said. “Mama had the disease and she died last month. Now Aunty has chased me from home. She thinks I’ll infect her children. I’ve nowhere to go. Help me.”

Atim gave her a long stare, and Apeli knew she had struck the right chords. After a short interview, she was carrying the woman’s shopping bag and escorting her home.

“What’s that thing?” Atim asked, nodding at the kobi.

“This,” Apeli smiled, snuggling it under her armpits. “In my language we call it kobi. It’s a winnower. It belonged to my mother. I keep it to remember her.”

“It’s beautiful,” Atim said, opening the door to her apartment.

Apeli’s smile grew wider as she walked into her new home.

END

Dilman Dila is a writer, filmmaker, and all round storyteller. He is the author of a critically acclaimed collection of short stories, A Killing in the Sun. He has been listed in several prestigious prizes, including the British Science Fiction Association (BSFA) Awards (2019), the BBC International Radio Playwriting Competition (2014), the Commonwealth Short Story Prize  (2013), and the Short Story Day Africa prize (2013, 2014). His short fiction have featured in several magazines and anthologies, including A World of Horror, AfroSF v3, and the Apex Book of World SF. His films include the masterpiece, What Happened in Room 13 (2007), which has attracted over eight million views on Youtube, and The Felistas Fable (2013), which was nominated for Best First Feature by a Director at the Africa Movie Academy Awards (2014), and which won four major awards at Uganda Film Festival (2014). His second feature film, Her Broken Shadow (2017), a scifi set in a futuristic Africa, has screened in places like Durban International Film Festival and AFI Silver Theater. More of his life and works are online at www.dilmandila.com

Holding on to Water – Shingai Kagunda

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Holding unto water omenana issue 13
Art By Sunny Efemena

Now…

The baby is found wailing next to her mother near the top of the hill. She is a pathetic, puny little thing. The wormy cord still connecting her to her mother has to be cut. The mud encroaches on her wrinkly skin so one cannot tell which brown is her and which is the ground. The rain recedes, turning into a light drizzle. The baby is cold. The mother colder… Silent… Dead.

Then…

Of course, Mama and Baba Nakuti had wanted a son. In fact before Nakuti, they conceived a boy. It was their first child. It was the first drought. He died coming out of the womb. When mama Nakuti realized what her husband had done she pulled out her hair behind their house. She did not scream or shout. The rains came back and they stayed. Mama Nakuti’s womb remained empty for ten seasons.

The first time Mama Nakuti felt her womb shift and move for Nakuti, she was hunting hare in the forest for the evening meal. It started to drizzle. She felt a little flutter in her stomach. Something was kicking. Mama Nakuti immediately knew. She shed tears that intermingled with the water falling from the sky. Her husband found her like that: soaking wet and crying.

“We will have another,” She told him.

Mama Nakuti knew she was carrying a boy. The process felt the same as her lost firstborn. The baby kicked and raged within her, fighting wars inside her womb. In the last month before coming to term, Mama Nakuti could not move. The baby was weighing her down. She told her husband, “This one will be a warrior and a rainmaker. This one will specialize in lightning and thunder. This one will make us proud.”

Nakuti was born during the heaviest rains without anything between her legs. She was a heavy baby who did not stop screaming after she started. Mama Nakuti shed tears with her daughter. No one could tell if the mother cried for sadness or joy. She loved Nakuti but she wanted a boy.

Now

The villagers carry the mother on a cloth wrapped around two bamboo sticks. Her eyes are half closed as if she is merely sleepy and not dead. A new mother from the village lifts the wailing baby. She wraps her in several clothes to warm her and ties the last one around her waist. She gives her a wet breast to suckle as she half runs to catch up with the rest of the villagers. There is a wail in the air – the villagers mourning. Every so often a woman falls to the ground. Screaming. It is tradition. Even if the woman is not close to the dead mother.

The baby stops suckling on the new mother’s breast. The baby listens to the mourning. Eyes staring up. Searching. There is something she is missing. The villagers are crying for something she is missing.

Then

The baby remover told Mama Nakuti that her womb was healthy and there was no reason she could not have another child. Mama Nakuti found a new preoccupation. She made love to Baba Nakuti as soon as she recovered from giving birth. She sang songs to her daughter about great warriors and legends as she plaited the fistfuls of hair that stuck together on her head. “You will be a great big sister my Pendo. You are beautiful enough that you will marry well. Maybe you will marry the chief’s son and you will bear your own children. They will have an uncle. One day your little brother will be a powerful rainmaker like his father. I will have borne the chief’s wife and a rainmaker.”

When Nakuti was four, the village of Ollu was in the middle of a second drought. The land was dry and the planted crops withered in a desperate plea for water. When Nakuti was four she saw her mother weep. She found her behind their mud hut on the ground screaming at the sky.  There was blood on her skirt. She had lost the third baby in her stomach.  Nakuti had never seen so much red soiling the earth. The rain came back.

After that day, something dark descended over their home. Baba stayed away. He said the villagers needed him more after the drought but Nakuti had always been able to tell when something was not right. Mama tensed when she asked her about it. “Leave the situation alone Nakuti!”

“But mama…”                                 

“Just leave it!” Her once firm skin looked looser, more fragile.  The medicine man came and gave mama crushed plants. Nakuti was not allowed in the room. She did not see what happened to Mama. She was too small to understand but she remembered after that day mama stopped calling her Pendo. Her mother’s withdrawal was even harder than watching the screaming on the ground.

After that, Mama stopped telling Nakuti about the younger brother she would one day have. Her hugs became crisper and her eyes became distant… 

Now

The villagers walk down the hill, past the biggest baobab tree, to the river. They carry the makeshift cloth between four people. The new mother places the baby in front of her grandmother. The grandmother spits on the ground. “What is that?”

“It is your grandchild, Nyanya.”

The grandmother screams. “No she is not! Where is my child? Bring me my child!”

“Nyanya, she is dead.”

The grandmother walks to her daughter in the cot. She touches her face softly with the back of her hand. “Pendo. Pendo wake up. Wake up my love. Stop sleeping. Who has made you fall into such deep sleep?”

A villager steps forward with apprehension, “Nyanya?”

The grandmother screams. “Do not call me that! I am not your Nyanya! I am not anyone’s grandmother!”

“The baby?”

There is fury in the grandmother’s eyes. “That is no baby! It is a curse! It killed my daughter!” She carries earth to where the baby has been put to lie on the ground. She lets it seep through her fingers onto the baby’s face.

A soft wail lifts into the air. It picks up momentum as the handful of soil enters the baby’s nose and mouth. The new mother steps in front. The child is not hers but her maternal senses cannot be helped.

The grandmother holds her hand up, “Do not! You think I am crazy? You?! All of you killed my daughter!”

The grandmother falls to the ground and heaves. She covers herself in the mud and screams. She rolls and rolls and rolls…

Then

The ancestors of the village called Ollu have always had a special connection to water. Everybody in the village was connected to it but not everybody could use it. Nakuti descended from men and women who could call on the water. Her father was the chief rainmaker.

Baba Nakuti treated his daughter like one who knew her own mind from the time she was little. He reasoned with her, he asked her questions as if he truly wanted to know the answers, he affirmed her growing knowledge, and he taught her to think for herself why she believed what she believed about everything. After he knew there would be no sons Baba Nakuti started training his daughter in the making of rain.

He took her out to the river, taught her to breathe slowly; to feel the air filling her lungs. He showed her to taste the wetness or the dryness of the air: to understand how she must call for more wetness or how to tell the air “enough”.

In the evening she would sit on his lap and he would tell her stories. These would be stories of the ancestors who saw villages far away. Stories of how the pot makers and the rainmakers used to live side by side, trading daughters and gifts. Stories of the seed planters and the light bringers. Baba Nakuti would tickle his daughter and tell her that the she would be the greatest rainmaker of all time.

“You are spoiling her,” his wife said.

“You do not spoil her enough,” he responded. She sucked air through her teeth.

“You fill her mind with ideas of the gift but you do not tell her what it will take from her,” She spit. “You are selfish.”

“When did you become so bitter?” He reached out to touch her. “Why do you not call your child love anymore? I know you hold me responsible for our unborn ones but Nakuti has done you no wrong.”

Mama Nakuti stared at him but did not answer. When she had lost the child after Nakuti, the villagers had talked about her womb. She knew they called her cursed. She called the medicine man. She never asked to go through that pain and humiliation. She told him to close her womb; to make it so that she could not conceive. She would never have the son to take after his father.

Mama Nakuti had the genes of the rainmaker. She had always felt it was not her gift to use, yet she was the one who had sacrificed for this gift. She was the one who had conceived and lost because of the gift. After the medicine man, she was unsexed; not fully woman anymore. There were days she would remember and she would shudder. As much as he loved her, Baba Nakuti could never fully understand and for that she could never fully forgive him.

Holding unto water omenana issue 13
Art By Sunny Efemena

Baba Nakuti saw through her. He was a complicated man. He hated her resentment. He received her silent anger at herself and at him but he was attached to her like he was attached to water. Unlike the other chiefs and elders, he never picked a second wife. Though, he was more than entitled to, seeing as his first one bore him no sons and could bear him none. Baba Nakuti feared and loved his wife. They fought but he never once looked at her as disposable or replaceable. No other woman in Ollu could survive the sacrifices she had endured for her people. He loved her through the silence, and on days when tears would fall from her eyes for no reason, he would whisper in their tongue, “You are enough.”…

Now

Blinding flashes appear. Lightning. Deafening claps of thunder. The sky darkens as the grandmother wails. She has screamed at the sky once before… in another lifetime. An old man limps out of a hut, his cane guiding him. The grandfather. He coughs specks of blood onto his palm. He knows one of his own is gone. The rain tells him. His wife stands and faces him. The grief distorts into rage.

Then

Nakuti was veiled in dusky skin; skin that consumed the men of Ollu. They wanted her.  As she grew, her body filled out. Some men tried to win her but they were all the same. Nakuti entertained their interest and grew bored easily.

When Nakuti met Muyanze the rain was still coming: not as frequent but still present. Muyanze was different. He came into Ollu like the desert wind. He was unfamiliar and axiomatic. His and Nakuti’s love story was not complicated. It was the endless push and pull of lust and love in nature. He was a traveller with a thousand stories on the tip of his tongue. He came into the village as a spare part. He ran errands, and helped men chop down big trees with his muscular arms. His skin was the colour of splintered wood.

“Where are you from?” Nakuti found him swinging at a big tree in the forest. She had been sent to kill soft game to dry and store.

“Here and there. Everywhere and nowhere really.” Sweat glazed his skin, dripping down the sides of his face. She took in the sight of his broad shoulders. She shivered a little. She could not understand what drew her to him. The force of it scared her.

“That answers where you are and where you were but not where you are from,” he stopped swinging his axe and studied her, contemplating his answer.

“What does it matter, if I am here?”

“Baba used to tell me where a person is from will tell you a lot about who they become,” Nakuti moved closer, reaching out to touch his back. “You have scars that carry where you are from on your back.” He flinched as she made contact with his skin. He dropped the axe, turned around and grasped her wrist, making her gasp.  Fear. She called the sky involuntarily. The sun disappeared.

“My scars are my stories.” The clouds gathered together forming shadows of darkness. She felt his breath on her skin. “I tell my history only to those I trust to not use it against me.” It started to rain. He looked up, perturbed. He let go of her and the rain immediately receded. He cocked his head.

“What is your name?”

“Nakuti,” she breathed.  He laughed a deep low laughter.

“Ohh. You are the famous rainmaker’s daughter. No wonder the sky listens to you,” he looked her up and down. “The boys in the village have told me you are trouble.”

“Firstly, I am not merely the rainmaker’s daughter. I am a rainmaker. Secondly, I only reciprocate what I am shown. Your boys in the village may be the ones who are trouble.”

“Well then why don’t you make me some rain, rainmaker?”

“Why don’t you tell me where you are from, story teller?” Nakuti moved back and folded her arms across her chest. He laughed.

“That is a fair response. Okay rainmaker, I will tell you my story if you come to me again tomorrow,” Nakuti shrugged, acting unbothered but she knew she would return.

Muyanze’s eyes were beautiful. They were a lighter shade of brown than his skin and when he told a story, they turned almost green. She kept asking about where he came from. He only mentioned the Bahari people in passing.

“The way you can speak to the water in the air and the sky, the village of Oshena have those who can speak to the water in the ground and the sea,” she had never seen the sea but she felt it in him. Whenever he pulled her into himself and kissed her she tasted it too. She was clear. He was salty. Delicious. But like salt, he left her thirsty. Craving… needing more.

Nakuti figured it out. The pull to him. She was drawn to the water in Muyanze. She was ready to drown in him.

Now

“Is it worth it? She is gone! The only one I had! And she too has been taken from me! Is it worth it? Are these people worth it?” The grandmother screams and thrashes out. She staggers and stumbles. The villagers part from her madness.

“Quiet, woman!” He has never raised his voice at her but on this day he claims his right to his loss. He looks at the cot and releases a quivering breath. There she lies; still. How cruel are the ancestors? His child looks as beautiful as every other day she breathed life. It is supposed to be him, not her. He hears the soft sound and sees the baby on the ground. She is the reason.  He passes the grandmother whose eyes follow him bitterly. He walks to the baby whose whimpers have stilled.

He lifts the child and falls to the ground. He does not have the strength to carry both his and the baby’s weight. He holds the little one close to his chest. Her skin is fading. She must survive. For her mother’s sacrifice she must live.

Then

Muyanze left with the rain. He had become restless. When the sky first turned dry, nobody thought anything of it. The sky was unpredictable. Sometimes it roared. Tumbled threats. On other occasions it burned the sun’s fury. But this time it was different.

“Come with me?” he whispered in the dark. Nakuti thought about it. Everything within her propelled her towards him but she couldn’t.

“My father. He is sick. You know I love you but I cannot leave them,” Muyanze sighed at this.

“He has your mother. Can I not have you?”

“Without him the villagers do not have a rainmaker. I need to be here for them.”

“And who will be here for you Nakuti?” she felt the water sliding down her face.

“You could remain. We could have a family,” Even before he answered she knew it would not happen. Muyanze was not one to stay. He was a wanderer. He collected stories and moved on. She was simply a story he had collected.

“I do not belong here.”

She held his face and brought his forehead down until it touched her own, “Then go storyteller, and bring back sea-salt laced stories for me.”

He left on a night in the year of Nakuti’s twenty second born day. Ollu was in its third draught. Muyanze had not left Nakuti without evidence of his presence. Two weeks after he was gone she found herself with life inside her. Her mother was too preoccupied with her father’s health to notice.

Then the rumours started. Whispers behind village huts as she walked down the road. No one knew for sure who the father was. When Mama Nakuti heard the rumours and it was too obvious to hide she pulled her daughter aside.

“Strip!” They were standing outside her father’s hut.

“Excuse me mama?”

“You heard me. Remove those wraps you are wearing and let me see you,” Nakuti’s hands trembled. Her father coughed in the darkness of his room. Her mother reached out and roughly undid the knot that tied Nakuti’s loose ensemble together. Her breasts fell atop her rounding belly. There was no mistaking it. Her mother looked in disgust.

“We will call the medicine man. He will remove that thing.”

“Mama, no!”

“I am not asking Nakuti. You will not bring dishonour upon this family after everything that has been sacrificed for you. You cannot keep this.” She pointed at the protruding stomach.

“Mama I cannot give it up! This is all I have left of him!”

“Left of who? Is it that foreigner who came to our village? It is him, yes? Ollolo! What have I done to deserve this? If only your father had not been sick I should have known you are still too immature to think for yourself! You are naïve,” she shook Nakuti in anger. “How could you let him exploit you like that? Nakuti!” Nakuti trembled.

“You think it is a coincidence? Your pregnancy and the drought? The sky gods are cruel Nakuti! The ancestors have cursed us who are children of rainmakers. It is all a joke to them. We are pieces on their game boards; players to be used. You have just played right into their hands.” Nakuti moved away from her mother, off balance.

“Mama what are you talking about?”

“Your father filled your head with foolishness and I allowed it. No more. You must grow up on your own. So here it is; the truth. When there is drought, the sky must be appeased. It is not merely the rainmaker’s pleas to the water. There has to be sacrifice. The giving of a life to restore life. This is why the other children of my womb could not live. Your father allowed them to be sacrificed.” Mama Nakuti was crying now. Her voice grew softer.

“My babies. The lives inside me. I lost them. He allowed us to lose them for the village to live,” she reached out and felt Nakuti’s shoulder. It was burning. The sun was seeping into her pores. “Pendo, if you want to do your duty as rainmaker, if you want the village to survive and the drought to end you must sacrifice this unborn one,” Nakuti wrapped herself with her arms and shook her head.

“No. No. No. You are lying,” Mama Nakuti cradled her daughter in her arms and hushed her.

“It is okay my love. It is okay my Pendo. Tomorrow I will call the medicine man and we will put this all behind us. Tomorrow it will be over.”

That night before the medicine man came, Nakuti ran away.

Now

Trying to keep those who have left is like holding on to water. No matter how hard you try to grasp them, they slip through the spaces between your fingers.

The grandmother is guided by her rage. She has lost everything. They are blind. They cannot see it. The sky must have a sacrifice. She must have her daughter back. She looks at the child. The answer is patent.

Then

Nakuti felt the sharp pain slicing the inside of her womb. She lay prostrate on the ground next to the river. It carried the nostalgia of her past. Here was where her father would bring her to call the water. It was drying out. It could no longer be called a river. She chanted and prayed. She spoke to the skies.

“Save the life inside me. You are not as cruel as my mother thinks you. I know you are not. I have felt you inside me. I have called and you have answered. Now I am begging you.” Nakuti’s voice was hoarse. She had been screaming and cajoling the sky. Her throat was parched. She cried to the ancestors. She prayed fervently.

She felt detached from the water in the air. She could not sense it. When her womb clenched into tight fists she screamed. The baby inside was fighting to live. It also wanted to survive. “Take me!” She screamed. Something wet hit her arm. It cooled her burning skin. This was what it had been waiting for. “You want a sacrifice. Take me instead! Take me but leave my child.”

More drops. The rain was coming. She stood up and started walking towards the hill: towards her people. She slid on the mud and fell. She would not make it back to Ollu. She stripped her wraps and felt herself expanding. Her body was shifting and moving, creating space for the creature coming out of her.

“Take me instead.” She whispered, the strength draining from her muscles. She pushed one last time and heard the wail floating into the air. She pulled the child to her. The last thing she felt was the warm water leaving her, sliding between her thighs. It mixed with the fresh water falling from the sky.

She imagined it was salty. She tasted him on her lips. She wanted her child to know him. Whispered words… prayers. This one would always find the water. Her last breath released life.

Shingai Kagunda
Shingai is a Kenyan storyteller, story-writer, and poet who has featured in various art spaces in Nairobi. She graduated with a B.A in English Literature and a minor in International Relations. She works at a bookshop and seeks out stories wherever she can find them. Shingai will be starting her MFA in Literary Arts at Brown University during the fall season of 2019. Her work aims to highlight Afro-centrism, retelling silenced narratives, and femme experiences

Becoming a God – Keletso Mopai

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Illustration for Becoming a God in Omenana issue 13

She’d heard the stories; stories of men who morphed rocks into glass with their bare hands, of men who dipped their thumbs into a bowl of ash and turned it into fire, of men who transformed into wild animals, and stories of men who caused disastrous storms in the night. Except, for Mmadjadji, these were tales of her own fore-fathers. These were her ancestors.

As a child, she was most intrigued by the story of her grandfather, the famous Storm God who is said to have created both havoc and peace in her village. She had heard conflicting rumours: some said he was an angry madman, while others said he was the greatest god in her family. So, one early morning, Mmadjadji asked her mother about him.

Mmadjadji’s mother was sieving maize-meal in a container while Mmadjadji poured the sieved maize into a bucket. Her mother was wearing a yellow dress, the one she liked. She liked it so much that she wore it four times a week. Mmadjadji was dressed in a white, dotted dress that she hated. She disliked how it clung to her chest but floated around her hips. She would lift her tiny feet as if running on burning coals, and cry and scream for her mother to rip the dress off her body. Regardless, her mother always forced her to put it on. Years later, whenever Mmadjadji thought of her mother, she always remembered her in that beautiful yellow dress, and she, crying in her ugly white dress.

“What did he do? Why did our people love and hate the Storm God so much?”

Her mother responded simply, “He healed sick people.”

Disappointed, Mmadjadji said, “That’s it? He didn’t do anything else, like trigger rainfall, just as The Rain Queen used to?”

Mmadjadji wished she had lived in the era of The Rain Queen. She idolized her. The thought of a woman powerful enough to compel the clouds to shed tears whenever she felt like it, fascinated her. She had heard that presidents from all over the world would visit her village of Bolobedu in fancy private jets just to plead with The Rain Queen to put them out of their misery. Their crops were dying, they said. People were crumbling with thirst, they claimed. Because of this, the people of Bolobedu worshipped her. And although Mmadjadji loved The Rain Queen, she was also jealous that she was not a part of her family.

Mmadjadji’s mother looked at her, offended. “You think healing people is not a great thing?” she shook her head, “Once, when the Storm God was angry at his children, he caused a storm that lasted a year.”

“Haaa!” a disbelieving Mmadjadji gasped, “Did people die from the storm?”

“No, that’s what was strange about that storm. But, because people wanted to farm and go to work, they begged him with money and fruit baskets, and apologized on behalf of his stubborn children.”

“Mmawe, what else?”

“Mmadjadji…” her mother warned

“Tell me, please.”

“He also cursed sinners and made them sick. Your grandfather detested sinful people. He followed The Book, word by word. Thou shalt not kill. Thou shalt not steal. A man or a woman must not lie with another man or another woman. Thou shalt not commit adultery. One should respect their mother and father, and so on,” She handed Mmadjadji the last load of the mealie-meal to pour into the bucket. “The Storm God was a man with a pure heart, and that’s how he wanted others to be. When one of his neighbours stole another man’s goats and sold them, he made him impotent and thin; so thin, you could spin him around your fingers like a stick,” She chuckled as she said this and Mmadjadji giggled.

“Because of these things, our whole family was afraid of him. Sadly, your grandfather died of old age, not long before you were born. However, like the other gods before him, he sees everything we do, and he speaks to us when we need answers.” She watched Mmadjadji, who looked at her with attentive eyes. She then told her, “Years from now, when you become a woman, you will bear a son, and he will become a god too.”

Mmadjadji quickly looked at the ground, sudden tears in her eye-sockets and she asked her mother, “Does Papa have a good heart like his father? Is Papa like the Storm God?”

Her mother rose to her feet, picked up the filled bucket and said, “Your father is our god now, isn’t he? So, he will be like the great Storm God–even better.”

*

Not long after this Mmadjadji found herself surrounded by almost all the elders in her family. Her mother had called a family meeting.

 “How could she be pregnant so young, are you sure?” Mmadjadji’s aunt had asked her mother. “Isn’t she just twelve years old? Has she even bled yet?”

“She has been menstruating since she was nine,” her mother responded. Mmadjadji hated the way her mother said that. It was as if it was all her fault. Everyone, from her grandmothers to her uncles, kept gawking at Mmadjadji’s stomach with discomfort, as if she was carrying the devil.

 “Abortion is the only solution; there is no hiding this,” one of her uncles bluntly suggested. “Our gods will punish us all if the baby lives, the Storm God has communicated this to me.”

Sitting there with her family, Mmadjadji felt disgusting and unwanted. It was just like that scorching hot afternoon the year before, when her father climbed on top of her, put his big, sweaty hand over her lips, and hissed: “You need to feel like a woman, you are not a boy. You may dress like one, act like one, but you will never be a boy…

 “It will be over soon. Shh, keep quiet.” He further warned her when she struggled.

That day, she’d felt demons grasping her skin and a monster breathing fire all over her body. Everything at that moment, from her father’s hoarse voice, his steaming hot breath, to the two ravens that suddenly flapped their wings and sat on the window panes, numbed her. It was as if her body was no longer hers. She didn’t move until her father, the proclaimed god, was done. When he walked out of her bedroom, Mmadjadji had felt a twinge between her legs; her inner thighs felt as if someone had repeatedly beat her there with a hammer. She touched herself and there it was…blood. Red.

During the meeting, no one in the family asked her who’d tiptoed into her bedroom, dug through her clothes with their long nails, and planted the seed in her belly. No one asked about the numerous times he had touched her. Not a single mouth mentioned her father.

Mmadjadji did not grieve for the baby after her mother purged it from her stomach and dumped it into a toilet pit. After it was removed, she felt a sudden change in her body. She was no longer Mmadjadji, the daughter of some famous gods she never met. She was now someone else. She hated her father. She hated her mother. She hated her entire family. And she loathed the gods with every inch of her flesh. Mmadjadji did not grieve for the baby because it was her own funeral.

What happened to her remained engraved in her mind. The memory ate at her insides like a worm. So, when she turned eighteen, after matriculating high school, Mmadjadji packed her belongings and left Bolobedu.

Years later, she would realise that they did not ask who had impregnated her because they knew.

*

Bontle came into Mmadjadji’s life like the sun ascending in the morning after a cold night.

“May I copy your notes? I can’t see the board,” murmured a girl sitting next to Mmadjadji at the back of the classroom in their second-year Modern Physics lecture. The girl’s dark-green braids were tightly held together in a bun. Her skin was so radiant, it was as if she bathed in turquoise. “I stumbled on my glasses this morning when I was getting out of bed.”

There was a pause as Mmadjadji looked into the girl’s eyes. “How did you get to class then?”

“A friend literally held my hand, walked with me from my residence and dropped me here,” The girl laughed, “So, may I? Please?”

“Sure, go ahead.” She smirked. “Besides, I am used to girls pretending to be blind after noticing how cute I am.”

The girl laughed, a hasty loud laugh that got her a stern look from their lecturer. At the end of that lecture, the girl wrote her phone numbers at the edge of Mmadjadji’s note. It read: My name is Bontle. I know who you are, Mmadjadji, Mother of the sun. I will be waiting for your call.

Soon after graduating from university, they were married and living in Randburg, far away from Bolobedu.

*

Mmadjadji did not talk with her family and neither did they talk to her. However, a newspaper article brought her news about her family. Her father, the most respected living being in her family, had succumbed to colon cancer.

“That man was no god!” she exclaimed and then cursed after reading the paper. What has he done for her village ever since they gave him the title anyway? She asked herself. She had shouted like this once when she was still at varsity after reading an article online. The article said her father had been invited to The Rain Queen’s house, to bless the new Rain Queen of Bolobedu. She felt like standing on a rooftop and announcing to everyone that her father wasn’t the man they thought he was. Gods don’t rape and impregnate their daughters!

She then wondered: were there ever any gods in her family in the first place? The stories about the Storm God and his fore-fathers, were they made up? Was her childhood all a lie?

“You want to go back?” Bontle asked, lying on the bed next to her.

“I don’t know.” She did not know how to stomach her father’s death; kick a leg in the air or wallow in misery.

Mmadjadji and Bontle lay there gazing up at the wooden roof above them in their three-bedroom house. They moved into the house shortly after their small traditional wedding eleven years ago; a gathering of friends and Bontle’s close knit family, now Mmadjadji’s family too. Even though Bontle’s mother is a religious and godly woman, she supported her daughter’s marriage. She had sat in the front row that day with tears in her eyes.

Bontle shifted on the bed, moving closer to Mmadjadji. After a while, she said to her, “Whatever you decide, you know I will support you,” turning her head to face Mmadjadji, she adjusted the glasses on her small nose. Mmadjadji’s eyes remained shut and her lips vibrated in anguish. She spoke softly, and rubbed Mmadjadji’s her shoulder, “Love, I will go with you if you want. I know that after everything he did this must be difficult for you,” when Mmadjadji didn’t say anything, Bontle decided, “You are going home. It is final.”

*

Illustration for Becoming a God in Omenana issue 13
Art by Sunny Efemena

Time had come and gone like a train nobody seemed to want to catch. Life had carried on. Sixteen years since she left home and three weeks after her father’s funeral, Mmadjadji sat in the living room opposite her mother.

She looked around. Everything in the room felt the same. The same smell was in the air. The same walls stared back at her. And the same sofa she had sat on years ago now felt flatter under her. On her right was her bedroom door. She tried to ignore it – old ghosts of her childhood might still be in there. The ceiling still looked the same too, with more holes scattered around. The only thing that looked different was her mother.

She looked at the deep lines on her mother’s forehead. She glared at her black, grey, and brownish hair. Her mother’s skin was worn, resembling that of an elephant. Mmadjadji could not believe this was the same woman she had held such resentment against all these years. Her mother was incredibly old and weak.

Bontle sat on Mmadjadji’s left side, holding her hand. She was dressed in a red Pedi traditional attire. Her eyes looked everywhere except at Mmadjadji’s mother.

Before Mmadjadji opened her mouth, she held Bontle’s right hand tighter, as if to say: don’t leave me with this woman. She then asked, “Where is he buried?”

“Mmadjadji, my beautiful daughter, I am happy you are home.” Her mother said, smiling, not answering her question. Mmadjadji couldn’t tell whether the smile was sincere or bogus.

Mmadjadji’s mother reached for Mmadjadji’s hand, but Mmadjadji refused to move her hand toward her. Her mother eyed Bontle, and then asked, “O’khe stabane?”

“I am. I will always be a lesbian.”

She sighed, “I know. I know, I am your mother. Have you forgotten that I raised you?”

“No, you didn’t raise me. You crushed me every single chance you got because of what I am,”

She shook her head and spoke, “Mmadjadji, you know this is a sin. This is not our tradition. Our family does not—”

 “Please stop. Stop it.” Bontle interrupted “Mosadi, how can you tell her about family when none of your family members and your terrible gods treated her like one? Especially you. You are her mother; the one person she expected to protect her.” Bontle looked into the old woman’s eyes, “I mean, as a woman, how do you sleep at night?”

Mmadjadji tapped Bontle on the back. However, Bontle didn’t yield, “Your daughter was assaulted by her own father, multiple times. Where were you when all of that was happening in this house? Did you know? And if you did, o dirileng? Nothing? Nothing! No, wait… the only thing you did was kill the baby!”

Mmadjadji’s mother raised her finger at Bontle, “This is a family matter, you shouldn’t get –”

“This is my wife. I am the closest family you can get!”

“Bontle, please, I don’t want to fight with her.” Mmadjadji said. Then she looked at her mother and asked again, “Where is he buried?”

All she sees is dirt. Mmadjadji had somehow expected her father to be just sitting there on his grave, grinning and mocking her. Since he was a god, why can’t he rise from the dead and face her? But he is really dead, she thinks to herself.

She feels ridiculous standing there alone. It amazes her how empty she feels. Not a single tear in her eyes. No rage inside her. Nothing. She stares at her father’s grave as if waiting to feel something. Then, she steps onto it, undoes her jeans and squats on the dirt. She takes a piss. The warm fluid flows from her, forming small bubbles on the soil. She looks around the graveyard. Two white-necked ravens fly over her head. She laughs and laughs.

*

Shortly, after the couple return to their house in Randburg, the strange illness begins. First, Bontle finds Mmadjadji lying on their bedroom floor, unmoving, not talking or looking at her – just staring at the wall. Bontle carries her to their bed and covers her with a blanket. Later, Bontle forces food into her mouth because Mmadjadji is not eating her food. That night, she discovers a pile of vomit in a paper bag under their bed.

The following morning, while they are asleep, Mmadjadji howls, “My legs! Bontle, my legs!”

Bontle jumps out of the bed, surprised to hear the sound of Mmadjadji’s voice again, “What? What about them?”

“I can’t move. I can’t feel my legs…”

Bontle calls their doctor first. Next she calls her mother,

“I don’t know, I don’t know how to explain it to you, Mama. She wasn’t eating or talking to me yesterday, and today she wakes up with big, swollen legs. I thought she was just overwhelmed after going back home. But now this happens. I swear, Mama, I think her evil mother has done this to her. The doctor gave her some medications, but I don’t think they’re helping.”

“Thank you. I would really appreciate that.”

Bontle’s mother arrives the following day. She finds her daughter sitting on the kitchen floor, weeping.

“I can’t recognise her. Mama, my wife is gone.”

“Where is she?” her mother asks. With trembling fingers, Bontle points at their bedroom door.

When Bontle’s mother opens the door, she finds a creature with whittling skin, inflated legs, and pimples all over its face. Its head is so big, it’s as if it had stuffed dumplings into its cheeks.

Bontle’s mother doesn’t scream or run. She looks at the creature and calls, “Mmadjadji…” Mmadjadji moves on the bed, not saying a word. “I think we should take you to church. You have been bewitched.”

*

Bontle does what her mother’s priest tells her to do. This is how Bontle was raised. As a child she had gone to church three times a week, and she prayed with her mother every night. As Bontle grew older, however, she stopped attending church. She found that her mother’s church loved her and forgave her sins, but not all of her and not all of her sins.

But now, she and her wife will no longer drink tap water; she will find a stream where two rivers meet, collect the water, mix it with salt and vinegar, and then drink. She will wear a doek on her head every single day. She will not wear any jewellery or makeup. Bontle will sprinkle salt around their house to chase evil spirits away. She will burn stones and then make Mmadjadji inhale the steam from the flames. At midnight, she will gather the burnt stones together on a public road, so that someone else might cross over them and possess the ugly illness instead. Bontle will also fast, she will starve herself to death for Mmadjadji, if need be.

When Mmadjadji doesn’t get better, Bontle begins loudly singing hymns, holding the Holy Bible in her hands and stomping her feet in their house. Maybe this God her mother’s church preaches about every Sunday is somehow hard of hearing, He may hear her if her voice is more audible. Still nothing changes in her wife. It is as if all this time she’s been praying, she was just pouring water over a pile of rocks.

After two months without Mmadjadji getting any better but worse, Bontle decides she must take her back to Bolobedu. Perhaps her mother will undo the curse she laid on her daughter. Otherwise, Bontle might just strangle Mmadjadji’s mother until she confesses.

When they get there, however, she is shocked by what she discovers: Mmadjadji’s mother is lying on a blanket in her living room surrounded by family. She is so thin that a passing wind could cause her to roll on the ground. Her skin is ashy from the waist down and her hair strands can be counted on one hand. Everyone looks up at them and begins to sob.

Mmadjadji’s aunt, a light-skinned woman with big front teeth and dark gums, says to the two of them, “We have been waiting for you. Why did you take so long, my children?”

“La’reng?” Bontle utters.

“The gods… they can’t take this bad blood between Mmadjadji and her mother. They need them to reconcile, else her mother dies.”

“So you people are not the ones bewitching my wife?”

The woman shakes her head in disgust and spits on the floor, “Do you see a witch in this room? Please, don’t insult us. We are not witches here. Your wife has been named by her grandfather, that’s what’s making her sick.” she then looks up at Bontle with sharp eyes and announces, “Mmadjadji has been chosen as the next god!”

Mmadjadji drops to her knees. She can feel her chapped lips stretching when she speaks. “I will not. Not after everything this family has put me through!”

“Please my child,” her uncle says. “You have to. My father… the Storm God will punish us.”

“Is this the same god who you said told you to kill my baby? The same god who says I can’t love another woman?”

When she says this, they all look down. Her uncle murmurs, looking at his wrinkled hands. “Clearly, we were wrong. The Storm God would never choose someone who is evil.”

When Mmadjadji says, “But my father was an evil man…”

Her aunt interrupts, “Your father was not chosen by the gods. We only named him a god after your grandfather died, because he was his firstborn son,”

“We are ashamed about the things your father did to you. All of us here are terribly sorry about the things he did,” another aunt says. “Please, my daughter, heal yourself so that you can heal your mother. Become the god you were destined to be.”

As they sit there begging her, Mmadjadji’s chapped skin starts to heal. Her bulging body slowly returns to its original size. Her pimples ooze pus, and shortly after, her face becomes clear. Everyone in the room, including Bontle, watches in astonishment.

When Mmadjadji has fully healed, she looks at her mother lying there on the floor, dying. She knows she is expected to heal her. She then looks at Bontle, who is beaming with joy, and a hint of pride.

Mmadjadji looks down at her mother again. She slowly kneels beside her and holds her thin hands. Her mother grasps her sturdily, then screams as if giving birth. To everyone’s wonder, bit by bit, Mmadjadji’s mother’s body returns.

Later in the evening, the sky unleashes lightning bolts like bombs, windows screech, threatening to come off from their hinges, trees and mud houses fall to the ground like splintering glass, dogs huddle into corners and howl in the dark, heavy rain pours to the ground as if cleansing the village, and Mmadjadji is now the first woman in her family to become a god.

They will call her The Storm Queen.

The End

Keletso Mopai is a South African storyteller whose work has been published in various journals including The Johannesburg Review of Books, DRUM, Brittle Paper, The Kalahari Review, Praxis Magazine, African Writer, The Ebedi Review, among others. She was longlisted for the 2017 Writivism Short Story Prize and was a finalist for the 2018 Africa Book Club Competition. ‘Becoming a God’ is part of her debut collection of stories ‘If You Keep Digging,’ which is forthcoming from BlackBird Books by June, 2019. Her stories explore pertinent issues such as racism, homophobia, rape and death

Sin Eater – Chikodili Emelumadu

8
Illustration for Sin Eater Omenna issue 13

All my life I waited to get into university, but nothing could have prepared me for the experience.

I am the last of seven siblings: three sets of twins – two boys, a boy and a girl, and two girls, then me, the unpaired, skewing the data in favour of more girls than boys. Awkward. All the twins are kind and nice and all, but you can see why I’ve always wanted to get away, live my own life in my own place.

I choose Nnamdi Azikiwe University in Awka, and move into to a hostel, even though my folks live forty minutes away – by bus — in Fegge and don’t want me, their ‘tail child’ to leave their house empty.

Of course, I get a weird roommate.

Her door in the flat stands closed all afternoon. At night, hunger pangs wake me. I click on my rechargeable lantern and make my way down the hallway to the small communal kitchen where I’d dumped my loaf of bread, a bunch of bananas and an old Seaman’s schnapps bottle full of roasted groundnuts.

My flatmate stands naked at the end of the corridor.

“Hi,” she says, rubbing her stomach. “I’m Nchedo. Hope I did not wake you?”

“Okay,” I reply but she doesn’t move. Only my past experience in an all girls’ boarding school makes her nudity sort of normal to me. But not the other thing.

Not the bit where she is covered in blood.

The crimson sheen to her thighs startles me. It glistens, fresh and wet. Her hands are broad swathes of yellowy-brown, mixed in with waves of dripping red.

“You mean this?” she asks, even though I haven’t said anything. “It’s just period blood. I am a heavy bleeder.”

I nod. “Me too… but you know what? No matter how heavy my period gets, I never bleed from my mouth.”

She cocks her head, a micro movement before comprehension. Nchedo wipes her face.

“It’s still there,” I say. She licks a thumb and works it on the corner of her mouth. “I think you need more than a thumb.”

She drops the hand. “You’re not afraid.”

“Of what? All I need to do is wake up and I will be in my bed.”

“You’re not dreaming,” she says. Her stomach gurgles loudly. She winces, clutching at it. “I need to ease myself, before I do it on the floor. Don’t run, you hear?”

I freeze in the act of retreating. The fluorescent lantern in my hand dances jerkily, its beams cutting jagged lines across her body.

“We need to talk, okay?” She’s staring into my eyes, waiting for me to agree.

“I’m not running,” I say. “Take your time.”

**

Nchedo finds me on Nnamdi Azikiwe expressway, trying to flag down a ride.

“I thought you said you weren’t going to run?” She seems only mildly disappointed.

“I’m not running. I just… forgot something at home.”

She shakes her head, amused, as if I am a naughty puppy, takes my hand in her warm, dry one and we are back at the flat, in her room.

“I won’t hurt you, I swear.” Her eyes plead understanding. The curtains are drawn. The single bulb in the ceiling burns low from the half-current that we’ve been supplied this night. There is a human head on the bed in a tangled, viscous mess. It doesn’t look quite real, but the smell, heavy and saturated with metal, says otherwise. I back away. Something gives underneath my slippers. I throw up, long and hard and I have no control over my body, this opening and expelling that takes everything in me. I keep going even when nothing else comes out.

Nchedo sighs. “See, you’re supposed to help me clean this, not add you own.”

**

“Sin eater? Like in ‘Supernatural’ or what?” My voice is muffled behind the headscarf I’ve tied around my nose and my own breath bounces back against my neck. I’m sweating. The meagre electricity gives the room a sickly glow and the brush in my hand is down to its wooden block from the force of my scrubbing.

My flatmate pauses. “That bread-dipping thing? How conveniently neat. Abegi,” she rolls her eyes. Please. “As if there would ever be a male sin eater.”

She tells me. School and freedom pale in comparison.

“It’s my first time. I finally graduated, and this was my first assignment.” She stares at the metal bucket full of sloppy human DNA. “I guess I bit off more than I could swallow.”

Her stomach is flatter underneath the wrapper tied around her chest. I have on a pair of surgical gloves from the packet I stole from my father’s pharmacy. Cutting out three of the fingers on each hand will give you a sleeve over an existing pair. It’s not the first time I’ve had to clean something disgusting. In boarding school, I was a pounder – one of the girls whose job it was to pound the mounds of shit in the toilets with logs so that it could pass through the old, encrusted pipes. It takes a lot to make me vomit.

The room is near spotless when I’m done. Who said boarding school is useless?

“Fine, I’ll help you with your assignments,” I say, even though she doesn’t ask.

“Yay,” she claps. She is gorgeous. Her teeth are whiter than sun-bleached bone and shimmer with their own light. I shudder to think of the mincemeat they made of the guy she’d eaten.

I raise my hand. “Under one condition: No more cleansing in the flat.”

Cleansing. That’s what she calls it when she takes a sin away. The man she ate had beaten his wife for the three years of their marriage. One day, he beat her too hard and she did not get up. We pour out his remains at the foot of a tree, in the bushes where he’d secretly buried his wife.  

“Should we get some suya?” she asks. “I’m a bit hungry.”

I resolve never to eat meat again.

**

Our next mission is a houseboy who is poisoning his madam. A man of about twenty-two, he carries a metal bucket with a lid into the grinding quarters of the market. I watch. Nchedo just stands around attracting okada riders who pull up in their motorcycles and ask where we want to go. She waves them away, worrying at her cuticles with the strong, white nails of the other hand.

The industrial grinders are noisy, shrill. I cover my ears as they work grains, seeds, whatever, into a pulp. The boy comes out, lugging the lidded bucket.

“Maybe his madam is wicked,” I say. “You never know, she could be a witch of a woman.”

“You’re justifying poisoning?” Nchedo snorts. “Anyway, this isn’t the first madam he’s killed,” she says. “It’s his second.”

The boy drops the bucket near the base of the Worker’s Union statue, three men with shovels and pickaxes on a plinth. He slides the lid off with the side of his leg and tips something in, sloshing the bucket to mix it. Nobody in the busy market pays attention to him.

“Rat poison. His Oga is away today. He’s making mai-mai. His madam loves mai-mai. The kids don’t. Really, it’s the children he’s after.”

The boy picks up the lidded bucket. His steps are jaunty.

“The children?”

“Mm. He wants to sell them to traffickers and retire across the border. His madam suspects something is up with him but oga thinks she is being hysterical. She’s just had a baby after all. And she is sick.” She shoves me. “Ngwa, go.”

My skin crawls. I am small. I have almost no breasts. Sometimes, I wonder how far Nchedo’s powers extend. Can she see the future? Did she choose me to be her roomie?

I tap the houseboy. “Excuse, can you tell me where Okwadike stadium is?” The stadium is old, run down and isolated. It’s overgrown and nothing good happens there. Drug deals, quick-action prostitution in cars, rape, a few murders. It is a red flag to a bull.

He looks me up and down and points the way. “That way, then when you come to the junction you corner, turn left, then pass one woman selling recharge, turn right and walk o…in fact, come let me escort you.”

I refuse, thanking him. When I set off, he waits and then he follows.

It’s easy to pretend that I am lost. I haven’t been to the state capital since Children’s Day in primary school, when the stadium bore the name of the then-governor. There’s a new stadium now, bigger and everything. Things change each time there is a new person in power.

I sing, both to cover up my nerves and the fact that he is following me. I’m aware of my jeans, the gap between the waistband and the bottom of my t-shirt. A wrong turn here, another there. I lead him down an alleyway. My voice is small and disappears as we pass behind the lumberyard. A wall. There is no thoroughfare I turn around. He fills up the narrow passage, blocking my exit.

He is bigger than I am, strengthened by hard city living. The alleyway stinks of urine. Someone has wiped their shitty behind on the wall. A used condom lies in the corner, covered in soil and flies.  

“Shift and let me pass!” I say.

The houseboy laughs and hate blooms in my chest like fungi, fertilised by all the times I have felt unsafe. I wonder how Nchedo will do it, but I needn’t have worried. She’s behind him, footfalls muffled on the sawdust from the nearby lumberyard. He doesn’t hear her but when I look behind him, he whirls around, eyes flashing, instantly aware that he has become prey. He relaxes a little when he sees Nchedo, his shoulders coming down from around his ears. She is only a woman.

“Pius, how now?” Nchedo says. He stares at her, surprised she knows his name. I turn away, gazing at the pylons, like so many cobwebs above the city. I don’t see what she does, but there is a twisting and crunching.

“Finished.” Nchedo is out of breath and looks about seven months pregnant. She yawns. “I need to lie down.” Her strappy lycra dress has gone from calf-length to above her knee. When we emerge from the alley, the okada men draw lots as to who will take the pregnant woman, and if they recognise her from before, they don’t say anything.

We end up on the lowest bike and the slowest rider, a portly man with wiry hair growing out of his ears. Nchedo has to pull her dress almost to her hips to get on.

When the houseboy comes out a few hours later, it is in a steady stream of black sludge. We finish all our buckets and jerry cans of water trying to flush him down.

“At least this is better than before, abi?” Her voice is hoarse from throwing up. The houseboy’s remains go down, but the inside of the toilet is stained black no matter the amount of Jik bleach I pour inside it.  

“What about the people he works with? He can’t have planned trafficking those children alone. There must be a network.”

“So, you want me to cleanse all of them? With which stomach? Not my job abeg,” she says. “Let’s hit Diamond Pizza. I want the biggest jollof with coleslaw and a half-chicken.” She grins her usual grin, but it doesn’t reach her eyes.

I order a soft serve ice cream and eat it slowly. She’s distracted, staring off into the distance. Her ears twitch as if she can hear something I can’t.

Later that night, she climbs into my bed, waking me with the warmth of her body. A wind blows through the open windows of my room, setting the empty plastic hangers on my rack a-clanking. She curves around my back. Lightning streaks intermittently across the ceiling of my room, but neither thunder nor rain follow.

“What is it?” I ask, but she doesn’t answer. She’s already asleep, her breath heating up a spot on my back through my pyjamas.

**

Nchedo mentions her sisters a lot. It is obvious she misses them.

“My sister Makuo used to protect me when there was a storm. I have never liked them. Amadiora, the god of lightning, he can be one kain changeable.”

I shake my head to dislodge this information sharpish. I can accept what Nchedo is, but talk of mythical Igbo gods and goddesses is a step too far.

The sisters then: There is Obegolu who loves to eat mangoes and Akabeze that sets fires because she is always cold and nearly burned down their mother’s house. Stella is the crier of the family, everything brings tears. Beluchukwu, and Hapuluora her twin sister, Mgborie…

“Mgborie? Who still calls their child Mgborie? Your parents did not do well at all!” I’m laughing hard. “And how many sisters do you even have anyway?”

“I don’t know,” she shrugs. “My mother has them when it is time.”

I stop laughing. A thought has occurred to me. “And the boys? Doesn’t your mother have boys?”

Nchedo snorts. “What can boys do, except cause wahala and then die?”

I don’t ask her by whose hand. It is as if I already know. “I have brothers,” I say.

She rolls her eyes. “Hashtag, not all men.”

We mutually decide not to talk about her family again. That is to say, I don’t ask and she doesn’t volunteer.

**

Another assignment.

“How do you know if a person should be cleansed?”

“I just do.”

“But how?”

Illustration for Sin Eater Omenna issue 13

Nchedo sighs. “How do you know when you need the toilet? Or when you’re hungry?” She takes a glug of warm Star beer straight from the bottle.

 I get the point. The girl we are following though, I’m not sure. Her name is Chimere, one of the most popular girls in school, with her light, ‘half-caste’ skin and long, curly hair. Even though she is a fresher like we are, you’ll never find her under the sun, queueing for a bus. Her boyfriend is a fraternity guy, a Buccaneer, one of the fine boys on campus. He picked her right out of secondary school in Enugu, before she’d even finished. The story goes that he worked it for them to be in the same uni. A rotation of vehicles brings Chimere to school every day – when she deigns to attend lectures. She doesn’t need to be in school to pass her classes. Who would mess with a Capone’s chick?

Looks like we will.

“What did she do?”

My flatmate makes a face. There are dark circles under her eyes. “I can show you,” she says. She slides a hand through my sweat-tangled braids and lays it against my scalp. It heats up, and just when I think I am about to scream from the pain, it fades, and I am standing in a new place.

A dim room. There are curtains on the windows, a creamy chiffon underneath heavy burgundy brocade. A sliver of light comes through the middle of the chiffon, where the heavier set of curtains do not quite meet. The air on my skin is cold from the air conditioner. A hotel room, with maroon carpeting overlaid with beige and brown squiggles, cream walls and a double bed. Chimere stands beside me, model-esque in her heels. Her hair smells of chemicals, hair spray or gel or something. She holds a phone pointed at a bed, around which three men…

It’s as if my head is cracking open, the sound is so loud. I’m in the beer parlour again, sitting under an awning. My ears ring and I waggle my jaw to pop them. Nchedo is watching Chimere and her bodyguards picking up cartons of booze from the supermarket next door. Chimere hangs her wrist, as if she is too delicate to do anything. The same hands that held the camera phone. Every pore on my body opens and pours forth sweat.

Nchedo burps, speaks, without taking her eyes off Chimere and her serfs. “It’s how they break them. The video just helps them stay broken. You say ‘No’ to the Buccaneers, and that’s what they do. You say ‘Yes’, same thing.”

I want to scream, shout, cry. The Buccaneers like to call themselves the gentlemen of cults. Whatever. A sword is just a fancy knife. And Chimere’s hand is on the hilt.

**

The party is by invitation only, but that is just a gimmick to make it more appealing. Everybody wants something they can’t have. The bass-heavy music pounds in my chest. It makes me anxious. It’s one thing getting houseboys, but we have entered the lion’s den. I’m just one small person.

“Relax,” Nchedo says. “Drink something. I won’t need you.”

But I can’t. Everyone is drunk. There are drugs going round, openly, everywhere. I’m afraid somebody will roofie me. I don’t want to end up a girl on a bed in a hotel room.

Nchedo moves to the middle of the floor and dances as if she is alone in the place. I retreat further into the crowd. The Buccaneers watch her: campus boys, men who’ve graduated and others like the Capone who should have left school ages ago but haven’t. They’re all too handsome to sweat, so they stand by the walls. They stare from the cordoned-off balcony where the very important alumni point at girls and have them sent up.  

Someone steps on my foot.

“Jesus!”

They don’t say sorry. In the time it takes for me to look up again, Chimere is approaching her man on the balcony, each step like a baby antelope learning to walk. She curls a hand around his biceps, frowns and whispers something in his ear. He doesn’t turn towards her. Nchedo dances, fluid like water and it is she that the Capone watches, biting his lips like he’s a Nollywood leading man or something. His shirt is open and a gold pendant gleams in the forest of chest hair. I can see why he’s the boss man.

Other girls join Nchedo on the floor. Two have blue-black Sudanese complexions and look identical. Many are bronzed and copper-coloured and ochre, all possible hues of black. I can see the similarity in the way they dance as if it’s something they’ve learned together. They are dressed in skin-tight trousers, mini-skirts, batty riders and cut-out dresses; hips working, thighs strong and arms taut. I relax because it means we might not die today. Reinforcements. I’m sure these are Nchedo’s sisters.

Chimere’s Capone gets a look in his eye. He nods at someone and immediately black t-shirts swoop in, smiles, such charming smiles, hands on waists, on bums, giving the girls drinks and leading them off. Nchedo doesn’t look at me when she goes off but somehow, I hear her clearly in my head: Go home.

**

Does it still count as a massacre if there are no bodies? Seven boys are missing. And Chimere. The Black Axes claim responsibility.

**

The bags under Nchedo’s eyes are bigger and she can’t even finish a tuber of yam by herself anymore. At night, she burns with a fever and her breath stinks of abattoirs. I try to take her to the hospital, but she refuses.

“You may muddy a river, but it will flow itself clean again.”

“What the hell are you talking about?” The scarf is back across my nose. It frightens me, seeing her like this.

“I mean,” a pause to cough, “Think about it. You jump into a river and muddy it up. When you leave, it clears itself. It can become vapour, or liquid or a solid, but water doesn’t just disappear.”

“And what does that have to do with the price of garri in the market?”

She laughs.

I snap at her. “If I drink the water, it disappears.” My phone is in my hand. “I’m calling drop to take you to Amaku.” The nearest teaching hospital is ten minutes away by okada but what if she falls off the motorcycle?

“If you drink water it becomes blood and urine and sweat,” Nchedo says. “Water has no beginning and no end. People drive themselves mad looking for the source of this and that, but all water is the same water.” She coughs again. Clears her nose and swallows it, laughing when I make a face.

“It’s in the bible sef. ‘Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.’ Water has always been here and so too, Idemili, the Mother of water, you know?

I bring her a glass of water and she takes it, gratefully.

“They are burning her house. Our house. All over this state. You nko, if they burn your mother’s house, won’t it make you sick?”

Burning water? She’s not making sense but I don’t say this aloud.

 “Are you dying?” I don’t want to cry but it doesn’t matter. A blink and I am crying anyway.

“Shut up, you big taata,” she says. “Who told you I’m dying? You’re worse than Stella, I swear.” I watch her as she falls asleep.

                           **

By morning, I am on her bed alone. Her things are scattered all over the flat, but her phone is missing. She’s gone. I spy a note near the shoe rack by the door.

‘I am coming,’ it says. So Nigerian to be coming when one is going.

Despite wishing for space all my life, I am not good at being alone. Time stretches, folds in on itself. The nights are twice as long and I wake constantly, pulled from sleep by the silence.

How did I not notice that Nchedo didn’t give me her mobile number? I have no other friends. My phone does not ring, and the only beeps come from my parents Whatsapping me annoying forwarded messages. It adds to my restlessness and worry.

It is this worry that drives me to evening service a few days later. I go to pray that whatever is happening to Nchedo resolves itself. I pray that she is healthy, and her family is well. I pray for her to come back soon, right after I realise, I cannot even go to find her because she hasn’t told me where her family lives. All this prayer, and I no longer believe in the kind of God in whom I was taught to believe, the kind that lets bad things happen to people like me and does nothing, ‘for His glory’. I like having my own personal avenging angel or demi-goddess or whatever Nchedo is. I pray anyway, because speaking my wishes aloud calms me somewhat.

As I cook dinner for one that night, I turn my small radio on so that it feels as if I am surrounded by lots of people. It’s hard for me to cook for one.

The seven o’clock news comes on and the newsreader announces clashes in communities, people burning shrines and artefacts hundreds of years old. I eat my Indomie and egg, out of the pot, standing over the kitchen sink.

**

When I was a little girl, I knew things happened at night while I slept. My siblings would tell stories to scare me: witches who ate small children, monsters grabbing one from under the bed, shadows that aren’t shaped like their owners. They stopped telling them when they realised how much I loved the fear. It was like a loose tooth to me, salty and painful, and I prodded it with my metaphorical tongue.

In the night, while they slept, I stayed awake and waited for things to happen as my bladder filled up. I wanted to see. But the night is tricky, and her children are cunning. Sleep would take me before long. Over the years, I trained myself not to flutter my eyelids as I lay there, waiting. I let my body go slack, breathing deeply and steadily, watching out of the corners of my eyes.

It’s a smell that wakes me, thick and pungent, masculine. I wake up behind my eyelids as the intruder bends over my face, breathing staleness. This is no Night’s child, playing in the shadows. This is real and present danger.

He seizes me by the throat and pulls me out of bed, dashing me to the floor. From below I can smell the greenery on his skin, as if he’s been living in the bushes while a campus war is being fought.

“Where is your friend, eh?” Capone delivers me a backhand when I am slow to answer, and I smash my face against the wall. I have never felt such pain before.

“I don’t know,” I reply but he kicks me in the stomach. The Indomie is sour when it comes back up, and the pepper I’d added burns through my nostrils. He steps on my back, pushing my face into my vomit as if I am an errant puppy.

“I knew something was up… those girls. Me! You people tried me! Who sent you? Where are my boys?” He’s talking to himself. If he wanted me to respond he would let up on the pressure. My mouth is full of my own vomit. He presses and my teeth cut into the skin behind my lips. “Where is Chimere?” He drags me up by my hair and the braids around my temples snap and break. I cover my head so that I don’t bang it anywhere. My wrists bear the brunt of his beating.

“Please…”

“You are begging? I know you people did something. My dibia does not lie. You see this?” He rips his shirt and the buttons fly. He grabs my hand and rubs his stomach with it. His skin is covered in thick, raised scars. Juju. “This is why you could not get me. No Black Axe, no dirty bagga can get me. If you shout, I will kill you here.”

I hadn’t seen the knife before, but here it is, drawing the eye.

“Open your mouth!” He slips the knife in. “Now talk or I will cut your tongue, I swear to God. If you no wound today, call me bastard! I will kill you and nothing will happen.”

I’m glad Nchedo didn’t tell me where she was going. I look Capone in the eye and see an animal. If I knew anything, I’d have told him. As it is, I don’t. My head is a basket of agony and one of my eyes cannot open. He pushes the knife deeper into my mouth and my throat spasms, cutting itself in the process. Blood. He fumbles with his trousers in the other hand. He is pinning my body with all his weight and I can’t breathe. I can’t swallow with the knife in my throat. I’m choking. I am going to die.

There is a bang, and the pressure across my chest is off. I gulp air, coughing, retching, while chaos reigns around me. My roommate is here, clinging onto Capone’s back and encircling him with her limbs. He reaches around, trying to hit her, but his trousers tangle his legs and they both go down. I want to say her name, but my throat is fire. I slip in my own vomit.

They roll about on the floor and there is a cracking sound, like many dry sticks breaking. Capone screams and brings down the hand holding the knife. It comes up and down again, red, but Nchedo holds on. She is strong. The veins in her neck are thick, pulsing, but Capone is strong too and Nchedo is weakening. His struggles are violent but targeted. Nchedo has not managed to seize that arm. It comes down again and I grab it, but my hands are slippery, so I bite down hard on his wrist. His skin is tough. My teeth hurt but he screams and drops the knife, hitting me away.

It is enough. Nchedo tightens her grip and there are more loud pops. He is still fighting. I crawl back to them and hang onto his ear with my teeth. It is bitter with wax.

Nchedo looks me in the face but her eyes are different, yellow, glowing like the sun. I clasp him from behind, digging my hands into his windpipe, trying to crush. Nchedo throws her head back, grimacing with effort.

 The Capone’s death throes are violent.  Nchedo opens her mouth and her neck elongates, widens. She brings her jaw down on the Capone’s head and there is a sound of breaking coconuts. He stills and she forces him down like a lump of stubborn eba. It looks painful.  I help her, taking off his clothes, flinging the belt away. I rub my roommate’s arms as she swallows, cleansing our campus of sin.

I will never be alone again.


Chikodili Emelumadu is a writer and broadcaster living in Brighton, East Sussex. She was nominated for a Shirley Jackson award in 2014 for her short story ‘Candy Girl’. She’s been published in Apex, One Throne, Eclectica and many other magazines and anthologies, including the collection ‘African Monsters’ for which her story ‘Bush Baby’ was nominated for the Caine Prize for African Literature in 2017. She is currently querying agents for her first novel. She tweets as @chemelumadu.