Musical practice in 21st-century Nigeria can be broadly divided into four major genres: 1) traditional music, 2) popular dance music, 3) church music, and 4) modern African art music. Traditional music can be traced back to the historical roots of the society. It is the music that defines and identifies the people of Nigeria and their culture. The whole gamut of Nigerian culture is embedded in the traditional music, be it cultural, social, political, or religious, historiography, as well as world-view. The music permeates every aspect of Nigerian life. However, the middle of the 19th century witnessed events that transformed the entire cultural landscape of Nigeria. These events were manifested in the form of political governance through the British colonial administration, and through the efforts of Christian missionaries from America and England.
These two domineering forces introduced Western classical music to the main stream of Nigerian socio/cultural life around 1840s.1 Through the colonial and mission schools, as well as churches established by the missionaries, talented Nigerians were introduced to Western music notation, European songs, and musical instruments. It was at these institutions that Nigerians first learned to sing Western songs such as nursery rhymes, folk songs and selected excerpts from major classical works such as Handel’s Messiah and Mendelssohn’s Elijah. In addition, talented Nigerians received private lessons in piano, harmonium, and organ at these schools and churches. All these endeavors consequently led to the emergence of art music composers in Nigeria.
The Golden Age of Church Music (1900–1950)
The first generation of Nigerian composers comprised mainly church organists and choirmasters. They concentrated on writing sacred music for worship in the newly founded churches. Compositions include church hymns, canticles (responsorial prayer songs for soloist and congregation),2 chants for singing Psalms, choral anthems, and cantatas. Their works represent the first attempts by indigenous Nigerians in writing Western classical music. Hence, most of these compositions are very simple, short, and tonal. The harmonization is severely functional following baroque and classical conventions. The music was written for Western musical instruments such as piano, harmonium or organ, and the form, harmony, and style follow European standards.
Nigerian traditional musical instruments were not incorporated into these compositions during this era because they were blatantly prohibited from being used for worship by the early foreign missionaries. In other words, the only instruments that early Nigerian composers could write for were European. However, in spite of the embargo on traditional instruments, it was in this period that we began to witness musical synthesis of European and African idioms. The experiment of conjoining Western elements with traditional African music actually began in the early church. This took the form of employing indigenous languages for texts and using indigenous songs as melodic themes for compositions. Notable composers from the first generation include Rev. Canon J. J. Ransome-Kuti, Rev. T. A. Olude, Akin George, Ikoli Harcourt-Whyte, Emmanuel Sowande (Fela Sowande’s father), Okechukwu Ndubuisi, and Thomas Ekundayo Phillips (Organist and Master of the Music, Cathedral Church of Christ, Lagos, 1914–1962). Thomas Ekundayo Phillips was the first Nigerian to receive professional training in music at Trinity College of Music, London, from 1911 to 1914.
The Age of Concert Music (1950–1960)
This era was represented by the most celebrated Nigerian musician, Fela Sowande (1905–1987). Sowande continued to compose sacred music for divine services in the church, yet he transformed art music in Nigeria from a sacred entity and elevated it to the concert platform in public auditoriums, institutions of higher learning, and radio stations. He introduced solo art songs with piano or organ accompaniment, organ solo pieces, chamber music, and orchestral works to the Nigerian art music repertoire. Although Thomas Ekundayo Phillips wrote two short pieces for organ solo, it was Sowande who composed several large works for organ employing traditional folk songs and indigenous church hymn tunes. No other Nigerian composer has written such a large body of solo pieces for organ as Sowande.
Prior to this era, musical activities were confined to the churches during festive occasions such as Christmas and Easter seasons. With the introduction of vocal solos, chamber music and orchestral works, the venue of musical activities shifted from the church to public auditoriums where secular works could be performed without any inhibitions. In terms of tonality, Sowande introduced chromaticism into the musical vocabulary of Nigerian compositions. He refused to align himself with the atonal school of composers, then in vogue in Europe and America. He chose to move his Nigerian audience gradually from the tonal convention of the baroque/classical era to romantic chromaticism. Sowande must have felt that jumping from the traditional tonal system to atonality would have been too wide a leap and too radical for the Nigerian audience to appreciate. Although chromatic passages are prevalent in his organ works, Sowande left the idea of atonality for the next generation of Nigerian composers.
The second generation of Nigerian musical experience also ushered in a new form of musical integration known as pan-Africanism. Sowande, unlike his predecessors, went beyond employing Nigerian folk songs in his works; rather, he included popular tunes from other African countries into his compositions. Hence, one would hear indigenous songs from Nigeria and other African societies in his works. For instance, he borrowed a Ghanaian folk song in his African Suite for String Orchestra.3 In addition, this era introduced the concept of global interculturalism into Nigerian music language. We must give credit to Sowande for being the first Nigerian composer to go so far as to borrow spiritual tunes from the African-American culture. He uses spirituals in his solo art songs and choral anthems, as well as organ pieces.
The Age of Atonality (1960 to present)
The third generation of modern Nigerian composers consists of highly talented musicians, both composers and scholars, who received intensive training in the European tradition in several British Royal Schools of Music, as well as training in ethnomusicology in American universities. Thus, it would be correct to refer to these musicians as composer-ethnomusicologists. From the 1960s, foreign-trained Nigerian composers embarked on intensive research into the traditional music of their society to enhance a better understanding of its component materials, structure, stylistic principles, tonality, function and meaning in the society, the instrumental resources, organization of ensembles, rhythmic basis of instrumental music, organization and techniques of vocal music, melody and polyphony in vocal as well as instrumental ensemble, speech and melody, theoretical framework, and interrelatedness of music and dance. The focal point has been cultural renaissance and the search for nationalistic identity, that is, how to combine the new art music with the African roots.
It is from this period that we witness for the first time compositions involving both traditional African and Western musical instruments. Prior to this era, music notation specified only Western instruments. African instruments were not included in the scores of the early composers but rather used for supportive purposes and to create spontaneous improvised rhythmic background for vocal songs. Such instrumental rhythmic patterns were never notated until the era of the composer-ethnomusicologists. In fact, there are works from this period composed exclusively for traditional instruments such as Akin Euba’s Abiku No. 1 for Nigerian Instruments (1965). This work was composed for a dance drama, Iya Abiku, choreographed by Segun Olusola and videotaped by the Nigerian Television Authority for presentation at the International Music Center Congress on “Dance, Ballet and Pantomime in Film and Television,” in Salzburg, Austria, 1965.4 The third generation composers aim to make the music more appealing to their local audience. In other words, the Africanisms in the music are meant to captivate and draw the larger society to the works.
In terms of tonal organization, this group of Nigerian composers was tutored in the theoretical principles of the early 20th century such as the twelve-tone system, atonality, and octatonic scales. Pioneers of atonal compositions in Nigeria employed these methods in two ways. First, some of the compositions are written strictly in Western idiom following the styles of Arnold Schoenberg, Alban Berg, and Anton Webern. Works in this category are practically European without any interjection of African traditional music. Their form, texture, instrumentation, rhythmic organization, and tonality are Western. The second category of 20th-century compositions in Nigeria incorporated some Africanisms. These compositions are partly Western and partly African. They are best described as syncretic or intercultural compositions—the amalgamation of European and African musical resources. Prominent composers of atonal music in Nigeria are Akin Euba (1935–), Ayo Bankole (1935–1976), Joshua Uzoigwe (1946–2005), and Godwin Sadoh (1965–).
Akin Euba
Akin Euba is a Yoruba composer. He studied piano performance and composition at the Trinity College of Music, London, in the 1950s. In 1966, he received a master’s degree in ethnomusicology from the University of California, Los Angeles, and the Ph.D. in ethnomusicology from the University of Ghana in 1974. Most of his piano compositions were written in the 1960s. Interestingly, these piano pieces are all based on Western atonality and twelve-tone row. Examples of these works include Impressions from an Akwete Cloth (1964), Saturday Night at Caban Bamboo (1964), Tortoise and the Speaking Cloth (1964), Four Pieces from Oyo Calabashes (1964), and Scenes from Traditional Life (1970).5
Euba’s compositional technique in his piano pieces is on two levels: 1) He first creates traditional rhythmic patterns on the score, and then 2) assigns melodies, which are atonal or twelve-tone, over the rhythms. In this way, the clashing dissonances are not easily perceived by Nigerian audiences. The listeners are more immersed in the irresistible rhythms emanating from the pieces, which move them to dance and easily eradicate the contemplative aspect of the musical performance. In terms of rhythmic drive, Euba’s piano works imitate dundun drum music, one of the most popular traditional ensembles among the Yoruba of southwest Nigeria.6 Another way that Euba deploys atonality in his compositions is through the use of ostinati. His approach directly imitates the traditional African technique in which the ostinato accompaniment harmonically is not in consonance with the melodic line, but rather, the ostinato is merely supplying a melo-rhythmic accompaniment. Euba uses the atonal texture to create dissonant percussive sounds as found in traditional drumming among the Yoruba. The dissonant lines help to simulate and reinforce the indigenous sonority in the music and make the piano sound like African traditional drums.
Joshua Uzoigwe
Joshua Uzoigwe belongs to the Igbo ethnic group in Eastern Nigeria. He studied piano and composition at the Guildhall School of Music & Drama, London, from 1973 to 1977. He later studied ethnomusicology under John Blacking at Queen’s University, Belfast, Ireland, from 1977, and subsequently received the Ph.D. degree in 1981. Uzoigwe uses various types of pitch collections in his compositions, ranging from tetratonic, pentatonic, hexatonic, heptatonic, octatonic, diatonic scales, atonality, and the twelve-tone method. He uses these scale systems to evoke melodic and harmonic nuances of Igbo music7 in his compositions. For instance, he uses the twelve-tone row in Oja for wind quartet. Uzoigwe began to use dodecaphony while studying at the Guildhall School of Music & Drama. Often, he breaks the row into minute ‘cells’ and then shuffles them around to create a very interesting work. The pitch collections are organized into basic sets to create musical form through permutation, repetition, variation, and improvisation. In addition, Uzoigwe uses twelve-tone technique and atonality in a unique way by combining melo-rhythmic patterns drawn from Nigerian musical culture with specific tone colors. Meki Nzewi defines melo-rhythm, his own term, as “a rhythmic organization that is melodically conceived and melodically born.”8
Uzoigwe’s conception of the twelve-tone method differs from Arnold Schoenberg’s. Uzoigwe defines a tone row as an “ordered set of tones which is derived from an ordered set of drums and musically deployed in certain specific procedures and its basic root is in Igbo musical system.”9 Indeed, tonal organization in Uzoigwe’s music is deeply embedded in his traditional musical practice, and his works are based on its theoretical framework. This ‘cultural-tone row’10 method is exemplified in his Ritual Procession for European and African orchestra and the Talking Drum for piano. One of the movements of the Talking Drum is based on a row of ten tones, which is associated with ukom music.11
Ayo Bankole
Ayo Bankole was born on May 17, 1935, at Jos, in Plateau State of Nigeria. He belongs to the Yoruba ethnic group. In August 1957, Bankole left Nigeria on a Federal Government Scholarship to study music at the Guildhall School of Music & Drama, London. He concentrated on piano, composition, organ, harmony, and counterpoint studies. While at Guildhall, Bankole experimented12 with simple works and compositions based on 20th-century tonality. After four years of intense studies at Guildhall, Bankole proceeded to Claire College, University of Cambridge, London, where he obtained his first degree, the Bachelor of Arts in Music, 1964. While at Cambridge as an Organ Scholar (1961–64), Bankole earned the prestigious Fellowship of the Royal College of Organists (FRCO), making him the second and last Nigerian to receive the highest diploma in organ playing given in Great Britain. At the end of his studies at Cambridge University in 1964, Bankole received a Rockefeller Foundation Fellowship to study ethnomusicology at the University of California, Los Angeles. In 1969, he was appointed Lecturer in Music at the University of Lagos, Nigeria, where he embarked on an in-depth research on Nigerian traditional music and presented scholarly papers at conferences. At the University of Lagos, he combined the role of music educator, composer, performer, and musicologist.13 In addition to his academic pursuits, Bankole founded several choral groups in Lagos and was very active as an organist in several churches, including the Cathedral Church of Christ, Lagos (the headquarters of the Anglican Communion Nigeria, and the seat of the Anglican Archbishop) and St. Peter’s Anglican Church, Lagos.
Bankole: Toccata and Fugue
Nigerian composers began experimenting with new tonal resources in their works from the 1960s. This era can be regarded as radical and avant-garde in the history of musical composition in the country. The then young composers, fired up by the new 20th-century compositional devices they were exposed to at the schools of music in London, partially abandoned the tonal system of the preceding era. I am very careful to choose the word ‘partially’ because some of the compositions in this period are also tonal. In 1960, Bankole wrote his first composition for organ entitled Toccata and Fugue.14 In his notes to the music, Bankole informs us that this work represents one of his first attempts in the world of atonality. Being his first product in this musical language, the work is more of a blending of several musical styles of the European epochs. At this early stage, while trying to break away from the ‘old order’ of tonality, the Toccata and Fugue is more of a transitional musical work between the 19th and 20th centuries. The young composer had not yet arrived in the world of atonal writing. According to him, this piece maintains structural allegiance to the king of baroque, J. S. Bach. However, while the overall structure and the process of thematic development are in strict accord with the baroque tradition, the melodic style is not. This is because, although there is no serial line to dictate melodic progression, freedom of tonality has been achieved through the preponderant use of severe neo-impressionistic chromaticism. Apart from these points, the music belongs to several ages of musical experience, absorbing Beethoven’s surprise build-up and “power-cut,” Brahms’ dark orchestration, Bach’s virtuosity (especially his powerful cadenzas) and chord clusters suggesting certain moments of Max Reger.
The composer emphatically states that, “no conscious effort is made to inject African traditional styles (or for that matter any of the styles mentioned above) into the work, and if these are felt, their roles should not be exaggerated.”15 Hence, a discussion of this piece will strictly be in Western theoretical style.
The Toccata is built on several short chromatic figures, which are later employed as themes for the Fugue. Generally, the chromatic figures consist of ascending and descending melodic cells as well as ‘jumping’ intervals. The melodic cells appear in various forms: simple eighth notes, rapid-moving sixteenth notes, and triplets. Structurally, the toccata is in three-part form. The A section introduces the main melodic cells in the manuals and the pedal. Following the introduction are various manipulations of the thematic materials (measures 1 to 35). Example 1 shows the A section of the toccata. The B section commences from measure 36 and ends in measure 47. Here the left and right hands are filled with massive chords, while the pedal is occupied with descending sequential passages. The pedal part comprises virtuosic fast-moving intervals of 4ths, 5ths, diminished 5ths, and inversion of wide leap intervals from the A section. The A section returns in measures 48 to 69. In the final section, the pedal is occupied with sequential repetition of the descending chromatic figure. Example 2 shows the B section of the Toccata.
Bankole’s choice of chords in this toccata includes open 4ths, 5ths, 6ths, octaves, diminished 5ths, minor 7ths, and tone clusters. He deliberately avoids functional harmony and conventional cadential resolutions. Some of his cadential resolution techniques include 1) octave descent in the pedal (mm. 16–17); 2) ostinato in the pedal to distillate tonal resolution; 3) sequential repetition in pedal; and 4) pedal point. With these four methods, Bankole was able to confine this composition within a contemporary milieu. Although it is not easy to pinpoint the exact key of the toccata, the piece opens with a pedal point on E and it closes with the third inversion of F-sharp chord resolving finally on E (mm. 68–69).
The Fugue has two main themes; hence, it is a double fugue. The fugal themes are derived from the ascending and descending chromatic figures (m. 9 R.H. and mm. 11–12 L.H.) as well as “jumping” intervals (m. 9 in the pedal) from the Toccata. It opens with the first theme in the left hand (mm. 1–4) and a real answer in the right hand (mm. 5–8). Following is an introduction of the second theme group in m. 11. The first and second theme groups are supported by counter subjects. The exposition closes with a reappearance of the first theme group in the pedal while the manual accompanies with the counter subject. Example 3 shows the two theme groups in the exposition.
The episode (mm. 17–75) presents the two ideas in diverse varied forms: diminution (m. 32 R.H.), augmentation (mm. 33–40 pedal), short fragments (mm. 26–27 L.H.), pedal sequence (mm. 45–49), and an alternation of modified versions of first theme and second theme groups in the pedal, while the manual accompanies with thick chords, diminished 5ths, and tone clusters (mm. 64–75). The final entry of the first and second themes appear in the pedal from measures 76 to 87. Example 4 shows an episode of the Fugue. Bankole closes the fugue with a virtuosic pedal cadenza derived from the two theme groups (mm. 88 to the end). This wonderful piece ends with an unusual dominant seventh chord resolving on C in m. 97. Bankole did his best to avoid functional harmony in this masterpiece; however, he found it very difficult to evade the sonorous nuance of dominant seventh resolution.16 Example 5 shows the pedal cadenza in the finale of the fugue.
Conclusion
Modern Nigerian composers have produced a large repertoire of art music from their introduction to European classical music in their home country and abroad. A critical study of these compositions reveals dynamic growth of musical language from the established tonality of the baroque/classical era and the romanticism of the 19th century, to the early 20th-century atonality and twelve-tone method. Indeed, the musical language of contemporary composition in Nigeria has been dynamic. At this point, it is important to stress that the third generation of Nigerian composers did not rely exclusively on atonal writing; some of their solo songs, choral anthems, piano and organ pieces, chamber music, and orchestra works are based on other types of pitch collections such as diatonic, octatonic, and pentatonic scales. Nigerian audiences appreciate the interjection of well-known songs in classical pieces, and these songs are mostly in tetratonic and pentatonic modes. Furthermore, Ayo Bankole’s Toccata and Fugue (for Organ) is one of the few exceptions in terms of thematic usages. Pan-Africanism and global interculturalism became more pronounced in the works of the third generation of Nigerian composers. Popular folk tunes, traditional songs, indigenous Christian hymn tunes, and dance band themes from different ethnic groups within Nigeria and other parts of the African continent are incorporated into art music compositions. Some of the composers even went as far as the Middle East, India, and America to incorporate musical resources into their works. Prominent features of African-American music in Nigerian art compositions include spirituals, gospel, and jazz idiom. Musical creativity in Nigeria today is nationalistic, Pan-African, and globally intercultural.
