Reading Shola Adenekan’s African Literature in the Digital Age

 

Shola Adenekan’s African Literature in the Digital Age characterizes itself as “the first book-length study on the relationship between African literature and new media.” For a fascinating and inventive volume, this description is both apt and reticent, even if a reminder of the tad neglect of an area of African literary studies that still appears to have a tentative and uncertain reputation among scholars of African literatures. This is, however, not a denial of the evident strides made in literary digital humanities in Africa in the last several years. For instance, there has been a growing body of publications exploring these topics  in the last 5 years, including a recent special issue at Postcolonial Text co-edited by Shola Adenekan himself, together with some of the other prominent scholars in the field—Rhonda Cobham-Sander, Stephanie Bosch Santana, and Kwabena Opoku-Agyemang. A survey of some of the most important volumes of African literary and cultural productions, however, seems to suggest we still encounter the role of digital media hardware and software in African writing as peripheral scholarship to the “serious” work critics are doing in other areas. I can immediately point to three excellent publications that precede Adenekan’s book, all of which either entirely omit or offer a paltry space for a robust engagement with African literary DH

For instance, the outstanding 2021 volume, A Companion to African Literatures edited by the literary scholar Olakunle George, offers a single chapter which, despite its writer’s characteristically brilliant analyses, appears to be, quite frankly, an afterthought that is supposed to reconstellate the literary forms and meanings in more supposedly ‘serious’ and stable forms like print. Although this gesture is consistent in several other instances, it makes a publication such as Adenekan’s a timely and refreshing work that calibrates and potentially refigures the theoretical canons of African literary criticism.

While studies in the intersections of “new media technologies” and African literary and cultural productions are not uncommon, this lack of sustained engagement with the specific ways computer technology influences and transforms literature is also glaring. In its nuanced attention to the form and aesthetics of the digital, therefore, Adenekan’s book takes seriously the discursive implications of the affordances of digital media for both established African writers and a new generation of young writers using the participatory web and blogging to circulate literary forms. This important book recognizes the ways in which the digital age enables new writerly possibilities and an era of openness, while making legible the agency of new literary voices and sensibilities.

One accomplishment of the book is the analytical space it constructs for the enunciation of the digital articulation of literary works that invite us to rethink the ways in which a new regime of digital visibility enables novel understandings of quotidian political and cultural processes. For instance, the inaugurating chapter on network thinking, draws on Adenekan’s previous scholarly background in computing and builds on the work of Manuel Castells and Patrick Jagoda to signal the many layers of relationship and literary networks between the analogue terrain of print publication and that of the digital. Although the philosophical notion of the “rhizome,” developed by Deleuze and Guattari in A Thousand Plateaus, could have greatly enriched Adenekan’s explications of the assemblage of literary connections and authorial multiplicities in African digital spaces, the author makes up for this by invoking metaphors of oral poetics which center on the Anansi trickster spider. Symbolizing the way in which oral networks operated long before print technology, Anansi’s web in Adenekan’s theorizing signifies how networks come into being “through information architecture as well as through the metaphors provided in oral productions and creative writings” (22). In this integration of orality, Adenekan’s volume promotes an understanding of digital media through its connections to the aesthetic strategies of ‘old’ media.

By foregrounding analysis of digital literary networks and their importance to our understanding of literary history in Nigeria and Kenya, African Literature in the Digital Age addresses an important aspect of African literature, astutely explicating the online literary networks that enable an appreciation of global politics, class and literature. Adenekan demonstrates how the digital both reiterates the metaphors of print and connects to oral tradition through the fluidity of textual forms and the dialogic participation of readers in their production and transmission. As rich and middle-class queer Kenyans and Nigerians create communities and find new portals for their work online, they not only transcend the conservative politics of traditional publishing, but also inspire the author’s argument that African digital spaces are marked by class consciousness and sexual politics. Therefore, we encounter imbricating links between discourses of class, sexuality and the body politic in digital texts that center on queerness, and erotic pleasures, born-digital literary forms that challenge the dominance of hetero-normative analyses in African literature. Hence, the volume’s significant dilation on queer politics means we can read it as an important intervention in queer digital studies.

In his closing chapter on social media, the digital emerges as a quotidian zone for the performance of class identities among the literary publics he analyzes. For writers in particular, everyday online experiences are as real and tangible as the dailiness of non-digital spaces. As the author astutely argues, social media for writers such as Chimamanda Adichie and the late Binyavanga Wainana functioned as the location for the free play of literary circulations, personal status updates, and stories conveyed to thousands of followers who may or may not be fans and ‘friends.’ In Adenekan’s brilliant explanation, literary fandoms and friendships as generative sites of artistic practices online often mean that African writers and their publics online socialize both through the written word and through emoticons, emojis, GIFs, and images. Although the book contends that, like linguistic texts, these visual forms of “digital communication all possess aesthetic value” (145), it probably misses a chance here to show the overlapping relations between the ontological visuality of social media and the performative assertion of literary agency among writers. In other words, if African literature online is a class affair among African digital subjects as Adenekan suggests, how are other cultural producers outside of that elite space using selfies, GIFS and other images to equally perform the quotidian? While this question may not be of immediate concerns to the author, it very likely reveals how a disposition for the performative on social media cannot be divorced from both the expression of quotidian aesthetics in literature and the theatrical constructions of comic selves that form a huge archive of political speech on the social web. As the reference to Adichie’s Instagram post in the book’s opening shows, social media offers a playful arena of self-fashioning for writers that suggests that these two latter layers of representation are worthy of more scrutiny.

While this important book restates, and almost romanticizes, the popular idea that “cyberspace represents freedom and democracy” and that “fictional narratives reflect both the restrictions of the printed word and the freedom of online publishing (14), it sometimes takes for granted the extractive relations that exist between the corporate owners of the net’s infrastructures and African digital subjects using these ‘free’ platforms. Indeed, Adenekan recognizes that digital environments are “capitalist commercial mechanisms” and social media are “money-making ventures” that bring artistic practices and commercialization in a “symbiotic relationship” (6). As the author himself might be quick to admit, there is certainly more to be said here. We may ask, who is documenting the large data being produced on social media by African writers and for whom? Also, how does ephemera on social media affect the type and function of the archives produced by writers online?

These questions aside, Adenekan’s African Literature in the Digital Age matters as a field-defining work. It impels the reader to refuse the single story of Africa as a continent that is perpetually confronted with an increasing digital divide. Although digital divide is real, and restates one of Adenekan’s central arguments on class, this book excellently reveals many other stories and narratives. These stories enter on erotic archives, queer subjectivities, the disruptive figure of the modern girl, and other digital subjects whose artistic representations online Adenekan astutely renders legible. The author has done the excellent work the rest of us must now build upon.

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