Abena Busia Quotes

Historically leadership and the concept has always been the top down one most of us who do leadership training we do the bottom up leadership you don't impose structure you figure out organically who the people are.

The idea of family however conceived is at the root of old family structure and we leave in a world were those family structure are in the end the basis of the legal, religious,social and state laws under which we live.

Violence is both visible and invisible.

Yes, and we will come back to that and the matter of your hidden histories. But I now want to ask a question about something that not many people think and talk about. And that is, what is a catholic grasp, if you like, of the place of Black writers in British society? I had the privilege of hearing you speak, five years ago, at [the] African Literature Association conference in Germany and I remember being struck by your keynote speech, about the way you could so clearly map the progress of Black writing, the recognition of Black writing and the issues that Black writers had taken on in the public space: naming the challenges and difficulties you face in the sense of not just what you wrote but that you wrote at all, that you existed at all. And I was wondering if you could share a little bit of that activist part of the collectivity before we return to the question of your personal creativity.

For we are not tortured anymore; we have seen beyond your lies and disguises, and we have mastered the language of words, we have mastered speech and know we have also seen ourselves raw and naked piece by piece until our flesh lies flayed with blood on our own hands.

A lot of work is being done by feminist because we have to think about breaking the glass ceilings and think about if the systems we have been living under will work for us what is different what to do.

What makes a leader different is the different communication styles respecting different forms of leadership.

It was a good piece because it creates the atmosphere and the vision. Carole is very interesting, of course, because she is the woman of disguises. The woman who has a secret that she needs to [or] feels she needs to keep quiet about in order to negotiate. I love her mother who is like, “I am a Nigerian and so are you, and we’re not going to get past this, so let’s...” The scenes with her mother and the ways in which the mother helps her re-find herself by dealing with, who is the person that you’re going to marry. I will ask you now about the structure of this particular book and the multiple voices, the twelve different voices, all of whom are connected – some intimately, some tangentially.

Well, you did it very well, I must confess . You do succeed in bringing us along. To the point where I am about to send your novel to somebody facing that dilemma. Because it’s not easy on either side. And to be honest, yours was the first thing I read that made it so clear how difficult it was, but at the same time humanised the process both from the point of view of the person transitioning as well as the point of view of the people receiving them. Her grandmother’s responses, the point where her grandmother says, “Look, love, I was born in the 1920s” or whatever it was, you know, “You do your thing but it’s too late for me, I’m a hundred, take it or leave it!” (APAB and BElaughing) “I love you anyway, you can come to the farm but that... I’ve got other things to fight!” Which was also very [much] to the point. Her grandmother had had different things to negotiate, generations of displacement, fatherlessness or in her case, a father who didn’t get it, and looking for her daughter for seventy years. So, again, the complexity of the stories that get bound up in this vision of “This is who we are and need to understand”.

Dreamers remember their dreams when they are disturbed;And you shall not escape what we will make of the broken pieces of our lives.

Her first non-fiction book, Manifesto, on never giving up, is to be published next month. And she has taken that wit and wisdom so many places, including, most crucially, the academy, where today she is professor of creative writing at Brunel University in London and vice-president of the Royal Society of Literature.

It’s interesting though. I had a similar experience very, very recently. I am working on an epic poem, in fact, of Black women all over the place, the spirit of a Black woman from what is now Ghana who is following her lost daughters in all these spaces and through time. And I was so excited to discover that book about Black Tudors, Black people in Tudor England.1 What excited me was looking at the timeline. I grew up in this little English country village outside Oxford which was part of the divorce settlement between Henry VIII and Anne of Cleves ... (laughs)... documented! And I found enough material in this book on Black Tudors to decide that one of my little daughters is going to get lost in Standlake in Anne of Cleves’ manor house!

I came to the United States of America conscious of my African-ness, conscious of my blackness, I became conscious of women studies and became a feminist.

You cannot know how long we cried until we laughed over the broken pieces of our dreams.

Thank you! That’s a wonderful concluding statement. As always, moti-vating us to be inspirational and think about our own lives. On that note, I would like to thank all of you who are out there in different parts of the world, those of you who are in this room, for being here. This has been a privilege.