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Introduction
Environmental degradation is among the most critical 

global challenges, particularly for marginalized communities 
whose livelihoods are inextricably tied to the natural environment. 
Through literature, the interdependence of human and ecological 
systems becomes both a subject of critique and a call to action. 
Arnold Judoka's LongWalk to a Dream examines the intersecting 
crises of environmental exploitation, social injustice, and 
resistance in Nigeria's Niger Delta. By dramatizing the lived 
experiences of oppressed communities, Udoka critiques the 
exploitative practices of multinational corporations and the 
complicit negligence of political authorities. This analysis, 
through the lens of ecocriticism, unpacks the narratives portrayal 
of environmental resistance and the moral imperatives it demands 
of humanity.

Synopsis of Long Walk to a Dream
Long Walk to a Dreamis a play set in the oil-rich, 

ecologically devastated Niger-Delta, specifically Peteke 
Kingdom. The story begins with Wariboko, the first son of King 
Pereware, who is reluctantly helping Odum, the priest; prepare a 
shrine for a council of elders. Wariboko's reluctance stems from 
his involvement in the Pogwa Boys, a radical group opposing 
Prime Oil's exploitation of the land. The group, made up of young 
men from Peteke Kingdom, is divided on how to respond to the 
crisis, with some advocating for violence, while Wariboko and 
Boro push for restraint. During the council meeting, a madwoman 
named Sekiri interrupts, warning of plenty of mad men. After her 
dismissal, the Pogwa Boys surround the shrine and are allowed to 
present their grievances.

 The situation escalates when a bloodied Altar Boy, 
Woman, and Catholic Priest burst into the meeting, followed by 
Senator Ibinabo, who reveals that the Catholic Church in Ogiri 
was bombed during Morning Mass. She narrowly escaped death 
and expresses concern for Miene, a journalist who was also 

Ecological Justice and Human Struggles: An Eco-critical 
Study of Arnold Udoka's Long Walk to a Dream

Charity A. Angya and Iveren I. Sambe
Benue State University, Makurdi

charityangya@gmail.com iverensambe@gmail.com&
08069113116   &08054501748

Abstract
This paper examines an eco-critical analysis of the environmental 
and social consequences of oil exploitation in Nigeria's Niger 
Delta, as depicted in Udoka's Long Walk to a Dream. The aim of 
the research is to examine how the play critiques the intersection 
of environmental degradation, social injustice, and resistance 
movements in the region. The findings of the study show that the 
play highlights the devastating effects of oil extraction on local 
communities and the environment, while also exploring the 
resistance of local groups demanding ecological justice. The 
conclusion emphasizes the need for systemic changes to address 
environmental and social equity. Based on these findings, the 
paper recommends strengthening environmental regulations, 
holding corporations accountable, empowering local 
communities, and promoting international advocacy for 
environmental justice.

Keywords: Ecological Justice, Ecocriticism, Environmental 

Degradation, Resistance Movement  Niger Delta

COOU JOFOCUS: COOU Journal of Folklore and Cultural Studies, Vol. 5, No. 1, 2025
Charity A. Angya & Iveren I. Sambe - Ecological Justice and Human
Struggles: An Eco-critical Study of Arnold Udoka’s Long Walk to a Dream

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mailto:charityangya@gmail.com
mailto:iverensambe@gmail.com


Environmental Degradation and Resistance in Long Walk to a 

Dream
The Niger Delta, as depicted in Long Walk to a Dream, is 

not just a geographical setting but a contested space where 
environmental degradation and social injustice intersect. Udoka 
portrays the devastating effects of oil exploitation through vivid 
imagery and the experiences of his characters. Gas flaring, 
pipeline explosions, and oil spills that have become the lot of the 
people termed by the author as "earth-shaking explosions" (Udoka 
23) underlining the multifaceted crises plaguing Peteke Kingdom. 
This depiction also corresponds to the ecojustice movement, 
which emphasizes how the ecological harm. Is borne 
disproportionately by marginalized communities. As Boro 
declares in the play: The first reason for the struggle is the 
environment. The second reason is the environment. And the third 
reason is the environment! Not cash! If the environment dies, we 
die (Udoka 37).

This statement reflects the ecojustice critique of neoliberal 
exploitation. Boro's advocacy for cautious, collective action 
highlights the tension between violent rebellion and nonviolent 
resistance, a recurring theme in postcolonial ecocriticism. His 
leadership contrasts with Teke's impulsive aggression, illustrating 
the moral and strategic dilemmas faced by resistance movements.

Symbolism and Localized Resistance
Udoka integrates potent symbols to emphasize the stakes 

of ecological resistance. The recurring motif of polluted 
waterways, as described by Sekiri, encapsulates the degradation 
of life-sustaining ecosystems: “I caught the fish in the creek last 
week… My canoe could not go far because of the black oil on the 
water. As I was waiting, the poor, dead fish floated to me quickly; I 
rescued it” (Udoka 29).

involved in the bombing and has gone missing. The tension rises 
further when Monsignor Ekaikaw, the priest, limps in after 
receiving medical treatment. The reappearance of Miene 
reassures Ibinabo that the events will be reported to higher 
authorities, including the Governor and President. Ibinabo 
contacts the President, who promises justice. The play concludes 
on a hopeful note, with the community uplifted by the President's 
promise, which carries weight due to his reputation for integrity.

Theoretical Framework
Ecocriticism, as a literary theory, analyzes the 

representation of nature in literature and the ways in which these 
representations influence cultural perceptions of the environment. 
As Greg Garrard notes, literature concerns "how literature 
reflects, engages with and influences our attitudes towards the 
environment" (15). It bridges literary studies and environmental 
theory, emphasizing how texts represent the relationship between 
humans and nature (Salma Monai & Joni Adamsen 5). While 
traditional ecocriticism often focuses on preserving the natural 
world for its intrinsic value, more recent approaches such as 
ecofeminism and postcolonial ecocriticism challenge the 
systemic inequalities that perpetuate ecological harm. For 
instance, Greg Garrard's concept of ecojustice examines how 
marginalized communities disproportionately bear the brunt of 
environmental degradation. These frameworks are particularly 
pertinent in the Niger Delta, where oil extraction exacerbates 
economic inequities and ecological crises.

Udoka's Long Walk to a Dream conforms to these theories, 
critiquing the ecological destruction caused by multinational oil 
corporations. Beyond portraying physical devastation, the play 
interrogates the sociopolitical systems enabling this exploitation. 
The protagonist, Wariboko, embodies a community's resistance, 
illustrating the power dynamics between local traditions and 
global capitalism. Such themes resonate beyond the Niger Delta, 
offering insights into global struggles for environmental equity.

COOU JOFOCUS: COOU Journal of Folklore and Cultural Studies, Vol. 5, No. 1, 2025
Charity A. Angya & Iveren I. Sambe - Ecological Justice and Human
Struggles: An Eco-critical Study of Arnold Udoka’s Long Walk to a Dream

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Historical Resonances and Global Parallels
While Long Walk to a Dream is rooted in the specific 

struggles of the Niger Delta, its themes resonate globally. The 
exploitation of Peteke Kingdom parallels ecological injustices in 
other resource-rich regions, such as the Amazon Rainforest and 
Indigenous territories in Canada. In each case, multinational 
corporations prioritize profit over the welfare of local 
communities, perpetuating cycles of poverty and environmental 
destruction.

The historical allusions to figures like Isaac Boro and Ken 
Saro-Wiwa reinforce this broader relevance. These characters 
signify the sacrifices made in the fight for ecological justice, their 
legacies serving as a rallying cry for continued resistance. 
However, Udoka's nuanced portrayal avoids hagiography, instead 
highlighting the complexities and contradictions inherent in 
activism. For example, Boro's shift from militant resistance to 
caution reflects the internal tensions within the Niger Delta's 
struggle for self-determination.

Udoka's Long Walk to a Dream critically examines the 
devastating consequences of environmental degradation in 
Nigeria's oil-producing states. In a 2016 interview with Iveren 
Sambe, Udoka explained: “Although Long Walk to a Dream 
borrows from the story of the summary execution of four Ogoni 
chiefs in a shrine; and the characters bear Annang and Izon names, 
the play speaks for all the oil-producing communities in the Niger 
Delta” (Sambe Interview).

This perspective aligns with Jonas Akung's observation 
that the play “portrays liberation struggles tied to the Niger Delta 
question, using compelling narratives to illustrate ecological and 
socio-political issues” (203). Udoka further elaborated in a 
separate interview with Edozie Udeze, revealing his firsthand 
experience with oil pollution and its impacts: “As a native of Abak 
in Akwa-Ibom State, I grew up amidst the throes and throngs of oil 

Sekiri's dialogue weaves personal tragedy into a broader 
narrative of ecological collapse. Her mental state mimics the 
disarray of her environment, drawing attention to ecofeminist 
readings that link the exploitation of land to the marginalization of 
women. Furthermore, her seemingly nonsensical statements 
about sharing the poisoned portray the communal suffering 
induced by ecological harm.

The Pogwa Boys embody the region's resistance to 
systemic oppression. Their debate over strategy whether to adopt 
violent measures or seek dialogue points to the historical struggles 
of Niger Delta activists. Wariboko's preference for diplomacy 
brings to the forefront Udoka's overarching message: sustainable 
change requires collective action grounded in reason, not reaction. 
This complies with Ken Saro-Wiwa's nonviolent advocacy, which 
the play explicitly honours through the character Kenule.

Broader Implications: From Niger Delta to the World
The play's depiction of ecological devastation transcends 

its local context, inviting audiences to consider its implications for 
global environmental policies. Just as Peteke Kingdom grapples 
with the consequences of oil exploitation, other regions face 
similar challenges under the Anthropocene's framework. This 
indicates that the environmental era, marked by humanity's 
profound impact on the planet, demands urgent reevaluation of 
development paradigms.

By juxtaposing Peteke's plight with global examples, 
Long Walk to a Dream critiques the systemic inequalities 
perpetuated by extractivism. It calls for an ecocentric worldview 
that prioritizes sustainability and equity. Udoka's vision extends 
beyond mere critique, advocating for actionable solutions rooted 
in community empowerment and international solidarity.

COOU JOFOCUS: COOU Journal of Folklore and Cultural Studies, Vol. 5, No. 1, 2025
Charity A. Angya & Iveren I. Sambe - Ecological Justice and Human
Struggles: An Eco-critical Study of Arnold Udoka’s Long Walk to a Dream

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The historical context of figures like King Jaja of Opobo, 
Isaac Adaka Boro, and Ken Saro-Wiwa further enriches the play's 
narrative. King Jaja's resistance to colonial exploitation typifies an 
early struggle against ecological imperialism. Similarly, Boro's 
1966 declaration of the Niger Delta Republic marked the first 
armed protest against systemic oppression, while his eventual 
death underscored the region's fraught battle for autonomy 
(Akung 203).

Ken Saro-Wiwa's leadership in the Movement for the 
Survival of Ogoni People (MOSOP) represents the non-violent 
counterpoint to Boro's militancy. Saro-Wiwa's activism 
culminated in his 1995 execution, which Amnesty International 
decried as a government clampdown on dissent (Amnesty 
International). His martyrdom galvanizedglobal awareness of the 
Niger Delta's plight, highlighting what Human Rights Watch 
described as “systematic repression” aimed at silencing 
opposition (Human Rights Watch 18).

Udoka honours Saro-Wiwa's legacy through the character 
of Kenule, who embodies resilience and resistance. The 
narrative's exploration of ecological degradation and socio-
political oppression invites reflection on the systemic issues that 
perpetuate exploitation in the Niger Delta.

As A. Rowell notes, multinational corporations like Shell 
have long benefited from governmental complicity, enabling the 
continued devastation of the region (Rowell). This complicity is 
further evidenced by J. R. Udofia's 1990 letter to the police 
commissioner, highlighting threats of disruption during peaceful 
protests against Shell (Udofia 2).

Ultimately, Long Walk to a Dream illustrates how the 
intertwined struggles for environmental justice and human dignity 
persist in the Niger Delta. The play's dedication to eco-martyrs 
such as King Jaja, Isaac Boro, and the Ogoni Nine underscores the 

pollution, oil exploration, and the attendant consequences… Now, 
the people are avowed to pay the ultimate price to redeem their 
situation.”

At its heart, the play underscores the inseparability of 
ecological health and community survival. Boro, a central 
character, encapsulates this message in the first scene during his 
conversation with the king, emphasizing that the environment 
poses a threat to the survival of Peteke Kingdom, and that it's 
degradation is the primary cause of struggle because if the 
environment perishes, the very existence of the kingdom and it's 
people is. at stake.

This sentiment relates to the ecojustice movement, which, 
as Saro-Wiwa declared in his 1992 address to the UN Working 
Group on Indigenous Populations, seeks to ensure that 
communities devastated by resource extraction receive justice and 
reparations (Saro-Wiwa 1).

The plight of Ogoni land is emblematic of this struggle. Chief 
Nzidee's 1970 petition to the then Rivers State military governor 
decries Shell-BP's operations, asserting they were “seriously 
threatening the well-being and even the very lives of the Ogoni” 
(Nzidee 3). This ecological crisis is vividly depicted in the play's 
opening, where a pipeline explosion disrupts the shrine meeting. 
Odum laments, “Oh, pipeline explosions. Another spillage, I 
suppose, and that has become our lot” (Udoka 23).

Similarly, Sekiri's fragmented dialogue highlights the 
pervasive despair: “I caught a fish in the creek last week… My 
canoe could not go far because of the black oil on the water. As I 
was waiting, the poor, dead fish floated to me quickly; I rescued it” 
(Udoka 29). This portrayal harmonizes with J. Ushie's assertion 
that the Niger Delta has been “completely vandalized”, leaving its 
people “amid oil spillages and round-the-clock gas flares” (Ushie 
8-9).

COOU JOFOCUS: COOU Journal of Folklore and Cultural Studies, Vol. 5, No. 1, 2025
Charity A. Angya & Iveren I. Sambe - Ecological Justice and Human
Struggles: An Eco-critical Study of Arnold Udoka’s Long Walk to a Dream

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being and even the very lives of the Ogoni” (Nzidee 3).

The environmental justice movement's most poignant 
moment, however, revolves around Ken Saro-Wiwa. Saro-Wiwa, 
as Human Rights Watch describes, tirelessly campaigned for the 
rights of the Ogoni people through the Movement for the Survival 
of Ogoni People (MOSOP). His activism highlighted the 
ecological destruction and human rights abuses inflicted by oil 
companies operating in Ogoni land. In 1992, during the UN 
Working Group on Indigenous Peoples in Geneva, Saro-Wiwa 
declared: “Petroleum was discovered in Ogoni in 1958, and since 
then, an estimated $100 billion worth of oil and gas has been 
extracted from Ogoni land. In return, the Ogoni people have 
received nothing” (Saro-Wiwa 4).

Saro-Wiwa's leadership culminated in the publication of 
the Ogoni Bill of Rights in 1991, which empowered MOSOP to 
seek international intervention in the face of federal neglect. 
However, his activism led to his arrest and eventual execution in 
1995, alongside eight other Ogoni activists. Amnesty 
International denounced Saro-Wiwa's death as a miscarriage of 
justice, emphasizing his role as a prisoner of conscience (Amnesty 
International 12).

The systemic militarization of the Niger Delta, vividly 
depicted in Long Walk to a Dream, was intensified under General 
Abacha's regime. Leaked directives from Shell to its Nigerian 
counterparts illustrate corporate complicity in suppressing 
resistance (Rowell 304). Additionally, Human Rights Watch 
revealed that the murder of the Ogoni Four was used as a pretext 
for the military's brutal “wasting operations” in Ogoniland, 
spearheaded by Lt. Col. Komo and Major Okuntimo (Human 
Rights Watch 14). These operations targeted protestors, resulting 
in arrests, beatings, and the widespread destruction of property.

enduring fight for liberation and ecological restoration.

The Niger Delta's environmental crisis is central to the 
narrative of Arnold Udoka's piece, Long Walk to a Dream. The 
play captures the devastating consequences of oil exploitation, 
particularly for women and marginalized communities. Female 
characters such as Senator Ibinabo, Usenekong, and Miene suffer 
severe injuries from a bomb blast linked to Prime Oil, a 
fictionalized symbol for oil cartels like Shell, Chevron, and 
Texaco. These corporations, as Amnesty International reports, 
have perpetuated cycles of violence in the region, with peaceful 
demonstrations met with systemic repression, harassment, and 
violence against communities (Amnesty International 6-7).

Udoka mirrors this reality through his characters' 
experiences. Wariboko's declaration reflects the plight of these 
communities: “This council is aware that all the communities that 
have decided to call the attention of the oil gangs to their plights 
have been invaded, bruised, raped, and annihilated on the 
accusation of being sponsored by faceless moneybags. We are 
putting it to this council that enough is enough” (Udoka 61).

This statement underscores the pervasive use of violence 
to silence protestors, a pattern that Amnesty International also 
documented in its 1994 report on the Ogoni crisis. The report 
highlighted systematic military repression and human rights 
abuses orchestrated to safeguard corporate interests. Similar 
patterns of intimidation occurred during peaceful rallies against 
Shell in Iko in 1980 and 1987, where homes were destroyed, 
leaving hundreds homeless (Rowell 16).

The play's narrative also identifies with historical records, 
such as Chief W. Nzidee's 1970 petition, which decried the 
environmental degradation caused by Shell-BP operations in 
Ogoni land. Nzidee's letter to the military governor emphasized 
that the company's activities were “seriously threatening the well-

COOU JOFOCUS: COOU Journal of Folklore and Cultural Studies, Vol. 5, No. 1, 2025
Charity A. Angya & Iveren I. Sambe - Ecological Justice and Human
Struggles: An Eco-critical Study of Arnold Udoka’s Long Walk to a Dream

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Conclusion
Udoka's Long Walk to a Dream offers a scathing critique of 

the ecological and social consequences of oil extraction in the 
Niger Delta, underscoring the imperative of community 
empowerment and ecological justice. Through an eco-critical 
lens, the play advocates for sustainable development and 
emphasizes the need for corporate and political accountability in 
mitigating environmental degradation.

Policy Recommendations 
Based on the ecocritical insights gleaned from Long Walk 

to a Dream, the following actionable recommendations are 
proposed to address environmental conservation challenges in the 
Niger Delta and beyond.

1. Legislative Reforms for Environmental Accountability
Anti-Gas Flaring Laws: The Federal Government of Nigeria 
should enact and enforce stringent anti-gas flaring legislation. The 
National Assembly should pass such laws, while the Ministry of 
Environment and the Department of Petroleum Resources (DPR) 
enforce compliance through periodic inspections and penalties. 
Oil companies like Shell, Chevron, and ExxonMobil should adopt 
flaring reduction technologies as mandated by these laws. Oil 
companies must only proceed with projects that meet EIA 
standards, with oversight from local state governments.

2. Corporate Environmental Responsibility
Mandatory Clean-Up Commitments: The Federal Ministry of 
Environment and National Oil Spill Detection and Response 
Agency (NOSDRA) should require all oil companies to establish 
dedicated clean-up funds. These funds should be monitored by 
third-party organizations, such as the International Union for 
Conservation of Nature (IUCN).

Ecological Restoration Targets: The Nigerian government 
should mandate restoration targets for oil companies, with 

Udoka symbolically represents the Ogoni Four in the play 
as Chief Timi, Chief Sokari, Chief Nimi, and Chief Etete, who 
suffer "emotional death" due to their inability to alleviate the 
community's suffering. This narrative parallels historical realities, 
reflecting the unrelenting environmental violence that has plagued 
the Niger Delta.

Furthermore, Pere's advocacy for dialogue reflects 
Udoka's vision of non-violent conflict resolution. Pere advises, 
“Never respond to conflict with conflict. Embrace and employ 
dialogue. Dialogue slaughters conflict, and that way you win both 
the war and the battle” (76). This perspective echoes Ken Saro-
Wiwa's principles of peaceful resistance and the pursuit of 
ecological justice.

While Saro-Wiwa's vision remains unfulfilled, Udoka's 
play reaffirms hope for a sustainable future in the Niger Delta. 
Recent efforts, such as the $1 billion clean-up program initiated in 
Ogoniland in 2016, signify incremental progress. However, as 
highlighted by J. Ushie, the region's environment remains deeply 
scarred:

Fifty years of crude oil exploitation has rather left 
the Niger Delta environment completely 
vandalized, its people living amid oil spillages and 
round-the-clock gas flares… Instead of fetching 
Niger Delta gold bracelets, crude oil has fetched 
them handcuffs; instead of fetching them gold 
necklaces, it fetched them nooses (Ushie 8-9).

Through its nuanced portrayal of the Niger Delta's 
struggles, Long Walk to a Dream amplifies the voices of those 
fighting for ecological justice, serving as both a tribute to past 
martyrs and a call to action for future generations.

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Charity A. Angya & Iveren I. Sambe - Ecological Justice and Human
Struggles: An Eco-critical Study of Arnold Udoka’s Long Walk to a Dream

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6. Strengthened International Collaboration
 Global Partnerships for Environmental Justice: The 
Nigerian government, through the Ministry of Foreign Affairs, 
should collaborate with organizations like the United Nations 
Environment Programme (UNEP) and Amnesty International to 
hold oil corporations accountable for environmental degradation.
Global Advocacy Platforms: Environmental NGOs, including 
Friends of the Earth and Climate Action Network, should use 
forums like the UN Climate Change Conference (COP) to 
highlight the plight of Niger Delta communities and lobby for 
global support.

7. Integrated Monitoring and Accountability Mechanisms
 Legal Support Systems: The National Human Rights 
Commission (NHRC) should provide legal aid to affected 
communities, enabling them to seek compensation for ecological 
damages through courts and arbitration bodies like the 
International Criminal Court (ICC).

Works Cited

Akung, Jonas E. “The Portrayal of Liberation and the Niger-Delta 
Question in Arnold Udoka's Akon, Long Walk to a Dream 
and Inyene: A Dance Drama.” In International Journal of 
Applied Linguistics and English Literature. Vol. 5, No.3. 
2016, pp 203.

Amnesty International. “Ken Saro-Wiwa: Nigeria: Military 
Government Clampdown on Opposition”. November, 11, 
1994.

Garrard, Greg. Ecocriticism. Oxfordshire: Routledge, 2024.

Human Rights Watch. “Nigeria: The Ogoni Crisis: A Case Study 

monitoring by the Environmental Audit Committees at the federal 
and state levels. Restoration projects should involve local NGOs 
and scientific experts from Nigerian universities.

3. Community Empowerment Strategies
 Community Resource Management Committees: Local 
governments, in collaboration with traditional rulers, should 
establish these committees to oversee natural resource 
management. They should be supported by NGOs like Friends of 
the Earth for training and capacity building.

 Revenue Sharing Mechanisms: The Federal Government 
should institute revenue-sharing policies where 10-15% of oil 
royalties are directly allocated to host communities. The Revenue 
Mobilization, Allocation and Fiscal Commission (RMAFC) 
should manage disbursement to ensure equity and transparency.

4. Educational and Advocacy Initiatives
 Cultural Preservation Programs: The National Council for 
Arts and Culture (NCAC) should collaborate with playwrights 
and artists to create performances that highlight ecological issues, 
using works like Long Walk to a Dream as inspiration.

5. Technological Innovations for Sustainability
 Real-Time Monitoring Systems: The National Space 
Research and Development Agency (NASRDA), in partnership 
with international organizations such as NASA, should deploy 
satellite technology to monitor environmental violations in the 
Niger Delta.

 Energy Transition Initiatives: The Federal Ministry of 
Power should collaborate with renewable energy firms like Solar 
Nigeria and international donors, such as the World Bank, to 
establish solar and wind power projects in oil-producing areas.

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Struggles: An Eco-critical Study of Arnold Udoka’s Long Walk to a Dream

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of Military Repression in Southeastern Nigeria”. Vol.7, 
No.5. 1995 pp18, 30.

Monani, Salma and Toni Adamsen, (Eds.) Eco-criticism and 
Indigenous Studies: Conversations from Earth to 
Cosmos. Routledge, 2016. 

Nzidee, W. Chief. “Humble Petition of Complaint on Shell-BP 
Operations in Ogoni Division.” Letter to His Excellency, the 

th
Military Governor on 25  April, 1970.

Rowell, A. Green Backlash: Global Subversion of the 
Environment Movement. Routledge, 1996.

Sambe, Iveren Ivy. Personal Communication with Arnold Udoka 
thon 27  April 2016. Lagos State, Nigeria. 

Saro-Wiwa, K. “Statement of the Ogoni People at the Tenth 
Session of the Working Group on Indigenous Populations, 
Geneva.” July 28, 1992.

Udofia, J. R. “Threat of Disruption of our Operations at 
Umuechem by Members of the Umuechem Community”. 
Letter to the Commissioner of Police. October 29, 1990.

Udoka, Arnold. Long Walk to a Dream. Ibadan: Kraft Books Ltd, 
2009.

Ushie, J. A. “Challenges of the Creative Writer in the Niger-
Delta”. The Ker Review: A Journal of Nigerian Literature 2. 
Vol.1. 2006 pp 8-9.

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