The third position. 2018. Theatre Paul Scarron.

The first position, is birth

The mother Mary

Our god Mary Etukudo – Reflective Document 25

Mistress of god our mother

Hands of blessing

The second position is life

The child, the baby, the infant

Hands of prayer

Because god knows we need it

The third position

Has no name

The holy ghost, the holy spirit

The soul part of everything

The symbol of death

The hands.

1st position: Birth

This is about the mother in all forms, the creator, the earth and the universe bringing us into being and blessing us with life.

2nd position: Life

This is the cycle; we remain children until we are not. This is the idea that this is the most painful part about living. Experiencing the growing pains. This is when we need divine intervention the most.

3rd position: Death

This is the end. Everything that we have held throughout our lives comes to an end. This is the peaceful part.

“Save me father for I have lived” is an experimental documentary installation piece that discusses the connection between suffering and growth. It is a plea for comfort from a father who has left the earth as the different versions of the same child learn to live with this loss.

Image1_Save me father for I have Lived-2.jpgSave me father for I have lived. 2019. Size variable. Moving image installation.








The Problem of the Negrophiliac. Moving image Installation, 6 channel video, muslin, black acrylic. 2019


Navigating my black body through assemblies of white filled spaces. Party lights distort the room, turning faces from shadow to light then back again, but my face remains shadow. Hands reached towards me, touching my hair, my face, my skin. Trying to take me a part and put me back together like I’m puzzle pieces they could ever understand. Comparing my skin to whatever brown foods they can think of, describing my own hair to me, turning my body into a performance for their enjoyment. But my body, my being, my existence is not performance, nor toy, nor food.


“The Problem of the Negrophiliac” is a video installation piece that combines music, spoken word and video to create an interactive and confrontational experience for the viewers. The piece uses voyeurism to express the forced performance/zoo-like approaches of and to black bodies in predominantly white social settings.



MotherTongue. Size variable. Moving image installation, 6 channel video, ceramic. 2018.

We exist in so many layers that our identities can never fully be unraveled. Language as one of these layers holds the fluidity necessary to capture the movements of these identities, through expansion and loss.

“MotherTongue” is an installation piece that uses video, sculpture, and light to create an immersive environment for the audience. The work deals with the disconnect caused by the loss and misunderstanding of language.

The mother tongue being the first language a person learns to speak can be said to be the language a person feels most honest in. This piece discusses the disassociation created between self and culture when a language is cut off from future generations as well as the languages of regret, loss and shame. As a Nigerian-American that has lost a part of my lingual identity because of assimilation, I created this work as a cathartic journey to healing.

English (the language that taught me regret, that I think in and feel in), Ibibio-Efik (the language I never had, that I feel the most loss in, that I long in, that I have removed from future generations), French (the language that follows me, that I used to hide my shame), and Spanish (the language that taught me how to feel and that revealed pain to me) are used as a pillars for the passage of my lingual identities.


Clips from all 6 screens in the order of:

  1. Story
  2. Efik song
  3. English song
  4. French song
  5. Spanish song
  6. My languages

Sweet Thing. 6ft x 6ft x 5.5ft, Plaster, Clay, Lace, Scrim, 2017

Cultural appropriation is destroying and erasing the identities of black women. Black women are somehow seen as both the taboo and the coveted, where we are berated for taking part in our culture and in the same instance are having this culture taken from us and reassigned as “trends” created by white media. This piece alludes to this act.

How We Exist is an experimental sound project that highlights the way we become who we are by asking questions that pry into our intrinsic emotional structure.

This project was created in the “Melanges De Fruits” collective, which consisted of five MFA students from Nottingham Trent University in Nottingham, England. The piece was exhibited in the Bonington Atrium in Nottingham.