Photo by Maxine l. Moore

Bassey Ikpi’s Literary Debut on Her Mental Health Journey Is a Call for People To See Themselves, and Others, With Genuine Empathy

We speak with the Nigerian-American writer and ex-poet about her book that challenges us to rethink mental health challenges.

Bassey Ikpi is the Nigerian-American writer whose debut book of essays is the epitome of vulnerability and honesty around the mental health conversation.

In I'm Telling The Truth, But I'm Lying, which has already landed a spot on The New York Times' Best Sellers list, we follow Ikpi as she takes readers on an exploration of her life from her formative years in Nigeria, moving to Oklahoma as a pre-teen, being a black woman, a poet, a mother and her multitude of identities through the lens of one living with the eventual diagnosis of bipolar II and anxiety.

Her name may ring a bell for those familiar with HBO's Def Poetry Jam—Ikpi made her mark with several appearances on the show and her way with prose and words still hold true with this book of essays. Pulling the reader into a gentle tide of her consciousness, truths and lies, Ikpi shakes our preconceived notions of how the mind works and what "normal" even means.

In the book, Ikpi lays bare how she lived with a mix of emotions; the push and pull between extreme euphoria and deep depression—where at times she felt the said extremes within a day. Eventually being able to cope during her run as a confident spoken word artist and with Def Poetry Jam in her twenties, her mental health was declining and ultimately led to a breakdown—resulting with an official diagnosis of bipolar II. She takes deep dives into how mental health impacts our day-to-day—from the feelings of shame and confusion, medication and dealing with family and friends while making sense of it all. Ikpi challenges readers to think about how the stories we tell ourselves can also be a lie—despite trying to be honest.

I'm Telling The Truth, But I'm Lying is Ikpi's offering for her loved ones and readers alike to understand how her mind works as one living with being diagnosed. For her, it's not about lending external voices to help tell a chronological story, but rather giving an honest and raw account based on the memories of what she was told—since what matters is what happened and what she experienced. "I wanted to display the truth about how specifically my memory works, which is based on emotion and by intangible things," she shares. "I remember how a thing felt."

In the conversation below, we learn about what pushed Bassey Ikpi to compile this intrinsic body of work, how the book contributes to the need to talk about mental health in African communities and more.

This interview has been edited and condensed for length and clarity.

I'm Telling The Truth, But I'm Lying Cover

Antoinette Isama for OkayAfrica: At what point did you realize that you were ready to tell your story in this form of writing?

Bassey Ikpi: To be perfectly honest with you, about three years ago I went through I think the worst depression to date. It'd been kind of building for a few years, but the bulk of it, the heaviness of it, the foggiest part of it hit me really hard in 2015. And I was just basically done. When you get into the book, later essays allude to it, but I was just pretty much done.

I was trying to prepare my friends, and prepare my family. I just had no intention of continuing. Because as much as I knew that I always get better, I just didn't want to go through the possibility of it getting worse, or getting bad again. I just was exhausted and tired.

I decided then also, you're actually the first person I've told this, to start writing the story so that there'd be something there. It'd be documentation. I felt like letters were inadequate. They wouldn't capture the fullness of the experience of what was happening.

And I've had friends who have taken their own lives in the past and not having an answer, not really being able to understand where they were—not what happened—but where they were; what lead them to that. And I started off wanting to do that and I started off wanting to make sure I left as much of an explanation, as much of a, "This is what happens in my head. This is what it feels like. This is where I am. This is what I'm doing. This is what happens. It's not your fault, you didn't do anything."

All these different things that I was thinking of, but that was supposed to be something different. That was supposed to be the private stuff, right? It wasn't supposed to be a collection of essays, or books, or whatever. When I got the book deal in 2016, and I was kind of just giving myself one day at a time, and just taking it day by day.

I was in the mind to do this inspirational thing, which was so false. I was like, okay, well no one wants to hear the true story. They want to hear how you came out of it. That's what they want. They want the triumph, they want the self help, they want the things that you say in the mirror, the affirmations.

"I just want people to see themselves and see others just a little bit clearer, with a little bit more empathy."

And I was trying to write that, the book we sold was called, Making Friends With Giants. And just even from the title alone, it was supposed to be that. And it just wasn't working. And after about a year I went back to my laptop, back to that folder that held all those essays that were supposed to explain and I looked at them. I started writing new things based on what was in that folder.

And with the new stuff that I wrote, I had to step outside of myself and write in second person, and third person and from all these different perspectives just to get the full, to capture the full breath of the experience. And once I did that, I realized that I couldn't write the other book anymore. It just couldn't exist unless this one did first.

And so, thank God my editor was open, and enthusiastic. 'Cause she could sense that the stuff that I was writing just didn't feel good to me. I just hated everything I was turning in. So when I sent her the new essays that I had written and shown her some of the older ones that I had written, she was ready.

I was just thinking that as I was reading it because I usually have a hard time getting through those types of memoirs for that reason. There can be an air of, "Yeah, I went through a lot of stuff, but I'm here now."


But that's not always realistic.

Yeah, yeah it's not. I mean not that I'm going to spoil it for you, because I'm clearly alive, and talking to you. But it was really important for me that the book just end. You know what I mean?


There's no end credits of the movie where they tell you where the people are now. There's none of that, because it's an ongoing process. There's no cure—there's just a living with and just figuring out how to go on with your life and there's no recipe for that. There's no blueprint or manual. I just go to therapy. I take my meds. I try to stay out of toxic situations. That's the stuff that happens. It's life continues after that, there's no final stamp past just being alive.

How were you able to balance finding your purpose and telling your truth with the stigma that still hovers over African communities regarding conversations around mental health?

Honestly, I don't know, because I think to give my parents credit, they weren't as rigid as I recognized my other Nigerian, or African friends' parents. I think they kind of regret that sometimes, because none of us are doctors. But, there was a balance there with my mom being really tough and then my dad being a lot more lenient in different ways.

I think that they didn't know how to say that our happiness was important, but they kind of led us to that. And, I was fortunate because I was just a stubborn kid from the get-go. I was always kind of just off doing my own thing. I'm the eldest, I'm a girl and I don't cook.

I really did not do Nigerian things. My entire life, I was just doing a lot of not Nigerian things and stressing my parents out. But I needed to do that because from an early age I always felt really reckless. And of course I figured out what that was when I was later diagnosed, but for the most part, I just always felt reckless.

And I know that my parents recognized that, because when I was diagnosed—this didn't make it into the book—but when I was diagnosed, my dad almost had a sense of relief. Like, "Okay, that makes sense." Once he read the symptoms he connected it back to my behavior and connected it back to things that he remembered from when I was growing up. He got it, and he understood that.

So, I think that they knew, they were perceptive enough to know that there was something going on, but they did not have the language for it in the same way that I didn't have the language for it.

I didn't really ask for a lot of permission. I just did things and I was fortunate enough to trip and fall into decent situations. I tripped and fell into the whole Def Poetry thing—a career that I wasn't expecting—and I was able to pay bills and show them that I didn't need their money.

It helped them relax, so I was able to always land on my feet. It was when I started to not being able to land on my feet that they started getting worried and by then, I was well into my 20s, and there wasn't much they could do.

Photo by Maxine l. Moore

What are some takeaways you hope readers gain as they read through your book?

I actually debated for a long time about whether to put a trigger warning in the beginning of it. But I realized I didn't want to do that because I felt like it would take something away from the writing. I didn't put anything in the book that wasn't part of the writing. I didn't do a prologue, or forward, or an epilogue, or anything like that. And I just want to leave that as is.

But I want people to feel understood. I want people to not just understand themselves, but possibly people that they thought they had nothing in common with. I tell people all the time, it's not just the people that you love that you need to understand, there could be a lady at your job, or somebody at your job who is just an asshole. Just the biggest jerk in the world, and just take a moment and be like, "All right, are they just a jerk just 'cause that's their life? Or is there something going on that I recognize in this book that I can see in them?"

It doesn't mean you have to do anything, because it's not your responsibility, but just that level of empathy that's elevated from, bless your heart. This generic way into thinking that there might be something going on. And taking a split second before rushing to judgment, or rushing to condemn, or just taking a moment to be a bit kinder to somebody who might be struggling, because now you know that they're not just being flaky. They're not just, so much of it looks like personality defects.

Oh she never tries to come out. Whenever we invite her, she cancels at the last minute. All that kind of stuff you're like, "Well, why? Is there an anxiety there? Is there a depression there? What's going on?" Maybe it's possible, just be a little bit kinder. You don't have to do anything but be kind to them when they resurface, if they resurface. You know what I mean?

I just want people to see themselves and see others just a little bit clearer, with a little bit more empathy. That sounds a little pretentious—and I don't mean it to be—but that's what I wanted when I started it, and it wasn't supposed to be an essay collection. So, that's what I wanted to continue.

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These Colombian Civil Rights Activists Are Fighting to Make Sure Afro-Colombians are Counted in the Census

When 30 percent of Colombia's Black citizens disappeared from the data overnight, a group of Afro-Colombian activists demanded an explanation.

It was the end of 2019 when various Black organizations protested in front of the census bureau—The National Institute of Statistics and Informatics (DANE)—in Bogotá, Colombia to show their dissatisfaction about what they called a "statistical genocide" of the black population. The census data, published that year, showed 2.9 million people, only 6 percent of the total population of the country, was counted as "Afro-Colombian," "Raizal," and "Palenquero"—the various terms identifying black Colombians.

For many years, Afro-Colombians have been considered the second largest ethno-racial group in the country. Regionally, Colombia has long been considered the country with the second highest number of Afro-descendants after Brazil, according to a civil society report.

Why did the population of Afro-Colombians drop so drastically?

Afro-Colombian, Black, Raizal, and Palenquero civil-rights activists protesting erasure of Afro-descendants in front of the census bureau.

Last year, a crowd of activists gathered in Bogota to protest what they saw as erasure of Black communities in the Colombian census.

Photo courtesy of CNOA

In the latest national census report from 2018/2019, there appeared to be a 30.8 percent reduction of the overall group of people that identified as Black, Afro-Colombian, Raizal, and Palenquero, as compared to the 2005. After this controversial report, an Afro-Colombian civil rights organization known as the National Conference of Afro Colombian Organizations (CNOA), officially urged DANE to explain the big undercounting of the black population.

This wasn't a small fight. Representatives who hold the special seats of Afro-Colombians in Colombia's congress asked the census bureau to attend a political control debate at the House of Representatives in November 2019 to deliver an accountability report. "The main goal of doing a political debate was to demand DANE to give us a strong reason about the mistaken data in the last census in regard to the Afro population," said Ariel Palacios, an activist and a member of CNOA.

At the debate, the state released an updated census data report saying that, almost 10 percent of the Colombian population—4.6 million people out of 50.3 million—considers themselves Afro-Colombians or other ethnicities (like Raizal, and Palenquero). But despite DANE trying to confirm the accuracy and reliability on the latest census report it was clear that, for a variety of reasons, Black people were missed by the census. The state argued that their main obstacles with data collection were related to the difficulties of the self-recognition question, as well as security reasons that didn't allow them to access certain regions. They also admitted to a lack of training, logistics and an overall lack of success in the way the data collectors conducted the census.

How could they have counted Black populations better?

Afro-Colombian, Black, Raizal, and Palenquero civil-rights activists playing drums in front of the census bureau.

Drummers performing during a protest against the Colombian census bureau's erasure of Afro-Colombians from the 2018 census.

Photo courtesy of CNOA

These arguments were not reasonable for the civil rights activists, partially because the state failed to properly partner with Afro-organizations like CNOA to conduct or facilitate extensive informational campaigns about the self-identification questions.

"CNOA has worked on self-recognition and visibility campaigns among the Afro community and this census ignored our work," says priest Emigdio Cuesta-Pino, the executive secretary of CNOA. Palacios also thinks that the majority of Afro-Colombians are aware of their identity "we self-identify because we know there is a public political debate and we know that there is a lack of investment on public policies."

That's why it is not enough to leave the statistical data to the official census bureau to ensure that Afro-Colombian communities are fully counted in the country. And the civil rights activists knows that. They made a big splash in the national media and achieved visibility in the international community.

Thanks to The Washington Office on Latin America (WOLA), a human rights organization, Palacios traveled to D.C to meet with Race and Equality institution and a Democratic Congressman. "We called for a meeting with representative Hank Johnson to talk about the implementation of Colombia's peace accords from an Afro-Colombian perspective but also to address the gross undercounts of its black population," says Palacios.

For the activists at CNOA, the statistical visibility of the Black population is one of their battles. They have fought for Afro population recognition for almost two decades. "Since the very beginning CNOA has worked on the census issue as one of our main commitments within the statistical visibility of the Afro-Colombian people," says priest Cuesta-Pina. Behind this civil organization are 270 local associations, who work for their rights and collective interests.

The activists want to raise awareness on identity. Because according to Palacios, "In Colombia, there is missing an identity debate—we don't know what we are. They [the census bureau] ask if we are black, or if we are Afro-Colombians. But what are the others being asked? If they are white, mestizo or indigenous?" Palacios believes that for "CNOA this debate is pending, and also it is relevant to know which is the character of this nation."

Afro-Colombian Populations and the Coronavirus

Afro-Colombian, Black, Raizal, and Palenquero civil-rights activists use mock coffins and statistics to protest erasure of Afro-descendants

Colombian civil-rights activist insist that undercounting Afro-descendants can have a real impact on the health of Afro-Colombian communities, especially during the COVID-19 coronavirus crisis.

Photo courtesy of CNOA

Even though the state recently "agreed with to give us a detailed census report" and make a different projection with the micro data, says Palacios, now with the Covid-19 emergency, CNOA and the government has suspended all meetings with them, including cancelling a second congressional debate and the expert round table meeting to analyze the data.

Unfortunately, it is exactly in situations like the Covid-19 emergency where data analysis and an accurate census report would have been useful. According to the professor and PhD in Sociology Edgar Benítez from Center for Afro Diasporic Studies—CEAF, "Now it is required to provide a reliable and timely information on how the contagion pattern will spread in those predominantly Afro regions in the country and what is the institutional capacity in those places to face it," says Benítez.

He adds that this information is "critical at the moment because the institutional capacity is not up to provide it at the current situation". That's why the Center for Afro Diasporic Studies plans to work with DANE information from the last census. According to Benítez, "We are thinking of making comparisons at the municipal level with the information reported in the 2018 Quality of Life Survey, in order to have a robust and extensive database as possible on the demographic, economic and social conditions of the black, afro, Raizal and Palenquera population in Colombia."

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