Quantcast
Channel: Dialogues
Viewing all 53755 articles
Browse latest View live

Re: USA Africa Dialogue Series - Buhari's son and Benue's sons

$
0
0
A valid question that the administration has not and cannot answer. In the absence of an official answer, many Nigerians are manufacturing their own answers and conspiracy theories, many of these answers alternately portraying the president as indifferent to killings by his ethnic kinsmen, encouraging the killings, and taking sides with the killer herdsmen and Miyetti Allah. When you juxtapose this curious absence of empathy from the president with his eager, overzealous, and accusatory representation on behalf of Fulani herdsmen before the old governor of Oyo State, Lam Adesina ("Governor Adesina, why are your people killing my people?", the conclusion one reaches can only stoke the growing narrative of Buhari's nonchalance and indirect complicity in these crimes.

But an arguably better question to pose is that of why the security agencies controlled by the president have not gone after the killers. That is the question that many Nigerian are posing. The killers in both the Agatu and the current massacre crossed over from Nasarawa State, where they have their camps and where locals report that they operate terror camps freely and use those camps as launchpads for their attacks on Benue and other places. It should not be rocket science to chase them down, arrest them, and destroy their camps. Yet, curiously, the security agencies won't do that. Just yesterday, as the clamor for security agencies to go after the killers was growing louder, the police commissioner in Benue told journalists that they are not going after the killers because their priority is to enable the displaced and traumatized survivors of the massacres to return to their homes. Yes, that's what he said. I can find the report from yesterday and post it here. In other words, the killers are being left alone to organize the next massacre in Benue or Plateau, or Southern Kaduna or another state. 

With pronouncement like this, does one blame compatriots who say that there is a vast state-backed conspiracy in support of the killer herdsmen? The police commissioner's scandalous statement bolster's the conspiracy theories, for his logic flies in the face of conventional wisdom that demands that security agencies confront the killers and deprive them of the ability to cause further massacres and terrorism, and to do so immediately so as not to give them time to escape, regroup, and plot the next terror.

You can't make this stuff up. Buhari's curious indifference to this growing threat to the nation is now on par with Jonathan's lackadaisical attitude to Boko Haram, an attitude that catalyzed a narrative which ultimately sank his presidency despite his belated action against the terrorists. Buhari doesn't seem to have learnt anything from Jonathan's travail.

On Fri, Jan 12, 2018 at 1:07 PM, Toyin Falola <toyinfalola@austin.utexas.edu> wrote:

If President Buhari can take his son to Germany for health treatment (no one's son should die, before anyone misinterprets me), I need to be educated why President Buhari cannot visit Benue State to empathize (lower than sympathize) with those who have lost their own sons and daughters.

Am I naïve?

Is governance not about caring for the collective people of a nation?

Moderator

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

Re: USA Africa Dialogue Series - Buhari's son and Benue's sons

$
0
0

Here's the story on the Benue Police Commissioner saying that they're not going after the killers.



Benue Killings: Why we're not going after killer herdsmen now – Police

Cattle herd

The police in Benue are holding back on their offensive against suspected killer herdsmen on rampage across the North-Central state, saying they would prioritise an immediate succour and enduring tranquillity for the affected communities instead.

The Benue police commissioner, Bashir Makama, informed PREMIUM TIMES on Wednesday night that the police are concentrating their energy and resources towards a safe return of recently displaced residents to their communities.

"Let there be peace. Let there be calm. Then, the suspects can be followed and arrested," Mr. Makama said by telephone amidst demands for government clampdown on the culprits which followed widespread outrage about the killings.

But anti-open grazing campaigners faulted the police tactics, warning that the comments could fuel speculation that the federal government was colluding with the herdsmen.

"You beat the iron while it's still hot, that's the blacksmith principle," said David Ogbole, a Pentecostal preacher in Makurdi who leads a civic coalition against herdsmen activities in Benue State. "The blacksmith knows that if you beat the iron after it gets cold, it won't bend."

An estimated 69 people have been killed in suspected herdsmen attacks on villages in the agrarian Benue State between December 31 and January 8, according to Benue State Government officials.

Fifty-nine of the deceased are slated for a mass burial in a village near the Air Force Base in Makurdi, the state capital, on Thursday morning.

The figures include the three officers killed following an ambush on a police patrol team on Monday in Logo Local Government Area, about 200 kilometres east of Makurdi.

The local government was amongst the two local government areas razed down by suspected herdsmen between the New Year eve and New Year day.

An exasperated Governor Samuel Ortom blamed the attacks on herdsmen of Fulani extraction. He said federal authorities knew their identities and location but were dithering on bringing them to book.

Mr. Ortom said the leaders of Miyetti Allah Kautal Hore, an association of cattle breeders, had earlier threatened to attack residents in Benue State, He described them as a "threat to our collective interest" and said "they must be dealt with." The governor also said the state had forewarned the police of the plan to attack the state by the herdsmen.

President Muhammadu Buhari expressed strong sympathies for the people of the state and charged security agencies to go after the suspects with assurances that such attacks are forestalled in future.

As part of the Buhari administration's response, the Inspector-General of Police Ibrahim Idris was asked on Monday to relocate to the troubled Benue State effective immediately.

Mr. Idris arrived Makurdi on Wednesday, reiterating that over 660 officers had been deployed to 10 different units across the state for protection. After a meeting with the governor and other stakeholders on Wednesday, Mr. Idris said he did not receive the early warning notifications by the governor but promised to investigate it.

The police chief is also expected to keep an eye on Adamawa and Taraba States, where there have also been violence between Fulani communities and those of other ethnic groups.

Asked by PREMIUM TIMES if the police had made new arrest since the January 2 arrest of eight suspects, Mr. Makama said efforts had since shifted to helping those sacked from their villages return.

"Let there be peace to create confidence for people to return to their home rather than emphasise on effecting the arrest of people who have done what they have done and fled," Mr. Makama said.

No fewer than 50,000 people were reportedly displaced by a string of attacks on the villages which are occupied mostly by farmers. 

An anti-open grazing law came into effect in the state last November, but reports of herdsmen sightings are still rife.

The law was the state's response to repeated attacks against residents, including the February 2016 massacre of over 500 villagers in Agatu.
A PREMIUM TIMES investigation showed how Comment (17) between 2013 and 2016, but hardly had anyone been punished for the killings.

The governor said the attacks were being launched by herdsmen from the neighbouring state of Nasarawa, seeing it as an expansionist aggression against the people of his state.

Herdsmen have accused the villagers of rustling their livestock, with Fulani leaders telling PREMIUM TIMES in a 2016 interview that the massacre in Agatu was a reprisal attack for the alleged theft and the 2013 killing of one of their leaders.

The annual cost of the conflict between pastoralists and villagers across the country was placed at about $14 billion by the UK-funded global humanitarian agency, Mercy Corps.

The commissioner said he had been to the local government where the killer herdsmen are allegedly using as hideouts but found no immediate leads.

"I have been to that village myself," Mr. Makama said. There are so many people there.

"You cannot just be carrying everybody. It's not a random arrest; it's specific arrest," he added.

But Mr. Ogbole, the leader of the Movement Against Fulani Occupation, criticised the commissioner's statement as misplaced and provocative.

"All this is nothing but diversionary tactics to allow these herdsmen to decimate Benue communities and leave through the Taraba border to Cameroon back to their hideout. 

"What is stopping them from going after these men now? When there was killing in Omoku in Rivers State on New Year's Day, how many days did it take to fish out the suspect and kill him?"

Mr. Ogbole likened the situation in Benue to the recent development in Rivers State in which the police killed a prime suspect in an attack on churchgoers January 1.

"Why should Benue people wait until the thing calms down? Why should they go back to the precarious situation when there's no guarantee that the people will be safe if they go back to their villages? 

"All this could fuel suspicion that there's a collision between the federal government and the militia.

"We already have information that the police are slow to go after the herdsmen, which is why men of the Civil Defence Corps were no longer working with the police," Mr. Ogbole said.

The commissioner said the Inspector-General's team would likely include men who are capable of following vigorous leads that would help in nabbing the killers.

"Now that the investigation team has come, they would be going after the culprits," he said.


On Fri, Jan 12, 2018 at 1:58 PM, Moses Ebe Ochonu <meochonu@gmail.com> wrote:
A valid question that the administration has not and cannot answer. In the absence of an official answer, many Nigerians are manufacturing their own answers and conspiracy theories, many of these answers alternately portraying the president as indifferent to killings by his ethnic kinsmen, encouraging the killings, and taking sides with the killer herdsmen and Miyetti Allah. When you juxtapose this curious absence of empathy from the president with his eager, overzealous, and accusatory representation on behalf of Fulani herdsmen before the old governor of Oyo State, Lam Adesina ("Governor Adesina, why are your people killing my people?", the conclusion one reaches can only stoke the growing narrative of Buhari's nonchalance and indirect complicity in these crimes.

But an arguably better question to pose is that of why the security agencies controlled by the president have not gone after the killers. That is the question that many Nigerian are posing. The killers in both the Agatu and the current massacre crossed over from Nasarawa State, where they have their camps and where locals report that they operate terror camps freely and use those camps as launchpads for their attacks on Benue and other places. It should not be rocket science to chase them down, arrest them, and destroy their camps. Yet, curiously, the security agencies won't do that. Just yesterday, as the clamor for security agencies to go after the killers was growing louder, the police commissioner in Benue told journalists that they are not going after the killers because their priority is to enable the displaced and traumatized survivors of the massacres to return to their homes. Yes, that's what he said. I can find the report from yesterday and post it here. In other words, the killers are being left alone to organize the next massacre in Benue or Plateau, or Southern Kaduna or another state. 

With pronouncement like this, does one blame compatriots who say that there is a vast state-backed conspiracy in support of the killer herdsmen? The police commissioner's scandalous statement bolster's the conspiracy theories, for his logic flies in the face of conventional wisdom that demands that security agencies confront the killers and deprive them of the ability to cause further massacres and terrorism, and to do so immediately so as not to give them time to escape, regroup, and plot the next terror.

You can't make this stuff up. Buhari's curious indifference to this growing threat to the nation is now on par with Jonathan's lackadaisical attitude to Boko Haram, an attitude that catalyzed a narrative which ultimately sank his presidency despite his belated action against the terrorists. Buhari doesn't seem to have learnt anything from Jonathan's travail.

On Fri, Jan 12, 2018 at 1:07 PM, Toyin Falola <toyinfalola@austin.utexas.edu> wrote:

If President Buhari can take his son to Germany for health treatment (no one's son should die, before anyone misinterprets me), I need to be educated why President Buhari cannot visit Benue State to empathize (lower than sympathize) with those who have lost their own sons and daughters.

Am I naïve?

Is governance not about caring for the collective people of a nation?

Moderator

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.


--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

USA Africa Dialogue Series - Fwd: Breaking: Trump denies ‘Shithole Countries’ remarks as condemnation mounts at home and abroad–Reuters

$
0
0

---------- Forwarded message ----------
From: rex gomes<cumunnah@gmail.com>
Date: 12 January 2018 at 19:45
Subject: Breaking: Trump denies 'Shithole Countries' remarks as condemnation mounts at home and abroad–Reuters
To:


Breaking: Trump denies 'Shithole Countries' remarks as condemnation mounts at home and abroad–Reuters...read full text: http://republicreporters.com/breaking-trump-denies-shithole-countries-remarks-as-condemnation-mounts-at-home-and-abroad-reuters/


--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

Re: USA Africa Dialogue Series - Buhari's son and Benue's sons

$
0
0
No, Prof. You are not naive. You just have a notion of the "nation" that is completely different from President Buhari's idea of the nation. You do not have to look far to understand the Nigeria of President Buhari. 

As some have pointed out, the biggest shock is not just PMB's disposition as we are seeing it today, but also the silence of all those who helped to foist this administration on Nigeria. Granted we all worked for change thinking it was for the interest of the country, but now that we know better, should the activists and crusaders not rise up vehemently against this terrible  regime as was the case during the last administration? Sadly, what we see today for the most part is silence. We no longer have the Save Nigeria Group; nobody is occupying Ojota any more; the press seem to be in recess; and those fiery evangelists now chose to embrace "introspection" and speaking in tongues, rather than call a spade by its proper name. Sad. Very Sad!


On Fri, 12 Jan 2018 at 14:10, Toyin Falola
<toyinfalola@austin.utexas.edu> wrote:

If President Buhari can take his son to Germany for health treatment (no one's son should die, before anyone misinterprets me), I need to be educated why President Buhari cannot visit Benue State to empathize (lower than sympathize) with those who have lost their own sons and daughters.

Am I naïve?

Is governance not about caring for the collective people of a nation?

Moderator

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

Re: USA Africa Dialogue Series - Paradoxical Homelessness from Cambridge to Lagos : Cambridge, CRASSH Research and the Concept of an Academic Centre

$
0
0
Thanks Prof. Falola. The person saying something about a library might have mistaken me for someone else.

On libraries. Thinking about Cambridge libraries makes me speechless. Every 10 or 30  mins walk form a group of houses you have a library.

The library problem is all over Lagos, including the elite VI. Its horrible.I suspect its a general Nigerian problem.

toyin







On 12 January 2018 at 18:34, Toyin Falola <toyinfalola@austin.utexas.edu> wrote:

Dear sir:

What an amazing essay. This is a must read. Too rich in experience and knowledge.

I must confess I heard about your homelessness in Cambridge. Someone even said the library had to do one or two things about you. Another person said I should talk to you to relocate back to Nigeria. I never did as I had not met you and I thought it was sheer arrogance for me to call and give that kind of advice.

 

What you have described with regard to Ikeja is true. I actually know the place where you are talking about as I occasional stay at Cest Moi (I am not sure I get this spelling right). The reason why I stay at Ikeja is that I can walk to do my morning exercise. I observed similar things.

 

To the theory: elite behavior. How we organize spaces and the values that drive them are connected to how the leading elite in a community think, what they desire and what they aspire to. Unless you change that elite behavior the space itself won't change.

TF

 

From: dialogue <usaafricadialogue@googlegroups.com> on behalf of Oluwatoyin Vincent Adepoju <toyin.adepoju@gmail.com>
Reply-To: dialogue <usaafricadialogue@googlegroups.com>
Date: Friday, January 12, 2018 at 3:43 PM
To: dialogue <usaafricadialogue@googlegroups.com>, "tvoluade@gmail.com" <tvoluade@gmail.com>
Subject: USA Africa Dialogue Series - Paradoxical Homelessness from Cambridge to Lagos : Cambridge, CRASSH Research and the Concept of an Academic Centre

 

 

 

 

                                                                         

 

                                                    Paradoxical Homelessness from Cambridge to Lagos

 

                                      

​           ​

Cambridge, CRASSH Research and the Concept of an Academic Centre

 

 

                                                                              Oluwatoyin Vincent Adepoju

 

                                                                                      Compcros

                                                              Comparative Cognitive Processes and Systems

                                             "Exploring Every Corner of the Cosmos in Search of Knowledge"

                                

 

​The Wonder Behind the Glass : CRASSH in Action

 

A group of people seated convivially at a table where light food is visible as they  chat. The atmosphere is earnest but relaxed.​ A sense of order is projected by their physical positioning within a carefully organized space in which a fairly large shelf full of books suggests a scholarly environment. Their neat clothes and body language demonstrate a self conscious discipline. The ambience of the building and the larger space within which it is located amplify the associations of their quietly intense activity as it proceeds against the background of the orderly and varied movement of people on foot outside the sheet of glass through which you are looking,  no sound penetrating beyond that sheet.  A sense of high civilization is projected by the scene beyond the glass,  an expression of the distinctive sapiental essence that the human being contributes to life on earth, the capacity for reflection, for speech, the orientation towards dialogue through which human reflexivity, the critical engagement with one's processes of awareness, is reinforced through oscillation between the individual mind and other minds operating, to some degree, at a wavelength that facilitates such intercourse.

 

​The elegant people behind the sheet of glass may be  participants in the weekly CRASSH [ Centre for Research in the Arts, Social Sciences and Humanities ] Fellows Work in Progress Seminar Series at the University of Cambridge, that room being used for that purpose, among others.  The person looking through that sheet of glass, myself, was a then homeless immigrant who had come to England to study, had expended tens of thousands of pounds in the process, a small fortune anywhere in the world, but, as was gradually dawning on him, with the aid of that scene across the window and what it represented about other contexts across the university, was entering into an experience beyond his anticipation, and which, without the expenditure of more money for fees at the astronomical rates foreign students were charged relative to home students, was entering into the climatic point of his journey in this land across the seas, six hours by flight and across various immigration protocols from his native Nigeria.

 

I had become homeless partly because I had opened a research centre in the nearby village of Histon,  using my own library, but had not been able to sustain the rent, not having a significant plan for that in the first place, operating on the intoxicating fumes of a vision I had nurtured for more than a decade and even partially achieved while in Nigeria, the execution of this dream in England leading to an economic vacuum in which I could not pay for  the office where the centre was located or a place to live. I became a person for whom the open sky was his roof and the four directions of space his home.

 

Paradoxically, I was at last positioned to grasp the implications of my choice of living in Cambridge on account of my admiration for the  magnificent physical spaces of its university as expressing a great ancient heritage, but a choice I did not know how to maximize until I was forced out of  my comfort zone through the unintended consequences of my own actions.

 

Reverberations from my earlier daily practice of the Hindu Sri Devi Khadgamala Stotram ritual in hour of the Goddess Tripurausundari, embodiment of the fire of passion that enflames erotic forces from sex to the hunger for knowledge, in my yearning to move beyond what I understood as the then stagnant state of my life. I did move, but in a manner both painful and liberating, disruptive and ultimately reconstitutive in a manner unanticipated, its recastings still ongoing even now, the ultimate destination unanticipatable  in its fullness. Next time, I shall approach Tripurasundari with more care, recognising the need to limit disruption as growth occurs, as far as that is valid in a human beings efforts to relate with a cosmic identity, if such do exist beyond our faith and can truly shape our lives.

 

CRASSH  is a fantastic research centre in a great university, Cambridge.Certain things are almost beyond linguistic powers of description and assessment. Cambridge university and CRASSH are among those things. I am overwhelmed by emotion in trying to describe my experience of those institutions.

 

For me, Cambridge is a version of heaven.

 

I hope to experience other academic centres, along with those I have already lived in in Nigeria and England, and compare them with the wonder that is Cambridge.

 

What is an academic centre?

 

An academic centre is a  community  significantly developed for the cultivation of scholarly knowledge in relation to an institution or institutions devoted to that task.

 

The entire City of Cambridge has been mobilized in the development of an academic centre. This mobilizations consists of a conurbation of bookshops, libraries, public lectures and museums, at the centre of which are the awesome resources and the constant buzz of the  extremely busy academic life of the University of Cambridge, a significant number of which enablements are accessible to the public who have no affiliation with the university except the fact of living in Cambridge.

 

It was when I was homeless in Cambridge that I experienced the splendour of that city for the first time in years of living there. Being homeless in that city in the absolute sense of having no roof over my head, nowhere of my own to sleep, sleeping on park benches which one had to compete for with other homeless people, on restaurant chairs after closing hours, in churches in the name of praying, in the gym in the name of meditating in a quiet corner, having only occasional  money for food, transport or clothes and being limited in computer use to public computers in libraries and the homeless  people's home, Jimmy's,  that proved a lifeline one Christmas and New Year by providing shelter, food, clothes, companionship and computer services for the weeks I stayed there, turned out to be one of the richest experiences of my life

​ and the climax of my educational journey in England consisting of years of postgraduate education in two universities  and self directed research​

​ fulfilling dreams I had long nurtured but had not been able to achieve, as well as a particularly strategic point in my total educational experience of which my entire life's journey is the most expansive expression.

 

My circumstances freed me from self imposed chaining to my own computer, self created imprisonment in my large library covering sophisticated texts in various disciplines, liberated me from confinement to the vast yet limiting spaces of the World Wide Web accessed through 24/7 computer access in the comfort of my own home and office.

 

Like a person who had long realized he needed to drink water daily but had never had the experience, could sense the presence of water like an animal in a desert but had not been able to access an adequate flow,

​ I had at last stumbled on ​

an opportunity that now meant I could drink adequate water daily for the first time in my lif​e

​. ​

​For the first time I was encountering the institutional enablement for a

​n​

educational ideal I am

​still struggling to grasp- the ability to access significantly the culture of learning represented by the mainstream educational system while operating outside its  institutional structuration, freeing one to experiment with cognitive and even  scholarly strategies and imperatives  beyond the character of the mainstream  system.​

 Universities seem to be increasingly placing material for their courses online and providing free films and podcasts of lectures but none of these can replace the living human presence.

 

Having been compelled to keep all my belongings in storage, I now had the paradoxical freedom of exploring Cambridge as a matrix of survival and learning, having gained freedom from  responsibilities  of living a settled life that reinforced my disinclination to interact significantly with other people or operate significantly outside my domestic comfort zone, ensconced in the artificial universe composed of walls laced with symbols of various systems of thought and thick with books calling to vistas waiting to be explored, like Isaac Newton's ocean of truth that lay all undiscovered before him, as he, a child in the face of  the immensity of knowledge represented by the vast ocean,  collected pebbles on the seashore, as the natural philosopher and father of modern science described himself.

 

If a homeless, little monied  person, an illegal immigrant  who needed to be wary of being deported if his status was discovered by the ubiquitous police force in a political culture working hard against illegal immigration, a person who through a strategic mistake had slipped through the cracks of legality into the shadow world of those who walk cautiously in daylight in recognition of their fundamental difference from others whose presence is approved by law, a person without any affiliation with any institution, not a student of its famous university-Cambridge, of its other university-Anglia Ruskin or of the numerous English language and university preparatory schools soaking up immigrants desperate to immerse themselves in the city's rich cultural  universe, a person who was not working in any formal capacity and had no consistent income, a person on the margins of society, a person largely invisible to the country's regulatory authorities, a person  thus without access to most of the country's rich medical, housing and unemployment and other social services,  could not only survive for months  in Cambridge by legally utilizing the resources of the city and thrive intellectually and spiritually through access to its mind blowing academic culture and its sublime spiritual universe embodied by its great churches and chapels and their quietly vigorous life, then clearly such an environment, in various ways,  represents a high level of civilization in spite of the  problematic immigration policies of the country in which that environment is embedded. A place where human dignity is highly empowered, where  access to humanity's distillation of the meaning of existence represented by the culture of learning, worship and wonder  is wonderfully developed.

 

I am writing this  in a six room two storey house of  three expansive living rooms and a large dining room in Ikeja, Lagos, the commercial capital of Nigeria. Every room has an air conditioner . The room I eventually rented in Cambridge after the period of homelessness I described is perhaps a little bigger than the hut in a small corner of the garden of this house. Three of the rooms in th

​is​

house can engulf that Cambridge room three or four times. Everywhere I go I am chauffeur driven. Around this house in Ikeja are other massive houses, a good number of them even bigger than this one. Not far from here, one palatial home has a small hotel in its premises and a garden so rich it could count as a national asset.

 

I find myself, however, comparing these Ikeja palaces with my little Cambridge room in terms of their relative value. There is no public library within any near distance to the Ikeja house. The only libraries I have seen in my journeys in Lagos  mainland and  island are few, widely dispersed. No booksellers within walking or even motorable  range of my Ikeja house. Most booksellers I have seen so far in Lagos sell mainly basic Pentecostal Christian literature, some self help books and books by some Nigerian public figures although I am told there is a rich bookshop in Victoria Island called Lantana  and the inestimable Jazz Hole, music and bookstore and its sister Glendora bookshop are still operating

​,​

I expect. To see museums one has to travel to Victoria Island. We have a large generator for the frequent gaps in electricity supply from the national grid. I am informed that possession of such a generator is a mark of affluence, a status symbol, but I am appalled at the time, effort and money required to keep it fueled and the noise it makes along with other generators in the estate.

 

The Ikeja

​C​

ity

​M​

all demonstrates the rich goods and elegant order of Cambridge's Lion Yard but the Lion Yard has a powerful public, freely accessible library that gives meaning, for me, to the entire location, a feature absent at the Ikeja mall and its version of the much touted Shoprite, equivalent to a medium sized version of England's ubiquitous TESCO stores. What is the point of eating, of clothing, of electronic devices and of the engagement in all the paraphernalia of human life represented by shopping malls without the reflective facilitation enabled by  libraries? How does one make sense of the perplexities of life without a dialogue with the distilled knowledge demonstrated  by a culture of books of serious non-fiction and quality fiction and poetry?

 

Can digital books replace physical libraries? No. A three dimensional creature of the level of human sentience needs embodied environments for maximal learning. Virtual environments can at best complement those of the physical world.

 

None of these conditions is new to me. I was born in Nigeria, reached adulthood there, did a BA and postgraduate studies there  and  worked there as a university lecturer  before I traveled to England. In my earlier time in Nigeria, I was not as comfortable as l am now in Lagos. In a sense, though, I am still and yet not the same person who left Nigeria for England years ago. I am back in my ancestral country but in a sense I have become homeless again.  I am like a person who woke from bed to find he had  only been dreaming about Paradise, and was not really there, having only inhabited it for  a short time in a vivid dream. The way back to that other world is not readily gained, meanwhile the world he is now compelled to live in has lost most of its significance for him as a place of location.

 

What is the value of a luxurious house and a comfortable, privileged lifestyle in a place where is a weak library and weak bookselling culture,  little access to books to expand the mind, very few parks for relaxation, and widely dispersed at that,  no cultural centres such as museums unless the few accessible after traveling a long distance?

 

Is a smaller house in a place like Cambridge not ultimately more valuable for a person like myself than a mansion in Nigeria? Would going from place to place on foot or bicycle in Cambridge, or bus or train outside the city, not be more valuable than being chauffeur driven even in a luxury car in Nigeria? Except for the presence of family in Nigeria I am not able to see anything about the country in relation to myself that would make my being a wealthy person in Nigeria of equal value to living at an average material level in Cambridge.

 

Keywords evoking my Cambridge experience:

 

Academic community- a group of people working together in the pursuit of critically examined, organized knowledge

 

Knowledge rain- it falls daily, bathing you in the effervescence of various disciplines and forms of knowledge- ways of arriving at knowledge, from imagination to ratiocinative thought, adapted from Paul Hirst's " Liberal Education and the Forms of Knowledge" in his Knowledge and the Curriculum[ a book I bought from the impressive collection  St. Joseph's church bookshop, Benin-city before I travelled to England].

 

Mountaintop experience - like Moses' vision  on mount Sinai of a divine presence in the burning bush that identified Itself as 'I Am that I Am'  , only this time what emerges is the gradually coruscating convergence of cognitive possibilities consummated in the fire of mind.

 

'the maturation of phenomena is an outcome of a slow burning process... fire is essential for the changing of things from their raw inaccessible qualities to a ripe state of richness and healing [leading to ]  Ripeness (ukuvuthwa)...an outcome of slow burning characteristic of the cosmic process."- Mazisi Kunene, intro to his Anthem of the Decades.

 

an acme of the globally dominant Western educational system

 

intersections across the arts, humanities, social sciences and sciences

 

convergences of religious and non-religious thought and practice

 

academic holidays- visiting a place for the purpose of learning-Cambridge offers many  incentives for that at no extra cost beyond traveling to and living in Cambridge

 

 

 

---------- Forwarded message ----------
From: CRASSH, University of Cambridge<enquiries@crassh.cam.ac.uk>
Date: 23 October 2017 at 11:37
Subject: What's on at CRASSH, 23 – 29 Oct
To: toyin <toyin.adepoju@gmail.com>

Newsletter of the Centre for Research in the Arts, Social Sciences and Humanities, University of Cambridge

 

View this email in your browser

mage removed by sender. newsletter_image

 

mage removed by sender. nl_image

The Andrew W. Mellon Foundation funded project
Religious Diversity and University Responses, led by
CRASSH Director Simon Goldhill, announces 12 scholarships
for a 2-week summer workshop in Cambridge. Early career
scholars across the globe are encouraged to apply.
Deadline for applications: 1 Nov 2017.

 

 

 

mage removed by sender. newsletter_image

Funding Competition
Competition for conference support in 2018-19 is now open!
CRASSH supports an annual programme of conferences and workshops.
Funding of up to £2,500, plus administrative support, is available to college

and university faculty and graduate students of the University of Cambridge.
Competition closes 26 Jan 2018.
 

 

mage removed by sender. newsletter_image

Call for Registration
The Afterlives of Cybernetics:
Tracing the Information Revolution from the 1960s to Big Data

17 – 18 Nov 2017

SG1 and SG2, Alison Richard Building
Registration now open.

 

 

mage removed by sender. nl_image

Call for Papers
Towards an Arab Left Reader: Key Documents in Translation and Context
12 – 14 April 2018

Newnham College, Cambridge
CfP closes 1 Nov 2017.

mage removed by sender. newsletter_image

Call for Papers
Reimagining the Cooperative:
An Interdisciplinary Conversation

20 – 21 June 2018
SG1 and SG2, Alison Richard Building
CfP closes 20 Dec 2017. 

 

 

 

mage removed by sender. newsletter_image

CRASSH Fellows Work in Progress Seminar Series
A Political Biography of Sanskrit
23 Oct 2017, 12:30 – 14:00

CRASSH Meeting Room, Alison Richard Building
Ananya Vajpeyi (Charles Wallace India Trust Fellow)
Register via email.
 

 

mage removed by sender. nl_image

Ageing and the City Research Group
Creating 'Age-Friendly Cities':
Developing a New Urban Policy Agenda

24 Oct 2017, 12:00 – 14:00

SG2, Alison Richard Building
Speaker: Chris Phillipson (Manchester)
Open to all. No registration required.

 

mage removed by sender. newsletter_image

The Politics of Economics
Research Group

Philosophy and Public Policy after Piketty
24 Oct 2017, 12:00 – 14:00

SG1, Alison Richard Building
Speaker: Martin O'Neill (York)
Open to all. No registration required.

 

 

mage removed by sender. nl_image

Cambridge Interdisciplinary Performance Network
19th C. Peep-shows
Reimagined in the Digital Age

24 Oct 2017, 17:00 – 19:00

SG1, Alison Richard Building
Open to all. No registration required.

mage removed by sender. nl_image

Digital Art
Research Group

Theorising Digital Art
as Financial Technology

24 Oct 2017, 17:00 – 19:00

SG2, Alison Richard Building
Papers should be read in advance, please.
 

 

mage removed by sender. nl_image

Imaginative Things:
Curious Objects 1400-2000

Research Group

Leather
25 Oct 2017, 12:30 – 14:00

SG1, Alison Richard Building
Open to all. No registration required.

mage removed by sender. nl_image

Power and Vision:
The Camera as Political Technology

Research Group

Screening of Waltz with Bashir (2008)
25 Oct 2017, 17:00 – 19:00

SG2, Alison Richard Building
Open to all. No registration required.
 

 

mage removed by sender. nl_image

Religious Diversity &
University Responses

Research Project

A Secular Age
26 Oct 2017, 12:30 – 14:30

CRASSH, Alison Richard Building
Register interest via email.
Readings in advance.

mage removed by sender. newsletter_image

Centre for the Study of Existential Risk
Life 3.0: Being Human in the Age of Artificial Intelligence
29 Oct 2017, 17:00 – 19:00

Babbage Lecture Theatre
(New Museum Site)
Speaker: Max Erik Tegmark (MIT)
Sold out.

 

 

mage removed by sender. nl_image

Workshop
Agriculture in the Anthropocene
27 Oct 2017
Rooms SG1 & SG2, Alison Richard Building
Convenors: Hyun-Gwi Park (Cambridge), Martin Skrydstrup (Copenhagen)
Registration for this workshop closes today (23 Oct 2017).

 

 

 

mage removed by sender. nl_image

Conspiracy and Democracy
Research Project

When the Elders of Zion Relocated in Eurabia: Conspiratorial Racialisation
in Antisemitism and Islam

31 Oct 2017, 17:00 – 18:30

SG1, Alison Richard Building
Speaker: Reza Zia-Ebrahimi (KCL)
Open to all. No registration required.

 

mage removed by sender. nl_image

Genius Before Romanticism
Research Project

Five Shades of Gray:
Galileo, Goltzius and
Astronomical Engraving

1 Nov 2017, 17:00 – 18:00

Little Hall, Sidgwick Site
Speaker: Eileen Reeves (Princeton)
Open to all. No registration required.

 

mage removed by sender. nl_image

Smuts Memorial Lecture Series
Compositions in the Crossfire
in Cities of the Near-South

7 Nov 2017, 17:15 – 19:00

Large Lecture Theatre, Geography Department
Speaker: AbdouMaliq Simone
(Max Planck)
Open to all. Register online.
 

mage removed by sender. newsletter_image

CRASSH Impact Lecture Series
Neoliberalism and History, or:
How Should We Understand China?

21 Nov 2017, 17:15 – 19:00

LG18, Faculty of Law
(David Williams Building)
Speaker: Michael Puett
(Harvard)
Open to all. Register online.

 

mage removed by sender. newsletter_image

Technology and Democracy
Research Project

Pax Technica: The Implications
of the Internet of Things

24 Nov 2017, 9:30 – 17:30

Cripps Court Auditorium,
Magdalene College
Open to all. Register online.

mage removed by sender. newsletter_image

Centre for the Study of Existential Risk
Meat, Monkeys, and Mosquitoes: A One Health Perspective on Emerging Diseases​
29 Nov 2017, 17:15 – 19:00

Winstanley Lecture Theatre,
Trinity College
Speaker: Laura H. Kahn (Princeton)
Open to all. Register online.

 

 

 

mage removed by sender. newsletter_image

Funding Competition
Deadline: Today (23 Oct 2017)

Would you like to develop an innovative project at CRASSH? We are now taking applications for an exciting funding competition at the new Centre for Humanities and Social Change, hosted at CRASSH. If you are a Cambridge academic interested in the question of how technology, scientific knowledge and society interact, click here

 

 

 

Fellowship Competitions
Deadline: 31 Oct 2017

CRASSH/SCAS/ProFutura
Fellowship 2019-22

Charles Wallace India Trust
Fellowship 2018-19

Early Career Fellowships 2018-19
Crausaz Wordsworth Interdisciplinary Fellowship in Philosophy 2018-19

 

mage removed by sender. Website

 

mage removed by sender. Twitter

 

mage removed by sender. Facebook

 

mage removed by sender. Instagram

 

mage removed by sender. YouTube

 

mage removed by sender. Any questions?






This email was sent to toyin.adepoju@gmail.com
why did I get this?    unsubscribe from this list    update subscription preferences
Centre for Research in the Arts, Social Sciences and Humanities · Alison Richard Building · 7 West Road · Cambridge, CB3 9DP · United Kingdom

mage removed by sender.

 

 

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

 

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

USA Africa Dialogue Series - Fwd: [ACADEMIC-STUDY-MAGIC] CALLS FOR PAPERS: "Time and Chronology in Creation Narratives" (Lampeter, 7-9 June)

$
0
0

---------- Forwarded message ----------
From: Davide Ermacora<davide.ermacora@gmail.com>
Date: 12 January 2018 at 18:04
Subject: [ACADEMIC-STUDY-MAGIC] CALLS FOR PAPERS: "Time and Chronology in Creation Narratives" (Lampeter, 7-9 June)
To: ACADEMIC-STUDY-MAGIC@jiscmail.ac.uk


From Fiona Mitchell <F.Mitchell@uwtsd.ac.uk>
================================

Call for papers: Conference on Time and Chronology in Creation Narratives

7th-9th June 2018
University of Wales Trinity St David, Lampeter

The stories told about the beginnings of the universe, of places, or
of peoples explore how the unfamiliar space and time before us came to
be the word in which we live now. Most give a clear explanation of how
the space of our world came to be, but fewer of them give a clear
explanation of how the chronological framework in which we live came
into existence.

This conference will explore the ways in which ideas about time and
chronology are integrated into the stories about the beginnings of
places, spaces and peoples. This could include (but is not limited
to):

- the linear or cyclical structure of time in cosmogonies
- the personification of time
- deities associated with time and creation
- the starting or restarting of chronological structures at the point
of someone's birth or the founding of a new location
- philosophical approaches to the origin or nature of time
- ideas about origins of peoples or places before the beginning of time

We are seeking speakers from across the arts and humanities. We are
therefore interested in receiving abstracts from academics and PGRs
working on ancient or contemporary religions and philosophy, and
scholars working on literary, textual, epigraphic and iconographic
sources.

Papers will last 30 minutes each with 15 minutes of discussion.

If you are interested in giving a paper, please send abstracts of no
more than 300 words to Fiona Mitchell at
timeandchronologyconference@gmail.com by 1st February 2018. Abstracts
should be word documents (.doc/.docx) or PDFs. Please do not include
your name or email address in your abstract.

Information about the conference will be available at
https://timeandchronology.hcommons.org/

For updates, please feel free to follow us on Twitter (@timeconfrence)
or on Facebook (https://www.facebook.com/timeandchronology/)

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

USA Africa Dialogue Series - Poetic Thoughts

$
0
0
The cows need 
Colonies to graze.

The cow owners
Must conquer and colonize.

Land owners
Beat chests and dare.

Slit gullets,
Rivers of blood,
Anguish,
Interment.

Officialdom
Looks the other way.

(c) Chidi Anthony Opara

#2018Poeticthoughts

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

Re: USA Africa Dialogue Series - Buhari's son and Benue's sons

$
0
0
you are not naïve. That is the character of the man we voted in a frenzy of anticorruption and anti-PDP, just as American did with the President Trump. 

the terrible fragility of democracy



Dr. Sam Amadi Abuja, Nigeria 234-803-329-9879


On ‎Friday‎, ‎January‎ ‎12‎, ‎2018‎ ‎09‎:‎35‎:‎57‎ ‎PM‎ ‎WAT, 'Kenneth Kalu' via USA Africa Dialogue Series <usaafricadialogue@googlegroups.com> wrote:


No, Prof. You are not naive. You just have a notion of the "nation" that is completely different from President Buhari's idea of the nation. You do not have to look far to understand the Nigeria of President Buhari. 

As some have pointed out, the biggest shock is not just PMB's disposition as we are seeing it today, but also the silence of all those who helped to foist this administration on Nigeria. Granted we all worked for change thinking it was for the interest of the country, but now that we know better, should the activists and crusaders not rise up vehemently against this terrible  regime as was the case during the last administration? Sadly, what we see today for the most part is silence. We no longer have the Save Nigeria Group; nobody is occupying Ojota any more; the press seem to be in recess; and those fiery evangelists now chose to embrace "introspection" and speaking in tongues, rather than call a spade by its proper name. Sad. Very Sad!


On Fri, 12 Jan 2018 at 14:10, Toyin Falola
<toyinfalola@austin.utexas.edu> wrote:

If President Buhari can take his son to Germany for health treatment (no one's son should die, before anyone misinterprets me), I need to be educated why President Buhari cannot visit Benue State to empathize (lower than sympathize) with those who have lost their own sons and daughters.

Am I naïve?

Is governance not about caring for the collective people of a nation?

Moderator

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

Re: USA Africa Dialogue Series - REVISITING PROFESSOR CHRIS IMAFIDON'S CLAIM TO OXFORD PROFESSORSHIP

$
0
0
Far from the preformed colonial cringe, another perspective on the Oxford debacle : Oxford and the Ethics of Empire

On Friday, 12 January 2018 12:14:58 UTC+1, Cornelius Hamelberg wrote:

Oxford is always in the limelight :


"It was a mistake. I shouldn't have gone to Oxford, and I remain ashamed that I did. Oxford was a very second-rate provincial university" ( V.S.Naipaul)


And now it's Oxford University accused of backing apologists of British colonialism



On Thursday, 11 January 2018 13:08:51 UTC+1, Oluwatoyin Vincent Adepoju wrote:
Ayotunde,

I am with you on 'efforts to ram down our throats special interest frauds, such as defending pastoralism in the 21st Century' among other points you make.

In identifying with Kadiri's position, though,  are you not being rather hasty, since the premises on which that position are based might not be premises you would identify with?

I understand Kadiri's argument as based on three major positions-

the people being criticized have not been adequately investigated before they were criticized.

the Western academy is hesitant or unwilling to grant recognition to Black people for the latter's legitimate achievements

Western education is of little or no use to Nigeria.

These are largely non-factual propositions.

Philip Emeagwali and Gabriel Oyibo, for example,  have been thoroughly investigated. Google can provide links to reports of those  investigations. Imafidon's case is dodgy. Why claim to be a prof. at Oxford if one is not?Abdulraufu Mustapha was a prof at Oxford. Wale Adebanwi is a prof at Cambridge. There are other Black academics in these institutions as there also are at Harvard with a no of Nigerian profs along with same in other unis across the world. So, its possible for a Black person. Why not work at achieving that goal instead of pretending to have achieved it?

As for Opeyemi, I wonder if those examining his story have taken their investigations to a conclusion.

It is possible to argue for a rethinking of how Black people engage with modernity without holding what are evidently non-factual perspectives.

The names of Toyin Falola and Claude Ake may be invoked in connection with creating self recognizing Black scholarship. We need to recognize, though, that Falola and Ake are primarily  scholars in the Western tradition, thinkers whose academic careers as we know them would not exist without  the Western academy and its distinctive epistemic and metaphysical underpinnings.

Falola has written Yoruba Gurus, for example, published works on Yoruba cosmology and knowledge systems, such as on Esu and Ifa, but to what degree is Falola a scion of classical Yoruba education, as represented, for example, by Ifa? Even Jan Vansina, a central figure in the use of orality in the study of African history and others exemplifying the flowering of that method in the Ibadan History School, of which Falola may be seen as a descendant, are scholars trained in the Western tradition integrating classical African cognitive systems into a superstructure enabled by Western historiography and the methods and institutions through which and in which it is largely taught, even as these and other scholars have had to debunk the racist assumptions on African history by  Hegel and his echoes in Trevor-Roper, same for such scholars as Bolaji Idowu in Olodumare: God in Yoruba Belief.

This is not surprising bcs the classical African educational systems had not reached the level of cosmopolitan orientation required to develop scholars of the kind and calibre of Falola or Vansina. Such a development is possible, and may be seen as gradually evolving, as evident in the scope of scholarship on Ifa, for example, but to reach the level of standardization, disciplinary coherence,  epistemic rigour   and distillation of global knowledge often within institutional contexts, represented by Western education is no small achievement. Wande Abimbola, a key scholar on Ifa, has opened an Ifa school, a beginning in the direction of such standardization.

Its vital to grasp what is of universal value in a cognitive system and adapt it to one's needs. I would think that is the current task facing global scholarship, as evident in Western philosophy's engagement with Asian thought,  Christians adapting ideas from African religions and philosophies or Africans and Asians learning from Western thought, while avoiding uncritical subordination of one culture's perspectives to that of another.

thanks

toyin















thanks




On 11 January 2018 at 06:10, 'Ayotunde Bewaji' via USA Africa Dialogue Series <usaafric...@googlegroups.com> wrote:
Compliments of the Season to you all and to the Moderator.

May I express my gratitude to Alagba Kadiri for revisiting the issues if intellectual challenges faced by subaltern peoples globally, but especially by Nigerian intellectuals' incapability to exercise restraint on the side of what I often dub "the principle of charity". My father, of blessed memory, taught me to never say o tun de o, which means, "he has come again, of someone I have never met, until the person has shown his/her true colour" . For that reason, am way more patient than most people, not because of my disciplinary affiliation, but because of open mindedness. Often I get "licks" for this, and colleagues and friends often say that am to accommodating, which cost me some things at times. But the better part of this is that my conscience is contented that I have not abused my position to tyrannize others. 

Now, I have not spoken to the correctness or otherwise of the claims of the three guys being vilified. Am not qualified to so speak, because I do not have the knowledge repertoire or training to intelligently pronounce. But I do understand the point made by Alagba Kadiri that we often are the most ardent enemies of ourselves, promoting the institutions of our subjugation uncritically and thereby being complicit in the destruction of our common ma/patrimony.

In 2008 when I presented my paper "Requiem to Western Education in Africana Societies" in Brazil, some of those who most virulently antagonized me and my description of "epistemicide" were the very people who needed that mirror which Alagba Kadiri is saying we need to put before ourselves to see which KKK faces and bodies - aka Black Skin, White Masks - we are confronting. In many chapters and with painstaking devotion, my contribution to the Series edited by Ojogbon Oloye Falola, Narratives of Struggle (Carolina Academic Press, 2012) addressed these issues. If the arguments therein prove rather hard to comprehend, why not read Claude Ake's Social Science as Imperialism. 

Alagba Kadiri, Sir, it is not strange that some of us use notoriety to substitute for careful and reasoned attention to the nuances of reality. A  former French President said it openly that without French Africa, where the Central Bank reside in Paris and African Budgets must be approved in Paris, France would be dead. Same goes for EU, USA, etc. They may not openly proclaim it, but that is the nature of the beast. And, as my father's Gramophone carried it, we are the masters' voice, doing the destruction for our oppressors.

When I read Professor Jibrin Ibrahim these days, I just shake my head at the level of intellectual decadence that has afflicted our collective being. Same goes for many things parading as erudition here. But it takes great control not to descend to name calling. Otherwise, what do you call efforts to ram down our throats special interest frauds, such as defending pastoralism in the 21st Century. 

When we say happy new year, how can one be happy in the face of an imbecilic NASS, Presidency, Judiciary, Law Enforcement Agencies, Labour Unions, and now intellectuals? Ecclesiastes 1:8 is correct, because indeed, "...in much wisdom comes much vexation, and he who increases knowledge increases sorrow".

Ire o.

Tunde.


On Wednesday, 10 January 2018, 15:45, Salimonu Kadiri <ogunl...@hotmail.com> wrote:


Permit me to revisit the claim of Chris Imafidon to being an Oxford Professor. Professor Chris Imafidon, on Thursday,, 19 October 2017, delivered the 33rd Convocation Lecture of the University of Ilorin, titled : THE GENIUS IN YOU - NEW TOOLS, TECHNIQUES AND TECHNOLOGY FOR DEVELOPING THE INDIVIDUAL AND INSTITUTIONAL GREATNESS. Professor Chris Imafidon was granted  privilege to deliver the lecture because the decision makers at the University of Ilorin were convinced that he is a Professor at the University of Oxford, London. About a month after the lecture, the Punch newspaper in Nigeria claimed it investigated the claim of Professor Chris Imafidon to being a Professor at the University of Oxford and discovered it false, as the authorities at Oxford University and all its affiliated colleges denied any academic relationship with him. The Punch did not confirm if Chris Imafidon is a Professor somewhere else even though not Ocford.

Premised on the Punch newspaper's disclosure, Professor Moses Ebe Ochonu launched an all out attack on University of Ilorin, for allowing itself to be deceived by a dubious Professor in the person of Chris Imafidon. Professor Ochonu's article was posted on this forum by Professor Toyin Falola on Saturday, 16 December 2017 and titled : On Chris Imafidon, Oxford and the government Graft. Referring to the Punch investigative article, Professor Ochonu wrote that it turned out that 'Chris Imafidon is our latest high profile international academic scam artist in the tradition of Philip Emeagwali and Gabriel Oyibo.' On the same day that the aforementioned article was posted, a Professor of Queen's English, Farooq Kperogi, took a free ride on Professor Ochonu's article by posting on this forum what he titled : Remember Enoch Opeyemi Who Claimed to Have Solved Riemann Hypothesis. To Moses and Farooq, Professor Toyin Falola posed a question : If you are not based in Oxford, and you deceive yourself and others to the level of giving a Convocation Lecture, is this not a madness? Professor Falola's question spurred me into thinking that a Professor delivering a convocation lecture must sound like a Professor to his audience, otherwise he or she will risk being exposed to ridicule. A false claim to being a Professor in ordinary  public space may be simple but to act or behave as a Professor within a University environment is very difficult. From what we have read so far, neither Professor Ochonu nor the Punch newspaper produced any evidence to show that Chris Imafidon's Convocation Lecture did not measure up to the standard of a Professor. And the way Professor Falola framed his question to Professors Ochonu and Kperogi seemed to indicate that he was not in doubt if Chris Imafidon is a real Professor but doubted if he is based in Oxford. If Chris Imafidon is a Professor somewhere else but not in Oxford as the question raised by  Professor Falola would imply, Chris Imafidon would be guilty of fame padding because his claim to be an Oxford Professor which he is not increased his fame more than what it would have been if he had given the correct name of the less famous University in which he is based.  Fame padding which is the same as academic padding is not harmful as it was illustrated by the  case of a Director at Bazita Sugar Refinery in Kwara State, in 1984.

In 1984, under the military rule of General Muhammadu Buhari, there was a public commission of enquiry pertaining to financial miss-appropriation at the then Bazita Sugar Refinery then in Kwara State. The Director of the Company was accused of claiming to be a PhD holder in Bio-Chemistry by a witness at the enquiry, whereas he possessed just BSc in Bio-Chemistry. The witness informed the Commission that the Director had registered for a PhD course in Bio-Chemistry at the University of Manchester in UK which he did not follow up. Counsel to the Director asked the witness, 'What is the least qualification required to be the Director of the Sugar Refinery?' Witness did not know. Counsel reframed the question, 'Is PhD in Bio-Chemistry required and necessary to be the Director of Bazita Sugar Refinery?'  Witness answered no. Counsel asked the witness to tell the commission the significance of the epithets, Alhaji, Bishop, Pastor, Chief, General, Marshall, Doctor and Professor when used singly or collectively by any person as practised in Nigeria. Since the witness kept mute, the counsel asked rhetorically and demanded answer in yes or no, 'Are they not just ordinary titles?' The witness answered, yes. Buhari was overthrown and the report of the enquiry was never made public to the best of my knowledge. The Director of Bazita Sugar Refinery certainly padded his academic qualification but it had no adverse effect on the functions and productions of the Company at that time. Considering the use of epithets in Nigeria, one can see that Nigerians are title-sick which is why they buy, sell, forge, and even rent titles. Most Nigerians do not want to be ordinary persons. They must be great somebody, be important and very important person whether they add important value to the country or not.

I want to argue that we Nigerians may be the most intellectually gullible people on earth. That may be an exaggeration, but we tend to be drawn to bombastic, self-promoting persons and are thus easy prey for fraudulent claimants to academic genius. We also hunger for heroes, making t possible for dubious persons to fulfil that longing for us. ....//.... If according to the scammers, the white man says they are praise-worthy, who are we to object or scrutinize their claim? That is our approach to these men. We cannot conceive of a world in which people and objects purportedly authenticated by the white man should be questioned or verified - Professor Moses Ebe Ochonu.

I strongly object to referring to Chris Imafidon, Philip Emeagwali and Gabriel Oyibo as scammers. To begin with, the University of Ilorin had given a pass mark to the Convocation Lecture delivered by Chris Imafidon. If Professor Ochonu had been present at the Convocation Lecture, he too would have doubtlessly clapped his hands to applaud Chris Imafidon for his Lecture just as those who were present there did. What was really important to the audience was if Imafidon's Lecture was proficiently Professorial or not. As long as the University of Ilorin and the audience were satisfied that Imafidon sounded like a Professor in his Convocation Lecture it will be wrong to refer to him as a scammer not even if he is not a real Professor in Anglo-American sense. In France and Latin countries a teacher is called a Professor!! And for Imafidon to have succeeded in delivering a Convocation Lecture as a Professor without being one, confirmed the saying that the hood does not make a monk. 
Talking about white man's authenticated scammers for Nigerians, should it not be right to conclude that all Nigerians in the Ministries, Departments and Agencies (MDA) whose academic papers have been authenticated by the white man are scammers since all the MDAs in Nigeria are dysfunctional? Why should any Nigerian castigate the white man as authenticator of scammers in respect of Imafidon, Emeagwali and Oyibo but not when the same white man is the authenticator of Ochonu and Kperogi as Professors? Evidently, neither Imafidon nor Emeagwali or Oyibo holds position in any MDA in Nigeria. Are we not leaving substances and chasing shadows by questioning their academic worth when we should be questioning the genuineness of the academic qualifications of those elected/selected/appointed/employed in the MDAs of Nigeria producing backward economic and industrial developments for the country? 

Michael O. Afolayan joined the debate on Thursday, 21 December 2017, and part of his post read, "I also agree with Moses, the self-hate that characterizes our unquenchable appetite for anything foreign has become the tether that ties us to the post of inferiority, imbuing other people's junks and rejecting our own valuables. ....//.... Had Chris Imafidon made the mistake of claiming to be a graduate of a Nigerian University, he would have become a laughing stock from Day One of his jolly ride."  

In the Nigerian context, unquenchable appetite for anything foreign implies everything from the white man. Dr. Afolayan, like all educated Nigerians, is sitting on a stem of a tree planted by the White man. If he thinks the tree does not serve the interest of Nigeria, he cannot sit tight on the stem of the White man's tree and at the same time pretend cutting it down. The wisest thing to do is to climb down from the neo-colonial White man's tree and uproot it since it does not serve the interest of Nigerians. He cannot pretend to having no appetite for the White man's neo-colonial tree while at the same time sitting comfortably on its stem. The language of governance in Nigeria, English, is white man's and foreign. Over 98% of Nigerians cannot read, write or speak English properly. Our Universities are modelled after English and American systems which are foreign. If the Convocation Lecture at the University of Ilorin had been delivered by a Nigerian-based Professor instead of the supposedly Oxford-based Professor, it would not have turned the delivered Lecture into indigenous one, as Dr. Michael Afolayan seemed to suggest. This is because the institution is foreign and the language of expression at the Lecture, English, is white. The truth which Western educated Nigerians never want to admit is that the political, educational, economic and judicial systems in Nigeria are subordinate to the U.S. and European Union. Despite that a national flag and a national anthem was conceded to Nigeria in 1960, we are still controlled by the white world. How is that possible?

When Nigeria was granted self-administered enslavement, the rank  of leaders of our government was that of slave overseers. Of course, when white men departed Nigeria, Western educated Nigerians took over their jobs, inherited their rates of pay and their privileges, played their roles and assumed their attitudes towards ordinary Nigerians. Chinua Achebe narrated what happened when British left government ministries, public and privately held firms, corporations, organizations, and schools in Nigeria after October 1, 1960. He wrote, "... a number of internal jobs, especially the senior management positions, began to open up for Nigerians, particularly for those with a university education. It was into these positions vacated by the British that a number of people like myself were placed. ...//... This bequest was much greater than just stepping into jobs left behind by the British. Members of my generation also moved into homes in the former British quarters previously occupied by members of the European senior civil servant. These homes often came with servants - chauffeurs, maids, cooks, gardeners, stewards - whom the British had organized meticulously to ease their colonial sojourn. Now following the departure of the Europeans, many domestic staff stayed in the same positions and were only too grateful to continue their designated salaried roles in post-independence Nigeria. Their masters were no longer European but their brothers and sisters." (p. 48-9, There Was a Country).
What Chinua Achebe failed to note is that Nigerians who stepped into the jobbs left by the British in Nigeria were serving the interest of the British people in the same manner as the departed British officials. The Yoruba people who observed the life-styles of the new Nigerian officials that replaced the British, euphemistically referred to them as, ÒYÌNBÓ ALÁWÒ DÚDÚ meaning WHITE MAN WITH BLACK SKIN. Right from the beginning, acquisition of Western education was introduced to Nigerians as means of enjoying white man's standard of living without labour because the concept of work, as we were indoctrinated, is associated with suffering, punishment and unsuccessful life. Initially, the MDAs could absorb all educated Nigerians into the bureaucracy which soon became congested as more Nigerians acquired white man's education in order to escape working for their livings. Consequently, ethnicity and religion became tools of competition to gain admission into the club of White man with black skin. The throat-cutting competitions for position in offices led to the insertion of 'Federal Character' into the Constitution of Nigeria which guaranteed appointment or employment to individuals regardless of competence and ability to perform in office. Thus, when the white world typecast the Blacks in general as unintelligent and inferior to the whites, it is not because of the colour of the skin alone, as Richard J. Herrnstein and Charles Murray had indicated in their book, THE BELL CURVE, but because the Black man has refused to be the master of his environment and manager of his endowed natural resources of which Nigerians are typical example. The tether that ties us to the post of inferiority is, therefore, not our appetite for anything foreign, as Dr. Michael Afolayan stated, but our ignorant belief that Western Europeans that carted us to America and West Indies as slaves and later partitioned Africa into their colonies at the Berlin Conference of 1884-1885, had set us free and the colonisers are now treating us as their equals. The reason why we were colonised as it was historically recorded was never philanthropic.

Supporting Italy's invasion of Abyssinia (now Ethiopia) in 1935, Sir Arthur Willert wrote, "Italy must expand. She came late into the world as a Great Power and found that the good parts of the earth had already been apportioned between luckier countries. She cannot with her rapidly growing population, now in the neighbourhood of 45, 000, 000 (45 million) remain forever cooped up in her peninsula with its large tracts of barren mountains and its lack of essential raw materials (p. 206, The Frontiers of England by Sir Arthur Willert)." And where was Italy going to get raw materials and food to feed her rapidly growing population? Sir Arthur Willert answered that question on page 211 of his book thus, "Italy, in going for the Abyssinians (Ethiopians), is fighting on behalf of Europe. Europe is losing Asia; the Western Hemisphere is full up. So, of the great spaces of the world from which a short time ago her countries (European countries) could draw cheap supplies of food and raw material, only Africa remains. If Europe loses this last reservoir, it is done, it will shrink to nothing. Hence the Africans must be kept down."
Wailing over lack of food and raw material in the German Reichstag (Parliament), on 20 February 1938, Chancellor Adolf Hitler said among other things, "Our economic position is a difficult one, not because National-Socialism is at the helm, because 140 people must live on a square kilometre; because we are not in possession of those great, natural resources enjoyed by other people; because, above all we have a scarcity of fertile soil. If Great Britain should suddenly dissolve today and England become dependent solely on her own territory, then the people there would perhaps have more understanding of the seriousness of economic tasks which confront us (p.63, note 1, PEACE WITH THE DICTATORS By Sir Norman Angell)." Continuing on page 64, Adolf complained about the impossibility of feeding 140 people to a square kilometre without colonial rounding-off. Therefore, he concluded, "No matter what we may achieve by increasing the German production, all this cannot remove the impossible nature of the space allotted to Germany. The claim for German colonial possessions will, therefore, be voiced from year to year with increasing vigour, possessions which Germany did not take away from other countries ........ but appear indispensable for our own people." German colonial possessions which Hitler intended claiming with vigour so as to provide food and raw materials for the hungry Germans were South West Africa (now Namibia), Tanganyika (now Tanzania) Cameroon and Togo seized from Germany as a result of World War I. The total landmass area of those countries together is 2, 298,731square kilometres, compared to Germany with a landmass area of 357,041 square kilometres. Germany's natural resources barren and unfertile soil remain the same till date just as it is with Italy, France, Belgium, Britain, Spain, Portugal and other Western European countries. That was why Africa was colonised and the reason for colonialization of Africa remains the same although colonialization is self-administered nowadays by African indigenes as we have in Nigeria. The self-administered colonialism makes it  possible for Nigeria to export crude oil to Italy, Germany and other countries in Europe where it is refined into various products for their citizens to consume, whereas Nigerians must sleep at fuel stations to buy petrol. The dysfunctional Nigeria's crude oil refineries are not manned by Imafidon, Opeyemi, Emeagwali or Oyibo but by qualified academic degree holders both from home and foreign Universities. If the academic degrees of managers of Nigeria's oil refineries are not fake, why are the crude oil refineries in permanent coma?

Professor Moses Ochonu's article titled, On Chris Imafidon, Oxford and Government Graft, did not receive so much comments as Professor Farooq Kperogi's, Remember Enoch Opeyemi who claimed to have solved the Riemann Hypothesis. In his reaction to the said article, Victor Okafor addressed two questions to Professor Kperogi, (1) Have you taken any step to find out from the Clay Mathematics Institute why and how it determined that Dr. Enoch Opeyemi's claim was false, inadequate or inaccurate? (2) What are the specific steps by which that institute arrived at its judgment, if any, that Dr, Opeyemi was merely fantasizing? These reasonable questions deserved answers in view of the claim by Professor Farooq Kperogi that after two years, he checked Clay Mathematics Institute, and the Riemann Hypothesis that Opeyemi claimed to have solved two years ago is still listed as unsolved. Surprisingly, Professor Farooq Kperogi completely ignored the intelligent questions raised by Victor Okafor. Instead, he resorted to childish display of unimportant knowledge with minute observance of petty rules and details of grammatical blunders committed by a commentator who, however, supported his views on Opeyemi. Sometimes, we write in haste and hurriedly post comments without reading to check for possible mistakes. Normal intellectuals, not braggadocios, always ignore such mistakes as long as they do not distort the sense in the conveyed message. Dr. Enoch Opeyemi, a mathematics lecturer at the Federal University of Oye-Ekiti, Nigeria, submitted papers to the US-based Clay Mathematics Institute claiming that he had solved the 156-year-old Riemann Hypothesis. After receiving Opeyemi's papers, Clay Mathematics Institute is obliged to publicly reject or accept his solution as contained in the submitted papers. Silence by the US-based Clay Mathematics Institute can only imply that Dr. Enoch Opeyemi actually solved the Riemann Hypothesis but the all white- dominated jury of the Institute are unwilling to accord recognition to the black man, Dr. Opeyemi, for solving the mathematical hypothesis in question. Dr. Opeyemi did not submit his papers to a PhD student for evaluation and decision but to Clay Mathematics Institute. The tragedy here, therefore, is not that a Ku Klux Klan PhD student is allowed to determine the veracity of Dr. Opeyemi's papers, as Professor Kperogi jubilantly stated, but his inability to see the racist and despiteful attitude of the authorities at the US-based Clay Mathematics Institute to Dr. Opeyemi who kept silent, over his professed solution to the Riemann Hypothesis, whether right or wrong. In the fields of Mathematics, Science and Technology, a white man will never accord a black man due honour for any new invention or discovery. The usual thing is for the white man to accept the black man's papers and make it his own. At best, the name of the black man may appear at the rear of the paper and introduced as a collaborator. Appropriation of others inventions or discoveries  is not uncommon even between whites as the discovery of the AIDS virus in the 1980s proved. For the sake of the unsuspecting, let me recall that incident.

Dr. Robert Gallo of the US National Cancer Institute would have succeeded in appropriating to himself the discovery of the AIDS virus, if Dr. Luc Montagnier of the French Pasteur Institute, Paris, had been a black man or a Nigerian as Dr. Enoch Opeyemi. It was so that Dr. Luc Montagnier and colleagues at Pasteur Institute had succeeded in isolating a virus from the Lymph node of a homosexual patient in 1983 and had their result published in the Journal, Science of 20 May 1983. They named the isolated virus, Lymphadenopathy- Associated Virus (LAV). However, Dr. Robert Gallo claimed that LAV was a family member of his own virus named Human T-cell Leukaemia Virus-1 (HTLV-I). Montagnier disagreed and sent an isolate of LAV  to Dr. Gallo on 23 September 1983, to help establish that LAV was not related to HTLV-I but a distinct virus. Pasteur Institute filed for a British and a US patent for blood test in September and December 1983, respectively. Suddenly, on 23 April 1984, Dr. Gallo appeared at a press conference in the company of the US Secretary of Health and Human Services, Margaret Heckler where the latter announced that American Scientists (Gallo and his Team) had discovered probable cause of AIDS. On the same day, the American government filed for AIDS testing kits patent.  Gallo's AIDS virus discovery was published in the Science of 4 May 1984 with the photographs of the new virus, named Human T-cell Leukaemia Virus -Three (HTLV-III). It was subsequently discovered that Gallo's HTLV-III AIDS virus was identical to LAV isolate which Montagnier had sent to him on 23 September 1983. On 28 May 1985 the US Patent and Trademark Office awarded Gallo a patent on blood test kits but remained silent on Montagnier's application that preceded that of Gallo by nine months. Therefore, the Pasteur Institute filed a lawsuit at a US federal high court accusing National Cancer Institute of theft of the virus, LAV. In view of the political and commercial potentials of AIDS disease, President Ronald Regan of the US and President Jacques Chirac of France met in 1987 and agreed to out of court settlement, whereby Dr. Gallo was designated co-discoverer of the AIDS virus with Dr. Montagnier and royalties on blood test were to be shared equally between the warring AIDS combatants. A new name, Human Immunodeficiency Virus with the acronym, HIV, replaced LAV and HTLV-III. (see AIDS: THE HIV MYTH BY JAD ADAMS as well as AND THE BAND PLAYED ON BY RANDY SHILTS). Who actually discovered what today is known as HIV was finally settled in 2008 when the Nobel Price for the discovery was awarded to Dr. Luc Montagnier and his French colleague, Dr Francoise Barré-Sinoussi. The Nobel Price Committee explained that HIV was discovered in 1983 and not 1984!! If conflict could occur between a white French and a white American over who discovered HIV, I leave the rest to the imagination of readers to guess what could have happened when a black Nigerian, Dr. Enoch Opeyemi, submitted his papers on the solution of Riemann Hypothesis to the white American owned Clay Mathematics Institute.

Finally, I am not holding brief for Dr. Enoch Opeyemi or any of those accused of fake or fraudulent academic claims. Since Western education has not contributed to the growth of economy in Nigeria industrially through advances in medicine, science and technology, should it not be admitted that all Nigerian officials with academic qualifications that have failed the country are also fake or fraudulent academics? In the Nigeria Handbook of 1970, it was stated that mineral resources of the country consist of Limestone, Petroleum Oil and Gas, Tin and Colum-bite, Iron Ore, Lead-Zinc, Gold, Marble, Stone, Zircon, Coal and Lignite. Nigeria has 74 million hectares of arable land and 2.5 million hectares of irrigation land. The rainforest in the South contains different species of Timber. In May 1970, THE NIGERIAN COUNCIL FOR SCIENCE AND TECHNOLOGY was inaugurated by the Military Head of State, General Yakubu Gowon. Three of the objectives of the Nigerian Council for Science and Technology as stated on page one of its inaugural brochure were (a) to determine priorities for scientific activities in the Federation in relation to the economic and social policies of the country and its international commitments, (c) to ensure theapplication of the results of scientific activitiesto the development of agriculture, industry and social welfare in the Federation, (d) to ensure co-operation and co-ordination between the various agencies involved in the machinery for making the national science policy. Further on page 2, it is stated that the functions of the Council shall, among others, be (a) to consider and advise generally on all scientific activities, including (i)the application of the results of research, (ii) the transfer of technology into agriculture and industry. The thirty-five members of the Council consisted of eleven Federal Permanent Secretaries from Ministries of, Agriculture and Natural Resources, Communications, Economic Development and Reconstruction, Education, Finance, Health, Industries, Mines and Power, Trade, and Transport. Each of the then twelve states was represented by a person with, at least, an academic degree of B.Sc. while twelve representatives of science disciplines in Agricultural, Experimental, Industrial, Medical, Environmental and Social Sciences were also members. In his inaugural address to members, Major-General Yakubu Gowon said, "Nigeria is endowed with immense natural resources, which, if properly developed through the application of science and technology, would ensure for the present and future generations (of Nigeria) a bright economic future." Almost forty-eight years after the inauguration of the Nigerian Council For Science And Technology, Nigeria's herdsmen still traverse several hundred kilometres within the country to graze their cattle, a burden which some professors regard as herdsmen's fundamental human right worth defending. Our Agricultural system is still sustained by farmers primitively equipped with cutlasses and hoes. Crude oil we cannot refine; potable water we cannot pump; electricity we cannot generate and distribute; iron ore we cannot mine and work into steel; and our hospitals have been reduced to morgues while our leaders and officials run to the white man, from whom they claimed we have been liberated, to receive treatments. All Ministries, Departments and Agencies created to produce goods and services are manned by Nigerians whose academic degrees have certified them as capable of producing what are required from their respective office. Their failures in office can only mean that their academic degrees are fake and that is why Nigeria is poor and underdeveloped. While our Nigerian English Language Fundamentalists are blowing their grammars, the Dutch speaking Julius Berger is building Houses and Bridges and constructing roads for Nigeria, just as not so good English speaking Chinese are laying rail tracks for Nigeria.  In fact there is need to write a book titled: HOW EDUCATED NIGERIANS ARE UNDERDEVELOPING NIGERIA AND IMPOVERISHING HER CITIZENS. 
S. Kadiri

   



 
--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfric...@googlegroups.com
To subscribe to this group, send an email to USAAfricaDial...@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialo...@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.


--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfric...@googlegroups.com
To subscribe to this group, send an email to USAAfricaDial...@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialo...@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

USA Africa Dialogue Series - Buhari's son and Benue's sons

$
0
0
I hope that the Sai Buharists here can still find their voices.

CAO.

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

USA Africa Dialogue Series - Re: “US ambassador to Panama resigns following Trump's comments" Moment

$
0
0


To Lead You Must be a Servant


-----Original Message-----
From: Twitter <info@twitter.com>
To: Evelyn Joe <msjoe21st@aol.com>
Sent: Fri, Jan 12, 2018 6:30 pm
Subject: "US ambassador to Panama resigns following Trump's comments" Moment

 
What's happening
Go to Moment
The Hill shared
Read more at TheHill
The Hill shared
Read more at TheHill
The Hill shared
Read more at TheHill
The Hill shared
Read more at TheHill
The Hill shared
Read more at TheHill
Settings  |  Help  |  Unsubscribe
  Twitter, Inc. 1355 Market Street, Suite 900 San Francisco, CA 94103 
 

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

USA Africa Dialogue Series - Re: Poetic Thoughts

$
0
0
Chidi  the poet 

Of course you are free to misrepresent reality.

From President Buhari's twitter account : "Our security efforts in Benue State so far. Let me reassure all Nigerians that security of life and property continues to be top of our agenda, in line with our election pledge and promises"


It's a security matter.


The second  and by far the longest  surah  in the Quran is al-Baqarah ( The Cow ( not sure if it is the Quranic  retelling of the injunctions about the red heifer . So the cow, is no stranger to scripture.


It's appalling, the way that we are now talking about human lives being sacrificed for cows - not because of the Hindu-like sanctity of the cow but because the cow is flesh and blood, meat and milk and leather  - in Nigeria,  each cow is property, is capital, a commodity worth plenty of money.  


"He saw an animal up on a hill

Chewing up so much grass until she was filled.

He saw milk comin' out but he didn't know how.

"Ah, think I'll call it a cow."  ( Man gave names to all the animals )


Before the partition of India there was the more than occasional Hindu-Muslim interface  -   a cow being slaughtered outside a Hindu Temple and some eyewitnesses reporting that they saw a turbaned head disappearing round the corner, after the slaughter  -  resulting in several hundred  people dead in the ensuing communal riots between Hindus and Muslims, that evening.


Reverence for life  : a sign of compassion that in the Hebrew religion it is forbidden to consume meat and milk in the same  meal or to even store milk and meat in the same place.


Nigeria: What is demanded is that  some concessions be made  to give free passage to  the herds that are  bound for southern destinations. Surely secure routes can be mapped out and followed, year in, year out, without any palaver between man and man or between man and  the caretakers of Nigeria's milk and meat production?




On Saturday, 13 January 2018 00:04:30 UTC+1, Chidi Anthony Opara wrote:
The cows need 
Colonies to graze.

The cow owners
Must conquer and colonize.

Land owners
Beat chests and dare.

Slit gullets,
Rivers of blood,
Anguish,
Interment.

Officialdom
Looks the other way.

(c) Chidi Anthony Opara

#2018Poeticthoughts

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

Re: USA Africa Dialogue Series - Paradoxical Homelessness from Cambridge to Lagos : Cambridge, CRASSH Research and the Concept of an Academic Centre

$
0
0


Speaking about Cambridge, here is a forthcoming book review I did for Choice. That Cambridge University could produce
racist  so-called intellectuals, parading as scholars,  shows the fundamentally skewed nature of intellectual activity in that over-rated town.

 Toyin, you should not compare a university town to a commercial  city. I can point to several  UK cities outside of Cambridge that are bereft of libraries and museums and  are as dry as dust and dismal,   lacking vitality and soul.  Compare them to your Lagos, if you may. Why did so many Brits pack their bags and run out of the country -  to set up shop in borrowed lands for several centuries, never to return?

You happen to long after campus life, and that is fine  but  self-contained campuses are artificial bubbles and not the real world. Pinch yourself and wake up to reality.


GE

....................................................



XX-XXXX
DT20
CIP
Iliffe, John. Africans: the history of a continent. 3rd ed. Cambridge, 2017. 402p bibl index (African studies, 137) ISBN 9781107198326, $99.00; ISBN 9781316648124 pbk, $25.99; ISBN 9781108195881 ebook, $21.00.
  
Iliffe, former professor of African history at Cambridge, regurgitates several discredited statements about Africa and attempts to perpetuate old Conradian myths about a hapless, isolationist continent in an exceptionally hostile, diseased environment. His unambiguous recognition of Egypt as an African civilization may be comforting to some, but even so, his thesis of an "isolated" Egypt contradicts recent scholarship—as well as his own statement that Egyptian civilization "displayed many cultural and political patterns later to appear elsewhere in the continent." Iliffe's mission, generally, is to revive old Eurocentric theories, deploy  questionable terminologies, prioritize Greek supremacy, and make concepts like "colonisation" palatable,  by applying them out of context. In the end, Iliffe appears to exonerate Europe's role in human trafficking and justify British colonization. The last two chapters are the redeeming segments of this book. Populous Africa is no longer the wretched, hostile, diseased environment of poor soils and infertile lands of the previous chapters, and its inhabitants are no longer caricatures of humanity, but this is much too late for redemption. Summing Up: Not recommended -- G. Emeagwali, Central Connecticut State University

Choice Vol. 55, Issue 8. April 2018



Professor Gloria Emeagwali
Professor of History
History Department
Central Connecticut State University
1615 Stanley Street
 
New Britain. CT 06050
www.africahistory.net
Gloria Emeagwali's Documentaries on
Africa and the African Diaspora
8608322815  Phone
8608322804 Fax



From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Oluwatoyin Vincent Adepoju <toyin.adepoju@gmail.com>
Sent: Friday, January 12, 2018 10:43 AM
To: usaafricadialogue; tvoluade@gmail.com
Subject: USA Africa Dialogue Series - Paradoxical Homelessness from Cambridge to Lagos : Cambridge, CRASSH Research and the Concept of an Academic Centre
 




                                                                         

                                                    Paradoxical Homelessness from Cambridge to Lagos

                                      
          
Cambridge, CRASSH Research and the Concept of an Academic Centre


                                                                              Oluwatoyin Vincent Adepoju

                                                                                      Compcros
                                                              Comparative Cognitive Processes and Systems
                                             "Exploring Every Corner of the Cosmos in Search of Knowledge"
                                

The Wonder Behind the Glass : CRASSH in Action

A group of people seated convivially at a table where light food is visible as they  chat. The atmosphere is earnest but relaxed. A sense of order is projected by their physical positioning within a carefully organized space in which a fairly large shelf full of books suggests a scholarly environment. Their neat clothes and body language demonstrate a self conscious discipline. The ambience of the building and the larger space within which it is located amplify the associations of their quietly intense activity as it proceeds against the background of the orderly and varied movement of people on foot outside the sheet of glass through which you are looking,  no sound penetrating beyond that sheet.  A sense of high civilization is projected by the scene beyond the glass,  an expression of the distinctive sapiental essence that the human being contributes to life on earth, the capacity for reflection, for speech, the orientation towards dialogue through which human reflexivity, the critical engagement with one's processes of awareness, is reinforced through oscillation between the individual mind and other minds operating, to some degree, at a wavelength that facilitates such intercourse.

The elegant people behind the sheet of glass may be  participants in the weekly CRASSH [ Centre for Research in the Arts, Social Sciences and Humanities ] Fellows Work in Progress Seminar Series at the University of Cambridge, that room being used for that purpose, among others.  The person looking through that sheet of glass, myself, was a then homeless immigrant who had come to England to study, had expended tens of thousands of pounds in the process, a small fortune anywhere in the world, but, as was gradually dawning on him, with the aid of that scene across the window and what it represented about other contexts across the university, was entering into an experience beyond his anticipation, and which, without the expenditure of more money for fees at the astronomical rates foreign students were charged relative to home students, was entering into the climatic point of his journey in this land across the seas, six hours by flight and across various immigration protocols from his native Nigeria.

I had become homeless partly because I had opened a research centre in the nearby village of Histon,  using my own library, but had not been able to sustain the rent, not having a significant plan for that in the first place, operating on the intoxicating fumes of a vision I had nurtured for more than a decade and even partially achieved while in Nigeria, the execution of this dream in England leading to an economic vacuum in which I could not pay for  the office where the centre was located or a place to live. I became a person for whom the open sky was his roof and the four directions of space his home.

Paradoxically, I was at last positioned to grasp the implications of my choice of living in Cambridge on account of my admiration for the  magnificent physical spaces of its university as expressing a great ancient heritage, but a choice I did not know how to maximize until I was forced out of  my comfort zone through the unintended consequences of my own actions.

Reverberations from my earlier daily practice of the Hindu Sri Devi Khadgamala Stotram ritual in hour of the Goddess Tripurausundari, embodiment of the fire of passion that enflames erotic forces from sex to the hunger for knowledge, in my yearning to move beyond what I understood as the then stagnant state of my life. I did move, but in a manner both painful and liberating, disruptive and ultimately reconstitutive in a manner unanticipated, its recastings still ongoing even now, the ultimate destination unanticipatable  in its fullness. Next time, I shall approach Tripurasundari with more care, recognising the need to limit disruption as growth occurs, as far as that is valid in a human beings efforts to relate with a cosmic identity, if such do exist beyond our faith and can truly shape our lives.

CRASSH  is a fantastic research centre in a great university, Cambridge.Certain things are almost beyond linguistic powers of description and assessment. Cambridge university and CRASSH are among those things. I am overwhelmed by emotion in trying to describe my experience of those institutions.

For me, Cambridge is a version of heaven.

I hope to experience other academic centres, along with those I have already lived in in Nigeria and England, and compare them with the wonder that is Cambridge.

What is an academic centre?

An academic centre is a  community  significantly developed for the cultivation of scholarly knowledge in relation to an institution or institutions devoted to that task.

The entire City of Cambridge has been mobilized in the development of an academic centre. This mobilizations consists of a conurbation of bookshops, libraries, public lectures and museums, at the centre of which are the awesome resources and the constant buzz of the  extremely busy academic life of the University of Cambridge, a significant number of which enablements are accessible to the public who have no affiliation with the university except the fact of living in Cambridge.

It was when I was homeless in Cambridge that I experienced the splendour of that city for the first time in years of living there. Being homeless in that city in the absolute sense of having no roof over my head, nowhere of my own to sleep, sleeping on park benches which one had to compete for with other homeless people, on restaurant chairs after closing hours, in churches in the name of praying, in the gym in the name of meditating in a quiet corner, having only occasional  money for food, transport or clothes and being limited in computer use to public computers in libraries and the homeless  people's home, Jimmy's,  that proved a lifeline one Christmas and New Year by providing shelter, food, clothes, companionship and computer services for the weeks I stayed there, turned out to be one of the richest experiences of my life
and the climax of my educational journey in England consisting of years of postgraduate education in two universities  and self directed research
fulfilling dreams I had long nurtured but had not been able to achieve, as well as a particularly strategic point in my total educational experience of which my entire life's journey is the most expansive expression.

My circumstances freed me from self imposed chaining to my own computer, self created imprisonment in my large library covering sophisticated texts in various disciplines, liberated me from confinement to the vast yet limiting spaces of the World Wide Web accessed through 24/7 computer access in the comfort of my own home and office.

Like a person who had long realized he needed to drink water daily but had never had the experience, could sense the presence of water like an animal in a desert but had not been able to access an adequate flow,
I had at last stumbled on
an opportunity that now meant I could drink adequate water daily for the first time in my life
.
For the first time I was encountering the institutional enablement for a
n
educational ideal I am
still struggling to grasp- the ability to access significantly the culture of learning represented by the mainstream educational system while operating outside its  institutional structuration, freeing one to experiment with cognitive and even  scholarly strategies and imperatives  beyond the character of the mainstream  system.
 Universities seem to be increasingly placing material for their courses online and providing free films and podcasts of lectures but none of these can replace the living human presence.

Having been compelled to keep all my belongings in storage, I now had the paradoxical freedom of exploring Cambridge as a matrix of survival and learning, having gained freedom from  responsibilities  of living a settled life that reinforced my disinclination to interact significantly with other people or operate significantly outside my domestic comfort zone, ensconced in the artificial universe composed of walls laced with symbols of various systems of thought and thick with books calling to vistas waiting to be explored, like Isaac Newton's ocean of truth that lay all undiscovered before him, as he, a child in the face of  the immensity of knowledge represented by the vast ocean,  collected pebbles on the seashore, as the natural philosopher and father of modern science described himself.

If a homeless, little monied  person, an illegal immigrant  who needed to be wary of being deported if his status was discovered by the ubiquitous police force in a political culture working hard against illegal immigration, a person who through a strategic mistake had slipped through the cracks of legality into the shadow world of those who walk cautiously in daylight in recognition of their fundamental difference from others whose presence is approved by law, a person without any affiliation with any institution, not a student of its famous university-Cambridge, of its other university-Anglia Ruskin or of the numerous English language and university preparatory schools soaking up immigrants desperate to immerse themselves in the city's rich cultural  universe, a person who was not working in any formal capacity and had no consistent income, a person on the margins of society, a person largely invisible to the country's regulatory authorities, a person  thus without access to most of the country's rich medical, housing and unemployment and other social services,  could not only survive for months  in Cambridge by legally utilizing the resources of the city and thrive intellectually and spiritually through access to its mind blowing academic culture and its sublime spiritual universe embodied by its great churches and chapels and their quietly vigorous life, then clearly such an environment, in various ways,  represents a high level of civilization in spite of the  problematic immigration policies of the country in which that environment is embedded. A place where human dignity is highly empowered, where  access to humanity's distillation of the meaning of existence represented by the culture of learning, worship and wonder  is wonderfully developed.

I am writing this  in a six room two storey house of  three expansive living rooms and a large dining room in Ikeja, Lagos, the commercial capital of Nigeria. Every room has an air conditioner . The room I eventually rented in Cambridge after the period of homelessness I described is perhaps a little bigger than the hut in a small corner of the garden of this house. Three of the rooms in th
is
house can engulf that Cambridge room three or four times. Everywhere I go I am chauffeur driven. Around this house in Ikeja are other massive houses, a good number of them even bigger than this one. Not far from here, one palatial home has a small hotel in its premises and a garden so rich it could count as a national asset.

I find myself, however, comparing these Ikeja palaces with my little Cambridge room in terms of their relative value. There is no public library within any near distance to the Ikeja house. The only libraries I have seen in my journeys in Lagos  mainland and  island are few, widely dispersed. No booksellers within walking or even motorable  range of my Ikeja house. Most booksellers I have seen so far in Lagos sell mainly basic Pentecostal Christian literature, some self help books and books by some Nigerian public figures although I am told there is a rich bookshop in Victoria Island called Lantana  and the inestimable Jazz Hole, music and bookstore and its sister Glendora bookshop are still operating
,
I expect. To see museums one has to travel to Victoria Island. We have a large generator for the frequent gaps in electricity supply from the national grid. I am informed that possession of such a generator is a mark of affluence, a status symbol, but I am appalled at the time, effort and money required to keep it fueled and the noise it makes along with other generators in the estate.

The Ikeja
C
ity
M
all demonstrates the rich goods and elegant order of Cambridge's Lion Yard but the Lion Yard has a powerful public, freely accessible library that gives meaning, for me, to the entire location, a feature absent at the Ikeja mall and its version of the much touted Shoprite, equivalent to a medium sized version of England's ubiquitous TESCO stores. What is the point of eating, of clothing, of electronic devices and of the engagement in all the paraphernalia of human life represented by shopping malls without the reflective facilitation enabled by  libraries? How does one make sense of the perplexities of life without a dialogue with the distilled knowledge demonstrated  by a culture of books of serious non-fiction and quality fiction and poetry?

Can digital books replace physical libraries? No. A three dimensional creature of the level of human sentience needs embodied environments for maximal learning. Virtual environments can at best complement those of the physical world.

None of these conditions is new to me. I was born in Nigeria, reached adulthood there, did a BA and postgraduate studies there  and  worked there as a university lecturer  before I traveled to England. In my earlier time in Nigeria, I was not as comfortable as l am now in Lagos. In a sense, though, I am still and yet not the same person who left Nigeria for England years ago. I am back in my ancestral country but in a sense I have become homeless again.  I am like a person who woke from bed to find he had  only been dreaming about Paradise, and was not really there, having only inhabited it for  a short time in a vivid dream. The way back to that other world is not readily gained, meanwhile the world he is now compelled to live in has lost most of its significance for him as a place of location.

What is the value of a luxurious house and a comfortable, privileged lifestyle in a place where is a weak library and weak bookselling culture,  little access to books to expand the mind, very few parks for relaxation, and widely dispersed at that,  no cultural centres such as museums unless the few accessible after traveling a long distance?

Is a smaller house in a place like Cambridge not ultimately more valuable for a person like myself than a mansion in Nigeria? Would going from place to place on foot or bicycle in Cambridge, or bus or train outside the city, not be more valuable than being chauffeur driven even in a luxury car in Nigeria? Except for the presence of family in Nigeria I am not able to see anything about the country in relation to myself that would make my being a wealthy person in Nigeria of equal value to living at an average material level in Cambridge.

Keywords evoking my Cambridge experience:

Academic community- a group of people working together in the pursuit of critically examined, organized knowledge

Knowledge rain- it falls daily, bathing you in the effervescence of various disciplines and forms of knowledge- ways of arriving at knowledge, from imagination to ratiocinative thought, adapted from Paul Hirst's " Liberal Education and the Forms of Knowledge" in his Knowledge and the Curriculum[ a book I bought from the impressive collection  St. Joseph's church bookshop, Benin-city before I travelled to England].

Mountaintop experience - like Moses' vision  on mount Sinai of a divine presence in the burning bush that identified Itself as 'I Am that I Am'  , only this time what emerges is the gradually coruscating convergence of cognitive possibilities consummated in the fire of mind.

'the maturation of phenomena is an outcome of a slow burning process... fire is essential for the changing of things from their raw inaccessible qualities to a ripe state of richness and healing [leading to ]  Ripeness (ukuvuthwa)...an outcome of slow burning characteristic of the cosmic process."- Mazisi Kunene, intro to his Anthem of the Decades.

an acme of the globally dominant Western educational system

intersections across the arts, humanities, social sciences and sciences

convergences of religious and non-religious thought and practice

academic holidays- visiting a place for the purpose of learning-Cambridge offers many  incentives for that at no extra cost beyond traveling to and living in Cambridge



---------- Forwarded message ----------
From: CRASSH, University of Cambridge<enquiries@crassh.cam.ac.uk>
Date: 23 October 2017 at 11:37
Subject: What's on at CRASSH, 23 – 29 Oct
To: toyin <toyin.adepoju@gmail.com>


Newsletter of the Centre for Research in the Arts, Social Sciences and Humanities, University of Cambridge
View this email in your browser
newsletter_image
nl_image
The Andrew W. Mellon Foundation funded project
Religious Diversity and University Responses, led by
CRASSH Director Simon Goldhill, announces 12 scholarships
for a 2-week summer workshop in Cambridge. Early career
scholars across the globe are encouraged to apply.
Deadline for applications: 1 Nov 2017.

 
Conferences
newsletter_image
Funding Competition
Competition for conference support in 2018-19 is now open!
CRASSH supports an annual programme of conferences and workshops.
Funding of up to £2,500, plus administrative support, is available to college
and university faculty and graduate students of the University of Cambridge.
Competition closes 26 Jan 2018.

 
newsletter_image
Call for Registration
The Afterlives of Cybernetics:
Tracing the Information Revolution from the 1960s to Big Data

17 – 18 Nov 2017
SG1 and SG2, Alison Richard Building
Registration now open.

 
nl_image
Call for Papers
Towards an Arab Left Reader: Key Documents in Translation and Context
12 – 14 April 2018
Newnham College, Cambridge
CfP closes 1 Nov 2017.
newsletter_image
Call for Papers
Reimagining the Cooperative:
An Interdisciplinary Conversation

20 – 21 June 2018
SG1 and SG2, Alison Richard Building
CfP closes 20 Dec 2017. 

 
What's on This Week
newsletter_image
CRASSH Fellows Work in Progress Seminar Series
A Political Biography of Sanskrit
23 Oct 2017, 12:30 – 14:00
CRASSH Meeting Room, Alison Richard Building
Ananya Vajpeyi (Charles Wallace India Trust Fellow)
Register via email.

 
nl_image
Ageing and the City Research Group
Creating 'Age-Friendly Cities':
Developing a New Urban Policy Agenda

24 Oct 2017, 12:00 – 14:00
SG2, Alison Richard Building
Speaker: Chris Phillipson (Manchester)
Open to all. No registration required.

 
newsletter_image
The Politics of Economics
Research Group

Philosophy and Public Policy after Piketty
24 Oct 2017, 12:00 – 14:00
SG1, Alison Richard Building
Speaker: Martin O'Neill (York)
Open to all. No registration required.

 
nl_image
Cambridge Interdisciplinary Performance Network
19th C. Peep-shows
Reimagined in the Digital Age

24 Oct 2017, 17:00 – 19:00
SG1, Alison Richard Building
Open to all. No registration required.
nl_image
Digital Art
Research Group

Theorising Digital Art
as Financial Technology

24 Oct 2017, 17:00 – 19:00
SG2, Alison Richard Building
Papers should be read in advance, please.

 
nl_image
Imaginative Things:
Curious Objects 1400-2000

Research Group

Leather
25 Oct 2017, 12:30 – 14:00
SG1, Alison Richard Building
Open to all. No registration required.
nl_image
Power and Vision:
The Camera as Political Technology

Research Group

Screening of Waltz with Bashir (2008)
25 Oct 2017, 17:00 – 19:00
SG2, Alison Richard Building
Open to all. No registration required.

 
nl_image
Religious Diversity &
University Responses

Research Project

A Secular Age
26 Oct 2017, 12:30 – 14:30
CRASSH, Alison Richard Building
Register interest via email.
Readings in advance.
newsletter_image
Centre for the Study of Existential Risk
Life 3.0: Being Human in the Age of Artificial Intelligence
29 Oct 2017, 17:00 – 19:00
Babbage Lecture Theatre
(New Museum Site)
Speaker: Max Erik Tegmark (MIT)
Sold out.

 
nl_image
Workshop
Agriculture in the Anthropocene
27 Oct 2017
Rooms SG1 & SG2, Alison Richard Building
Convenors: Hyun-Gwi Park (Cambridge), Martin Skrydstrup (Copenhagen)
Registration for this workshop closes today (23 Oct 2017).

 
Save the Date
nl_image
Conspiracy and Democracy
Research Project

When the Elders of Zion Relocated in Eurabia: Conspiratorial Racialisation
in Antisemitism and Islam

31 Oct 2017, 17:00 – 18:30
SG1, Alison Richard Building
Speaker: Reza Zia-Ebrahimi (KCL)
Open to all. No registration required.

 
nl_image
Genius Before Romanticism
Research Project

Five Shades of Gray:
Galileo, Goltzius and
Astronomical Engraving

1 Nov 2017, 17:00 – 18:00
Little Hall, Sidgwick Site
Speaker: Eileen Reeves (Princeton)
Open to all. No registration required.
nl_image
Smuts Memorial Lecture Series
Compositions in the Crossfire
in Cities of the Near-South

7 Nov 2017, 17:15 – 19:00
Large Lecture Theatre, Geography Department
Speaker: AbdouMaliq Simone
(Max Planck)
Open to all. Register online.

 
newsletter_image
CRASSH Impact Lecture Series
Neoliberalism and History, or:
How Should We Understand China?

21 Nov 2017, 17:15 – 19:00
LG18, Faculty of Law
(David Williams Building)
Speaker: Michael Puett
(Harvard)
Open to all. Register online.
newsletter_image
Technology and Democracy
Research Project

Pax Technica: The Implications
of the Internet of Things

24 Nov 2017, 9:30 – 17:30
Cripps Court Auditorium,
Magdalene College
Open to all. Register online.
newsletter_image
Centre for the Study of Existential Risk
Meat, Monkeys, and Mosquitoes: A One Health Perspective on Emerging Diseases
29 Nov 2017, 17:15 – 19:00
Winstanley Lecture Theatre,
Trinity College
Speaker: Laura H. Kahn (Princeton)
Open to all. Register online.

 
October Deadlines
newsletter_image
Funding Competition
Deadline: Today (23 Oct 2017)

Would you like to develop an innovative project at CRASSH? We are now taking applications for an exciting funding competition at the new Centre for Humanities and Social Change, hosted at CRASSH. If you are a Cambridge academic interested in the question of how technology, scientific knowledge and society interact, click here
Apply Now

Website
Twitter
Facebook
Instagram
YouTube
Any questions?







This email was sent to toyin.adepoju@gmail.com
why did I get this?    unsubscribe from this list    update subscription preferences
Centre for Research in the Arts, Social Sciences and Humanities · Alison Richard Building · 7 West Road · Cambridge, CB3 9DP · United Kingdom



--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

Re: USA Africa Dialogue Series - REVISITING PROFESSOR CHRIS IMAFIDON'S CLAIM TO OXFORD PROFESSORSHIP

$
0
0

"Falola and Ake are not anti-Western. They are critics of particular inadequacies of the Western academy as well as of negative aspects of the Western socio-economic system. That is not the same as being anti-Western."Adepoju




Correction noted, although I  qualified the statement.

 However you have articulated the point more clearly than I did.



Professor Gloria Emeagwali
Professor of History
History Department
Central Connecticut State University
1615 Stanley Street
 
New Britain. CT 06050
www.africahistory.net
Gloria Emeagwali's Documentaries on
Africa and the African Diaspora
8608322815  Phone
8608322804 Fax



From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Oluwatoyin Vincent Adepoju <toyin.adepoju@gmail.com>
Sent: Thursday, January 11, 2018 9:25 PM
To: usaafricadialogue
Subject: Re: USA Africa Dialogue Series - REVISITING PROFESSOR CHRIS IMAFIDON'S CLAIM TO OXFORD PROFESSORSHIP
 
I frame my response by addressing Gloria's interpretation of my characterization of the achievements of Toyin  Falola and Claude Ake.

Toyin  Falola and Claude Ake, like all of us with academic degrees, are people  whose disciplinary foundations and achievements as they currently are would not exist without the Western academy and its epistemic and metaphysical foundations.

Falola and Ake are not anti-Western. They are critics of particular inadequacies of the Western academy as well as of negative aspects of the Western socio-economic system. That is not the same as being anti-Western.

They carry out this criticism within the context of the Western academy, its epistemic  strategies, metaphysical assumptions and institutional organization.

Practically all their education and career has been carried out in these contexts. Right now, Falola is a professor in a Western university which rewards him richly for his indefatigable efforts. Ake had his PhD in the US, and at the time he passed away, he had been a lecturer at the University of Port Harcourt, an institution built and run on the Western model, had set up a research institution,Center for Advanced Social Science,  on the model of the Western academies that decisively shaped him and was presenting initiatives about wireless information transmission akin to today's Internet that seemed futuristic to a person like myself in Nigeria at the time, that technology being a technology developed in the West.

"Falola is certainly "a master of knowledge production and an institutional builder and scholar", within the framework of the Western academy. Ake left  "a distinct methodology in his works", within the framework of the Western academy.


To what degree is the following characterization by Gloria true of Falola and Ake:


"navigating through the perilous system, channels and  tunnels to get to the other side of the lion's den.They  defied  Western expectations. Like the anti - colonial activists of the 40s, 50s and 60s they used certain  existing paraphernalia to achieve their goals to suit the occasion and context of their situation".


Even if Falola began his career in the days of 'there is no African history or historiography' of the Hugh-Trevor Roper days,  which I don't think he did, that ground already having been broken by his predecessors in the Ibadan History School, he thrived from the very beginning of his career in the Western academy represented by his PhD and subsequent lecturing at Nigeria's OAU, where he published at least two books a year from the award of the PhD. From my understanding of his career, he has never lacked recognition for his achievements. Same with Claude Ake. Part of the beauty of the Western system is its dynamism, even if slow in race centred issues. But perhaps Gloria has facts about the scholars in question to which I dont have access.


Falola could have chosen a career as a babalawo, an adept in the esoteric knowledge of Ifa, a central classical Yoruba educational system but he did not. Even Wande Abimbola, a key figure in academic Ifa studies, is at times described as a babalawo, but his eminence  is due to the work he did as a student and scholar at the University of Lagos, another Western style institution, using the critical tools developed by the Western academy in analyzing Yoruba discourse represented by Ifa.

Rowland Abiodun, a key figure in the study of Yoruba discourse, builds his oeuvre, as represented by his magnificent Yoruba Art and Language:Seeking the African in African Art  on the exploration of key concepts in Yoruba thought, but the critical power of his exposition and the citadel of scholarship he invokes to situate his elaborations demonstrate his intense training and sustained engagement with the critical  rigour and referential breadth of scholarship as developed in the Western tradition as well as his intimate, first hand relationship with classical Yoruba thought and its expositors.

Would an education purely in Ifa have empowered these scholars in this manner?

I doubt it. The epistemic strategies, metaphysical framework  and the ultimate outcomes of an exclusively Ifa education are different from the outcomes represented by the skill and knowledge demonstrated by these scholars.

I would go so far as to state that traditional Ifa education most likely has not reached the level of development of a mainstream-Catholic and Protestant Christian theological education. Some Ifa practitioners/scholars are working very hard at reaching this goal, such as Awo Falokun Fatunmbi, as evident from his labours and stated objectives on Facebook, which he has made his central platform, but he does this with a recognition of the scope of the task ahead and with a stated acknowledgement of his inspiration by the great German-American Christian theologian Paul Tillich, a figure whose inspiration is also central to the work of the Nigerian born Pentecostal theologian and philosopher Nimi Wariboko whom Falola fulsomely  introduced to this group late last year.

Another such aspirant in Ifa education might be Jacob Olupona, professor of religion at Harvard, as suggested by the orientation of the PhD thesis Sufism and Ifa: Ways of Knowing in Two West African Intellectual Traditions, of his supervisee Oludanini Ogunaike.

Ake is from Nigeria's Rivers state. I believe I am correct in stating that a central classical educational system from that region is the Ekpe system developed and run by the Ekpe esoteric order. The system is very rich and provides the foundations of the wonderful art of Victor Ekpuk. At the same time, however, the system is hampered, in my view, by challenges involved with monetizing its knowledge, a conclusion I reached from reading Jordan Febton's PhD on Ekpe,  Take it to the Streets : Performing Ekpe/Mgbe Power in Contemporary Calabar. The fear of sharing their esoteric knowledge, for among other reasons, so as not to disseminate what should be paid for handicaps the universalisation of this knowledge. The Western academy and others applying a similar strategy have  worked out how to address this question and right now have expanded access to their resources at a higher level than has ever been available in history, knowledge being more accessible than ever through technology and epistemic liberalization.

For an exclusive classical Ifa and Ekpe education to enable a Falola or an Ake, it will have to take on board the essence of the scholarly systems that shaped these thinkers, reinterpreting these systems in relation to the traditional contexts, expanding those contexts where necessary, building something that integrates the rigorous critical and massive bibliophilic culture that enables the kind of scholarship of a Falola or an Ake while striving to cultivate the cognitive faculties and metaphysical and epistemic  orientations vital to those significantly  spiritual African systems without compromising  the critical and universalist vision of the Western academy at its best which such scholarship as that of Falola and Ake is grounded on.

The struggle to achieve a similar goal in Western theology began with the Fathers of the early church, such as the 5th century African thinker St. Augustine of Hippo, these pioneers  successfully integrating Classical thought and Christian culture, with that struggle reaching a definitive stage by the Middle Ages with the work of such scholars as Thomas Aquinas and his decisive engagement with Aristotle, among other classical thinkers.

Without such a synthesis, Christian theological education would not go far beyond the Bible but at its best it currently includes broad ranging study in philosophy and various disciplines, as evident in the work of Christian theologians. Wariboko, for example, engages with classical African thought, Continental philosophy, literature and various social sciences, from economics to urban planning, in conducting his reflections.

When we are able to develop classical Africa educational systems to operate from such a disciplinary breadth and critical orientation, though building on a base in the  epistemic and metaphysical orientations  derived from the original foundations of the  African educational systems, then we would have arrived at the level of epistemic rigour and flexibility reached by contemporary Western education at its best.

The Western academy is the most developed in today's world, the most inclusive, the most productive, the most readily adaptable to various cultural contexts. Other great educational systems have been developed before it. In terms of the integration of the best from various systems, however, my view is that the Western system would be difficult to beat.

The best we can do is improve on it, and possibly adapt it, in alliance with other systems. It is the distillation of humanity's progression across the centuries. Its born from our common heritage. We should take it further rather than see it as alien.

At the same time, I am convinced the system is fundamentally inadequate in not making the question of the ultimate orientation of the human being in the journey between birth and death a primary goal of inquiry. Religious systems do this, but they are not as flexible and inclusive as the current Western educational model.

thanks
toyin
































On 12 January 2018 at 00:15, Emeagwali, Gloria (History) <emeagwali@ccsu.edu> wrote:

"........but to reach the level of standardization, disciplinary coherence,  epistemic rigour   and distillation of global knowledge often within institutional contexts, represented by Western education is no small achievement." Adepoju 



You are truly mesmerized by the  West. I hope that  systematic euro - propaganda has not taken its toll. 


 I wonder why you assume that some of the features listed above are exclusively western.

We had a similar discussion  a few months ago in terms of the origins of the book. I pointed out then that the

printed book as we know it  has strong roots in Nubian-Egyptian, Chinese and Tibetan history, citing Nile Papyrus scrolls,

Buddhist monks and Chinese printing technology -  long before Gotenberg and others.


I can give you examples of standardization, epistemic rigor and disciplinary coherence that pre-date the West. Do not assume that  Knowledge around the globe had no intellectual rigor, logic and standards of its own.


 There were also additional  criteria,  depending on the culture and context,  that would be quite difficult for today's "westerner." For example memory and memorization counted for much in some cultures.  Many of today's researchers would flunk that test. Incidentally,  contemporary science indicates that memorization actually develops the brain.  The prioritization of some criteria and variables,  over others, also took place.


One of the major examples of the distillation of global knowledge actually dates to an era of Islamic  dominance, when knowledge of a certain kind was transmitted through the Silk Road and an interlocking commercial route, aided by Mongol military and political dominance  -  to give one example. Civilizations and cultures before the rise of western dominance also contributed to global knowledge.


Your argument covertly/indirectly  implies that before or without the West, there was not much worthwhile. Turn this around.


I don't know if you are trying to belittle or trivialize the contributions of Ake and Falola in your reference. In any case,  their intellectual profile and epistemological constructs are not identical. In some ways, though not all,  they are actually anti-western -  navigating through the perilous system, channels and  tunnels to get to the other side of the lion's den.They  defied  Western expectations. Like the anti - colonial activists of the 40s, 50s and 60s they used certain  existing paraphernalia to achieve their goals to suit the occasion and context of their situation.


 Falola is a master of knowledge production and an institutional builder and scholar.

Ake was cut down in his prime during/by the Babangida regime leaving us a distinct methodology in his works, all the same.





--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

Re: USA Africa Dialogue Series - Buhari's son and Benue's sons

$
0
0
TF, 
I find it difficult to believe that, in Nigeria, our political leaders have little or no veins of human feelings when their subjects go through horrendous experience occasioned by either human or natural evils like the Benue  killings by the Fulani herdsmen. 
Do they lack the art of governance? African culture teaches empathy and compassion. Has Buhari lost the importance of this African  value?
Segun Ogungbemi 

On Jan 13, 2018 05:19, "Chidi Anthony Opara" <chidi.opara@gmail.com> wrote:
I hope that the Sai Buharists here can still find their voices.

CAO.

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

USA Africa Dialogue Series - Trump and the shithole

$
0
0
https://opinion.premiumtimesng.com/2018/01/13/on-donald-trumps-shithole-comment-by-tope-oriola/



Sent from my iPhone

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

USA Africa Dialogue Series - Re: Poetic Thoughts

$
0
0
12/01/2018

Dear Mr. President,

DEMAND FOR PIGGERY COLONIES

The National Association of Piggery Farmers deplore the marginalization of the association by the Federal Government. Our pigs have been variously targeted for elimination in several Northern states. Those Sharia compliant states have refused to allow our legitimate business to thrive. Our members have been hounded and harassed by the Hisbah Police and others. We deplore this.

The Federal Ministry of Agriculture has paid deaf ears to out plight. Our members demand that the marginalization must stop in order to forestall the breakdown of Law & Order.

From the foregoing, NAPF thus demand the following:
1. Equal opportunities for all farmers and herders throughout the federation
2. We demand for a 20 hectare Piggery Colony in the 19 Northern States especially Katsina, Kano, Kebbi, Sokoto, Yobe, Bauchi, Niger, Borno and Gombe
3. We demand the National Assembly to pass a law on Piggery Colonies in all Northern states
4. We demand that a section of the Nigerian Army be employed in the protection of pigs and pig farmers
5. We demand the Federal Ministry of Agriculture to set aside a budget for the importation of Pig Feed from Argentina
6. We demand a special department of Piggery in the Federal Ministry of Agriculture.

Dear Mr. President, we are a law abiding association. We prevent our members from being provoked by the government-backed Hisbah/Islamic horde that aim to destroy our pig farmers. We shall not be involved in attacking and killing the anti-piggery people in the Sharia States. If these things are not done, we can no longer guarantee that our members would not deliberately target our transducers!

Signed

Ogbuefi Animam Eze
National Secretary
Nigerian Association Piggery Farmers (NAPF)

Cc: MoA
Cc: MoD
Cc: Presidency
Cc: Ohaneze
Cc: Afenifere
Cc: NDA
Cc: NSDSM
Cc: Nzuko Umunna

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

USA Africa Dialogue Series - (Photo)The Trump Presidency foretold!

$
0
0

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

USA Africa Dialogue Series - Philosophical Reflection on Public Administration Reform In Nigeria, By Tunji Olaopa – Premium Times Opinion

$
0
0

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

USA Africa Dialogue Series - Re: Fw: Prof Olukotun's column

$
0
0

On 4 Jan 2018 16:45, <ayo_olukotun@yahoo.com> wrote:


Sent from my BlackBerry 10 smartphone.
Sent: Thursday, 4 January 2018 13:33
To: Joel
Cc: Ayo Olukotun; betapikin30@yahoo.com
Subject: Fw: Prof Olukotun's Column



Sent from my BlackBerry 10 smartphone.
From: Ayo Olukotun <ayo_olukotun@yahoo.com>
Sent: Thursday, 4 January 2018 13:30
Subject: Prof Olukotun's Column



         .     
                 A PROSPECTUS FOR 2018, THE YEAR OF POLITICS.
                             AYO OLUKOTUN.

More than previous years under the President Muhammadu Buhari administration, 2018 will be a year dominated by politics and political jostling. Governance, as many have predicted, will be pushed off stage, crowded out by the hoopla, the excitement and depressing downsides of political competition. Apart from the governorship elections in Ekiti and Osun states, which will predictably serve as dress rehearsals for the bigger political battles of the year, the parties will be holding their primaries, later in the year, with a view to electing candidates for major elective positions. Fully conscious of the keynote riff and rave of the year, Buhari had, in his controversial 2018 New Year Address admonished that: " As the electioneering season approaches politicians must avoid exploiting ethnicity and religion by linking ethnicity with religion and religion with politics". 
   Wise counsel, but this begs the issue side stepped by Buhari in his address, whether it is the recurrent national question and the unaddressed need for reconfiguration that make it easy for politicians to exploit the national fault lines of ethnic and religious conflicts. A related point connects the widespread criticisms that have greeted Buhari's new year address, on account of its down playing of the clamour for restructuring, as well as exaggeration of his governance achievements. On the latter aspect, Buhari's claim to have generated 7,000 mega watts of electricity, drew sarcasm and ridicule in the wake of two successive systems collapse which hit the national grid on Tuesday, January 2nd and on Wednesday, January 3rd, bringing about what a former presidential candidate, Dr. Olapade Agoro, described as "7,000 megawatts of generation of darkness". 
     More pointedly, a chorus of rebukes greeted Buhari's suggestion that the problem with Nigeria is not structure but process. Leading the attack on Buhari's position, a former law maker, Senator Femi Okunrounmu, bristled "I have lost all hope in this government. The President is not only clueless but has also lost his sense of direction. For President Muhammadu Buhari saying Nigeria's problem is not structure but process, only reinforces his well established and well known position on restructuring".(The Punch, Tuesday, January 2, 2018). The early warning shots of one of the debates that will dominate a possibly rancorous campaign later in the year have been fired. 
      Raising apprehension, is the unsettled and unsettling issue of whether Buhari will throw his hat into the political ring by seeking re-election as President later in the year.Contradictory signs are emanating from government on this score. For example, while the Special Adviser to the President on Media and Communication, Mr Femi Adesina, said that Buhari was yet to make up his mind, there are contrary trends illustrated by the emergence, on Wednesday, of Minister of Communication, Adebayo Shittu as the Chairman of the Board of Trustees of the Muhammadu Buhari/Yemi Osinbajo Dynamic Support Group for the campaign for Buhari's re-election. In other words, the question has been raised loudly: Will Buhari stand for re-election? Alternatively, will he, as Professor Niyi Akinnaso recently put it " go back to his farm in Daura"?
     Obviously, this is not just a question for Buhari and his family but for the Nigerian nation at large. It is also a question that will recur and reverberate for most of the year, even after it has been answered one way or another. No doubt, Buhari has a constitutional right to seek re election, but that fact does not exhaust the issues in contention. There is the gravity of the interstices of age and infirmity. Buhari, by his official age will be 76 later this year and 77 in 2019, when, if re-elected, he would be sworn in as President. This means, if that scenario pans out, he would be ruling Nigeria between the ages of 77 and 81. The story was told of a former minister, whose age hovered around 70. It was his habit to travel by air to his home state and return to Abuja after the weekend, on Monday. One of his assistants at the time narrated that once his principal entered the office, after a one hour flight from his home state, he would sink into an easy chair and all you would hear as you approached his office are deep snoring sounds. Your guess is as good as mine, how effective that kind of Minister can be. 
    Returning to Buhari, there must be few in this country who did not experience anxiety and apprehension in those months in 2017, when his medical vacation extended beyond the usual. Not many, except the narrow section of the political class, pressuring him to run, would wish for a repeat of those days, when the nation's fate hung in the balance. The most compelling argument for his re-election is that, he is enormously electable. But for whom is this compelling? Of course, for those who have profited or are hoping to profit from that re-election, not minding his physiological state. A cynical version of that argument could have it that there may be a political cabal in waiting, who may wish to exploit his infirmity to rule in his name, while conceding the constitutional necessity of an acting President. 
       The view of this Columnist is that Buhari should not run, but should play the role of an elder statesman, who can possibly dictate his successor.
    It will be exciting to observe the performance of the dominant parties in the Ekiti and Osun governorship elections. That will sign post the strength and preparedness of the two parties even as they tell us something regarding the capacity of the independent National Electoral Commission to administer the bigger elections of 2019. It is not clear why Ekiti, one of the poorest states in the country has continued to attract a deluge of governorship aspirant from the ruling party especially but it remains to be seen whether the plenitude signals a lack of cohesion in the APC, which may play to the advantage of the PDP, or whether it is a sign of healthy democratic expression.
     Considering the end of year violence that broke out in Rivers, Benue, Kwara States at the end of last year. 2018 will test law enforcement to its very limit, especially in the context of a thriving trade in illicit weapons across our borders. One can only hope that common sense and patriotic instincts will prevail and the politicians will pull back from the brink of widespread election violence. It will be helpful if the campaigns, as they begin, will focus on governance matters, the performance or otherwise of elected officials, the platforms of the political parties and what they have to say on the national question, foreign policy and economic revitalization. unfortunately, this rarely happens, and there is no prospect, unless the media and civil society lead the way, of issue driven campaigns and electoral behaviour. 
   Hopefully, the politicians will not drag the economy further down hill with their spendthrift and easy borrowing habits, which may become pronounced in an election season.
      Finally, those clamouring for restructuring should strive to make it an issue in the election of 2019, as they have lost the battle for now, going by the President's address in the year just beginning.
      
       





--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialogue+unsubscribe@googlegroups.com.
For more options, visit https://groups.google.com/d/optout.
Viewing all 53755 articles
Browse latest View live