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USA Africa Dialogue Series - Fwd: Further to our conversation on education in Northern Nigeria

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---------- Forwarded message ---------
From: Oladipupo Adamolekun<dipo7k@yahoo.com>
Date: Mon, Jun 17, 2019 at 3:50 PM
Subject: Further to our conversation on education in Northern Nigeria
To: Niyi Akinnaso <niyi.tlc@gmail.com>, Ajibabi Omotoso <bankomotoso77@gmail.com>



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USA Africa Dialogue Series - Of Servers and Other Expensive Shithole Jokes

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We still manage to laugh in the shithole, even if our laughter easily
turns to a cry!
To read this humorous piece on servers, click on this link

https://edutitra.blogspot.com/2019/06/of-servers-and-other-expensive-shithole.html


Thank you.
Sincerely,
Obododimma.

--
--
B.A.,First Class Honours (English & Literary Studies);
M.A., Ph.D. (English Language);
M.Sc. (Legal, Criminological & Security Psychology);
Professor of Cultural Semiotics & Stylistics,
Department of English,
University of Ibadan.

COORDINATES:

Phone (Mobile):
+234 8033331330;
+234 9033333555;
+234 8022208008;
+234 8073270008.
Skype: obododimma.oha
Twitter: @mmanwu
Personal Blog: http://udude.wordpress.com/

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USA Africa Dialogue Series - Special Report: EU Report On Nigerian Polls; The Missing Points

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Link: https://chidioparareports.blogspot.com/2019/06/special-report-eu-report-on-nigerian.html


From chidi opara reports


chidi opara reports is published as a social service by PublicInformationProjects

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USA Africa Dialogue Series - Fwd: Of Servers and Other Expensive Shithole Jokes

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---------- Forwarded message ----------
From: Obododimma Oha<obodooha@gmail.com>
Date: Monday, June 17, 2019
Subject: Of Servers and Other Expensive Shithole Jokes
To: USAAfricaDialogue <USAAfricaDialogue@googlegroups.com>


We still manage to laugh in the shithole, even if our laughter easily
turns to a cry!
To read this humorous piece on servers, click on this link

https://edutitra.blogspot.com/2019/06/of-servers-and-other-expensive-shithole.html


Thank you.
Sincerely,
Obododimma.

--
--
B.A.,First Class Honours (English & Literary Studies);
M.A., Ph.D. (English Language);
M.Sc. (Legal, Criminological & Security Psychology);
Professor of Cultural Semiotics & Stylistics,
Department of English,
University of Ibadan.

COORDINATES:

Phone (Mobile):
              +234 8033331330;
              +234 9033333555;
              +234 8022208008;
              +234 8073270008.
Skype: obododimma.oha
Twitter: @mmanwu
Personal Blog: http://udude.wordpress.com/



--
--
B.A.,First Class Honours (English & Literary Studies);
M.A., Ph.D. (English Language);
M.Sc. (Legal, Criminological & Security Psychology);
Professor of Cultural Semiotics & Stylistics,
Department of English,
University of Ibadan.

COORDINATES:

Phone (Mobile):
              +234 8033331330;
              +234 9033333555;
              +234 8022208008;
              +234 8073270008.
Skype: obododimma.oha
Twitter: @mmanwu
Personal Blog: http://udude.wordpress.com/




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USA Africa Dialogue Series - Re: Herdsmen Crisis: Intellectual Dishonesty?

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Thought provoking!  I am not sure anyone at this stage would deny there is a problem somewhere.  The disagreements usually are on the nature of the beast: how do we characterize the problems accurately and to what extent. Then can we use any of the methods or a mix of methods including additional ones to resolve them.


OAA


From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Toyin Falola <toyinfalola@austin.utexas.edu>
Sent: Sunday, June 16, 2019 4:13:13 PM
To: dialogue
Subject: USA Africa Dialogue Series - Herdsmen Crisis: Intellectual Dishonesty?
 
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Herdsmen Crisis: Intellectual Dishonesty?
By
Issac Albert, University of Ibadan 


It is a truism that Nigerians are sharply divided under the present dispensation. Unless something is done about it quickly, I see us imploding in a disastrous manner. I go before decision makers (National, regional, continental and global) from time to time to discuss some of the issues. I only respond to invitations; I do not force anybody to listen to me. 

 

This piece is for those thinking that our comments on the herdsmen crisis amount to intellectual fraud or a product of our hatred for the Buhari administration. Those pursuing this kind of argument are not closer to Buhari and his administration than those of us raising the red flag. The truth is that we have serious problems before us. We either manage them honestly or keep hiding behind one finger thinking that our denials would stamp out the problem. Our leaders are not deceived by the gale of denials they see around them. They meet regularly to deal with the problems. 

 

am motivated to write this piece because of my encounter this morning with a religious leader who spent four days with the kidnappers. I was once kidnapped in Kenya for few hours. I know what it is. At that stage, you are no longer afraid of death. But shortly after, you start experiencing post traumatic stress disorder. May we never experience it. 

 

We once had the Yoruba (OPC) crisis under Obasanjo. We had the Niger Delta crisis under Jonathan. Scholars talked then and we were listened to. They wrote about the problems and a colleague got an international award for his paper on the OPC. The only difference between then and now is that we did not have as easy access to the social media as we now do. I contributed secretly (with some colleagues, most especially Prof. Ogunsanya and Ayo Hammed of the Faculty of Education, Comrade Moshood Erubami, Shopade and Hon Akinteye) to stopping the OPC killings. Only the DSS have the records of what we did, where and how. Unlike the earlier interventions, including the one organized by the Ooni of Ife, nobody died in the course of our OPC project. Governor Daniel consolidated the peace process later: by differentiating between the titles of Gani Adams and Dr F. Fasehun

 

When the OPC clashed with the Fulani in Oke Ogun area in 2001 or 2002 and the Fulani started fleeing Yorubaland through Igbeti and Ilorin, Buhari led some northern Nigerian leaders to complain to Governor Lam Adesina. As they spat on each other's face,  I was in the Oke Ogun area returning the Fulani that fled Yorubaland to their locations. Prof. Ayo Ahmed is alive to provide more information on this project. We worked with security agencies, most especially Mr. Hanz Nwendi (the Area Commander of Oyo). He later became the PRO of the Police in Nigeria. At a stage, we combed different parts of Oyo and Ogbomoso buying off any loaf of bread we could bring to Iseyin to feeding the displaced Fulani people and their family members. The OPC has what it takes to rid Yorubaland of any invasion but some of us are afraid we should not let our problem get to that stage. That is why the intervention of our elders should be appreciated at this moment. 

 

When I was a Research Associate at the Centre for Inequality and Human Security (CRISE) at the University of Oxford, my project was on the Fulani crisis in Oke-Ogun area. I worked with Sarkin Sasa (Alhaji Mai Yasin Katsina) who using BBC could get us to hold meetings with the Fulani anywhere. We worked with his children, most especially Chiroma, and the popular Alhaji Tanko (always coming to our events in UI). I worked with Dr. Faleti of IPSS. We combed the bush every where working with the DSS, leaders of hunters and farmers. We worked with Fulani Ile and the migrating Fulani. We published on the crisis. In other words, our knowledge of this problem is not the APC/PDP stuff we now see.

 

At a stage in the Niger Delta crisis, I facilitated three meetings with the Councils of Traditional Rules in the region: one in Yenogoa and the second in Uyo. The meetings were supported by the United States Institute for Peace in DC. When Baba Obasanjo was looking for Dokubo, the leader of the Niger Delta Volunteer Force, some of us went to the creeks of the Niger Delta to talk to some of the boys. Google search my name, you would find the "need to know" sections of the report there. It informed a number of domestic and international interventions. 

 

There are four methods for dealing with a problem of this nature. The first is denial or avoidance. This has to do with not doing anything about the problem and demonizing anybody that talk about. Another angle to this approach is to see red and want people to believe it is black just because it is not convenient for us to tell the truth. This seems to be the approach that some people are trying to force on us. "Don talk about it; you only talk about it because you  don't like Buhari". The second approach is strategic withdrawal. This has to do with the belief that those responsible for dealing with the problem would act appropriately. Hence, we the "commoners" or "body of fraudulent scholars" should not talk about it and that talking about it does not add to the solution. Hmmm. The third approach is confrontation: "catch those responsible for the problem and harshly deal with them". There are several videos on this? The fourth is third party decision making: take them to court and imprison them. There are several such people in Agodi prison today. If you don't appreciate what is going on around us now, please visit Agodi and talk to those detained there. The last is joint problem solving. This has to do with working collaboratively to deal with the problem. But the first step step in this is to have the agreement "we have a problem to deal with". You do not work together to solve a problem that does not exist in our imagination. Until it gets to us, we feel those talking about it are talking nonsense. Let's wait and see. 

 

This piece is for my students of early warning system.


Sent from my iPhone

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Re: USA Africa Dialogue Series - STAR SPEECH : Northern Nigeria’s Prosperity: Imperative of Social, Economic Transformation

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Magnificent.

Also relevant to Nigeria as a whole

On Mon, 17 Jun 2019 at 10:14, Mobolaji Aluko <alukome@gmail.com> wrote:

My People:

Below is a  brave and accurate portrayal of the true situation in Northern Nigeria, with its attendant consequences for the entire nation.  The need for urgent introspection, the diminution of raw elite power politics in favor of real human and socio-economic development,  and the modernization of "cultural' religion masquerading as universal are truly imperatives. 

Kudos to Kingsley Moghalu for taking the talk to ABU! 


Bolaji Aluko 

Northern Nigeria's Prosperity: Imperative of Social, Economic Transformation


   

By Kingsley Moghalu

Nigeria as a whole faces many fundamental challenges, and different parts of the country also face different problems largely peculiar to those regions. So our discussion today should by no means be interpreted as suggesting that other parts of Nigeria are necessarily in great shape, but you have asked me to address Northern Nigeria specifically. It's a great honour that you have done me considering that, despite my not hailing from this part of our country, and despite all the talent available in Northern Nigerian society, you have asked me of all people to address the challenges confronting Northern Nigeria and suggest possible solutions. As a committed Nigerian I have always believed that we all, citizens of our country, are intrinsically interdependent. What happens in the North, therefore, doesn't stay in the North but affects us all. We are all stakeholders in Northern Nigeria's progress. I speak, therefore, as a concerned citizen of the Nigerian commonwealth, and in a spirit of brotherhood.

To that end, I have framed the title of this lecture very carefully, and that title has two parts. The first is: "Northern Nigeria's Prosperity in the 21st Century". This means that my focus is on how the northern regions of our country can create and grow wealth, achieving human development as a core foundation. By human development, of course, we mean life expectancy, education and knowledge, and per capita income. You will also note a reference to the 21st century. This refers to modernity, the implications of globalization in the march of human progress as opposed to insularity, the quantum leaps in science and technology in this century, and the imperative that Northern Nigeria – and indeed all of Nigeria – must not be left behind.

The second part of the title is: "The Imperative of Social and Economic Transformation" Here I am saying that given the reality on the ground today, if Northern Nigeria is to achieve prosperity, a fundamental shift in how Nigerian citizens in the North perceive, create and respond to the world around us (the worldview) is not an option. It is an imperative. Taken together then, I am saying that Northern Nigeria must now frame a strategic choice. That choice must be that of prosperity for our people of Northern extraction as opposed to poverty – and that, to achieve prosperity, certain aspects of northern society and economic organization must necessarily change.

In doing so, I hope we all can agree on the following premises for our discussion today:

  1. Northern Nigeria matters, but not just because of the reasons many Northern Nigerians think it matters. The region matters beyond arguments about land mass and controversial population statistics, but mainly because it is a foundational partner in the establishment of Nigeria as one country through the amalgamation of the Northern and Southern Protectorates in 1914;
  2. There is a big problem in the north today, and that problem also affects the overall pace of economic, social and political progress of Nigeria as a whole;
  3. We need to agree on what exactly that problem is, because we can't overcome an obstacle if we don't understand clearly what that obstacle is, or if we know what it is but pretend not to know, or if we mischaracterize the problem and thus confuse ourselves and the whole picture;
  4. We want to solve the problem or overcome the obstacle and make progress;
  5. We can reach agreement on the solution; and
  6. We take resolute action based on all the foregoing.

NORTHERN NIGERIA: THE ISSUES

Underdevelopment and Poverty

Northern Nigeria is afflicted by the central challenge ofunderdevelopment, not just poverty. Yes, poverty is a core aspect of this problem, but the word "underdevelopment" is more accurate because it includes other dimensions such as political and social organization and outlook, and how these factors create and sustain poverty in the region.

Nigeria as a whole is now infamously the poverty capital of the world, with 92 million of its 200 million people living in extreme poverty and overtaking India (which has a population of 1.3 billion) in this dubious distinction. Northern Nigeria, however, is the poverty capital of Nigeria, which makes the region the poverty capital of the world's poverty capital. Comparative regional poverty rates in Nigeria are: North-West: 80.9%, North-East: 76.8%, North-Central: 45.7%, giving a northern poverty average of 67.8%. Compare this with the southern regions: South-West: 19.3%, South-South: 25.2%, South-East: 27.4%, with a southern average of 24%. Northern Nigeria is nearly three times poorer than Southern Nigeria.

The State of Education:

Northern Nigeria lags far behind Southern Nigeria in western educational development. The seeds of this imbalance were sown during the colonial period. There is a view that the emirs who up to the establishment of the northern regional house of assembly were in the vanguard of the northern political leadership, lacked any real interest in the development of western education, presumably out of fear that a new educated class might challenge their political and religious authority. In the effort to ensure a catch-up between the north and the south in educated manpower, the post-independence northern political elite  (including the successive military regimes that were dominated by military officers from the north) markedly lowered the standards for access to tertiary education for candidates from northern states. This politically motivated approach to education policy – which is quite different from a well thought-out and justifiable affirmative action program that was possible—renders many young people from Northern Nigeria uncompetitive in the wider world of work, and has robbed the region of the skilled human capital so essential for its development.

There is a dearth of qualified teachers at all levels of education in Nigeria as a whole, but the problem is most acute in Northern Nigeria. With the exception of first and second generation universities such as Ahmadu Bello University and the University of Maiduguri, a  majority of teaching staff at tertiary institutions in the region do not possess doctorate degrees. In addition, Northern Nigeria is swamped by millions of out-of-school children roaming the streets, products of the almajiri system of religious education. The system must be fundamentally reformed and integrated into the modern educational system.

Currently, the literacy level in the north is 34% compared to 67% in the south. States in the North-East and the North-West have female primary school attendance rates of 47.7% and 47.3% respectively, with the implication that more than half of the girls of primary school age are out of school. The education deficit in Northern Nigeria is driven by factors such as economic barriers and socio-cultural norms and practices that discourage attendance in formal education, especially for girls.

Political Economy

In post-colonial Northern Nigeria, Sir Ahmadu Bello and other great leaders of the region worked selflessly to promote the region's economy, incentivized by a spirit of competitive federalism with other regions. They prioritized sectors such as agriculture, trade, industry and general infrastructure. Sir Ahmadu Bello initiated industrialization in the north in the areas of textile mills, groundnut oil mills, and spearheaded the construction many feeder roads and intercity connections within Northern Nigeria. Ahmadu Bello University in Zaria, Northern Nigeria Development Corporation, Bank of the North, and Kainji Hydroelectric Dam were among the fruits of these efforts.

The story has changed dramatically today, and the north lacks sustainable economic models to take itself out of poverty. The entire 19 states in the three northern geopolitical zones account for only 23% of Nigeria's GDP. Kano State, which predictably leads other northern states, produces only 3.3% of national GDP. Taraba State leads the rear with 0.25%. In contrast, three states in Southern Nigeria (Delta, Rivers and Lagos) produce 36% of Nigeria's GDP.

The economic crisis in Northern Nigeria has its roots in the promotion of rent-seeking that progressively focused exclusively on spending and sharing oil "wealth", factor-endowment thinking in the Nigerian (including Northern) political elite which believes –erroneously – that real national wealth can be built on the proceeds of crude natural resource exports. Superimposed on these factors is Nigeria's constitutional conundrum of a supposed federation that is in reality a largely unitary government in which the central government retains vast constitutional powers of ownership of natural resources and revenues. Vast rural communities in Northern Nigeria are in a deplorable state because state governments have largely cornered the constitutional fiscal allocation to local government areas.

Prebendal Politics

Political leadership in Northern Nigeria today is marked – as in several other parts of Nigeria but with more harmful effects in the north – by selfishness and corruption.  Northern Nigeria has produced heads of government for 42 years out of the 58 years of the country's independence. But this fact has had no redemptive impact on the fortunes of the average citizen in Kano, Potiskum or Zamfara. There is a fallacy that if a Northerner holds national political power, the fortunes of the average person in the region will improve. Neither history nor contemporary facts support this nonetheless widespread notion. This truth applies not just to Northern Nigeria but to other parts of Nigeria as well. If access to political power automatically leads to economic success, Northern Nigeria would be the richest part of Nigeria.

The northern political elite influence the poor citizens in the region with an imperative of retaining political power at the national level, but these citizens do not understand that this is simply an elite game by and for the benefit of the elite, and that they should be more interested in performance-based leadership regardless of the ethnic or religious background of individual national leaders. Psychologically satisfied that "power is with the North", poverty seems a small price to pay and they fail to hold their self-serving ethnic irredentists to account. The seeming preoccupation of the region's elite with acquiring and retaining political power for the wrong reasons is, paradoxically, one of the most important drivers of underdevelopment of Northern Nigeria. It will take a powerful mindset shift to confront, accept and act on this truth.

Social Factors

Northern Nigeria is riddled today with severe social tensions that include high levels of youth unemployment, drug abuse, and the weak status of women in the society. While youth unemployment is a major problem across the country, it is especially acute in Northern Nigeria. Drug abuse indicates a rising tide of hopelessness that can only be reversed by a combination of measures addressing not just the problem of drug abuse in isolation, but also the underlying causes such as youth unemployment.

The status of women in Northern Nigeria remains relatively weak. I am not a Muslim, and so cannot claim to be an authority in Islamic law, but I am aware that several Islamic scholars have challenged the conventional wisdom of locating the low status of women in Northern Nigeria in religion. There are also several countries where their populations are far more dominantly Islamic than Nigeria, but women play far more muscular roles in political and economic leadership. Bangladesh, Indonesia, Malaysia and Pakistan are examples. And there is clear evidence around the world that educating the girl child and women in general helps break inter-cycles of poverty.

Insecurity

Northern Nigeria has been plagued by insecurity in recent years. Longstanding terrorism by the Boko Haram group has now been complicated by armed banditry, kidnapping, and armed herdsmen rampaging across both Northern and Southern states in orgies of killings and violence. In a supreme irony, the security situation in the region has worsened in tandem with the controversial concentration of the leadership of security agencies in the hands of officials of northern origin in recent years. These realities have kept business investment, domestic and foreign, largely out of Northern Nigeria, further contributing to economic depression.

We must not forget that protecting the welfare and the security of lives and property of citizens is the cardinal duty of government. State failure looms in the absence of security such as we have in Northern Nigeria today. While many analysts have described the situation as the chickens coming home to roost from decades of weak governance and wrong priorities of the northern political elite, we cannot accept any excuses for the security situation in the region.

SOLUTIONS

The solutions to Northern Nigeria's social, economic, political and social challenges are as multidimensional as the challenges. They include a fundamental re-setting of mindsets and strategic priorities in and for the region, constitutional reforms, security reforms, progressive social development, and an economic transformation agenda.

Resetting Mindsets and Priorities

Nigerian citizens in the northern states who, as we know, have played a very large role in today's Nigeria need to confront and adjust certain aspects of the "Northern worldview". As I have argued in my book Emerging Africa: How the Global Economy's Last Frontier Can Prosper and Matter, development generally, and political and economic transformation specifically, begins in the mind. This is a statement of general application and is not unique to Northern Nigeria. But it matters uniquely to the North of Nigeria because of the region's dismal statistics in all indices of development even within the context of a poor country like Nigeria.

First, northerners need to understand that it is less a problem of "the North versus the rest of Nigeria" and more one of the North versus itself as a part of Nigeria. Northern Nigeria has been the cause of its own problems to a very large extent, and the solutions must go well beyond the surface.

Second, the North must make human development its priority. This requires an understanding that the region needs to re-evaluate its preoccupation with acquiring and retaining political power in the Nigerian state more broadly. The purpose of politics must be to seek to build a better society, and not merely for psychological gratification with power for its own sake.

Third, and following from this, the average northerner needs to understand that the Northern political elite has been the main obstacle to their development, because the political elite in this part of the country has grabbed power for itself alone and simply has not cared much about the talakawa. There is, therefore, a class tension in the North. In this connection, it is just as disappointing when we observe a sustained pattern of elite incest amongst the northern political elite, as it is to exploit the resentful sentiments of the poor towards the corrupt elite without delivering to these poor an escape route from poverty.

Fourth, Northern Nigeria needs social change. If we want to eradicate poverty, the social structure of every society matters just as much as political or macroeconomic reform. As the United Nations Development Program (UNDP) has made clear in their reports on "multidimensional poverty" which have reviewed Nigeria and other relevant countries, social factors beyond income – such as exclusion and absence of opportunity – also drive poverty.

To put it clearly, the North must become MODERN. Culture is dynamic, not static. Just as is the case with several predominantly Islamic countries such as Brunei, Malaysia, Turkey and United Arab Emirates, it is possible for Northern Nigeria to become a thriving industrialized society without losing its cultural or religious essence.  This means that women's rights should be respected, and that women need to be given opportunities. And it means that poverty should neither be glamorized nor merely redistributed with palliatives. Wealth creation for northerners is an imperative: a culture of entrepreneurship and self-reliance must be fostered in the North more broadly, as opposed to one of dependency on wealthy individuals or the political elite. Here, the influential Islamic clergy can play a leadership role of "social conditioning". Don't just give a man or women fish; teach him or her how to fish. It is this worldview that motivated the Isaac Moghalu Foundation, which I founded in 2005 in memory of my late father, to sponsor a skills and entrepreneurship training programme for over 1,000 women from Kano State in early 2018.

Politicians in the South-East region, for example, have also let down the people with the self-seeking and aggrandizing, Abuja-contractor mentality of several of them. But the instinct of the average person from the region is to strive and thrive through personal effort and ingenuity, and will rarely wait for a handout from anyone, whether the government or an individual "big man".

Constitutional Restructuring

The path forward for Nigeria in terms of political engineering towards a more united, stable and prosperous nation lies in the constitutional redesign of the Nigerian federation to return our country to true federalism. And no region will benefit more from "restructuring" than the North-West and North-East zones, popularly called the "core North". Sir Ahmadu Bello knew this, and was a strong proponent of federalism. What else did he know that those opposed to restructuring don't?

Many people in Northern Nigeria have been sold the false notion that those who advocate for restructuring – which is nothing more than one of many words that could describe a return to true federalism – want to "break up Nigeria" or support an agenda that is "anti-North". Nothing could be further from the truth. The fixation with keeping Nigeria in its current failing form, with a near –total dependence on crude oil revenues (the "resource curse") and a top-down fiscal allocation mechanism,  is one of the most important drivers of poverty in Northern Nigeria as well as in the oil-producing states of the South-South. The truth, then, is that those advocating a return to true federalism, which cannot be achieved by a piecemeal "devolution of powers" in an effectively unitary system, actually want our country to make real progress. But a large swathe of the Northern Nigerian political elite (and a few others outside Northern Nigeria) resist the idea of constitutional restructuring on the mistaken assumption that our current "feeding-bottle federalism" arrangement is tantamount to "national unity" and one, "indissoluble" Nigeria. It is far better to make Nigeria a truly workable country rather than the progressively dysfunctional one it has become.  This resistance also springs often from the self-interest of corrupt political elites that have cornered access to Nigeria's crude oil national resources and don't want to let go.

How should Nigeria be constitutionally restructured, and what advantages will accrue to Northern Nigeria from such an exercise? We need a new constitution that restores federalism in spirit, truth and letter. This means a structure that explicitly recognizes the exclusive jurisdictions of two tiers of government only – a central national government and sub-national ones. Such a constitution will reduce the bloated powers of the Federal Government of Nigeria represented in an Exclusive Legislative List of 68 items on which only the federal government may make laws, and devolve most of those powers to sub-national governments. The latter will own all natural resources under their soil and pay a tax of about 30—40% to the national government. The central government will retain exclusive control over institutions such as the armed forces, the central bank and monetary and currency policy, foreign affairs, and immigration, citizenship and nationality.

In a proper federal constitution only the central and sub-national governments will be identified as tiers of governance, not three tiers as is the case in the 1999 Constitution of Nigeria. This does not mean that local governments must be abolished, but rather that sub-national governments may create local governance entities as they wish.

A true Nigerian federation will best be organized on the basis of regions which can be formed along the lines of the current geopolitical zones which the late Vice-President, Dr. Alex Ekwueme recommended in the 1990s, introducing the concept into Nigeria's political geography. Though not recognized in the Constitution, these zones have become the practical anchor of our national politics today. These zones can become geo-economic zones of development. A recent assessment of the fiscal viability of the states of Nigeria by the civil society organization BudgIT has shown that virtually none of the states, except Lagos, is fiscally viable without Federal Account Allocation Committee (FAAC) allocations. Most of the states in Northern Nigeria are among the least viable.

The advantages of a Nigeria restructured along regional lines, especially for the North, are significant. First, each of the three geopolitical zones in the North will have the economies of scale that the component states, with the exceptions of Kano and Kaduna States, do not possess. This means that there will be markets for manufacturing and trading within and between regions based on competitive and comparative advantages. This approach to economic development should begin early. In another decade, the decline of the age of crude oil will fully crystallize as most developed countries have set targets of between 2025 and 2030 to move away completely from fossil energy to clean, renewable energy and electric vehicles for transportation. When this is combined with other developments such as shale oil production, the price of oil is likely to crash to a level that cannot sustain our current constitutional/fiscal arrangement. The North and the rest of Nigeria can smartly stay ahead of this crisis scenario with a forward-looking constitutional restructuring on the basis of a truly federal arrangement that will incentivize economic productivity.

Moreover, as we have seen from our oil resource curse, sustainable economic development is rarely achievable solely on the basis of natural resources alone.  Africa has 70% of the world's strategic minerals but only 1% of global manufacturing, 2% of world trade – and 60% of global trade is based on manufactured products – and less than 3% of global foreign investment. Northern Nigeria can nevertheless take advantage of its "resource control" of the many solid minerals (gold, tin, colombite, nickel, uranium etc) found in the region in a restructured Nigeria if it adopts the right economic policies that avoid a repeat of the oil curse. These recommended steps include a focus on the development of skilled human capital among the youthful population through partnerships between governments and the private sector, and an investment regime in which governments require investors to establish refineries for value addition to any natural resources to be exploited. Thus, skills and industries will be matched in a clear plan, and only value-added products are to be exported.

This forward-looking approach will avoid the trap in which Nigeria at large has found itself for many decades – exporting crude oil, with exposure to the externalities of oil price shocks, importing refined petroleum products, and subsidizing the cost of those imports with funds that would have been more efficiently and productively spent on social infrastructure such as health and education, as well as physical infrastructure.

Second, restructuring will put the North in a better position to overcome its security challenges. Regional/state police must be part of the devolution of powers to sub-national governments in a restructured Nigeria. (I recommend, however, that the central government retain some form of security "reserve" power, to be invoked only in extreme circumstances such as a national emergency or an attempt by a sub-regional government to challenge the national sovereignty). With community security powers and accountability closer to the people, the development of more effective strategies to counter crime will be easier and more likely.

Third, constitutional restructuring will restore stability to the Nigerian state, which is surely presently in troubled waters. It will create more equity and justice, and reduce tensions between Northern Nigeria and other parts of the country. It will enable the North to focus more on the welfare of its population and on how to achieve "escape velocity" from poverty. It is not in the long-term interest of Northern Nigeria not only to be continually accused –rightly or wrongly – of an agenda of political or Islamic religious domination of the Nigerian state and holding the country as a whole back from real development, but in addition to suffer that perception while vast millions of Northern Nigerians wallow in extreme poverty.

For Nigeria to prosper and become a real nation with a unifying national ambition, no group or groups within the country must feel disenfranchised or "marginalized".  This means that the many nations within Nigeria must feel that they have the policy space to thrive within the larger Nigerian nation. This is why real federalism is recommended for a country as large and diverse as Nigeria. The process will be helped by enactment of regional constitutions, to the extent that such constitutions are not in conflict with the Constitution of Nigeria.

Regional Integration

The path to restructuring along regional lines already is already unfolding, albeit unwittingly. Some of the geopolitical zones have begun developing agendas for economic and development cooperation. There is the Development Agenda for Western Nigeria (DAWN). The South-East is making efforts towards a similar framework. Recently, I have become aware of the existence of a draft framework for North-West Regional Cooperation. This idea should be encouraged because whenever any part of Nigeria is developed, Nigeria is developing. The governors of the various geopolitical zones in Northern Nigeria should therefore come together and develop frameworks for economic cooperation.

Economic Transformation

Economic transformation in Northern Nigeria should be anchored on skills and productive knowledge, industrialization, agriculture, investments in renewable energy, and access to finance for the poor.

  1. Skills: Governments and investors should provide skills training individually and collaboratively, as a priority. Governments should invest in establishing at least one skills acquisition centre per local government area. As noted earlier, investment in industries that match the skills in which young men and women have obtained skills should be a key part of the investment strategy of all Northern states.

  1. Innovation: Innovation hubs and ecosystems are springing up in various cities in the Southwest, South-East and South-South in that order. Northern Nigeria must not be left behind, and Kano offers a good opportunity for innovation-driven economic transformation. Innovation is the key driver of economic transformation, provided, first, that the products of innovation are pipelined into the market as mass-produced commercial goods and, second, that innovation can be linked into industrial policy to increase the productivity of labour.

  1. Agriculture: Northern states are Nigeria's food basket. Their economies will boom if agriculture is increasingly mechanized, and innovation and value-chain driven. Greater investments in these approaches remain necessary. Mechanization will increase the productivity of labour. Innovative approaches such as the use high-yield seedlings and arid-land/desert farming will improve the productivity of agricultural produce and combat climate change and desertification. The establishment of value chains in cultivation, transportation of agricultural produce, storage, processing, and export will create numerous jobs in crop and livestock agriculture.

  1. Industrialization: The industrial glory of Kano can be revived through targeted industrial policy that restores the industrial estates of Bompai, Challawa and others to full capacity. Today, only 20% of industries in Kano are successful. I agree with Muhammad Abubakar Liman in his excellent paper "A Spatial Analysis of Industrial Growth and Decline in Kano Metropolis, Nigeria" (Liman, 2015) that two things must happen in order to revitalize industrial manufacturing in Kano. The first is that industrialization in Kano needs to be professionally and knowledge-driven, rather than be a hobby of sorts. Second, centralized coordination of industry through industrial policy and central provision of vital infrastructure is essential. Industries in Kano today are loosely organized and do not benefit from any coherent and targeted policy guidance.

I would add that most of Kano's industrial production is for domestic consumption. This is understandable given the area's population, but there must be increased production for export in order to to earn foreign exchange. For this to happen, such manufacturing must be increasingly complex and competitively done. This requires productive knowledge, and also suggests an approach that focuses first on investment –public and private – in skills and the infrastructure of electricity and water. More robust industrialization will create jobs in the largest metropolis in Northern Nigeria, and will contribute to the solution of social problems.

  1. Access to Finance: This is an important economic/financial policy imperative for inclusive economic growth in Northern Nigeria, and one that has much potential as well for investors. Microfinance banks and financial technology (Fintech) lending can promote financial and private capital for the poor. Northern Nigeria is seriously under-banked, with only 288 out of 1023 microfinance banks in the country. This is also a larger national problem, as over 70 % of all credit by financial institutions in Nigeria is concentrated in Lagos State. The problem of economic productivity and profitability that might be inadequate to absorb high interest rates can be addressed by the recent establishment of a national microfinance bank that will lend in single digits by the Central Bank of Nigeria, and improving the regulatory framework for Fintech in Nigeria in order to expand access to Northern Nigeria because Fintech solutions have far lower costs than "bricks and mortar" financial institutions.

Security Solutions

Regrettably, as a result of constitutional dysfunction vis-à-vis security in which state governors are supposedly the 'chief security officers" of their states but police security remains under centralized command from Abuja, the solutions to the breakdown of security in Northern Nigeria still are largely to be found in the "pre-eminent" domain of an embattled federal government. But communities and political executives in the North still have a role to play, not least to apply political pressure on the Federal Government of Nigeria to fulfill its constitutional responsibility to secure the lives of Nigerians. Communities should also be more proactive in providing intelligence to the armed forces, the police and other security agencies on the local activities of terrorists, bandits and kidnappers. Beyond active citizen-government intelligence sharing, I recommend the following solutions:

  1. The national security strategy of the FGN needs to be forward-looking and less reactive, knowledge-based, and longer-term. It should increase emphasis on prevention of security threats while seeking to increase the ability of security agencies for a robust security response.
  2. Comprehensively reform the Nigerian Police Force by recruiting, equipping and training new members of the Force and beefing up its numerical strength given Nigeria's large population and land territorial expanse. I have suggested the need to recruit, train and equip 1.5 million policemen and women over four years.
  3. Cease the posture of appeasement of terrorists and criminals and develop the political will to confront security threats effectively.
  4. Demarcate and effectively man all Nigeria's borders to prevent illegal entry of foreign nationals who are potential security threats to Nigerian citizens.
  5. Address the root causes of poverty and unemployment, and wage a battle of hearts and minds to counter the radicalization of Northern youth.

Solutions to Social Problems

To achieve economic and social transformation in Northern Nigeria, the region must address fundamental social challenges that affect governance, the economy, and even security. These approaches must include repositioning on issues such as the child marriages, girl-child education and the broader role of women in society, attitudes to preventive public health, for children, the destabilizing social effects of uncontrolled population growth, the almajiri crisis, and the role of traditional rulers.

I recommend a comprehensive review of all laws and customs relating to women in order to ensure gender equity, which is to say equality of opportunity and reward. Equal access to education is key, and state governments should establish incentives for families to educate girls until full secondary school at the very least. The phenomenon of child brides should be discouraged and penalized in line with constitutional and legal provisions on the threshold of adulthood.

Unchecked population growth, which puts pressures on job opportunities for young people and feeds unemployment, should be countered with voluntary population planning education programs for couples. The almajiri system should be reformed by ensuring that children receive a combination of religious education, standard western education, and vocational skills that ensure that children are prepared for a well rounded and productive life.

Last but not least is the role of traditional leaders. They are more influential in the North than in most other parts of Nigeria. The Emirs have largely framed Islamic Northern Nigeria historically over the past two centuries. As a result, the social transformation of the North will not happen without their engaged and active participation. Northern Nigerian emirs need to come together, deliberate, and agree on a program of social reforms that have become imperative. Traditional rulers also should be given formal advisory roles in constitutional reforms without prejudice to the legitimacy of elected political leaders. The selection processes for their appointment should be more independent of political leaders in order to avoid politicization of their roles in society.

CONCLUSION

No one can deny that, while our country as a whole has huge problems of governance and development, the challenges that face Northern Nigeria are exaggerated by the region's unique political worldview and deeply rooted socio-cultural practices. A certain tension between these, on the one hand, and more individualistic cultures in other parts of Nigeria needs to be resolved. Can the North be a modern, industrially productive part of Nigeria while retaining its religious and social authenticity? I believe it can. Or does it want to remain insular, with the talakawa perpetually denied the opportunities for personal growth and development through education, skills and other acquisitions that empower individual agency while the Northern elite live in luxury?.  I believe it is possible to resolve these contradictions by creating a balance between a focus on the importance of politics and political power, and the more urgent need for its human development which requires a new, sustained focus from its political elite. For the sake of the North itself and our country as a whole, this tension must be bridged.

Prof. Moghalu, former Deputy Governor, Central Bank of Nigeria and Convener, To Build a Nation (TBAN), delivered the speech at Mallam Aminu Kano Teaching Hospital Conference Hall, Kano, last week

   
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USA Africa Dialogue Series - Pentecostalism in Nigeria and the Example of Nimi Wariboko : The Potential of Pentecostalism as a Multi-Cultural Philosophical Vision Part 1

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                                                Pentecostalism in Nigeria and the Example of Nimi Wariboko

                                                       The Quest for  a Multicultural Philosophical Vision

                                                                                            Part 1

                                                                                                            
                               
Deeper Life Pentecostal ministry headquarters, Lagos at its opening by Nigeria's Vice-President Yemi Osinbajo, shown at top right




                                                                               Oluwatoyin Vincent Adepoju

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



Abstract
An exploration of the Pentecostal philosophy of Nimi Wariboko as grappling with ideological tensions generated by post-classical Nigerian history.
Pentecostalism as Succor or Scam
Pentecostalism in Nigeria is both revered and derided. For its adherents, it is often an ultimate answer to life's inadequacies, particularly in a harsh economic environment bedeviled by brutal social challenges.
In this context, the church serves as as a primary succor. Going to church provides both entertainment through dynamic services and life guidance through powerfully charismatic preaching.
For its critics, Pentecostalism in Nigeria is a hotbed of superstition, a scam for fleecing gullible members through promises of economic well being and spiritual empowerment, feeding on vulnerabilities generated by Nigeria's sluggish economy, exacerbated by anti-people politics.
In rich economies, these sceptics could hold, this scam is primarily inspired by people's hunger for the spiritual. They may see this yearning as also afflicting those in underdeveloped economies, though distorted through its filtering within sustained and pervasive economic challenges.
These critics understand the gullibility of believers, through their donations to their churches, as enabling the stupendous wealth that often defines Nigerian Pentecostal pastors.
This perspective also extends to the less visibly ostentatious, but still distinctively so, among Pentecostal pastors outside Nigeria and Africa, into the US.
A number of these pastors in Nigeria have become more prominent in terms of luxurious life style than members of any professional or social class. The owning of private jets has become a mark of having "arrived" among people so oriented among members of this group.
Thus their pastoral brand is defined by critics as that of "pastorpreneurs" and their practice defined as "pentecostacapitalism" by Nimi Wariboko, the scholar whose work inspires this piece.
The Roots of Nigerian Pentecostalism in the Scripture Union
However, as one observes the corporatisation of Nigerian Pentecostalism, the presence across the commercial capital, Lagos, for example, of huge billboards advertising one Pentecostal Christian event or another in glorious colour and in the blaze of visual and verbal pyrotechnics and large advertising costs that used to be reserved for such entertainment events as films and musical shows, one may recall what may be one of the roots of Nigerian Pentecostalism in the austerity and high mindedness of radically spiritual Christian youth in Nigeria's university campuses in the 70s and 80s.
This ascetic culture was defined for many by the resonance of the term "Scripture Union", often abbreviated to SU. It generated the image of persons who had chosen to alienate themselves from much of the practices of the larger world to live what critics saw as a life devoid of the joy of life, in the name of a rigorously honest Christian asceticism.
Between Spirit and Matter, Money and Faith
What happened to these people?
Did they graduate from school, come into the world, and realize what successive followers of Jesus have realized since he left the world?
Did these hitherto acetic Christians of Nigerian campuses eventually become the phenomenon currently on display?
"Man shall not live on bread alone but on every word that comes from the mouth of God", Jesus is described in the Biblical account as responding to the Devil who challenged him to transform stone to bread through his spiritual powers.
For a person inflamed by the desire to serve God, however, the choice of how to get that bread while feeding on the word of God could require some serious strategising.
This understanding has inspired various responses across the centuries. This begins from Jesus himself, an itinerant preacher with no home of his own and no income, living on the food provided by his fishermen disciples.
It continues with his disciples, after his death instituting a commune where goods were equitably shared.
It is crystallized in the practice of asking donations from members which has been central in sustaining the church up till this point.
These donations, among perhaps other sources, enabled huge wealth in the medieval European church.
The abuses of this economic/spiritual agenda were eventually central to the attack on the church by Martin Luther, the founder of Protestantism, a movement which he spearheaded in breaking away from the Catholic church to live in a manner closer to what Luther saw as the essence of Christianity in the Biblical dictum, "the just shall live by faith."
Even then the struggle was deeply embroiled with secular politics. Max Weber's The Protestant Ethic and the Spirit of Capitalism describes Protestant culture as central to the rise of European capitalism, the currently dominant global economic model.
The struggle between matter and spirit, between money and faith, emerges again with rising combustion in the current struggle with this challenge by Pentecostalism, which may be seen as a branch of Protestantism.

Also published on Facebook

 

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USA Africa Dialogue Series - Pentecostalism in Nigeria and the Example of Nimi Wariboko : The Quest for a Multicultural Philosophical Vision Part 1 [Edited]

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                                                Pentecostalism in Nigeria and the Example of Nimi Wariboko

                                                       The Quest for  a Multicultural Philosophical Vision

                                                                                            Part 1

                                                                                                            
                               
Deeper Life Pentecostal ministry headquarters, Lagos at its opening by Nigeria's Vice-President Yemi Osinbajo, shown at top right




                                                                               Oluwatoyin Vincent Adepoju

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



Abstract
An exploration of the Pentecostal philosophy of Nimi Wariboko as grappling with ideological and existential tensions generated by post-classical African history, integrating the transformative vision at the heart of Pentecostalism with the pluralistic understanding vital for healing fractured societies.

Pentecostalism as Succor or Scam
Pentecostalism in Nigeria is both revered and derided. For its adherents, it is often an ultimate answer to life's inadequacies, particularly in a harsh economic environment bedeviled by brutal social challenges.
In this context, the church serves as as a primary succor. Going to church provides both entertainment through dynamic services and life guidance through powerfully charismatic preaching.
For its critics, Pentecostalism in Nigeria is a hotbed of superstition, a scam for fleecing gullible members through promises of economic well being and spiritual empowerment, feeding on vulnerabilities generated by Nigeria's sluggish economy, exacerbated by anti-people politics.
In rich economies, these sceptics could hold, this scam is primarily inspired by people's hunger for the spiritual. They may see this yearning as also afflicting those in underdeveloped economies, though distorted through its filtering within sustained and pervasive economic challenges.
These critics understand the gullibility of believers, through their donations to their churches, as enabling the stupendous wealth that often defines Nigerian Pentecostal pastors.
This perspective also extends to the less visibly ostentatious, but still distinctively so, among Pentecostal pastors outside Nigeria and Africa, into the US.
A number of these pastors in Nigeria have become more prominent in terms of luxurious life style than members of any professional or social class. The owning of private jets has become a mark of having "arrived" among people so oriented among members of this group.
Thus their pastoral brand is defined by critics as that of "pastorpreneurs" and their practice defined as "pentecostacapitalism" by Nimi Wariboko, the scholar whose work inspires this piece.
The Roots of Nigerian Pentecostalism in the Scripture Union
However, as one observes the corporatisation of Nigerian Pentecostalism, the presence across the commercial capital, Lagos, for example, of huge billboards advertising one Pentecostal Christian event or another in glorious colour and in the blaze of visual and verbal pyrotechnics and large advertising costs that used to be reserved for such entertainment events as films and musical shows, one may recall what may be one of the roots of Nigerian Pentecostalism in the austerity and high mindedness of radically spiritual Christian youth in Nigeria's university campuses in the 70s and 80s.
This ascetic culture was defined for many by the resonance of the term "Scripture Union", often abbreviated to SU. It generated the image of persons who had chosen to alienate themselves from much of the practices of the larger world to live what critics saw as a life devoid of the joy of life, in the name of a rigorously honest Christian asceticism.
Between Spirit and Matter, Money and Faith
What happened to these people?
Did they graduate from school, come into the world, and realize what successive followers of Jesus have realized since he left the world?
Did these hitherto acetic Christians of Nigerian campuses eventually become the phenomenon currently on display?
"Man shall not live on bread alone but on every word that comes from the mouth of God", Jesus is described in the Biblical account as responding to the Devil who challenged him to transform stone to bread through his spiritual powers.
For a person inflamed by the desire to serve God, however, the choice of how to get that bread while feeding on the word of God could require some serious strategising.
This understanding has inspired various responses across the centuries. This begins from Jesus himself, an itinerant preacher with no home of his own and no income, living on the food provided by his fishermen disciples.
It continues with his disciples, after his death instituting a commune where goods were equitably shared.
It is crystallized in the practice of asking donations from members which has been central in sustaining the church up till this point.
These donations, among perhaps other sources, enabled huge wealth in the medieval European church.
The abuses of this economic/spiritual agenda were eventually central to the attack on the church by Martin Luther, the founder of Protestantism, a movement which he spearheaded in breaking away from the Catholic church to live in a manner closer to what Luther saw as the essence of Christianity in the Biblical dictum, "the just shall live by faith."
Even then the struggle was deeply embroiled with secular politics. Max Weber's The Protestant Ethic and the Spirit of Capitalism describes Protestant culture as central to the rise of European capitalism, the currently dominant global economic model.
The struggle between matter and spirit, between money and faith, emerges again with rising combustion in the current struggle with this challenge by Pentecostalism, which may be seen as a branch of Protestantism.

Also published on Facebook

 

--
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
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USA Africa Dialogue Series - Radio Interview

USA Africa Dialogue Series - Fwd: Reconsider How You Cover Migration Sowore Tells Journalists, Launches Africana.news To Tell African Migration Stories

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Sent from my iPhone

Begin forwarded message:

From:"Sahara Reporters" <saharareporterstv@gmail.com>
Date: June 18, 2019 at 9:17:49 PM GMT+1
To:"Friend" <toyin.falola@mail.utexas.edu>
Subject:Reconsider How You Cover Migration Sowore Tells Journalists, Launches Africana.news To Tell African Migration Stories
Reply-To:<saharareporterstv@gmail.com>

June 18, 2019 
Reconsider How You Cover Migration Sowore Tells Journalists, Launches Africana.news To Tell African Migration Stories
Omoyele Sowore, founder of SaharaReporters and human rights activist has called on African journalists to take charge of the story on migration from the continent to other parts of the world especially Europe.

The aim is to tell African migration stories within the context of global politics and the new world order because when people are moving it is with purpose and that every story covering migration must take into context why people move.
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USA Africa Dialogue Series - Fwd: Abstract for 2020 conference

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Sent from my iPhone

Begin forwarded message:

From: john fayemi <johnfayemi2007@yahoo.com>
Date: June 18, 2019 at 9:10:16 PM GMT+1
To: Toyin Falola <toyinfalola@austin.utexas.edu>
Subject:Abstract for 2020 conference
Reply-To:"johnfayemi2007@yahoo.com" <johnfayemi2007@yahoo.com>

Hello sir, this is my abstract for the Africa 2020 conference. Looking forward for your response. Thanks 

Fayemi John Adelani, NCE, B. Sc (Ed.), M. Ed., Ph.D.
Tai Solarin University of Education, Ijagun, Ogun State,
Department of Sociological Studies
Senior Lecturer. 

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USA Africa Dialogue Series - New Book: African Islands

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https://www.amazon.com/African-Islands-Rochester-Studies-Diaspora/dp/158046954X/ref=sr_1_1?keywords=falola%2C+african+islands&qid=1560903882&s=books&sr=1-1

 

Islands and island chains like Cabo Verde, Madagascar, and Bioko are often sidelined in contemporary understandings of Africa as mainland nation-states take center stage in the crafting of historical narratives. Yet in the modern period, these small offshore spaces have often played important if inconsistent roles in facilitating intra- and intercontinental exchanges that have had lasting effects on the cultural, economic, and political landscape of Africa. In African Islands: Leading Edges of Empire and Globalism, contributors argue for the importance of Africa's islands in integrating the continent into wider networks of trade and migration that linked it with Asia, Europe, and the Americas. Essays consider the cosmopolitan and culturally complex identities of Africa's islands, analyzing the process and extent to which trade, slavery, and migration bonded African elements with Asian, Arabic, and European characteristics over the years. While the continental and island nations have experienced similar cycles of invasion, boom, and bust, essayists note both similarities and striking differences in how these events precipitated economic changes in the different geographic areas. This book, a much-needed broadly comparative study of the African islands, will be an important resources for students and scholars of the region and of topics such as colonialism, economic history, and cultural hybridity. TOYIN FALOLA is Jacob and Frances Sanger Mossiker Chair in the Humanities and Professor of History at the University of Texas at Austin. R. JOSEPH PARROTT is Assistant Professor of History at Ohio State University. DANIELLE PORTER SANCHEZ is Assistant Professor of History at Muhlenberg College.

 

USA Africa Dialogue Series - Is Nigeria now an African immigration hub?

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There are now large clusters of immigrants from Egypt, Gambia, Senegal, and Mali in Nigeria.

 

I have someone collecting preliminary data on some of these clusters. If you live in Ibadan, you find many opposite the UI campus.

 

As a Pan-Africanist, I welcome this development as long as the government does not scapegoat innocent citizens seeking legitimate means of livelihood.

 

Hope the relevant agencies of government are collecting data for us to understand the effectiveness of regionalism.

 

USA Africa Dialogue Series - IPATC Policy Brief

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From: "Nomvele, Thandeka" <tnomvele@uj.ac.za>
Date: Tuesday, June 18, 2019 at 11:20 AM
Cc: "Adebajo, Adekeye" <aadebajo@uj.ac.za>, "Tella, Oluwaseun" <otella@uj.ac.za>, mbalenhle mulaudzi <mbalenhlemulaudzi@gmail.com>, THANDIE NOMVELE <thandekanomvele@gmail.com>
Subject: IPATC Policy Brief

 

18 June 2019

Dear Partner,

 

Greetings from the Institute for Pan-African Thought and Conversation (IPATC), University of Johannesburg, South Africa.

Please find attached an English and French version of IPATC's latest policy brief, Revisiting the Georgetown Agreement: Comparative Region Building in Africa, the Caribbean, and the Pacific, just published in May 2019.

The policy brief emanates from a two-day High-Level Consultation which took place in Barbados on 26 and 27 March 2019. The event was hosted by the African, Caribbean, and Pacific (ACP) Secretariat in Brussels, Belgium; the Caribbean Community (CARICOM) in Georgetown, Guyana; and the Institute for Pan-African Thought and Conversation at the University of Johannesburg, in collaboration with the Shridath Ramphal Centre at the University of the West Indies (UWI).

The Consultation was attended by 35 diplomats, scholars, and civil society actors across the three regions, and covered five broad thematic areas: Region-Building in the Caribbean; Comparative Regionalism: the African Union (AU) and the European Union (EU); Regionalism in West, East, and Southern Africa; Regionalism in the Pacific; and Regionalism and the Future of ACP-EU Relations.

The engagement had three key objectives: to contribute to region-building efforts in Africa, the Caribbean, and the Pacific; to revisit the 1975 Georgetown Agreement; and to examine the post-Cotonou negotiations.

We hope that you will find the policy brief of value, and that you will assist us by disseminating further through your networks.

 

Yours Sincerely,

Adekeye Adebajo

Prof. Adekeye Adebajo, Director

Institute for Pan-African Thought and Conversation

University of Johannesburg.

 

 



This email and all contents are subject to the following disclaimer:

http://disclaimer.uj.ac.za

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USA Africa Dialogue Series - Revitalizing University Education in Nigeria


Re: USA Africa Dialogue Series - Revitalizing University Education in Nigeria

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It's an "important document" based on several surprising historical fallacies:
 
1. The University of Nigeria, Nsukka was NOT a product or outcome of the Ashby Commission of 1959. The Eastern Region Government established UNN back in 1955 by an Act of the Eastern Region Parliament. The Government of Dr. Nnamdi Azikiwe received immense help from the Ford Foundation and his friend, Dr. John Hannah, President of Michigan State University (1940-1968) to create the first-ever "land-grant" university in Africa that began classes in 1960. The first two VCs were MSU faculty; and until the outbreak the civil war in 1967, about 100 MSU faculty and staff were teaching/working at UNN at any given semester.

2. Prof. Rasheed wrote: "... the findings of the Ashby Commission regarding balance in the structure and geographical distribution of university education, led to the establishment of yet another University in 1962, the University of Lagos" (emphasis added). I'm not sure what "balance" he's referring to here. If he had done some google search, he'd found that Unilag was established for a different reason.

3. Rivers State University of Science and Technology (RSUST) was created in 1984, following the conversion of Rivers State University of Science and Technology to a degree-granting institution. By then, other state universities had been operating for up to tree years, including then Bendel State University, Ekpoma (founded by Prof. Ambrose Alli) and Imo State University, Etiti (founded by Dr. Sam Mbakwe) that started classes in 1981! Ogun State University, Ago-Iwoyi and Ondo State University later joined. It's therefore a surprise that the NUC Executive Secretary claimed that "Rivers State blazed the trail" in 1979 by establishing RSUST. In fact, University of Cross River State which later became University of Uyo started two years before RSUST!

4. The first private universities started in 1983, NOT 1999. The pioneers were TEDEM: Imo Technical University, Owerri (founded by Dr. Basil Nnanna Ukaegbu and fed by two prep colleges) and John Paul University, Aba founded by Dr. Bernard Uzoukwu Nzeribe. Both universities were established by statute and recognized by JAMB and NUC, but they were proscribed by--you guessed it--Major General Muhammadu Buhari in 1984 and their students asked to go home.

I'll stop here for now.

Okey

On Tue, Jun 18, 2019 at 7:08 PM Toyin Falola <toyinfalola@austin.utexas.edu> wrote:

This is an important document.

--
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Okey C. Iheduru

Just published"The African Corporation, 'Africapitalism' and Regional Integration in Africa" (September 2018). DOI: https://doi.org/10.4337/9781785362538.

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Re: USA Africa Dialogue Series - Revitalizing University Education in Nigeria

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Your number 4 is incorrect, sir. At least, I remember that Adventist College of West Africa, a degree awarding institution then and now Babcock University was founded in 1959. Your stated institutions could never have been the first private universities in Nigeria.

On Wed, 19 Jun 2019, 05:23 Okey Iheduru, <okeyiheduru@gmail.com> wrote:
It's an "important document" based on several surprising historical fallacies:
 
1. The University of Nigeria, Nsukka was NOT a product or outcome of the Ashby Commission of 1959. The Eastern Region Government established UNN back in 1955 by an Act of the Eastern Region Parliament. The Government of Dr. Nnamdi Azikiwe received immense help from the Ford Foundation and his friend, Dr. John Hannah, President of Michigan State University (1940-1968) to create the first-ever "land-grant" university in Africa that began classes in 1960. The first two VCs were MSU faculty; and until the outbreak the civil war in 1967, about 100 MSU faculty and staff were teaching/working at UNN at any given semester.

2. Prof. Rasheed wrote: "... the findings of the Ashby Commission regarding balance in the structure and geographical distribution of university education, led to the establishment of yet another University in 1962, the University of Lagos" (emphasis added). I'm not sure what "balance" he's referring to here. If he had done some google search, he'd found that Unilag was established for a different reason.

3. Rivers State University of Science and Technology (RSUST) was created in 1984, following the conversion of Rivers State University of Science and Technology to a degree-granting institution. By then, other state universities had been operating for up to tree years, including then Bendel State University, Ekpoma (founded by Prof. Ambrose Alli) and Imo State University, Etiti (founded by Dr. Sam Mbakwe) that started classes in 1981! Ogun State University, Ago-Iwoyi and Ondo State University later joined. It's therefore a surprise that the NUC Executive Secretary claimed that "Rivers State blazed the trail" in 1979 by establishing RSUST. In fact, University of Cross River State which later became University of Uyo started two years before RSUST!

4. The first private universities started in 1983, NOT 1999. The pioneers were TEDEM: Imo Technical University, Owerri (founded by Dr. Basil Nnanna Ukaegbu and fed by two prep colleges) and John Paul University, Aba founded by Dr. Bernard Uzoukwu Nzeribe. Both universities were established by statute and recognized by JAMB and NUC, but they were proscribed by--you guessed it--Major General Muhammadu Buhari in 1984 and their students asked to go home.

I'll stop here for now.

Okey

On Tue, Jun 18, 2019 at 7:08 PM Toyin Falola <toyinfalola@austin.utexas.edu> wrote:

This is an important document.

--
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--
Okey C. Iheduru

Just published"The African Corporation, 'Africapitalism' and Regional Integration in Africa" (September 2018). DOI: https://doi.org/10.4337/9781785362538.

--
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Re: USA Africa Dialogue Series - Revitalizing University Education in Nigeria

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When was ADWA's degree awarding status formally recognized by NUC please? Thanks.





On Wed, Jun 19, 2019 at 6:47 AM Ezinwanyi Adam <eziimark@gmail.com> wrote:
Your number 4 is incorrect, sir. At least, I remember that Adventist College of West Africa, a degree awarding institution then and now Babcock University was founded in 1959. Your stated institutions could never have been the first private universities in Nigeria.

On Wed, 19 Jun 2019, 05:23 Okey Iheduru, <okeyiheduru@gmail.com> wrote:
It's an "important document" based on several surprising historical fallacies:
 
1. The University of Nigeria, Nsukka was NOT a product or outcome of the Ashby Commission of 1959. The Eastern Region Government established UNN back in 1955 by an Act of the Eastern Region Parliament. The Government of Dr. Nnamdi Azikiwe received immense help from the Ford Foundation and his friend, Dr. John Hannah, President of Michigan State University (1940-1968) to create the first-ever "land-grant" university in Africa that began classes in 1960. The first two VCs were MSU faculty; and until the outbreak the civil war in 1967, about 100 MSU faculty and staff were teaching/working at UNN at any given semester.

2. Prof. Rasheed wrote: "... the findings of the Ashby Commission regarding balance in the structure and geographical distribution of university education, led to the establishment of yet another University in 1962, the University of Lagos" (emphasis added). I'm not sure what "balance" he's referring to here. If he had done some google search, he'd found that Unilag was established for a different reason.

3. Rivers State University of Science and Technology (RSUST) was created in 1984, following the conversion of Rivers State University of Science and Technology to a degree-granting institution. By then, other state universities had been operating for up to tree years, including then Bendel State University, Ekpoma (founded by Prof. Ambrose Alli) and Imo State University, Etiti (founded by Dr. Sam Mbakwe) that started classes in 1981! Ogun State University, Ago-Iwoyi and Ondo State University later joined. It's therefore a surprise that the NUC Executive Secretary claimed that "Rivers State blazed the trail" in 1979 by establishing RSUST. In fact, University of Cross River State which later became University of Uyo started two years before RSUST!

4. The first private universities started in 1983, NOT 1999. The pioneers were TEDEM: Imo Technical University, Owerri (founded by Dr. Basil Nnanna Ukaegbu and fed by two prep colleges) and John Paul University, Aba founded by Dr. Bernard Uzoukwu Nzeribe. Both universities were established by statute and recognized by JAMB and NUC, but they were proscribed by--you guessed it--Major General Muhammadu Buhari in 1984 and their students asked to go home.

I'll stop here for now.

Okey

On Tue, Jun 18, 2019 at 7:08 PM Toyin Falola <toyinfalola@austin.utexas.edu> wrote:

This is an important document.

--
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--
Okey C. Iheduru

Just published"The African Corporation, 'Africapitalism' and Regional Integration in Africa" (September 2018). DOI: https://doi.org/10.4337/9781785362538.

--
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Re: USA Africa Dialogue Series - Revitalizing University Education in Nigeria

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A number of private sector institutions were awarding degrees, even much earlier than the so-called "second generation universities" in Nigeria. However, their degrees were moderated by either older Nigerian universities or foreign institutions to which these Nigerian private sector institutions were affiliated. So, in addition to Adventist College/Babcock, you had Bigard Memorial Seminary, Enugu (BA & B.Th, Pontifical University, Rome), the Catholic Institute of West Africa (M.A. from either John Lateran University or Pontifical University, Rome--not sure), etc. Babcock may want to claim to have started in 1959, but that's a stretch, don't you think? Quite a number of private universities in Nigeria today started out as primary and secondary schools. The first full-fledged Nigerian university remains The University of Nigeria, Nsukka, and it was established "To Restore the Dignity of Man," thank you!

On Tue, Jun 18, 2019 at 10:47 PM Ezinwanyi Adam <eziimark@gmail.com> wrote:
Your number 4 is incorrect, sir. At least, I remember that Adventist College of West Africa, a degree awarding institution then and now Babcock University was founded in 1959. Your stated institutions could never have been the first private universities in Nigeria.

On Wed, 19 Jun 2019, 05:23 Okey Iheduru, <okeyiheduru@gmail.com> wrote:
It's an "important document" based on several surprising historical fallacies:
 
1. The University of Nigeria, Nsukka was NOT a product or outcome of the Ashby Commission of 1959. The Eastern Region Government established UNN back in 1955 by an Act of the Eastern Region Parliament. The Government of Dr. Nnamdi Azikiwe received immense help from the Ford Foundation and his friend, Dr. John Hannah, President of Michigan State University (1940-1968) to create the first-ever "land-grant" university in Africa that began classes in 1960. The first two VCs were MSU faculty; and until the outbreak the civil war in 1967, about 100 MSU faculty and staff were teaching/working at UNN at any given semester.

2. Prof. Rasheed wrote: "... the findings of the Ashby Commission regarding balance in the structure and geographical distribution of university education, led to the establishment of yet another University in 1962, the University of Lagos" (emphasis added). I'm not sure what "balance" he's referring to here. If he had done some google search, he'd found that Unilag was established for a different reason.

3. Rivers State University of Science and Technology (RSUST) was created in 1984, following the conversion of Rivers State University of Science and Technology to a degree-granting institution. By then, other state universities had been operating for up to tree years, including then Bendel State University, Ekpoma (founded by Prof. Ambrose Alli) and Imo State University, Etiti (founded by Dr. Sam Mbakwe) that started classes in 1981! Ogun State University, Ago-Iwoyi and Ondo State University later joined. It's therefore a surprise that the NUC Executive Secretary claimed that "Rivers State blazed the trail" in 1979 by establishing RSUST. In fact, University of Cross River State which later became University of Uyo started two years before RSUST!

4. The first private universities started in 1983, NOT 1999. The pioneers were TEDEM: Imo Technical University, Owerri (founded by Dr. Basil Nnanna Ukaegbu and fed by two prep colleges) and John Paul University, Aba founded by Dr. Bernard Uzoukwu Nzeribe. Both universities were established by statute and recognized by JAMB and NUC, but they were proscribed by--you guessed it--Major General Muhammadu Buhari in 1984 and their students asked to go home.

I'll stop here for now.

Okey

On Tue, Jun 18, 2019 at 7:08 PM Toyin Falola <toyinfalola@austin.utexas.edu> wrote:

This is an important document.

--
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Okey C. Iheduru

Just published"The African Corporation, 'Africapitalism' and Regional Integration in Africa" (September 2018). DOI: https://doi.org/10.4337/9781785362538.

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Just published"The African Corporation, 'Africapitalism' and Regional Integration in Africa" (September 2018). DOI: https://doi.org/10.4337/9781785362538.

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USA Africa Dialogue Series - To the generation that failed us

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Sent by a young man who asked me not to disclose his name.

TO THE GENERATION THAT FAILED US

It's been very vain and frustrating trying to understand how we, scrap that, how you all got it wrong. I mean at what point did everything veered off to become this horrible? Like a friend once said, the problem with Nigeria and Africa at large is that it has too many problems. So, I'd just tell you how yourgeneration, especially the academics, has failed us, and how that is a big problem. I wish I can delve into your contribution to the political and economic failure, but thinking about it alone knocks me into depression. I'm sure you are aware of the increase in depression and suicide rate – just a heads-up, the next one of us can be your child, grandchildclose relative or all at once.

Now, let me walk you down your shameful memory lanewhich you'd agree to at the end, so don't get angry nor fight it yet.

You should remember the last time you met one of your supervisees at conference; yes, that big one. Well, he told us how you scornfully asked what he's doing there and how you think he's neither brilliant enough nor at that stage he's preparedto have his own. We weren't surprised at all, it would have been bizarre if you'd acted otherwise. In between, a colleague had suggested he ought to have told you he came to count the number of bald heads at the event. Lol! But your supervisee understands better, dem no born em papa well to even answer you, each syllable in response would be a failure or an extra year, we all know how you've taken so much pleasure in supervising your PhD students for lengthy years, how you think 3-5 years is not enough. The average is 9 years, quite a record!

Haa, another heads-up. Lasisi is not quite pleased with you sir o;he's getting frustrated and depressed by the minute. For your safety, try not to invite him again to your house on Saturdays to wash your car while you quickly go through his work. I know the urge is hard to resist, but Lasisi is waiting for the right moment to loosen the bolts and nuts of your vehicle tires. You see, I just saved your life. Well, not really…Ajao, the onisangoboy, is plotting another evil, which I think is cruelerbut as itwon't affect your family, at least not in the technical senseso I think it's fair enoughCan't really remember what is own frustration is all about (we live in an abundance of it), but I think it's something about you never being available to read through his works, travelling up and down like the Biblical Satan, yet you refused others to supervise him. 

Like Da Grin fingered the politicians in his "Democracy," we also wander if you learn anything at all from your Harvard and Toronto visits because it only gets worse whenever you return. You deliberately miss lectures then fix a nine hours class at a stretch at any random day of your choosing. I particularly remember the one you fixed on a Sunday and a colleague had to faint at the sixth hour to break us free from the class. And after exams, you'd remember how the exam script for the entire class went missing, not that you mark them to start with, we are used to the random marks…but misplacing the entire class scriptswas a new one. You'd never stop shaking your head at the decline in reading culture among the millennials; somehow, we fear your head might just go all the way to the back. You remember how you mock and bamboozle us about DambudzoMarecheraChinua Achebe, Nadine Gordimer, Nurrudin Farrahand co; for the record, we've read them all but we are more interested in the narratives of Romeo OriogunRazak MalikTomi AdeyemiTaye SelasiAyobami Adebayo, GbengaAdeshina, Chinua Ezenwa-OhaetoTaiye Ojo, Nana ArhinTsiwahDami Ajayi, Yejide Kilanko and the rest because they speak to our agonizing realities. And its embarrassing to think you've not even read none of them. You're stuck in the past, and we don't belong there with you.

Congratulations sir, heard you just bought a new house. There are rumors that the cash is from the recent research grant you bagged while you research team (your MA and PhD students)works their brain off day-and-night with neither compensation nor appreciation. At least, give them money to buy data for the same research work they do or eat Amala, even if na once. AbegnaThey've needs and families tooMeanwhile, thank you for telling us Dr. Borokini lifted his notes from the internet. You're indeed right and it helped us to stop writing lengthy notes during his lectures; meanwhile, we saw yours too on Sparknotes, and not even a coma amissEn no mata sha…all hustle na hustle but stop doubting us when we tell you our assignments are original (I'm not swearing on that)We understand, you don't trust us.We've noticed how you get bitter every time we cite the Andersons, Eagletons, Vickers, Hallidays and Thatchers, well,the feeling is mutual and it's intentional!

We know what happens every time you 'mistakenly' brush your palms through the butt of our female colleagues: they get an invite to your office. We know how abruptly you go to your knees during casual conversations, telling them about how your wife has not been available (whatever that means), we knowhow you eventually manipulate them to give you a blowjob (your favorite) or a quickie, and the promise of how you can go to any extent to help them tooYou're such in a haste to lock the door the last time with Chidera. She called your attention to it, but your lust was on intense heat for to care. We were somewhere around peeping, and it was such a disgusting sight! They cry and complain to us every time; they think we are too weak to do anything about it. No! We are just undecided yet on which pole to hang your sac at the faculty when we eventually stormed your office in the act. But be sure that day is nigh! You even claim it's consensual sometimes…continuu. So, we understand every time you support a colleague alleged of sexual abuse with their students, you'd say "it's not rape and they are all grown after all". Well done sir, more grease to your member!

I can go on and on, but I know your conscience is dead. We've looked somewhere else for the progress and uprightness we desire. To your generation that failed us, continuously does soand those that remains indifferent/silent too, we'd clean your mess but we are only waiting to be hateful enough to tell you we don't wish you well in the afterlife – of course, we'd be seeing you off there.  



Sent from my iPhone
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