Category: Life – The Midweek Magazine

Inspired by the United Nations Educational Scientific Cultural Organisation (UNESCO) declaration on November 29, 2018, the socio-humanitarian group Reggae Republic in partnership with the Lagos State Park and Garden Agency initiative holds a tree- planting campaign to commemorate the World Environment Day.

In pursuit of a peaceful and harmonious world, the group, a socio-humanitarian of Gamma Communications Limited, has embarked on an ambitious tree planting campaign.

Tagged: “One Million Reggae Tree Campaign’’, is raising awareness on the threat of climate change, according to Publicity Secretary, Mr Samuel Nkeze.

While calling on Nigerians to join the campaign and culture of tree planting for the fight against climate change, he said the activities of the day include “Tree Planting Exercise”, “Reggae Dance Party” and a poetic rendition on Environment entitled “No Tree, No Life” to be performed by Evelyn Osagie of The Nation.

“With the theme, “Eco System restoration”, We kick-started a tree planting exercise  on Saturday to mark the World Environment Day at Magodo GRA, Phase 1, Lagos. Its main purpose is to address the challenges of desertification and Climate Change with the rest of the world.

Tree planting symbolises hope and the continuity of life. The journey of planting one Million trees begins with one. Trees provide enormous benefits to our everyday lives. Together, we can sustain “the Rhythms of life” by planting a Reggae Tree. So, let us plant now.

“They filter the air, provide fresh drinking water, help curb climate change, and create homes for thousands of species of plants and animals.

“Planting a Million Trees annually by citizens of our country alongside our partners can help save the Earth from deforestation and Climate change.

This event is supported by NaijaGas online, Access 360 app and Nigerian X-press.

 

 

The late Pa Gabriel Okara would have turned 100 years on April 24 if he was alive. In this post-humours tribute, Mr. Humphery B. Ogu of University of Port Harcourt, writes on his many encounters with Okara, how his book An Adventure to Juju Island ignited his passion for creative writing and what he learnt from the renowned scholar who died in March 2019.

My first encounter with the literary icon, Dr Gabriel Okara, was in 1988. I was a primary five pupil then, with a voracious appetite for reading.  That was when I first came across his children story book, Little Snake and Little Frog. Before then I had been reading the Ladybird series at home and the Macmillan English Readers Series at school. Little Snake and Little Frog was the very first complete literature book I read from an African author. Although, I never liked reptiles—frogs and snakes, I was, however, thrilled by the author’s power of imagination.

It was Okara’s An Adventure to Juju Island that actually ignited my passion for imaginative for literature. I was captivated beyond description by the author’s creation of the world of Otokolo and Worlu. I was so involved in the text that I had to ‘accompany’ the two friends, who were my age-mates at the time, all through their adventure on the fictional Island. I became a right activist of sorts, until I finished reading the book, that is. I was so worked up, agitating for the freedom of my new-found friends. If I had a gun, I would have shot—I mean killed Master, Leader, Doc and their accomplices, abductors of Otokolo and Worlu. Thanks to the creative imagination of Gabriel Okara the duo regained their freedom before the end of the book.

That was in1989. I was in primary six. The fire of passion for literature which was ignited then stills glows in me till this day. I can’t remember who borrowed or rather stole my copy of my favourite children book; I had to buy another copy at the Garden City Literary Festival in 2009. I still enjoy reading the story. I still cherish it, my first love.

Until 2001, I didn’t know that the author of my favourite children story lived in the Garden City of Nigeria, where I also live. It took a radio announcement of the celebration of Okara at 80 for to me to come to this awareness. Sadly, I heard the radio jingle while in a bus, on my way out of Port Harcourt, and was unable to cancel my journey at that point. I, however, resolved that I would meet Okara someday in the city of Port Harcourt.

I was excited when I learnt on radio that a ship loaded with books was at the Nigerian Ports Authorities (NPA) Wharf, Industry Road, few kilometres from Aggrey Road in the Old Port Harcourt Township. As a Bibliophile, I found my way to NPA Wharf and found myself in the ship—Dolous. Yes, there were books, so many books I would have loved to buy. But I didn’t have the money to fulfil that desire. So, I decided to move around the mobile bookstore/library and I saw him dressed in a simple shirt worn over a pair of trousers with a papa’s cap.  Having seen his photographs in several publications, I recognised him with ease.

“Good afternoon, sir,” I greeted. Good afternoon. How’re you?” I manage to say: “fine, thank you, sir” in the absence of better words with which to express my joy.  I hadn’t got a phone then. So, instead of asking for his phone number, I requested for his residential address. And he quickly obliged. He wrote it on the reverse side of my ticket to the bookstore.  It didn’t take a long time before I visited him and became a regular guest at the home of the Poet Laureate. Okara has a huge dog named Marley. He was very fond of it. In one of my visits to his home, Marley had seen me as an intruder, and as such charged at me. “Marley, will you stop that?” He shouted, and the dog simply “welcomed me”, thus ended my phobia for the hitherto hostile Marley.

In 2006, I took a poetry manuscript; Rhythms of Love to him to read and write a foreword, the maestro quickly pointed out that readers would likely find a book of poem with a single theme of love boring. I withdrew it and worked on it again and returned to him with another manuscript. Sometime in 2007, I relocated to the University of Calabar for an MA in English and Literary Studies.

On completion of my coursework I returned to Port Harcourt and joined Gift Essence Magazine as a Subeditor. In one of my visits to the literary guru, I scheduled an interview with him.  That was in 2009. Fascinated by his energy and capacity to carry on with literary activities in spite of his age, I asked: “You are one of the oldest writers on the continent and you are still very strong and involved in the literary enterprise, what is the secret of your strength?” His response was as fascinating as the man himself. “I am an image of God. Look at a mirror and you’ll see your own image. Since I am an image of God, I have the attributes of God. Does God get old? Does God fall ill?”

Wowed by his response, I decided to pry a bit into my host’s religious life. “I am a member of First Church of Christ, scientist.”

I couldn’t understand the relationship between Christianity and Science. “Pardon,” I exclaimed, not sure I heard him correctly and to ensure that my recorder picks that bit of information. Seeing that I was astounded by the name of the church, he offered more information. “It is a church for intellectuals,” he added. That was how he got me into the church. Trust my curiosity. The next Sunday morning I was at my mentor’s residence, ready to join him to church.

His driver, then, a man in his early sixties, drove us to the church at Rumuogba. I was later to learn that the church with headquarters in Boston, Massachusetts, U.S.A., was founded by Mary Baker Eddy, who lived in the 19th Century.

The church was for intellectual and services lasted exactly an hour. Apart from the culture of timeliness and orderliness, I saw an array of books and magazines on sale. What’s more, the church has a Reading Room.  I wasn’t prepared to buy any book then. Pa Okara noticed my keen interests in the materials on display and paid for a copy of Science and Health with Key to Scriptures, which he gave to me. Authored by the founder of the church, it is a very important book used in the church.

I was better prepared for acquisition of books the following Sunday. I bought copies of The Christian Science Journal, Christian Science Sentinel and The Christian Science Monitor.

For several Sundays, my itinerary was to go the residence of the renowned poet, and accompany him to Church, read Sunday Newspapers, and hold conversations after the Church service, before leaving. On a particular Sunday, the organist was not available; Pa Okara just walked to the organ and started playing. I realised that in spite of his old age, Octogenarian writer still create time to worship his maker. His involvement in the Church wasn’t a Sunday-Sunday ritual; he also participated in weekdays activities.  Pa Okara had been in the Church for several decades. “I used to smoke cigarettes until 1976. By then I was already a member of the Church,” he told me as we rode home in his car after service one Sunday.

When I got an unconditional offer for an MA in Creative and Professional Writing at Brunel University, London, in 2009, Okara made frantic efforts to take me to the literature-loving Governor of Rivers State, Chubuike Rotimi Amaechi with a view to soliciting state government’s sponsorship.

His efforts were frustrated by the former Governor’s overzealous aides.

What was his view on writing and pecuniary benefits? That was a question I asked him a fortnight after his 90th Birthday. Okara revealed that his writings were never motivated by monetary gains. “I was pleasantly surprised when I earned some money from the then Nigeria Broadcasting Corporation for my short story.” In his magisterial opinion “Those who write to make money are not likely to go far in their writing career.”

In December 2011, the arts-loving 7th Vice Chancellor of the University of Port Harcourt, Professor Joseph Ajienka appointed Dr Okara alongside two other famous writers, Elechi Amadi and INC Aniebo, as Writers-in-Residence. When they officially given their offices, Okara said: “I am grateful to be among the pioneer Writers-in-Residence, being the very first in the country. I am happy to be one of the pioneer occupants of the office and that my colleagues and I will not disappoint the University that has found us worthy of this important and historic appointment.” True to his promise, Okara was always at his Office.

“In our days, we didn’t get to meet any writer. We only see them in their books as they were all foreign authors and most of them were dead by the time I started writing. Your generation of writers is very fortunate to have established writers like us to look up to,” Okara told me in an interview.  He was a bridge between scores of past generations and younger generations of writer. And he never relented in providing the necessary mentorship to the aspiring writers, in addition to offering invaluable pieces of advice, he wrote blurbs and forewords to books by emerging authors.

He wrote the foreword to my second collection of poems, Echoes of Neglect, and was at the public presentation of the book, which was later nominated for the NLNG-sponsored Nigeria Prize for Literature in 2017. Imbued with love for humanity, infectious humility and good sense of humour, Pa Okara influenced my life positively. He trusted me to the extent I had access to his bedroom. I learnt a lot from him and I still learn from him. For a poet never really dies.

He was called the ‘People’s Prophet’. He was a man with a heart for the people. His life’s goal was to touch people’s lives with the gospel and philanthropy, especially the less-privileged. The late Prophet Temitope Balogun (T.B.) Joshua would be remembered for his role in spurring religious tourism in the Lagos suburb, Ikotun in Igando/Ikotun Local Council Development Area (LCDA), Assistant Editor (Arts), OZOLUA UHAKHEME, reports.

The socio-economic activities of Igando/Ikotun Local Council Development Area (LCDA) of Lagos State may have been altered last week, no thanks to the demise of charismatic pastor, philanthropist and Founder Synagogue Church of All Nations (SCOAN) Prophet Temitope Balogun Joshua last Saturday, aged 57. He would have turned 58 this Saturday, June 12.

The Arigidi-Akoko, Ondo State-born televangelist was not just a famous pastor for his healing ministry, but also a big philanthropist. His sudden death, no doubt, is a huge loss to Lagos State, Nigeria and Africa because of his  contributions to religious tourism that have positively impacted the nation, the downtrodden and his followers especially.

No less than 100 medium and low size hotels are located in Ikotun community that depends on patronages from worshipers and tourists to the church. In the last one year, these hotels have been operating below capacity due to COVID-19 pandemic.Today, operators of these hotels are apprehensive of the consequences of Joshua’s death on their businesses.

Michael Akaniyene of Victoria Continental Hotel, said: “Hospital industry thrives here, especially on weekends. But with his death, we might not start seeing the impact now because the church service has not resumed fully because of COVID-19. Again, more hotels are springing up hoping that after COVID-19 business will bloom again. Unfortunately, his death will cause huge setback to hotel owners because the church may no longer receive the large size of visitors and worshippers as before.

‘’The church visitors and worshippers are our major customers. Also, taxi operators are also connected to our business. Bureau de change operators too will not be left out of the impact. His death means a lot to the people especially the widows and orphans who he always assist. And because of his presence here in Ikotun axis, the residents enjoy some level of power supply. Even he donated a generator to the community recently.”

A supervisor at the Globus Supermarket, Mr. Christopher Ehijele, noted that they recorded very low sales on Sunday, following the sad news of Joshua’s death. He stated that many people rushed to the church instead of coming to buy things from the supermarket. “Unfortunately, because of the lock down, foreigners have not been attending the church which has affected our sales. It is a big blow to our business,” he stated.

Managing Director Hardrock Hotel,  Chiyem Aghado said: “We will be losing business and we will miss him. It is a bad one for the hotel business and the people around too. I pray the church will continue to grow.”

Omowunmi Ayoade and Mrs Nkechi Olakunle both staff members of Hymax Hotel and Suites simply summed the impact of Joshua’s death thus: “It will be much on our hotel business. Egbe community will miss him. Many of the hotel owners are in serious trauma since the death of TB. But, what can we do? God will see us through.”

Director-General, National Council for Arts and Culture (NCAC), Otunba Segun Runsewe, described Joshua as a committed tourism promoter with a huge contribution to the nation’s Gross Domestic Product (GDP). He said the church has the largest network of religious tourism in Nigeria that cuts across 15 countries.

“Each time the church is holding its major event over 60 private jets will be parked at the Lagos Airport. Also, all hotels in Ikeja axis are always fully booked. In fact, I am impressed by his contributions to tourism development in the country.

“If 100 travellers from other African countries such as Zambia, Uganda and South Africa, are applying for Nigeria’s visa, over 70 will be heading to Synagogue. Each year, the number of foreigners the church attract to Nigeria is monumental and a major boost to our tourism. In fact, I am impressed by his contributions.  I pray the church authority will handle the succession process peacefully so that the image of the church will remain unblemished after Joshua’s death,” Runsewe said.

Director-General, Nigerian Tourism Development Corporation (NTDC), Mr.  Folorunsho Coker described the late man of God as a great influential pillar of society who reached to the globe. He stated that though Prophet Joshua has left for the great beyond, his teachings will continue to bring worshippers to the church on pilgrimage to TB Joshua. Coker noted that there may be a reduction in number of tourists for a while but that like religious tourists to other sites, it will pick up later.

“His death is a reminder that it is all by the grace of the almighty. His church will continue to flourish as another will pick up where he left off. His teachings will continue to bring worshipers to his church on a pilgrimage to TBJ. I think there may be a reduction for a while but look at pilgrimages to holy sites. It continues after life,” he added.

Former National Secretary, Labour Party, Dr Kayode Ajulo has described Joshua’s death as shocking, adding that his exit represented an irreparable loss to Nigeria, noting that the cleric attracted the largest number of tourists to the country.

“His death is a huge loss to Ondo State, Nigeria and Africa. He attracted so many tourists to the state, the country and Africa,” Ajulo said in a statement on Sunday in Lagos.

According to NAN report, the human rights lawyer described the late Joshua as a ‘very compassionate and gold-hearted religious leader’.

“With the shocking demise of Prophet T. B. Joshua, Nigeria has lost a religious leader whose numerous activities have positively influenced the nation, the downtrodden and his followers,” he said.

On his unfinished projects, Ajulo recalled how he had offered to give the late Joshua a huge parcel of land to relocate his church to Ifira Akoko, Ondo State, in the wake of the controversies that surrounded the death of worshippers at his church.

“I offered him a huge piece of land to relocate, but the man of God rejected the offer. He, instead, offered to make a huge donation to the entire Akoko kingdom,’’ he said.

He disclosed that Prophet Joshua sponsored many politicians in the area who were interested in seeking elective positions. He said  Joshua was also building a big university in Akoko and had also initiated the Akoko Mega City Project, a project which was expected to place Akoko on the world map, opening it for more economic opportunities.

Publisher African Travel Times Magazine, Mr. Lucky George described the sudden passing away of Prophet Joshua a big shock to him and millions of people around the world. According to him, the news came as a rumour and after a few phone calls early in the morning it was confirmed as true and by 7 am crowd of worshippers gathered crying uncontrollably.

“As for the tourism industry, a giant has gone and a big hole left opened that may be difficult to fill. For several years of my relationship with him, we talked tourism, tourism and tourism. Sometimes, he would quietly ask if the government values his contributions to the tourism industry in the country and I would say to him yes and that as Christians, his calling is beyond fishers of men, but creating an economy around a less known community of Ikotun,” he said.

He recalled that over 100 hotels were located around Ikotun community that depends on the patronage of about 150, 000 worshippers and visitors to the church every Sunday. “So what he left will serve as remembrance for tourists. What he contributed to the economy through religious tourism are things that make him happy. Besides, TB was a very humble fellow and apart from his spiritual prowess, he was also a generous man to many and redefined what Christianity is and should be. For me, it’s a big loss because he practically convinced me with his commitment to the tourism component of his church encouraged me to stay in travel journalism. Without doubt, Prophet Temitope Balogun Joshua is the greatest Ambassador that Nigeria would ever have,” he said.

Coordinator, Lagos State Chapter, Federation of Tourism Associations of Nigeria (FTAN) Mr. Gbenga Sunmonu, said the death of Prophet T.B. Joshua is a monumental loss to the tourism and hospitality industry.

“A lot of the hotels in the industry will be challenged if programmes executed are not in line with the man’s vision. Tourist’s inflow will definitely decline because his personality has cornered inflow to the SCOAN. Prophet T.B. Joshua has played his role and has made a contribution that will leave an indelible mark in the history of religious tourism in Lagos State,” he added.

The late Joshua, who was the third richest pastor in Nigeria and most influential in Africa was said to worth about $20 million. The Nation learnt that part of his unfinished projects include a five-star resort project located near the church in Ikotun worth billions naira, which is nearing completion.

Until his death, his church has been a Mecca of sort to many African leaders. Liberian President George Weah attended a service at the SCOAN on Sunday, October 22, 2017, in Lagos while preparing for his election. He was welcomed by the prophet who said: “My brother is here today because he loves his country and wants God’s choice for his country. He is not here to impose himself. What does God say about his country, Liberia? What is God’s opinion? That is why he is here.”

Also, Senator Yormie Johnson, a Liberian prominent presidential candidate, was also at the same Sunday service with Weah. The fact that these two were attending at the same time did not go unnoticed by T.B. Joshua, who said it was not his place to choose sides.

According to Joshua, his own role is to pray for “the will of God” to be done in Liberia. He also revealed that he had been contacted by Liberia’s incumbent Vice President, Joseph Boakai. In his words: “We are not herbalists or witch-doctors; we are people of God. God’s choice is our choice. We cannot pray against God’s will. Without God’s corresponding power, we cannot pray to Him. For every step we take — every movement and action — intimation comes first. There must be a suggestion from the Spirit to move before we move. If truly I am a man of God, I must hear from God — move or don’t move,” he said.

Former Nigeria’s President, Goodluck Jonathan visited the site of the collapsed SCOAN building in 2014. He was met by the prophet, who showed him around the site. The incident killed at least 86 persons, mostly South Africans.

The late Tanzania’s President Dr. John Magufuli, who was reportedly an Emmanuel TV partner and a regular visitor to SCOAN, visited Joshua first as the country’s Minister of Works in 2011. He was accompanied by his wife. Eventually, the Prophet returned the favour by visiting the president in his country.

But on November 3, 2015, Joshua was in Tanzania for the presidential inauguration. This visit resulted in a testimony from the president’s eldest son, who said he received ‘healing’ from a severe respiratory problem after the prophet prayed for him.

Ghana’s former President the late John Atta Mills announced in 2009 that he had been a member of SCOAN for over 10 years. He said: “I am no stranger to this church. I have known the man-of-God for more than 10 years. I first met him when I was Vice President of the Republic of Ghana.”

The late leader held his first thanksgiving service outside Ghana after winning the presidential election on January 3.

Also a strong fan of the late Prophet Joshua is Julius Malema, South Africa’s opposition leader, who visited the SCOAN in August 2013. He said: “We all seek divine intervention, we all seek blessings of spiritual leaders, and it happened that this time we came to T.B. Joshua … and it shouldn’t be seen to be any controversial activities.”

Other African political leaders  who have visited Joshua included Winnie Madikizela-Mandela, King Goodwill Zwelithini, Zimbabwe’s Morgan Tsvangirai, Malawi President Joyce Banda, King Koshi Kgabo Moloto of the Limpopo Kingdom in South Africa, Gabonese President, Mr Omar Bongo, former President of Congo, Mr Pascal Lissouba, former President Andre Kolimba of the Central African Republic and Frederick Chiluba of Zambia.

The late Prophet Joshua is also a lover of football. Little wonder he founded a football club, My People FC in 2008. Interestingly, some famous footballers who are professionals abroad have attributed their success to him. While seeking favour and grace from above, they visited Joshua’s church. They included Ogenyi Onazi, who shared an Instagram post on June 12, 2015: “Happy birthday to you Daddy, you are a blessing to Nigeria, Africa and the world entirely, we have nothing to give to you than to ask God to keep you younger every day. May God continue using more than he has done in the years back. You are a blessing to my life. Thank you sir!”

Ogenyi’s success in football started when he joined a Lagos-based football club, My People FC, which was founded and funded single-handedly by Prophet Joshua. It was while playing at the Lagos club that Onazi was discovered and picked to represent Nigeria at the 2009 U-17 FIFA World Cup.

Sani Shehu Emmanuel became famous when he won the Silver boot at the 2009 FIFA U-17 World Cup held in Nigeria. Emmanuel helped the Golden Eaglet to finish in second place at the tournament.

Just like Onazi, Emmanuel was discovered and picked to represent Nigeria at the 2009 U-17 FIFA World Cup after an impressive display for his team at that time, My People FC against the Under 17 team.  Before his move to Lazio, Emmanuel was an altar boy in Prophet Joshua’s church and was single -andedly sent on trial in Italy by the man of God.

Although at the moment Emmanuel is without a club, he attributed his little success in football to Joshua.

Former Nigerian international, Joseph Yobo visited Joshua for prayers after suffering a hamstring injury in the 2010 Africa Cup of Nations. He went on to lift the 2013 African Cup of Nations in South Africa, three years later before retiring from international football. That was the only trophy he lifted as Nigerian Ppayer.

Also, Former Nigerian international Daniel Amokachi once said in an interview: “I don’t go to church because of miracle but when I went to Synagogue I did see miracle with my eyes, but I never received any. The good thing was that I came out of that church knowing that Jesus exists.”

He continued: “Judging from the life style I had in the past, for me to have found Jesus Christ from there was a positive thing for me.

And it was a turning point in my life. But you see when you’re desperate, so many things can happen. I was even conned because I was desperate to treat my injury.” It was reported that Amokachi went to the synagogue with a knee injury.

Former Super Eagles striker, Nwankwo Kanu reportedly visited Synagogue Church when he had heart challenge.

 

 

He set out to interrogate Yoruba regional interactions and political development, but found himself at the heart of the beginning. Welcome to The Yoruba: A New History, a book chronicling the origin and history of the Yoruba by archaeologist and anthropologist Prof Akinwunmi Ogundiran. At a reading at Page Bookshop in Lagos, the scholar, in conversation with former Lagos State Commissioner for  Tourism, Arts and Culture Mr. Steve Ayorinde, revealed the book is more than just a historical documentation of the Yoruba. EVELYN OSAGIE was there.

 

There is always a story behind a story. A story informs a book like this. I will start with the story of being a researcher, a scholar. I did not set out to write this book; I was researching different topics about the Yoruba people. I’m an archaeologist, historian and anthropologist; a field scholar who goes out looking for evidence on different types of questions. I was interested chiefly in regional interactions and how Yoruba political institutions developed.

But, there are pioneers like Samuel Johnson, Saburi Biobaku, Prof. Akinjogbin and Prof. Akintoye and many other scholars who have written on Yoruba. In my research, I used the template they have provided to interrogate Yoruba regional interactions and political development. And there are certain canonical researches or topics that we don’t question because we feel they are already settled. But, at a point, I realised that the information I was discovering was not consistent with some of the canonical narratives that we have in the template. That took me a long time to come to terms with the reality that the template was not what I have been told.

So, about 10 years ago, I then decided to write this book. That means I had to return to the field several times to fill the gaps. By that time, I had abundant materials. I was planning to write the book from 1500-1800; then I realised I needed to go back to the beginning of Yoruba history, and that beginning was about 300 BC. That is why I titled it, The Yoruba: A New History. A new history that does not take away from what the pioneer did but has added to it and, at the same time, challenges all the things we think we know or we know as scholars. As scholars, we are always asking questions; we are never satisfied with the answers. New answers lead to new questions. That is what we do as social scientists. In this book, I challenged us to think about what we think we know. Then, we can have an open mind on Yoruba history.

 

Yoruba: Who are we?

We always use the tribal model to discuss African history, which is a European imposition that claims that we were trapped before their arrival. We were living on the tree. We were gyrating; we had no sense of the past, so we were trapped. One of the things I established in this book is that the Yoruba have been global in their thinking before the Europeans arrived. So, I used the term ‘Community of Practice’ to describe the Yoruba, that we are a people with privileged  knowledge as the basis of identity.

In this book, I argue that many people were not Yoruba speaking before but became Yoruba due to their interactions with Yoruba speaking people or as a result of Yoruba Empires like Ife were the first Empire in Yoruba history, not Oyo. Oyo was the Second Empire. As a result of empire formation, the Yoruba could incorporate other non-Yoruba speaking to become Yoruba. So, I call the Yoruba a ‘Community of Practice’.

That’s why when you look at Yoruba oriki, there are people like Nupe that became Yoruba without their oriki as part of Yoruba history. Likewise, there were people like Bashorun Gaa that we celebrate or hate for his role in Yoruba history. He was a man of Ibariba descent. Even the name Gaa is not a Yoruba name, but because of the role that the Ibariba played in the formation of the Oyo Empire, they were incorporated into Oyo Empire and therefore, they did not lose their Ibariba ancestry but became Yoruba because they became Oyo.

We have Mossi from present-day Burkina Faso, who became Yoruba as well. When you look at some of the facial marks that we bear, and I discuss it in this book, a facial mark like ‘gombo’. Tell me the etymology of ‘gombo’. It has none. We have facial marks like Toure; what is toure? These are facial marks that other ethnic groups brought into the Oyo Empire. They celebrate their identity because the Yoruba are city people. We are city builders. City builders don’t discriminate. A city is like a corporation. A corporation always celebrates diversity because you want to attract the best talents to come into your city. You will always look for skills that other people have and integrate them into your city. This is what the Yoruba are, and it’s why the Nigerian question is a setback for the Yoruba.

 

Yoruba agenda

I want to use this forum to ask our traditional leaders to be more sensitive to history. I wrote this book because I was tired of people making up narratives that do not exist to suit their interest. I think our traditional rulers should not be partaking in that kind of discourse because they are leaders. We look up to them to know the history and not to mislead the younger generation. I also want them to provide funding for historical research instead of making up stories because of their superiority. That’s not going to help the Yoruba agenda.

It will not benefit the African agenda. Maybe that will be a better way of putting it. Considering the importance of Yoruba history and culture in the global affair, many people who are not Yoruba are interested in Yoruba history. There are many people outside Nigeria, outside West Africa, who pay attention to what happens in the Yoruba region. They are always asking, what are your kings saying? They do not expect our kings to behave this way.

The Nigerian question is a setback because becoming subjects of the British Empire meant that British colonialism transformed us into tribes. We were cosmopolitan. We were urban people who brought other people in, and that’s why you have different groups among the Yoruba. That’s why I call the Yoruba a ‘Community of Practice’. We had a system of integrating non-Yoruba into the Yoruba agenda. That’s why we have facial marks from Ibariba, from Mossi in our country today. Likewise, our culture influenced those other people. That’s why Benin was a member of the Ife Empire, no matter what people may say today. I know there are some revisionist history being written in some parts of Nigeria. The Royal House of Benin knows that they are part of the Empire.

 

 Tracing the history of the Yoruba beyond Oduduwa 

You will not see Lamurudu in this book; you will not come across Mecca. You will come across Arabia in this book. You will not see Sudan as the origin of Yoruba because the Yoruba did not come from Mecca or  Sudan. We did not come from the Jews. In this book, I put together so many sources that no other book has ever done because I’m an archaeologist.

Our history began about 4000 BC. That was when Yoruba as a language community began to evolve. We always talk about climate change; no one has ever paid attention to the influence of climate change on Yoruba history. You can map Yoruba history into environmental changes in the last 2000 years. The history of the Yoruba is the history of resilience. It’s a history of change and continuity. It’s a history of how our ancestors were resilient in coping with ecological crisis; which led to the expansion of the Yoruba.

  Yoruba, 300 BC

About 300 BC, the Yoruba were the smallest group of people. When I say the Yoruba, I’m talking about the proto-Yoruboid who lived around the present Kogi State, on the south-western side of River Niger. To the north, there were Nupe. This proto-Yoruboid gave birth to three major languages today; the Igala at the other side of River Niger, the Itsekiri and the Yoruba dialects. These are based on history linguistics. The climate change of 300BC is what we called ‘The Big Drive’ that led to the proto-Yoruboid expansion. Climate change does not have to lead to societal collapse but could lead to societal expansion and bring us to Ile-Ife.

These migrations led to innovations; political innovations. It led to the first kingdoms around 700 AD. That’s when kingdoms like Oba, in the present-day Igbomina stretching to the present day Akure, were developed. My argument in this book which will be controversial is to say that Ekiti people are not the product of Ile-Ife; Ile-Ife is the product of the Ekiti region. 

 

The Yoruba: A New History

This book is based on the new frontiers of knowledge. I’m not saying the pioneer historians got it wrong. They used the limit of their knowledge. Today, I’m using the limits of mine.

Some of the innovations that happened in Ile-Ife in the last two centuries of the first millennium between 800 and 1000 AD were already taking place in different places. Ile-Ife was not the first kingdom in Yoruba land. It was the last of the first generation of kingdoms. Ile-Ife benefited from what other previous kingdoms have been doing. When Ile-Ife, now spearheaded by Oduduwa and Obatala, there was a conflict between the duo.

It was about power and control and a vision about the future for the people. Oduduwa took the leadership and transformed what was already there into something new. But what he did not do was to relegate other people that were there with him. Oduduwa did not come from Mecca; he was there. I always joke that how can someone travel from the desert and just land in the rainforest? It is not possible because people don’t migrate that way, and you don’t migrate by yourself either. You move to an ecological zone you are familiar with. It is only when something is chasing you that you go to a place where you cannot make a living. Fishers will not go to a desert because there is no water in the desert. An Arab will not come here; he might even die before he gets here. There were no airplanes in those days. So, for our children, who are learning the history of other people, we need to elevate our narrative and tell believable stories. We are teaching our kids to be rational thinkers, critical thinkers; our history must also be consistent with what we are challenging and asking people to do.

Later Stone Age people were living in the rainforest of the region before the Yoruba began to arrive around 500 AD. They met these later Stone Age people in Ile-Ife, who were later known as Ugbo. They were scattered people; they were fishermen. If you look at the topography of Ile-Ife today, you will realise that it is in a bowl, like a depression surrounded by hills. When the Yoruba arrived, they were living on the slopes of those hills. In the hollow itself, it was very swampy. The Later Stone Age people, the Ugbo people, were living in the swamp. Some of them were fishermen, but the Yoruba were farmers.

Initially, there was a symbiotic relationship between the two. But around 800 AD, they began to see changes in the ecological landscape. Things became dry; the ecological climate that started about 300 AD came to an end between 800 and 900 AD. That means that the riverine areas before began to dry up, and then the Yoruba began to move into those areas. Of course, they were moving into the homes of other people; the Ugbo. And that is the foundation of the conflict, first between Oduduwa and the Obatala groups, who were both farmers and leaders in their respective areas. But Obatala had more charisma, more prominent position in Ile-Ife than Oduduwa.

Descendants of the Ugbo of old are still living in Ile-Ife

Yes, they are. Today, they are one of the six powerful religious blocs of Ile-Ife. They were integrated. Igare is one of their names, but the general name is Ugbo. We also call them Oluyari. But those who were troublemakers were expelled. It appears that because they were fishermen, some of them gravitated towards the riverine areas. That’s why you have the Ugbo, where the river is.

By Sampson Unamka

 

No fewer than 25 cars, N15 million, sewing machines, hair dryers, hair straighteners ironing tables, pressing irons and other saloon and tailoring equipment were donated to residents of Ojomu Royal Communities in Eti-Osa Local Government Area of Lagos State.

The donations were made last Friday by Hammed Tajudeen, a lover of grassroots education.

For Tajudeen, one does not need to be a political office holder before embarking on poverty alleviation schemes or programmes to put smiles on the faces of your community people.

Tajudeen, who is popularly known as Hammed Ajiran, has seen the good, the bad sides of life.

He said: “I was born in Ojomu Royal Communities, my parents were very poor. It was so difficult for us to feed and live. It was so tough for us, so I did many odd jobs to survive. I was once a bus conductor here in Lagos, I hawked on the streets, and I did welding job and other menial jobs to survive and support my family.”

Tajudeen is a lover of people and a leader that believes his greatest asset is the people. He also believes in human capital investment.

Lagos Commissioner for Home Affairs, Mr. Olanrewaju Elegushi, stated that empowerment such as this was very key to the society and should be encouraged because when people are empowered there would be less crimes, and the economy would grow.

He said: “I am overwhelmed by the gesture of Mr. Hammed, what he did today is something that is extraordinary for an individual who is not even a politician to handle, his passion to help people is so huge. The commercial vehicles given out today will advance the goal of the Lagos State government in the transportation sector which the governor, Sanwo-olu is working seriously to improve.”

Continuing, he said: “Most rich Nigerians fail to empower the poor masses, and so these poor ones may have the only option of committing crime to survive because as you know all fingers are not equal and if one has a problem, it definitely will affect how others will function.  If we must grow as a country, those who have must be willing to empower those with little, to keep them busy and actively out of crime. We must help one another to grow. Whenever I remember what I passed through in life, I am moved to help people to reduce their struggle.”

Tajudeen had embarked on the mission to reduce poverty in Eti-osa and beyond but have kept it low.

He, however, urged other leaders of communities and anyone occupying any position of leadership to embrace human capital development as it will no doubt go a long way to reduce crime in the state and Nigeria at large.

Pastor Ibukun Akintoye, who is one of the beneficiaries said: “I can’t even express my excitement over the gift. This is so great. Mr. Hammed is God sent to us all. He is bringing many out of poverty. Those people that got commercial vehicles will have a good source of income. May God bless him. Pastor Akintoye was lucky to get a car  because of the leadership roles he has been playing in the community.

 

By Ozolua Uhakheme, Assistant Editor (Arts)

 

It was a day of honour for one of Nigeria’s oldest fine artists, Mr. Abayomi Barber, when no fewer than 10 of his old students and disciples celebrated his 92nd birthday with a group exhibition featuring 24 sculptures and 44 paintings.

Also, a presentation of a 305-page special exhibition brochure; Abayomi Barber: An artist born and made published by the National Gallery of Art, (NGA) Abuja was part of the celebration held at National Museum, Onikan Lagos. The exhibiting artists include Muri Adejimi, Olumuyiwa Spencer, Adebisi Alade, Olubunmi Lasaki, Archibald Etikenrentse, Adebayo Akinwole, Femi Adewolara, Ato Arinze, Olatunde Barber and Conrad Decker. The exhibition, which will run for two weeks was curated by Dr. Simon Ikpakronyi.

The two-in-one event was designed by NGA to honour Barber, a sculptor and an accomplished saxophonist, whose life has been dedicated to the development of talents, refinement of skills and imparting of knowledge to younger people across generations for about 50 years. Little wonder it attracted the crème- de- la-crème of the Nigerian art sector including Minister of Information and Culture, Alhaji Lai Mohammed, represented by General Manger National Theatre, Prof Sunday Ododo, Founder OYASAF Omooba Yemisi Shyllon, Nike Okundaye, Prof S. Adetoro, Bruce Onobrakpeya, Kolade Oshinowo, Timothy Adebanjo Fasuyi, Sandra Mbanefo-Obiago, Jerome Elaiho and representatives of National Council for Arts and Culture (NCAC) and National Films and Videos Censors Board.

Director-General NGA, Mr. Ebeten William Ivara disclosed that his administration has resolved to make NGA a revenue generating agency that will make artists gainfully engaged. He added that he will soon inaugurate a joint committee of NGA and the Society of Nigerian Artists to harmonise the Establishment Act with a view to re-presenting it to National Assembly for repeal and re-enactment. He urged Nigerian artists to be part of this new vision for the betterment of visual art and artists.

“We actually held a stakeholders’ Meeting in December to chart a way forward for visual arts in Nigeria. A major take away from that meeting was the resolve to make NGA revenue generating and fine artists gainfully engaged. I want to announce that my next assignment in Lagos will be to inaugurate a joint committee of NGA and the Society of Nigerian Artists (SNA) to harmonise our Establishment Act with a view to re-presenting it to the National Assembly for Repeal and Re-enactment. I enjoin you all to be part of this new vision for the betterment of visual arts and the practitioners,” he noted.

However, Ivara lamented the inability of NGA to secure a national edifice befitting of a gallery that will facilitate the promotion of modern Nigerian art to the globe. He assured that efforts are ongoing to overcome this challenge, which he said, has been hindering the optimal performance of the gallery since inception.

Founder OYASAF, Omooba Yemisi Shyllon who declared the exhibition open urged management of NGA to look beyond holding exhibition and arrange residency for artists in order to expose and enrich their practice.

“It is not enough to host art exhibitions. Organising of art residency by NGA will go a long way to empower the Nigerian artists, many of who are in dire need of opportunities to be exposed. Artists need to be trained and learn from the masters such as the legendary Abayomi Barber, Bruce Onobrakpeya, Kolade Oshinowo and lots more. OYASAF have held residencies for over 30 Nigerian and non-Nigerian artists. The NGA is more empowered to do it. And it is more meaningful for NGA to run such programme,” he said.

Shyllon also drew the attention of NGA to the disappearing collections of some late collectors, saying such collections are being auctioned to foreign buyers. He said NGA holds Nigerians the responsibility of ensuring that collectors don’t die and their works disappear because when such collections disappear, the greatness of such artists we are celebrating will disappear with them.

“We are here celebrating a living legend, but we must also live our life meaningfully. To live a meaningful life is to live for others. What are we doing for others? Let’s commit ourselves to live a meaningful life,” he added.

Speaking on the artistic legacy of Barber, renowned Media and Creative Arts Consultant Mr. Ben Tomoloju described the nonagenarian as a member of the league of great Nigerian artists who garnered fame in the international realm in the fifties and sixties like Ben Enwonwu and Bruce Onobrakpeya.

On the categories of Barber’s disciples, Tomoloju said: “In a certain light the productivity and distinction of these legatees tell of another dimension to the life of Abayomi Barber; that of an art educationist. Although at the early stage of his employment at the University of Lagos, he firmly resisted the offer of becoming a lecturer, the inevitability of the complete profile of a master came into play later in his life. In a near-axiomatic sense, a master will always be a teacher. This is the glorious attribute of Barber, the doyen whom we are celebrating today, whose life has been dedicated to the development of talents, refinement of skills and imparting of knowledge to younger people across generations for about 50 years.

“Though calm and unobtrusive in demeanour, Barber is very strict when it comes to upholding standards. Records say he is a stickler for excellence. He would not brook that the artistic discipline be tampered with by mediocrities. As an art educationist, he is a gate-keeper of sorts, particularly concerned with the rule of excellence.”

Title: The Morning After; A guide for Media Reporting and Prevention of Suicide in Nigeria

Author:    Olufemi Oluwatayo and Martins Ifijeh

Reviewer:  Medinat Kanabe

 Pagination:  138

 

Over the years, I have come across books that are focused on helping journalists report well, many of which are not different from what was taught in school unlike many professionals that have special books focusing on particular topics. When I first picked up my copy of The Morning After; A guide for Media Reporting and Prevention of Suicide in Nigeria, I thought it would be one of those regular books on journalism until I read the preface and found myself reading to the end.  The main focus of the book is framing of suicide reporting by media houses in Nigeria and the Importance of health journalists in reporting suicide stories. The writers who seem to have followed the trends of news reporting for over a period of 11 years noticed that media houses report suicide stories giving explicit details that seem to glamourise the act of suicide.

The duo mentioned that online media has become a big challenge because most of the people prone to commiting suicide are found there. “It is understandable that a report about a completed suicide captures readers’ attention because of the tragic and emotion-arousing nature; thus, increasing readership.”

The book notes that suicide is a very sensitive issue to report and if not well reported may lead to potentially serious consequences.

Because the media shapes out thinking and behaviour, the book warns that media practitioners should see suicide as a public health issue and reports in ways that proffer solution.

The second chapter talks about how common suicide is, its causes and the commonest methods of suicide in Nigeria. It brings to the fore factors that may lead to suicide and its attempt.

The book also talks about ways to prevent suicide and the role of media in prevention of suicide not forgetting to mention why media may report suicide the way they do. The authors’ major assumption is that suicide is classed as a crime under the Nigeria criminal code.

The book explains that victims of suicide attempt are usually treated as outcast and suffer adverse psychological effects. “These treatments are completely dehumanising when placed in the context of their experience and situation that led to the act,” it states.

Giving instances of suicide cases in Lagos, where victims were arrested and jailed, the writers say that the cases reveal the harrowing experiences of individuals and adverse impact of going through the court process, which could further affect their mental health.

The authors write about arguments that support the criminal code but states that these arguments should be weighed against prevailing evidences that prove that majority of the people who attempt suicide are mentally unwell or going through a life crisis and need care and support.

The chapter that follows talks about the dos and don’ts of reporting suicide stories; analyses reports of suicide cases, pointing out ways that they could have been written differently; impact of suicide on families as well as how journalists can prevent suicide from their reporting styles.

Writing the forward, Dr Femi Olugbile, former Permanent Secretary, Lagos State Ministry of Health, and renowned psychiatrist says sometimes people do a lot of work in service to humanity in the area of health but they get frustrated when it seem like the public is not aware or in appreciation of their efforts. This happens because they have not carried the fourth estate of the realm in their dealings.

According to him, this leaves a gulf of communication and understanding between executors of the project and the presumed beneficiaries.

“Many well intentioned campaigns including the drive to expand uptake of health insurance as a means to achieving Universal Health Coverage (UHC) have floundered or achieved sub-optimal impact to date due to inadequate engagement of health journalists,” says Olugbile.

The book is a must have for all media houses in Nigeria and a must read for all journalists especially, health, crime and fresh reporters. It is available on Amazon.

The authors hope that the book will stimulate conversations about the phenomenon of suicide and lead to the adoption of a suicide report guideline for journalists in Nigeria.

 

Despite her enormous security and other developmental challenges at home and the criminal activities of some of her nationals abroad, Nigeria has huge human capital scattered all over the world and contributing immensely to the development of their host countries.

That was the observation of Dr Ebun Sonaiya, a frontline medical practitioner and pioneer health management organiser, while speaking as chairman at the public presentation of a book in Lagos recently.

Titled The World at Their Feat: Amazing Stories of 100 Nigerian Diaspora Ambassadors, the book written by Mr Folu Koyi, a journalist and biographer, is divided into seven parts. Part One, which he titled Global Icons, features five personalities holding international appointments on merit including Dr, Ngozi Okonjo-Iweala, who was recently appointed the first female director-general of World Trade Organisation, and Dr. Akinwunmi Adesina, president, African Development Bank.

Part Two titled Global Headliners has 14 Nigerians who have been in the news in recent times for some spectacular achievements of global relevance, and include Prof. Oluyinka Olutoye, a renowned paediatrician who was recently cited in a stunning medical feat, Chimamanda Adichie, the award-winning novelist, and Lt Victor Agunbiade, a hero of honesty in the service of the US Navy.

In Part Three, which is aptly titled Trail-Blazers, the author chronicles the achievements of 38 of the country’s nationals who have either set a record in their various disciplines, or recorded some other spectacular breakthroughs. They include Emmanuel Ohuabunwa, Victor Olalusi and Hallowed Olaoluwa, all of whom set academic records in their various fields of study in different universities abroad.

Professional Leaders, the title of Part Four, comprises 29 subject personalities who stand out in their various callings. The uniqueness of this section is that it includes politicians and government appointees in the UK, USA and other countries, who are spotlighted as a collective. Under what he titled, Biden Their Time, for instance, the author writes about some Nigerians who were recently appointed into key positions by US President Joe Biden, including Mr Adewale Adeyemo, the first African in US history to be named Deputy Treasury Secretary; and Ms Enoh Ebong, Acting Director US Trade and Development Agency.

Eight global personalities are listed in Part Five as Global Champions. They include Zuriel Oduwole, the teenager who is globally renowned for her girl-child advocacy, over which she has met with many world leaders, and Anthony Joshua, the world heavyweight boxing champion.

Part Six, titled Entrepreneurial Leaders, is led by Mr Adebayo Ogunlesi, a corporate attorney and investment banker whose company was reported recently to have successfully negotiated the purchase of London’s Gatwick Airport, London City Airport and Edinburgh Airport, and has been involved in other strategic investments across the globe.

Recognising the potential in youths as tomorrow’s leaders, the author devotes Part Seven to what he calls Rising Stars, in which he spotlights 18 bright young men and women in their 20s and 30s, whose brilliant academic records are already setting them on the path to stardom. So also are six pre-teens, titled Wonder Kids, who are already recording spectacular feats in various fields, including academics, sports and social reform crusade.

In a separate section, titled Posthumous Recognitions, the author pays tribute to two Nigerians, Messrs John Ogbu and Kayode Fahm, for their sterling contributions to knowledge while they were alive.

The last section of the book, the Appendix, contains short profiles of 50 other Nigerians whom the author says are no less important than the 100 subject personalities, but who could not be treated as such for space constraint.

The event was held via Zoom, and had in attendance many distinguished Nigerians, including elder statesman and Afenifere leader, Chief Ayo Adebanjo, who described the author as a quiet, yet resourceful and creative writer whose type is an asset to a developing country like ours, and Hon. Abike Dabiri-Erewa, Chairman, Nigerian Diaspora Commission, who wrote the Foreword to the book.

The 265-page book was reviewed by an erudite lawyer, Mr Adekunle Tuyo, and unveiled by Dr Femi Oduyemi, a California-based city planner, public policy advocate and entrepreneur.

By Angela Echefu

 

Worried about the high rate cancers  ravage humanity, especially women,  survivors  are celebrated globally in June every year. The celebration is called National Cancer Survivors’ Month.

In the circumstances, My BodyMyAssetCancer Foundation, a non-governmental organisation (NGO), has concluded arrangements  on how to sensitise the public, especially the female folk, to the dangers of cancer, what to do to avoid it and what to do if infected in order to survive it.

The foundation is kicking off this year’s cancer survivor month with a football match on June 5. The event is tagged: Our Cancer Awareness Football Match. It is also known as, One Team One Dream.

In a chat with reporters on the essence of the celebration, the Chairman of the Board of Trustee of the Foundation Mr Onyemaonyilo Godfrey Aroh said: “We encourage everyone to embrace the awareness and campaign and get screened. We believe that prevention is better and cheaper and we hope to build a generation of strong women who will live above all forms of cancer. A lifestyle choice that enables them to live well and practice prevention is also recommended.”

In the same manner, the Head of the foundation and a cancer survivor Mrs Franca Eze (aka Mama Toilet Infection) said: “It feels nice to be well and healthy… A woman whose reproductive organs are sick is not functional. Get the necessary information to stay healthy. Ignorance is not an excuse…”

“The essence of the cancer awareness football match is to encourage women and adult girls to take advantage of every opportunity before them, to get tested or go for screening for cancer because early detection and treatment are crucial to the survival of the ailment. We must live well and also know that health is wealth”, according to Mrs Eze.

Reeling off the programme for the event, Mrs Eze revealed that the football match will be played for 30 minutes at 9:00 a.m. while Red Carpet will begin at 8:00 a.m.”

Mrs Eze urges every woman to, as part of the programme, Love your body, and prevent cancer.

Other features of the programme will include team cancer awareness, how to live well, health is wealth, breast and cervical cancer awareness,   during which some participants will be screened for cervical and breast cancers.

The venue of the event is Santos Field in Santos Layout in Akowonjo area of Lagos.

Some of the participants at the programme include churches, market women.

Wife of Lagos State Governor Mrs Ibijoke Sanwo-Olu and other dignitaries are expected to attend the programme

Title: May freedom Sway Swing

 

Author:    P. E Ukagwu

 

Reviewer:  Charles Kaye Okoye

 

Publishers: Book Empire Publishers

 

A walk through the path of fear

Of palpitations of the heart

Dismay and despondency recreated

A peek into the dungeon- the abyss

The smoldering fires from the ember

That has refused to burn out

A view as fresh tendril emerges

As it grows, fresh, fast

Nourished by the flesh turned waste

Watered by the scarlet fluid

Alas!

Hope can be born.”

Welcome to May Freedom Sway Swing, a collection of poetry written by P. E Ukagwu. It is a long journey through Biafra, a journey through the past, the present, and into the future. The book contains different poems, of distinct subjects but largely related in theme and style.

In taking the readers into the past, the author recreates the memories of the old Biafra. The anguish of the conquered, the fear and trepidation of hearts that attend the oppressor’s March at the homesteads. It also captures the hopelessness and helplessness of the people and the resignation to fate- to death. In the present, Ukagwu is philosophical, and takes a general overview of human subjugation and attendant inhibition by the oppressor. The author still captures the indomitable spirit of the oppressed as seen in Biafra Adorned With Spoils:

O Biafra! You who swell spoil

And are with the spoils

Of a Mother Nature endowed

And adorned – which have chiseled

You are a soil of plunder

By alien kinfolk that suckle

You dry as summer dust

Ukagwu’s poetry collection, May Freedom Sway Swing uses precise language to capture the inherent insensitivity and wickedness of the oppressor on the oppressed; it captures the human propensity to inflict suffering on others.

Traversing 3 clear sections of the past, dealing with the invasion and destruction of the Biafran land; to the present, dealing with the emasculation and subjugation of the Biafrans; and the future, which is a picture of utter hopelessness and despondency, the poems give clear pictures of the travails of a people stifled.

Against Biafrans, marginalization is the order of the day. Brilliant Biafran children are denied admission to federal colleges and universities to favour children elsewhere who get far lower scores. The same scenario plays out, as lamented in the poems, when it comes to federal employments where candidates from the zone are denied opportunities reserved for those from the privileged section of the country, who sadly perform below those denied to favour them.

May Freedom Sway Swing doesn’t see much hope in sight. It however shows that no matter how much it is oppressed, the Biafran spirit is resilient and indomitable. The book urges conscientious and sustained effort toward liberation, mentally and physically.

In Thuggish Nation, Ukagwu decries the bruising and blitzing of a people by those who have the instruments of coercion:

Where harmony and homogeneity

Hone the people and their fate

What nation raises against her

Singular seeds the massacring

machines? And in the last verse of the same poem, the author laments the joy the oppressor derives from inflicting injuries and deaths upon the weak.

To have life from other’s deaths

To quench your power thirst

With others’ running scarlet fluid?

To breathe their resigned oxygen

To build with and upon their ruin?

The poems are presented in free verse, but related in theme and technique. The language of the poem is very rich, and largely esoteric. There is good use of all elements of poetry- repetition, rhyme, rhythm and enjambment. The imageries and symbols help the reader to feel the fears, the tension, the suffering and the hopelessness.

The pervading atmosphere and mood is predominantly that of despondency, albeit with a glimmer of hope no matter how dim.

The sound, due to the author’s exceptional use of rhymes and rhythm, is rhythmic and mellifluously sing-song.

Ukagwu is a Virginian literature extraordinaire, a US Marine war veteran, an Associate member of Academy of American Poets, a member of Poetry Society of Vermont and a member of rights organisations.