Category: Arts & Life

  • Ooni to host Ileya Omo Oodua festival

    Ooni to host Ileya Omo Oodua festival

    TO    push for peace, unity and cohesion among the Yoruba at home and abroad, Ooni of Ile-Ife Oba Adeyeye Enitan Ogunwusi Ojaja II  will host a one-week Ileya Omo Oduduwa Festival from December 4 to 10.

    The festival, earlier planned for last month, was postponed because, for centuries, December is regarded as the month of the celebration of Oduduwa, the progenitor of the Yoruba race.

    At a briefing, Mr Wale Williams, the Coordinator of the festival, said: “The Arole Oduduwa is determined to ensure that his effort at bringing together every person born as Yoruba anywhere in the world is achieved. Our own job is to ensure that it is well celebrated by all as one people with a pride of rich culture, and language.

    “We were initially concerned about hosting the one week-long festival every August but the king in his wisdom was not lost of the importance of December to every Yoruba person home and abroad and wants to strength that symbol to buttress his desire for peace and unity in the world.’’

    The festival will kick off with seven different large floats entering Ile-Ife on the opening day, which depicts the seven children whose descendants make up the Yoruba race with over 500million in population with descendants in 85 countries.

    Williams, who is Managing Director of Franchise & Enterprise Concerns Limited, continued: “We want to rival the Rio carnival by hosting the most colourful home coming festival ever. Today, the Middle East is a no-go-area for tourism. The world is looking to us in Africa to provide that tourism supplement and now Nigeria is still an untapped tourism haven.’’

    According to him,beating drums, performing colourful dances and displays and celebrating our people, cuisine and culture are not fetish things that many of us are fond of singing. “We need to be proud of who we are and start talking with one voice to show our true positive selves as a race,” he added.

    William added: “We will open with the Adura Oodua, which will have 50 top Yoruba kings in attendance, the two major religions will be represented by five leaders, 85 international leaders and 3000 mothers will pray for the entire Yoruba race to open the carnival opens with fanfare.The Irawo Oodua awards will be the hallmark of the event while other events, such as Omidan Oodua will celebrate our amazons. Most of our youths don’t know about Pupupu, Oba Luwo, Emotan, Mino Lalisca, Yeyelagaba and a host of other women. These are Yoruba women that led and became role models for what we are today. Each day, there will be different celebrations depicting us as a people.”

  • ‘At 87, I still play politics’

    ‘At 87, I still play politics’

    Pa Emmanuel Oluremilekun Osunwo Williams is a politician. He is a chieftain of the All Progressives Congress (APC) in Lagos. At 87, when many of his mates can no longer move around, he tells Joseph Eshanokpe, in this interview, he still plays politics.

    When were you born?

    I was born on April 6, 1929. I was a miracle child with little or no hope of survival. As a result, I was left with my grandmother at Imofa in Ikosi District of Lagos. The reason was that I was very small and many people thought I was not a normal human being. I am grateful to my grandmother. If not for her, I would have been thrown into the river or killed. I could not attend a normal school. So, I was under the tutelage of my grandmother. At 15, I joined Agbowa Methodist School to complete my primary education.  I lived with my sister Mrs Adekemi Johnson Agiri in Ibadan and another sister Mrs Olubanke Awosika in Lagos.

     

    Higher education

    After I passed the Qualifying Test in English, I forgot about my deformity.  I attended Rapid Results Correspondence College and the Lagos Centre for Higher Studies where Prof Onipede took special interest in me. Within two years, I passed five subjects at the General Certificate of Education and Cambridge examinations.  I made British Constitution and Economics at the Advanced level.  I also made the Inter LLB and the Grays Inn of Court where I was called to the Bar. I registered as an external candidate at Halborn College of Law and Master of Arts in International Law (Major), and International Relations and Strategy (Minor) at Lincoln University, Jefferson City, Missouri, United States. My identification number was 16357.

     

    Let’s talk about your trip to London

    I left Apapa Port without knowing who would accommodate me in London. But I made friends during the trip on the M.V Oriel.  One interesting thing happened in London. As an Associate Professor of Jurisprudence at Halborn College of Law, my former Headmaster at Agbowa Methodist School became my student in Roman Law. I also taught at Carleton University, Ottawa, Canada  before I returned home in 1972. I picked a job at the University of Ibadan, but left the following year to join politics.

     

    Why did you quit such a promising job?

    As a social scientist, I believe that we should combine theory with practice; that the masses should get their rights. Following a recommendation by the former Governor of Lagos State, Brigadier-General Mobolaji Johnson, I was appointed a director of the Federal Agric and Livestock Board as Lagos representative.  I later became a director of the Lagos State Livestock Board that built the Hatchery at Ikorodu and Epe and a Feedmill at Agege during the Lateef Jakande administration.

     

    When did you join politics?

    It was in the ‘50s. I was in the Youth Vanguard of the Action Group (AG). The late Chief Abraham Adesanya was our leader. I remained with him till he died. We supported the policies of our national leader and Premier of the then Western Region the late Chief Obafemi Awolowo.

    I was a foundation member of the Unity Party of Nigeria (UPN) and one of the coordinators of the Nine Progresive Governors with Hon. Kola Oseni, the late Hon Muse Ariyo and E. B. Ige. I was also a member of Afenifere Justice Group, and G. 12 under His Excellency Bola Ahmed Tinubu. Today, I am active member of the All Progressives Congress (APC) in Ajegunle.

     

    You did not study agric, yet you were in the sector. How were you able to navigate?

    You don’t need to study agric unless you want to take it as a career. By virtue of your training and experience, you will perform.

     

    Are you then in support of professionals in politics?

    Yes. They can do well because of their training and experience. Look at former Lagos State Governor Babatunde Fashola, a Senior Advocate of Nigeria (SAN). Did he not do well as a governor?

     

    Compare how politics was played then and how it is played today?

    Politicians are not as active as we were. They can’t be. Now they have money to throw around. Then we didn’t get money from politicians. Interest was paramount. Today, people do things because of money. National interest takes second place. It shouldn’t be.

    Advice to politicians

    Politics should not be a do-or-die affair. It should be seen as a game. If you are not given an appointment, be patient. Don’t fight or grumble. One day, your time will come. Be loyal to your party and the leaders.

  • Ineh: Celebration of motherhood

    Ineh: Celebration of motherhood

    The complexities of parenthood and the sacrifices that accompany motherhood are the primary themes in a new musical drama, Ineh. Excerpts of the drama have been staged at the National Arts Theatre, Iganmu, Lagos.

    The play raises the question of whether it is possible to be a good mother and a career woman.

    While the play does not provide answers to the question, it, however, leaves the question open to interpretations by the audience. Their perception of the action occurring on stage would help to form their answers to the question.

    Many modern families seem to have this scenario often. Should the mother stay at home like a housewife and man the affairs of the home until the husband gets back from work? This one question seems to form the thrust of the conflict – a conflict that can materialise in many forms based on the peculiarities of the individual families.

    That conflict also forms the backbone of the story of Ineh. Ineh, which means a royal title for a mother, and a woman who defines her goal and destiny, is also the title of the drama. It was inspired by the story of the mother of the Producer, Fred Ijewere. The play was dedicated to her and excerpts from it were dramatised on her 80th birthday.

    The musical tells the story of a teacher who quit her profession to raise her children and face family life.

    Ijewere said the essence of the drama is to make the world know the productivity of women, and that such women who displayed their diligence should be honoured.

    The play goes well beyond wealth and the extent of material possessions. Wealth, in the final analysis does not guarantee the happiness of a family or the peace that will reign it. Ineh is a play that applies to the old and young, married and  single alike.

    It cuts across age and is not about wisdom or knowledge. It tells the story of an individual that is consequently interwoven between choices in the world. It is similar to the story of choices that individuals confront everyday of our lives as parents or prospective parents, and will connect to many as it captures the emotions of many people.

    The play helps bring the viewer to the awareness that life is as a maze. One moves from one puzzle to another.

    The upbringing of a child and the training of such a child is important in nation-building. Many times, both parents have no other choice but to work to sustain the family. Most times, the women have to make a choice to forfeit her careers and stay home to look after the children, thereby becoming housewives. In most cases, she has no side-jobs or activities to support her as a personal source of income.

    The play’s Director, Makinde Adeniran, noted that the production cost over N100million. Watching the 12-minute excerpt of the play, aimed at raising issues that have become controversial, the audience was left spell-bound.

    Makinde added that the play is not an attempt to give a solution, but to put down issues in the story to the conscience of the individuals. The play will feature during the last quarter of the year.

  • How to safeguard African identity

    How to safeguard African identity

    How differently can African art be displayed at home to ensure that its full meaning is well understood? How can Africa use its fast-growing art establishments to reform African art history? These and other questions were examined by collectors, artists and critics at a presentation titled: Displaying traditional art in contemporary African time: A critical analysis on the best practices for contextualising traditional art within its home environment by Kenyan curator Lydia Gatundu Galavu in Lagos.

    Galavu’s presentation, which held at  Omooba Yemisi Adedoyin Shyllon Art Foundation (OYASAF) facility in Maryland, Lagos, recently, was a pre-study of the Foundation’s collections. It formed part of a larger research for the development and installation of Kenya’s first permanent art gallery at the Nairobi National Museum in 2018.

    Galavu, a resident artist at OYASAF, said the location and display of African art at the National Museum of African Art, Smithsonian, Washington DC, United States, undermined the value and appreciation of the collection. She noted that some of the exhibits lacked detailed information that would elevate the historical relevance of the works.

    “The National Museum of African Art is located in the underground galleries of the Smithsonian together with the Freer and Sackler galleries that hold art from non Causacian nations with history of collection put together by people in colonised contexts.

    “As an African, it is a difficult collection history to face. On one hand, the works of art are very beautiful, and one can appreciate that history took them to Western museums. On the other hand, it is difficult to forget that this history was unpleasant and that because of it information about the artworks has mostly been lost,” she added.

    She said such art displayed outside its original cultural context often lost its full identity and meaning.

    According to her, in these foreign spaces, African art is subjected to cultural disorientation, it is displayed outside its original cultural context thereby losing or distorting its full identity and meaning. “Ironically, with training on best museum practice coming mainly from the West, African museums have tended to adapt similar display methods at home. Currently, contemporary African art is at the centre of world attention but with the prejudicial neo-colonial perceptions derived from early study of traditional African art persisting today, contemporary African art may face the same predicament of misinterpretation,” she said.

    Galavu said to redress the neo-colonial and xenophobic attitudes of western scholars, curators and art historians, a well-educated and articulated art historical practice had to be designed across the continent.

    How can Africa use her fast-growing art establishments to reform African art history? She identified scholarship, patronage, museum donation and education as factors that will enhance creative thought and improve critical thinking in all subjects.

    She observed that unlike in the West, the advantage in African museums was that the information for these objects is not lost, noting that only a little bit is provided as (per standard –Western – curatorial practice) such that in the absence of a guide one could not interpret the object meaningfully.

    She suggested that application of strategic cognitive attributes in the display, application of emotional/affective attributes to determine the feelings and mood of museum’s visitor and application of behavioural attributes in the display will further redress the situation.

    “Create displays that encourage visitors to do something interactive. This could be by use of multi media or using an exhibit to set pace. The display of art works in the OYASAF garden begins with a sequence that emulates real life cultural activities of all rural communities in Nigeria,” she added.

    Galavu, who has been applying for OYASAF residency in the last two years, said Nigeria’s creative industry is booming and it is at the forefront of arts in Africa- film, literature and visual art.

    Founder OYASAF Omooba Yemisi Shyllon urged Nigerians to invest in African identity and heritage, which must be promoted. “We owe our children the duty of not losing our identity. Art is the only area where we have comparative advantage. We need to invest in African identity, and it must be promoted. It needs reawakening because it is beyond the art,” Shyllon said.

  • Tributes as Isidore Okpewho dies at 74

    Tributes as Isidore Okpewho dies at 74

    Distinguished scholar and novelist Prof Isidore Okpewho, 74, died last Sunday in the United States. The news of his death shook  the literary community. EVELYN OSAGIE writes.

    like the symbolic fall of a great iroko, the news of death of distinguished literary scholar and novelist Prof Isidore Okpewho, dealt a big blow on the literati. It was received with a heavy heart by his colleagues and literary fraternity.

    “The news came as a shock to me. His significant contributions to the development of literature, especially oral literature, is highly commendable,” former Minister of State for Education and past President, Association of Nigerian Authors (ANA), Prof Jerry Agada, said.

    For former ANA Bayelsa State chapter chairman,G.’Ebinyo Ogbowei, “It was a shocking news: a formidable voice  has suddenly gone silent! I’m still trying to absorb the blow.”

    The famous Oral Literature scholar, who died at 74, would be remembered for his immense contributions to the advancement of oral literature in Nigeria and Africa. He reportedly died on Sunday, September 4, 2016, at a hospital in Binghamton, Upstate New York, United States. Before his death, it was said he “battled an undisclosed illness’’.

    Okpewho, who hailed from Delta State, served as President International Society for the Oral Literatures of Africa (ISOLA). He was a writer of repute who wrote, co-authored and edited several books and articles. His creative prowess earned him the 1976 African Arts Prize for Literature, and 1993 Commonwealth Writers’ Prize, Best Book Africa.

    The late Okpewho was elected Fellow Folklore International by the prestigious Finnish Academy of the Sciences in Helsinki (1993).

    A Nigerian Canada-based professor at Carleton University, Nduka Otiono, said: “Africa’s foremost scholar of Oral Literature and award-winning novelist, Isidore Okpewho, has passed on at 74. He was a prolific author, co-author and editor of about 14 books, dozens of articles and a seminal booklet, A Portrait of the Artist as a Scholar. Prof. Okpewho died peacefully at a hospital in Binghamton, a town in Upstate New York where he had lived and taught since 1991.

    “With his two earliest seminal academic monographs, The Epic in Africa: Toward a Poetics of the Oral Performance(1979) and Myth in Africa: A Study of Its Aesthetic and Cultural Relevance (1983), Okpewho quickly established his reputation as a first-rate scholar and a pioneer of Oral Literature in Africa. For his distinctive and prolific output he was honoured with a string of international academic and non-academic awards that included the Nigerian National Order of Merit (NNOM), in Humanities for the year 2010.’’

    His odyssey into the academia began in 1964 with a First Class Honours in Classics from the University of London, and a Ph.D. in Comparative Literature from the University of Denver and from the University of London with a D.Litt. in the Humanities.

    He taught at the University at Buffalo. He also taught in University of New York at Buffalo (1974 to 1976), University of Ibadan (1976 to 1990), Harvard University (1990 to 1991), and State University of New York at Binghamton, where he lived and taught since 1991.

    For seasoned writer and Editorial Board Chairman of The Nation, Mr Sam Omatseye, Okpewho’s writing warns the government and insurgents on the need for peaceful resolutions. He said: ‘’Isidore Okpewho wrote not only as a Nigerian but also as a Niger Deltan. With strong Urhobo lingo, he embodied both the local and the universal. We saw that in his signature novel, The Last Duty, which was about the Nigerian Civil War, in which he x-rayed the pathology of post-war syndrome.

    “He was able to show that a war never really comes to an end; and nothing pays poignant tribute to him than the constant reminders by Independent People of Biafra (IPOB), Niger Delta Avengers about what Friedrich Nietzsche, the German philosopher, calls the doctrine of eternal return. In other words, the war that he wrote about in The Last Duty still calls us to duty today.”

    His other novels include are: The Victims, Tides and Call Me by My Rightful Name.

    Past ANA Lagos chairman, Chike Ofili, said: “What a loss! He has been out of circulation for long now. I remember reading his book, The Last Duty as an undergraduate. It would be difficult to generate views on a man who was hardly present with us.”

    His non-fiction publications are The Epic in Africa: Toward a Poetics of the Oral Performance; Myth in Africa: A Study of Its Aesthetic and Cultural Relevance; African Oral Literature: Backgrounds, Character, and Continuity and Once Upon a Kingdom: Myth, Hegemony, and Identity.

    Social critic and  child Chido Onumah, said: “Prof Okpewho will be remembered for his great contribution to African literature. I never met him, but he was for me, and for many young people of my generation, an inspiration. His novels in the Longman Series set some of us on the path of enjoying and appreciating literary works. He will be sorely missed, not only by the community of oral literature, but by all lovers of creative writing.”

    Okpewho was also a Fellow at the Woodrow Wilson International Centre for Scholars in 1982; Alexander von Humboldt Foundation in 1982; Centre for Advanced Study in the Behavioural Sciences in 1988; the W.E.B. Du Bois Institute in 1990; National Humanities Centre in 1997 and Guggenheim Fellow in 2003.

    On his part, literary critic and journalist with the British Broadcasting Corporation (BBC), Alkasim Abdulkadir, said Nigeria’s literary sphere has lost an important voice. “Okpewho’s depth and understanding of the psychology of human behaviour and dynamism as exemplified in his works, such as The Last Duty will be missed on Nigeria’s literary firmament. Above all is his keen sense of scholarship, which has raised a generation of scholars, that will be missed most. We have lost a literary gem. But Okpewho’s legacy is eternal,” he said.

    He is survived by his wife,  Obiageli; his children: Ediru, Ugo, Afigo, and Onome.

     

  • ‘Anti-graft war must be fought by all’

    ‘Anti-graft war must be fought by all’

    Nigerian Tourism Development Corporation (NTDC) Director-General Mrs. Sally Uwechue-Mbanefo has urged lawyers to play their part in the on-going war against corruption by the Buhari administration.

    She said the battle to wrest the nation’s destiny from chaos and corruption should be fought collectively, since it is sacrifice that would make Nigeria better.

    According to her, it is incumbent on all to help make Nigeria great by “deploying our globally recognised creativity, intellectual prowess and entrepreneurship to solve our existential problems and create wealth for the benefit and happiness of all.”

    Mrs Uwechue-Mbanefo spoke on Growing Nigeria’s economy beyond oil and gas at the just-concluded Nigerian Bar Association (NBA) annual general conference in Port Harcourt, Rivers State.

    To her, change does not just happen as everyone must appreciate that “we all have our part to play if we want to bring change about.” She said Nigeria cannot build an economy where corruption thrives.

    “To this end, we cannot over emphasise the importance of our fight against corruption. It is felt in some quarters that we may be sacrificing the economy while the fight rages. This is most emphatically not so because the fulcra of our economic policy namely: privatisation and liberalisation; both would gain very little traction if the general socio-economic landscape is not de-corrupted or sanitised’’.

    “In effect, in an environment of unbridled corruption that Nigeria had become, all policy implementation in attempts at growth and expansion would be tantamount to swimming against a powerful tide that invariably pushes us backwards even as we tread water more energetically; a sanitised Nigeria will have a quickening impact on foreign direct investment consequent upon a boosted investor confidence,” she said.

    She described the economic situation as correctional interregnum owing to the monumental and far-reaching restructuring the  administration had embarked upon. She observed that even more monumental were the hearts and minds wars being waged against the background of the federal character of corruption.

    These, she said, are not times to discourage Nigerians and investors because these are interesting times, times of change and consequently the mother of all opportunities.

    The NTDC boss, who identified fiscal discipline, tight monetary controls, fiscal sustainability plan and improved internally generated revenue drive as ways out of the economic recession, said Diaspora funds – the Marlon Jackson Initiative in Badagry is a tourism initiative that must replicated and multiplied.

    According to her, Diaspora Nigerians should be tourism ambassadors who would be part of the efforts, noting that the $20 billion remitted by them represents only a tip of the iceberg of the investable fund.

    “Domestic tourism and the development of Nigeria tourist destinations – the Jackson Badagary Initiative remains a prime example and a template. NTDC has signed a number of MoUs that will impact directly on all sectors of the local economy,” she said.

    On community empowerment, she said: “The Calabar Carnival is among the most sought after in Africa and is yet another success story that yields gains for Calabar and environs and is another template that other states should emulate. Argungu Festival is another but also investor capital and ingenuity to increase enhanced revenue streams.

    ‘’Osun Osogbo, Sango, Eyo Festivals in the Southwest; Ofala, New Yam Festivals in the Southeast; all have potential  multiplier effects on the local, state, and national economies.”

    On insecurity, she said this has been a global challenge that has not hampered tourism, adding that Nigerians must resolve to be a forward-looking with a passion for conciliation, co-operation and co-habitation.

    She reiterated that NTDC would champion programmes that empower the youth, as this has proved to  be the ‘soundest investment any people  can make on behalf of their beloved nation and its progeny’.

    Continuing, she said: “Regardless of whether our exchange rate is $1 to N1 or $1 to N400, the ingredients of success remain timeless and changeless and applicable in Nigeria today as it was in the Nigeria of our founding fathers.

    The virtues of hardwork, discipline and diligence will always stand one in good stead. Exchange rate is neither a deterrent to success and growth, nor a hindrance to creativity, ingenuity and entrepreneurship. Interestingly every devaluation yields new and varied opportunities, hence the dictum “necessity is the mother of invention”.

    Meanwhile, the NTDC boss said the corporation’s special marshals would ensure safety of tourists and orderliness at tourism events.

    Mrs Uwechue-Mbanefo spoke at the screening of some staff members as Special Marshals of the corporation.

    She described tourism as a good sector to explore to ease the country of the economic crisis, create wealth, employment and reduce  criminality in the country. She commended the Federal Road Safety Commission (FRSC) for ensuring the good use of the roads, noting that this has reduced accidents.

    The Sector Head of Department Special Marshal and Partnership, Mrs. Ekpekpe Barbra, also  commended the DG for encouraging the corporation’s staff to become special marshals.

    The Department, according to Barbara, is all about service to humanity, “and we at both FRSC and Special Marshal unit appreciate the Director-General of NTDC for encouraging the staff of this corporation to be part of this service.”

    Barbara, and the Coordinator of the Federal Capital Territory Special Marshal, screened 21 members of the NTDC, disclosing that the successful members would be trained and inaugurated.

  • Lagos at 50:  Ooni calls  for cultural revolution

    Lagos at 50: Ooni calls for cultural revolution

    The Ooni of Ife, Oba Adeyeye Enitan Ogunwusi, in this lecture to mark 50 years of the creation of Lagos State, harps on the need to take culture seriously as a way of promoting tourism and enhancing the commercial viability of Lagos State.  Edozie Udeze reports.

    The colloquium was titled; Tourism potentials in Yorubaland:  Landmarks, cultures and history.  It was delivered by the Ooni of Ife, Oba Adeyeye Enitan Ogunwusi in Lagos last weekend as part of the activities to mark the 50 years of the creation of Lagos State.  Beyond the historical excursion into the facts and figures that led to the ancestral foundation of Lagos as a town, the gathering which took place at the Muson Centre, Onikan, Lagos, were taken into the traditional role of Yemoja as the Yoruba goddess of fertility and purity by the National Troupe of Nigeria.  Through their dance, this was clearly demonstrated.

    Before the Ooni mounted the podium to deliver his lecture, the Troupe welcomed the gathering with Iba, homage to the Oba.  In it was also espoused Yemoja, a dance that is not only dear to the heart of the Ooni, but which also spells out the intractable role of Yemoja, the river goddess that bestows purity and fertility on the womenfolk.  The dance was not only performed with grace and glamour, it equally showed the role played by other gods in the ordinances of the world.

    As Funmi Abe, the lead dancer took the crowd through the names of orunmila, obatala, esu and other complementary gods that help in the re-ordering of the earth, most of the traditional rulers in the hall nodded their heads in acclaim.  The drummers held on with frenzy as the dancers swayed slowly and methodically to the yearnings of Yemoja.

    Adorned in dazzling white costumes, the symbol of Yemoja, the female dancers displayed the evocative powers of influence exercised by Yemoja over women.  In all, the idol, the symbol of the goddess was placed on stage for all to see.  The dancers invoked it; appealed to it and cajoled it to come awake for the good of the people.  The dancers proved that the gods are not yet done with humanity.  The dance, in the reckoning of the Artistic Director of the Troupe, Akin Adejuwon, was to show that no society exists in a vacuum.  Some ancestral powers must have played prominent  roles in its existence.

    In his lecture, the Ooni paid everlasting tribute to Olodumare, the author and finisher of our lives for being the only one who is, who was and who will forever hold the universe together.  “God is He who is, who was and who will forever be”, he began, as the crowd cheered and applauded.  “Therefore all glory, honour and adoration are ascribed to Him.  No other one can ever take over from Him.  Why I am happy today?  This is so because this gathering has the current generation, the older generation and the generation yet to come.  The greatest thing that has brought us together that is more forceful than religion is our tradition and culture.  It is very important and therefore we have to uphold those things that keep us as one.  It is indeed paramount for all of us to safeguard our heritages and ensure we pass them on to the next generation.”

    For the Ooni who is the numero uno of the Yoruba culture, It is time for people to know the story of Lagos; how it came to be.  “It is good to be here today to celebrate Lagos at 50.  However, we have to begin now to grasp the cultural ideals that make us who we are, if not we are bound to forget.  Often, when we resort to this, people tag us idol worshippers and all sorts of negative things.  But no, it is not so.  We merely hold on to what God has given to us.  Who can oppose nature?  Who can query God’s gift to mankind?  Olodumare has bestowed humanity with all sorts of cultural values and therefore we cannot challenge Him.  Our God is Olodumare.

    “It is for His abundance of gifts of nature and culture that we are here today.  He is the owner of nature and He has lesser gods and goddess that help Him to reorder the world.  These gods are all messengers and angels of God Almighty.  Now, this takes us to the history of how Lagos was founded by our ancestors.  It is due to their roles that we are here today as Lagos has come to be the most accommodating and peaceful and friendly state in Nigeria.  It is not only commercially viable, if I didn’t come here to Lagos, I don’t think I’d have been made the Ooni of Ife.  Lagos made me who am today,” he said.

    The Ooni who was made an Oba last year, then traced the history of Olofin Oodua who was sent out from the palace in Ife to go found the city of Lagos.  “It was the role of Olofin Ogunfunmire that gave birth to Lagos.  Initially, he did not have children and the gods decreed that he could only have offspring if he was asked to leave Ife.  He was a prince of the kingdom.  He was therefore asked to pack a few things to set sail to whenever his boat could anchor.

    “With his entourage, he left Ife, with the blessing of the chiefs.  It was for him to establish yet another kingdom.  He got to a place called Olokun in Eko, that is Isheri-Olofin.  There, he settled down with his family and began to make glasses.  And today the making of glasses is originally traced to the Yoruba traditions.  We are the first to start the making of glasses and fibre.  Even what I am wearing today on my neck as a traditional ruler has its origin in that tradition.

    “From that point at Isheri, he also established the Awori settlement.  And that is why Lagos is peopled more by the Aworis and the people of Olofin.  In fact, the entire Awori clan live in Lagos because this is their original place of existence.  These are some of the landmarks of our cultures that we should not forget.  And so whilst the Olofin settled and began to expand into the hinterland, the Edos of Bini also came in.   However, together the two cultures later merged or met to form the totality of Eko.  From Iddo, the development continued until it clustered at Ojuelegba.

    “It was Odun-elegba before time, because the ancestors blessed the spot as a beehive of commerce and social activities.  Ojuelegba is a blessing so ordained by our ancestors and that is why Lagos beckons on everyone without discrimination.  Ojuelegba is synonymous with celebration, very cordial to people in Lagos.  Today, Olokun the god of wealth domiciles there and so Lagos has come to be the centre of life, where one can make and create wealth.  It is the centre of commerce.  It is here that you can come with nothing and go home with plenty.  You cannot pass through Lagos without being successful and it was the prayer of our ancestors that has made it so.

    “In the first place, it is not only Lagos that has water or being surrounded by water.  Yet it is the greatest commercial spot in the country.  Eko oni baje o.  Therefore, let us not throw away our culture.  It is good to educate our people about it.  In fact, it is the bedrock of our education.  This is why I am challenging both the minister and the commissioners in-charge of culture to sit up.  It is time to promote culture and turn it into a tourism commodity for all to savour and sample.  It will help in terms of social justice, equity and development.  I came to Lagos with nothing but left with my basket full, running over with bountiful and plenty riches that made me who I am today” the Ooni intoned to the general clamour of the people.

    In his response, the Minister of Information and Culture, Alhaji Lai Mohammed, stated that in this time of global oil glut, culture has come to represent an avenue for the government to explore resources for the nation.  “In this time when there is fall in oil prices, the next credible option to explore is culture.  Arts is rich in revenue and we have to exploit that now”, he said.  “We have chosen to diverse the economy and culture is our next destination.  It has been spotlighted by this government and so we will give it all we have to ensure that tourism also prospers.  Now, countries like Ethiopia and Kenya have more UNESCO cultural sites than Nigeria.  It is time to look into those sites that we can develop to exploit and explore culture and tourism.  These include Nike Lake, the Mambila Plateau, Ife Royal palace, Oba of Benin palace and so on.  Today we have only two UNESCO sites and it is not enough,” he said.

    According to the Minister, tourism and culture can be used to create jobs for the youths, improve the security situation in the country and generally keep people off the streets.  “It is a veritable commodity for the economy.  And it will generate hundreds of thousands of jobs for the people.  Therefore, attention has to shift to fashion, Nigerian fashion, in its colourful epitome.  The film industry is there which has even contributed largely to the nation’s GDP.  The creative sector generally has to be promoted the more now for the good of the nation” he presented.

    Other cultural troupes that entertained included the Foot-prints of David and the Badagry dance troupe.  With them, it was no more in doubt if culture can generate attention and keep people on their toes.  With their colourful costumes and elegant dance styles, the cultural groups made it clear that it was time to see dance as one of the veritable commodities to shore up the GDP.

  • Time for quality and standardisation

    Time for quality and standardisation

    Title: Standardisation and Quality Regulation in Africa: Institutions and Legal Frame works.
    Author: Paul T. M. Angya
    Publishers:Aboki Publishers, Abuja
    Year of Publication: 2016 No of Pages: 262
    Reviewer: Edozie Udeze

    The term standardisation may be a bit alien to most Nigerians and consumers of goods and products either locally made or imported.  But one man who has chosen to make the term clearer and stamp its relevance in the minds of the public is Dr. Paul T. M. Angya, the Director-General of Standards Organisation of Nigeria (SON).  In his book, titled Standardisation and Quality Regulation in Africa:  Institutions and Legal Frameworks, he states it clearly that SON is a body vested with the responsibility to tackle issues of quality and safety of products for consumer consumption in Nigeria.

    Therefore the essence of this book, in his reckoning, is to pinpoint those contending issues pertaining to standardisation and quality regulations not only in Nigeria, but in Africa as a whole.  It is not only in terms of regulation and what it portends for the people, but also in terms of institutional control within the context of the legal frameworks.

    In compiling materials for this epoch-making book, the one and only of its kind on this subject-matter in Nigeria, the author, a Doctorate degree holder in Law, was able to note that in “Africa Standardisation is not just scientific but substantially depends on legislation, and the law to drive and give it impetus.  Therefore the differing legal systems in Africa mean that concerted and meaningful effort has to be made in terms of a process of unification of the laws governing the standardisation process in Africa if indeed Africa is to meet challenges of the global economy in order to be a very active participant.”

    Having held so many positions at the continental level in different parts of Africa in the African Regional Organisation for Standardisation (ARSO) it became imperative for him to put some of his experiences down to help guide this sector to achieve its set goals and objectives.  This is why this book streamlines those salient elements that make standardisation work.  It points out what consumers ought to know and notes that Africa can only cease to be a dumping ground for goods with substandard out puts if only the leaders come together to have a harmonised principle to guide everyone.

    While Europe operates almost a unified market structure to regulate commodities, Africa in its total diversity of 53 countries operates like a house divided against itself.  This non-conformity makes it easy for African countries to import with impunity thereby, often, endangering the lives of the people.  But where there is a common law for all, issues of inferior or substandard products can easily be traced and trashed out for the good of the people.

    On page 2, he notes unequivocally that “the lack of a harmonised approach is a serious barrier to trade … So also on page 7, he observes rather abysmally that “this is so because the increasing complexity of goods and services have put the African consumer at a disadvantage, the sophistication of the products of the industry, their complex nature and the general disability of the consumer regarding his capacity to detect any defect in the products upon an average visual inspection, as to determine their fitness for purpose, underscores the relevance of institutions responsible for stadardisation with specialised manpower and knowledge to protect the consumer as well as safeguard the economic health of the nation.”

    This is why it is good to espouse this knowledge and bring it to the fore.  This book harbours no secret in this regard.  For, if Nigeria has to get it right, its many cacophony of bodies and voices dealing with this sector have to be streamlined.  If this is done, it will make for more effective checks and balances on standardisation in order to ameliorate the consumer’s already apathetic condition.

    “Without standards, there will be nothing to enforce,” the author notes on page 71.  In other words, “quality regulation starts where standards stop.  In the light of clarification, it is deductible from the relevant provision of SON and NAFDAC enabling laws reproduced herein that, whilst SON is charged with elaboration, promulgation and establishment of standards on every and all conceivable products in Nigeria, these duties are with a view to securing  uniformity in standards specifications throughout Nigeria.  In it, NAFDAC is to compile such specifications and guidelines from such standards by which it carries the regulation of food products listed there-under.”

    Divided into headings and sub-headings for easy assimilation, the book goes deep into the workings of standardisation in a developing economy.  It highlights problem areas; it dissects both government and individual concerns for a concerted law to move the sector to the next level.  In the whole exercise as enumerated by the author, what is then the impact of quality regulation in Nigeria in relation to Britain, for instance?

    Here the viability of laboratory tests, product certification, management systems, accreditation and so on, become topical and bearing in order to totally conceptualise the theme of the book.  Even though conclusively, quality still remains an intrinsic component of standardisation as examined in this compilation, it is the prerogative of the consumer to look out for a product that is of the required standards.  The author, though very meticulous and thorough in his articulation, there are two issues that need to be noted here.  His usage of z in place of s in some places for organisation and standardisation calls for attention.  Both were used interchangeably and this, of course, shows some level of inconsistency.  Again, some of the terms are too hard to convey the core values of the message to an average reader.

    Nonetheless, the goals and aims raised herein can only be achieved through collective responsibility.  That is the whole essence of this book.

  • Parents define steps to effective parenting

    Parents define steps to effective parenting

    Women of substance, gentlemen and stakeholders in the child-nurturing vocation recently gathered at the instance of Bosede Olushola-Obasa’s 1st Royal Character and Values, to discuss issues critical to successful parenting and nation building. Gboyega Alaka reports.

    CORRUPTION is a result of a near total collapse in the family, community and national values. A man doesn’t necessarily steal because he is hungry; he steals because he lacks sufficient stamina to stand for the values of purity, probity and integrity. …If you don’t stand for something, you will fall for anything”. And “…if we lack character, even if we gather the best financial wizards together to pull us out (of our present economic quagmire), we may sink back into that system – except we make character building a national project.”

    With these memorable quotes, Bosede Olusola-Obasa, CEO, 1st Royal Character & Values Limited and convener, National Character – Parenting Summit kicked off a most engaging discussion on nationhood and parenting values, held in Lagos penultimate Saturday.  The summit, themed Nation Building: The Economy Clause Vs Deliberate parenting, featured three remarkable women: a former president of Association of Advertising Agencies of Nigeria and CEO, 141 Media, Bunmi Oke, CEO, EDUMARK, Yinka Ogunde and Editor, Saturday Punch, Bisi Deji-Folutile, as discussants.

    Three other discussants, incidentally, all men, could not make it; although Prof. Pat Utomi sent a video message, having been hindered by a late flight rescheduling that altered his plans.

    Opening the discussion on Deliberate Parenting, Ogunde said there is no school of parenting and that parenting is the only job you learnt on the job. She explained that parenting goes beyond being the ATM of the family or generally providing, arguing that a parent must be involved in the process in the lives of their children, and help define the values.

    Bunmi Oke on her part, said there is a grace for the race and that nobody has it all. Arguing that there is no exact science to parenting, countered the popular notion that people cannot give what they don’t have. She said parents can actually give what they don’t have if they turned a new leaf.

    Speaking on family values, Bisi Deji-Folutile said spirituality is number one in her family and that every decision is based on the God-factor. Next, she said, are integrity, honesty and truthfulness.

    Oke on her part said she, as an advertising practitioner, believes in packaging. She said, “You should package your child, keep your child neat, so people would gladly carry them.”

    She said she does not believe in over-spirituality but more in practicalising things. “Let a child be a child, be free and play for 20 years. …Sag at the right time; wear hot pants at the right time…”

    From her perspective, she summed family values as education, trust and honesty, humour, communication and teamwork.

    Coming from a background of the Hubert Ogunde dynasty and the attending myths, Ogunde said the initial challenge for her family was to redefine her family image. Next to that, she said, are education, entrepreneurial spirit, honesty and integrity.

    On balancing parenting and career schedules, Deji-Folutile said it takes a lot of sacrifice, hardwork and deliberate parenting. She said God comes first, and next is family before work. However, she advised a fair balance of all in such a way that the work does not suffer.

    Oke enjoined teamwork; saying each member of the family should know their strengths and complement each other. She also said a touch of spirituality and prayer will go a long say in meeting this challenge.

    Ogunde on her part said work-life balance is critical and advised that parents must be ready to meet up to the challenges. Citing an occassion when her daughter injured her leg and she didn’t realise for three days, she counseled devotion and said absence may amount to negligence in parenting.

    Tasking the National Orientation Agency, ably represented on the occassion, Olusola-Obasa had earlier advised on the need for character reorientation, arguing that parents should be deliberated about the great responsibility of raising their children, insisting that “whatever is left to chance does not stand a chance.”

    In all, it was a most rewarding experience for parents, teachers and children who gathered at the occassion.

    Awards and plaques were also presented to all the discussants, including the three men, who could not attend: Prof. Pat Utomi, CEO, Centre for Values and Leadership, Dr Moses Iloh, General Overseer of Soul Winning Chapel and Mr. Gbemiga Ogunleye, Provost Nigerian institute of Journalism.

    Royal Character & Values Limited is a social capital (character) development and management organisation; offering customised, inspired and well-researched training, post-training evaluation and monitoring services to clients in the world of business.

  • Smartphone zombies!

    Smartphone zombies!

    A recent report by Twinpine, a pan-African mobile advertising network titled, Nigeria 2016 Mobile Trends Report, placed Nigeria as the most mobile telecommunication-induced nation in the world. With this reputation has, however come a major challenge, as many, especially the youth are getting addicted to their devices, to a point of irresponsibility. Medinat Kanabe explores this development.

    MOBILE phones, especially the newest smartphones, are a lifeline to many in our present world. In Nigeria especially it is nearly impossible for many to achieve anything meaningful in a day without recourse to their smartphones, as they literally serve as offices, business partners and entertainment fora to them. To some, the devices serve as social interaction options, while to some, they provide a sense of security, serving as avenues through which they send out distress signals/messages in times of need.

    However, this dependency has not come without its downsides. Uppermost is the danger of addiction, which is unfortunately turning people into zombies. Smartphone zombies more like it. These set of people get completely lost in their smartphone world, that they become totally oblivious of their surroundings and people around them. The milder danger is a new world of individuals ensconced in their cocoon. A world bereft of real-life interactions, emotions and camaraderie. But there is a more dangerous danger. The danger of accidents. Of people walking directly into their death, unexpectedly. And scary data abound.

    One of such is the case of Adenekan Temitope, a truck boy, who was crushed to death by his own truck under which he was relaxing on June 28 (2016). Adenekan had picked a comfortable spot under the stationary truck to lay his head for a quick mid-day nap, but the blaring earphones stuck in his ears prevented him from hearing his driver’s blaring horn as he prepared to move, leading to his instant death.

    According to an eye witness, “The young man usually slept under the truck whenever the driver parked; and when he was about to move, the noise from the truck usually woke him up. But on this occasion, he did not hear the horn because of the ear-pieces in his ears.”

    Another such story is that of a teenager, B-Boy, who was knocked to death by a truck on a Lagos highway not too long ago. B-Boy had been listening to loud music on his phone and chatting simultaneously, when he met his sudden death.

    There is also the pathetic story of a young man, who was so engrossed in the music blaring from his smartphone earpieces as he strolled along the free Oshodi rail line, that he failed to hear the din of an approaching train and was eventually crushed to death sometime last year.

    Similar to the above would be the online video of a 16-year-old girl who got carried away, chatting through her smartphone and failed to notice an approaching train, until she was knocked down and crushed to death by the raging machine.

    Another instance, milder and almost comic, is a viral YouTube video of a man, glued to his phone and does not notice a huge bear ambling towards him until the last minute. Finally, he notices the beast and flees in horror.

    According to researches, there are ways of determining if a person is addicted to his or her phone. These include using the phone in the bathroom, “when you feel a brief moment of panic when you touch your pocket and don’t find your phone; when you meet people with the same phone, you can only talk about it; (when) a full battery charge barely lasts the day, (when) you have cut back on necessities to be able to pay your phone bill, (when) you have 30 different apps installed and use them all; (when) you have alarms telling you when to do everything in your life, (and) you’ve spent more on the accessories than on your phone.”

    One parent who said she fights with her undergraduate children whenever they come home for holidays, said: “All my children are examples of smartphone zombies, especially the twins. Whenever they are in the house on holidays, instead of the usual one-on-one communication, all they do is, tap on their phones, playing games like the popular Candy Crush, sending texts to friends, watching videos online, Facebook, Instagram; heads down and oblivious of the world around them.”

    Another parent who said she is not happy with the trend, said: “Sometimes I wonder if these people are normal. Sometimes, they smile to themselves, laugh loudly or even speak to themselves while chatting with someone on the phone.”

    Although this problem is not peculiar to Nigeria alone, some countries have taken precautions to save their citizens from themselves. In China for instance, a lane has been preserved on Chongqing pavement on the mainland of Southwest China for smartphone users. The decision was however, meant as a light-hearted reminder of the potential dangers of the habit.

    Britain has experimented with fixing shock-absorbing pads to lamp posts and bollards to protect pedestrians whose minds are elsewhere.

    Crossing to death

    The greatest danger is when pedestrians are engaged in their devices while crossing roads. Taiwan is reportedly considering imposing a fine on anyone caught toying with their gadgets on the road. In the USA, the states of Utah and New Jersey have experimented with fines, and some cities are considering legislations.

    In Hong Kong, where a law banning the use of hand-held devices while driving already exists since 2001, a Transport Department spokesman says he does not see a need for a new legislation targeting pedestrians. He said this is already covered in Section 48 of the Road Traffic Ordinance, which states that a pedestrian who, while crossing a road, negligently endangers his own safety or that of others is committing an offence.

    FRSC speaks

    Speaking on behalf of the Federal Road Safety Corps, ACC Iwuoha Chinuwendu, Unit Commander, FRSC, Ikotun, Lagos, said it is a major issue as far as safety on the highway is concerned. She also conceded that it is taking people out of the normal social communication pattern.

    “It is affecting the one-on-one communication pattern that we are used to. We all prefer to be online nowadays, and most of the information gotten online are lies and deception. To make matters worse, it can even lead to accidents on the roads. Another issue is driving and making use of the phone at the same time. If you are driving, you need 100 per cent concentration and alertness to keep you safe on the road.

    “You would agree with me that pinging, making a call, texting or checking your phone in whatever form is distraction. Accidents occur in seconds; that is why when it happens, the victims are in shock. Any second of distraction is very dangerous.” Iwuoha said.

    Dangerous to children

    The road safety commander is particularly concerned about the wellbeing of children, who by some stroke of fortune possess these gadgets. He said: “These children don’t make use of the walkways or overhead bridges; they don’t even know what zebra crossing is and anytime you see them, they are busy on their phone, chatting.”

    He wondered what people could be doing on their phone all day round, even on the road, and concluded that it is little wonder the habit has been nicknamed, General Street Madness (GSM). “People are so engrossed in their phones that they rarely hear the blast of car horn. Most times, they even turn around and insult you because the sound of your horn is disturbing their conversation. And when you arrest such people, they quickly tell you that they only just told the caller they’d call back. But must you answer that call or reply that message?”

    As a precautionary measure, Iwuoha said the commission has taken a decision to take the campaign against the habit to the roads and to churches and mosques.  She enjoined people to always put their phones on silence while on the road if they cannot resist the temptation or park well if they must receive the call.

    “Some drivers now decide to make use of ear phones; but we say ‘what of the news coming in; is it information you can manage? Some laughter can distract you. So whether the news is good or bad, you can be distracted.”

    She added that answering these calls or using the phone in whatever way or means not only endanger the driver but other people in the vehicle, plus other road users and pedestrians. She therefore said the Federal Road Safety Corps is committed to enforcing the rules on driving strictly.

    “If you look at our strategic goal for this year, one of them is to improve enforcement and public education. Most of the time we do some special patrol on use of phone while driving. But more importantly, people should listen to the campaign and desist.”

    Due to the recalcitrant nature of Nigeria’s adults, she said the corps has also decided to take the campaign to the children, so they can become more safety compliant as they grow into adulthood.

    A psychologist on smartphone addiction

    A clinical psychologist from the Yaba Psychiatric Hospital, Lagos, Dr Adegboyega Bamisile, who spoke to The Nation, said to say somebody is addicted, “That person must have pushed away all functioning social, family, or occupational values in such a way that the substance he or she is addicted to has now taken the centre stage in his life. An example is if we say somebody is addicted to cigarettes, he will have reasons to use that cigarette to achieve some other levels of functioning.

    Without that cigarette, he may probably not be able to function in some areas of daily life activities, family, occupation, social or even spiritual. So you find that when such persons wake up in the morning, they must smoke a stick of cigarette before they begin anything.

    “So for people who are addicted to their phones, you will find that they’re always glued to their devices, whether in a meeting, in a gathering, conference or discussion; calling, texting or chatting away at the expense of their other responsibilities.

    “If he is sleeping, he may probably sleep with his phone; and wake up in time to pick up the phone. If they are in a discussion, concentration and attention is reduced because he has diverted his attention to the phone. If he is in a class or lecture, he is not even listening; and you even find that he will be lacking in his areas of responsibility, because his whole attention has been transferred to the smart phone.

    “If he is driving, you’d find that he is not driving very well and may get involved in an accident. If he is writing, he is not writing very well; if he is speaking, his mind is shifted because his attention is on that smartphone. In such instances, we can now say that such person is addicted.

    “Again, you find out that he is not comfortable; and it is as if a part of him is missing whenever he is not with his phone. Even when the discussion is in the church or mosque, he is not listening to what the pastor or imam is saying because he is busy chatting, texting or surfing the internet.”

    Dr Bamisile says “the negative implications of this could be social and psychological. When we talk about the social implication, the person will not perform well in his line of duty or conform with norms of the society. He is not performing tasks as required of him, and there will be areas of deficit in his daily activities.

    “What this means is that concentration is given to the smartphone; so psychologically, such person may develop anxiety, which may even lead to low self-esteem and lack of confidence. Without his smartphone, he is not able to do anything; and socially he is seen as the odd person out. He is seen as the one who is not compliant with what is going on in the society.

    How much should people be attached to their phone?

    Dr Bamisile says “A phone is a medium of communication and people’s existence should not be tied to their phones, because such an individual would be disconnected from the real world. Lately, the world has become a global village, connected with the advent of social media, so using a smartphone is very good. However, in connecting to the world, we should use the smartphone positively.

    “Most people who spend time on their smartphones are not necessarily doing things that are productive; otherwise they would have a schedule. You will have other attaching functions to perform aside browsing, for productivity. There must be a thin line, and when you go beyond that thin line, then it becomes abnormal.

    “Some people who use the smarter phones, plan their business of the day on the phone; like using it as a reminder. They use the phone positively and not at the expense of their work, business, or other areas of obligations and responsibility.

    Should Nigeria also make provisions for smartphone addicts?

    Bamisile says “ Looking at it psychologically  I will not say Nigeria should not do that too. Let us not forget that China that we’re talking about is one of the world’s biggest producers of these devices. They have created a walkway for people who walk and use their smartphones but I am sure they have not created a way for people who drive and use their smartphones because using a smartphone while driving can lead to accidents.

    “But in Nigeria where we are still battling with our economy, people who are supposed to be productive cannot be allowed to get addicted to their phones. I don’t think it makes a lot of economic sense. Don’t forget, China also has the population edge. So, I don’t think Nigeria should allow people who should be in school or working, to be addicted to their smartphones instead of contributing to the national economy. Those whom you think are addicted to their phones in some other countries, may be actually discovering new technologies via the phones.

    A Doctor’s opinion

    Dr Ibeauchi Chinasa, a Medical Doctor in a private hospital in Lagos says addiction to a phone has more of social implications. “I will advice that if you are sitting while chatting; you should sit with your back resting. The back should be well rested because it helps to spread your body weight on your waist. If not, it may lead to chronic lower back pain.”

    Contrary to wider opinion, Ibeauchi says “The position that people put their heads while chatting does not really have any serious health implication, especially if they are standing.

    “But again, if a person spends too much time on the phone chatting, browsing or engaging in any other exercise, he may sooner or later be living a sedentary lifestyle, because he is not moving about.

    “A sedentary lifestyle on its own is a risk factor for illnesses such as hypertension, because once someone has a sedentary life style the person will come down with increased body weight (obesity).