Tag: Africa

  • World Cup: Way of the (3rd) world?

    Okay, Hardball is quite aware that the term 3rd World has long been banished, especially as it concerns Africa. But a village wag used to say that you can only rename your goat, you cannot help the fact of its goatness. You may take umbrage about African countries being labelled in derogatory terms what is to be done if we cannot help acting in self-deprecating and even disgraceful ways?

    We simply refer here to the attitude and behaviours of teams and football officials at the ongoing world football fiesta in Brazil. Information oozing out of the camps of most of the five African nations at the tournament has been less than savoury, to say the least. Apart from Team Algeria, the others, including Cote D’Ivoire, Cameroon, Ghana and Nigeria are all encumbered with one money row or the other. This, of course, has hampered the performance, of African teams in the competition apart from the odium it brings upon the continent.

    Most notable is the Ghana cash haul affair. The world had four years to prepare for this great football show. Even the host nation built numerous new, state-of-the-art stadia among other massive infrastructure provisions in the build-up to hosting the world. But for Ghana, it seems the mundial caught up with her by surprise,  though it had qualified for the competition several months ago. Why do we assert thus, you might ask? It’s because the whole world is still laughing over the ribald trans-Atlantic cash haul ordered by the Ghanaian president last Monday to unlock a most embarrassing deadlock between the country’s players and her football officials.

    According to a BBC report, the World Cup qualifying bonuses, which ought to have been paid to the team months ago, were not paid. Now, the players boycotted training early last week, threatening not to file out for their last group match against Portugal last Thursday. The looming crisis and attendant shame pushed Ghana’s president to charter a plane, load it with over $3 million in cash and had it flown direct to Brazil. Presidential officials noted that the cash was borrowed in lieu of FIFA’s prize money pay-out after the tournament. Whoever hauls cash like this anymore in this age? The president’s cash did not save the Ghanaian team; it crashed out.

    Players’ fee crisis also brewed in Nigeria’s Super Eagles’ camp through last weekend, even though officials denied it. Nigeria’s team that qualified for the round of 16 is said to have refused to turn out for training late last week because of appearance fees palaver. Nigeria’s president too had to fly emergency cash to Brazil. Will this save the team against an organised and psychologically stable France?

    So would we be unreasonable if we insist that this can only happen in a 3rd World country? Would the American, English or even Iranian teams get into this kind of mess? These vexatious players’ fee brouhaha that continuously plague African countries, are they not simple administrative routines that ought to have been carefully documented before any tournament and strictly adhered to like other nations?

     

  • APRA to reposition Africa

    APRA to reposition Africa

    The African Public Relations Association (APRA) is to ensure that African countries are well-positioned.

    It intends to use theAfrican Union (AU) platform to achieve some of its objectives to boost the image of the continent against some perceived stereotypes being peddled against it.

    At the 26th Conference of APRA in Mauritius, African PR practitioners set an agenda that will go a long way in positioning Africa in a positive light.

    Tagged “Advancing Africa”, the conference identified key intervention areas on the continent which it hopes to bring the association’s activities to bear upon.

    The conference attracted many public relations practitioners, the media, communication specialists and members of the business community from both within and outside the continent.

    The Deputy Chairperson of the African Union Commission, Justus Mwencha, gave the keynote address.

    Other notable speakers included the renowned Paul Holmes of the Holmes report fame, Jeremy Galbraith, CEO, EMEA; Burson Marsteller, former IPRA president from Egypt; Loula Zaklama, Robyn De Villers, chairman, BM Africa, Ian Riley, Folake Ani-Mumuney of First Bank, Muyiwa Afolabi and Adekunle Ayeni.

    The Secretary General, APRA, Mr Yomi Badejo-Okusanya, said the conference provided a platform for  his colleagues to strategise on ways to tell the African story by Africans rather than allowing foreign media to narrate it.

    “The only way to tell the full story is for Africans to tell our own story. Public relations should be used extensively to advance the course of Africa. APRA is set to put out a balanced story and clear the ‘dark continent’ perception. APRA is set to make African nations more attractive and inviting to investors,” he said.

    Since the inception of the administration in 2011, APRA set, as its target, membership drive, continental relevance,  increased financial base, capacity and  a sound  administrative structure.

     

  • ‘Africa undergoing economic change’

    ‘Africa undergoing economic change’

    Africa Development Bank (AfDB) President Donald Kaberuka has said Africa is undergoing “a combination of fast demographics, economic rerorms, fast absorption of technological change, mixed with rapid urbanisation and coupled with a wealth of its natural resources”. These developments, he said, are the foundation of a fundamental and important change on the African continent today.

    He spoke at the 12th Session of the Co-ordination Committee comprising representatives from the African Union Commission (AUC), Regional Economic Communities, (RECs), the UN Economic Commission for Africa (ECA) and the African Development Bank (AfDB) at the weekend  in Addis Ababa ahead of the upcoming African Union Summit to be held in Malabo, Equatorial Guinea.

    The AfDB President called for a concrete and effective outcome in the form of a precise set of recommendations to galvanise Africans. Such precision and clarity, he said, “would enable leaders and all involved in the preparations for the Malabo Summit to know exactly what they want to achieve”. He stressed the need to focus and condense the issues into a smaller manifesto that could be acted upon by leaders and ministers in their respective capacities.

    He said discussions at the conference also stressed the need to accelerate cross-border transit across the continent by way of implementation of a high-speed train network and called for the creation of a continental free-trade area.

    In tackling these issues, the speakers proposed a roadmap for realizing these projects and stressed the need for a ‘paradigm shift’ as a fundamental step towards the implementation of the projects, as well as the broader Agenda 2063.

    The need for countries to commit to financing the continent’s development and the issue of debt was also discussed. President Kaberuka reflected on the hard lessons that he said must be learnt from the high price paid by Africa throughout the 1980s, with the ill-fated initiatives of borrowing widely for consumption.

    “If governments and individuals borrow for investment, then this is not only advantageous, it must be supported,” he asserted. He added that the commercial window of the AfDB had just re-opened, giving the opportunity for all to “borrow wisely, spend and invest wisely, and build debt management capacity in their respective countries.”

    Access to capital markets was also put forward as important bedrock for developing countries across the continent, but it was noted that this access has to be fused with domestic debt management capacity and political and economic discipline.

  • ‘How endowment impacts UCT centre for comparative Law in Africa’

    ‘How endowment impacts UCT centre for comparative Law in Africa’

    The $5million endowment fund by the TY Danjuma Foundation to the University of Cape Town (UCT) Centre for Comparative Law in Africa (CCLA) will enable the beneficiaries get a postgraduate scholarship and cash to pursue their studies, UCT Vice Chancellor, Dr Max Price, has said.

    Earlier in the month, the TY  Foundation initiated the endowment in Ikoyi, which saw a memorandum of Understanding between CCLA-UCT and the Nigeria Institute of Advanced Legal Studies (NIALS).

    With this pact, two beneficiaries yearly – one from Nigeria, and the other from any African nation, can engage in research in Comparative Law.

    Price said: “The UCT is founded by the South African government  as a public university. But the South African government does not provide scholarships for students from outside the country whether at the undergraduate or postgraduate level. What this (endowment) does is that it creates funding for scholarships from people from Nigeria to come and study in South Africa or from people all over the continent in Comparative Law in Africa.

    “Secondly, it also provides some of the core infrastructure because the South African government seems more interested in South Africa; so it’s like getting a continental focus to pool money from all parts of the continent. So this helps fund part of the centre itself, fund the research team, and production of journals and research.”

    “The TY Danjuma endowment is to fund the centre and the collaborations with the Nigerian Institute of Advanced legal Studies to ensuring academics and students can move between them. They can research and publish together. It promotes collaboration which the centre is all about-aligning legal system. Nigerians understand the West African legal system much better, we understand the South African system much better and so the aim is to create the alignment, “he said.

    The UCT is a public research university in the Western Cape province of South Africa. It was founded in 1829 as the South African College, and is the oldest university in South Africa and the second oldest in Africa. Besides, UCL is the highest-ranked African university in the QS World University Rankings, the Times Higher Education World University Rankings, and the Academic Ranking of World Universities.

    Price praised the initiator Gen. Theophilus Danjuma for the endowment which according to him, is the largest UCL has had over the last decade.

    On the CCLA, he said  the university conceived the centre as a bridge to connect to the continent on Comparative Law.

    Price said: “What makes UCT stand out in the continent is because of our focus on research on Postgraduate studies and one of our focus is Law. One of the reasons Comparative Law in Africa has been established is that we see our mission and role as a university to be a link for and act on behalf of the continent.  We know we can do it for the whole continent; so we are establishing a link with individuals and academic institutions and that gives us the strength to do comparative work.

    “One of the things many people realise when you think about the problem of development is that the legal systems of the old colonial powers are very different; they don’t speak with each other. The text in one country is different from another country. Anywhere you got the multinationals which works in two countries, it’s usually complicated for the multinationals, and for the people who live across the borders. So, what this is trying to do is to help align the legal system, to say we can create a greater sense of economic unity by understanding the differences in their origin and by looking at how we align them.”

  • Comment

    Comment

    For Olatunji Dare

    Dare, what pains me about most of our columnists is their penchant to harp on the negative side of every issue without suggesting the way out. Should conferences stop holding simply because the previous ones did not produce much results? Are economic indices not computed by the whites based on their preferred parameters? Was HIV in Africa before? Could it not have been exported to Africa by the same whites through their unusual sex habits? Who are the manufacturers of fake products, Africans? One would have expected you to provide solution to every problem you discussion in “Economic Summitry: Getting Back To Basics” rather than tread the negative terrain usual of our columnists on issues. Nothing is gained from spotted problems without offered solutions. As long as Africa’s economic advancement is tied to advanced countries, so would status quo remain. Preach that and see what next. From LAI ASHADELE

    Re-Economic summitry: Getting back to basics.  Economic, political, social or/and religious summits have nothing wrong with them only if the affected country and its leadership have been up and doing to his citizens before  hosting whatever summit! That, however, was/is not the case for African leaders aside Morocco, South Africa, Ghana and Senegal. And I do not know whether questions about what other country participants read about the host(s) are always asked especially regarding corruption, poverty, illegalities/illegitimacy, need for African honest oneness etc.  Quite unfortunate that Nigerian government now has one or two World Bank former workers who take delight in deceiving the government that there is any merit in Nigeria hosting a World (AFRICA) Economic Forum. From Lanre Oseni.

    I love your article, it has a meaning. Keep it up. From Chief Oloro, Ilupeju-Ekiti.

    Sir. Your article is special  to me. Good health to you. From Ayodeji Ado-Ekiti.

     

    For Tunji Adegboyega

    Re; The Power of Protests. Funny Tunji. Were you aware that the state government and the commissioner for education failed to act on the letter from the Minister of Education for relocation of WASCE candidates to Maiduguri or safer places? The first time a man from the minority is leading the country and the Yoruba press cannot give him a breathing space, the reason being that Jonathan is not Fashola of Lagos State. We expect more of this from you people … Well done. Pastor Vincent Chiagoro, Enugu.

    Although I hate Jonathan’s government, the removal of oil subsidy is long overdue, my brother! You journalists should not play politics with fuel subsidy matter at all. Anonymous.

    The protests are good; we should continue the exercise against bad governance. Also, it is a welcome move for foreign nations to indicate interest in rescuing those girls abducted from the hands of Boko Haram sect. Our security agents should cooperate with the foreign countries to get result in the country. It is for our good to have peace in Nigeria; so, all hands must be on deck to find a lasting solution to insecurity and other social vices plaguing our country because investors do not like to invest in places where security cannot be guaranteed. From Gordon Chika Nnorom, Umukabia, Abia State.

    Dear Tunji, today, Nigeria is a country of lions being led by a sheep while Boko Haram consists of a few sheep led by a lion. From Reuben O., Port Harcourt.

    Re: The power of protests. There are two events so far that President Goodluck Jonathan would never take for granted when either he leaves or retains his presidency: Increasing fuel pump price by clandestinely removing subsidy and treating kidnappers of any type and terrorism, with kid gloves. However, there are many kitchen cabinet members who are more guilty than Jonathan. Such members think less by pretending to have come the second time to alleviate poverty! The others think only about giving out fund to prosecute elections. The kitchen cabinet I know of worldwide would have resolved the Chibok girls’ abduction before the intervention of the world powers. Accepting to help by the U.S. , U.K., France, etc., remains Nigeria’s fault of hardly rewarding  meritorious brains either militarily or, socially, politically and or economically. Sacrificing merit for mediocrity; this is the result. From Lanre Oseni.

    But how much is fuel sold in other Nigerian cities? Here, in Ogbomoso, it is N110/N115 per litre. What other subsidy are we talking about? From Simon Oladapo.

    Thanks, Tunji. I strongly believe we workers have no leader. Our elected leaders in NLC are politicians, and you know, nothing good can come from them. From Oloyede, Ondo.

  • Whispering for the rise of Africa

    Whispering for the rise of Africa

    Book review

    Title:                      Midnight Whispers

    Author:                Adesina Adetola

    Reviewer:           Chinasa Ekekwe

    Publisher:            OpenWay Books

    Pagination:         35

    There is no doubt that Africa has slept for too long. While the sleep is never  sound, the land has also slept with its eyes widely opened. Therefore, these are Midnight Whispers, to bring Africa back to its consciousness.

    Adesisna Adetola’s Midnight Whispers is a compilation of contemporary poems about Africa.While some of the poems seek to address the prevailing issues in Africa, others are also designed to preserve Africa’s identity and its cultural heritage. The collection is aimed at panegyrising the virtues of Africans.

    However, the book does not fail to address the ugly sides of Africa. It tries to raise the political and socio-economic consciousness of the people. In all, the book represents a contemporary idea of the black race. The messages do not only wake up Africa, but also make her stand and move the continent to higher ground.

    The book is divided into five parts and each part has poems attached to it. Part 1 is tilted, Renaissance messages with 7 poems; Part 2 is titled, Black’s beautiful heritage with 12 poems; Part 3 is titled, Memos to friends with 4 poems; Part 4 is titled Current heresies contains 3 poems and part 5 is titled Others with a poem.

    The major themes driving the poems in part one include love of motherland, exile and alienation and immorality. The first poem, Midnight Whispers adopts the classical tone and calls for attention:

    “Lend me the innermost of your ears

    Listen to my deafening whispers

    Lest you wake up once more

    To the pressure of the adulterated world”

    Calling for immediate attention in quick succession with Arise Africa, the author seeks to re-awake Africans from “the obscure pit to the uppermost light of the new age”; (Arise Africa, from your great slumber.Wake up the giant of the ages. The cradle of civilisation), A clarion call (Leaders of our fatherland. Retreat from your wasteful trips. Dispose of all your corrupt bags and remove your neckless of fraud.While the greedy are tilling the motherland, turning Africa into a big theater of shame.The rampaging political juggernauts.Milking the flourishing land to destitution) He throws in a deeply political question for Africa’s election-riggers in One Man One Vote (Why not embrace the universal language, spoken in the realm of the developed, a language of one-man, one-vote?

    The rituals of polls manipulations.With the confusing electoral results) before screaming out in disgust against the fast-spreading act of same sex marriage in A letter to Adam and Eve (What has now come over your world? At the altar of strange matrimonial covenants.When two Adams dominate the maternity scenes and the earth shall be in utter desolation.As Eve and Eve exchange marital vows) A new dawn where equal chances will be given to all and this gives a resounding new hope.

    In part two, the poet opens it in a rhythmic flow of a sequence of words with My Golden Pen, which eulogises the wonders a pen can perform in the hand of a writer. Adesina affirms: “When my pen is on duty. Mountains are subdued and great storms are stilled”.

    Undoubtedly, the author proclaims his love for Africa ‘In mother Tongue’ the longest poem in the book where he celebrates the African mother tongues as against the Queens English and the many joys of the mother tongue.

    In Black is beautiful’, My native name’, Africa my Beauty and ‘The African spirit’, he encourages readers to embrace Africa’s rich cultural values. In this section, Adesina also pays tribute to Mandela, the city of Lagos and Afro-beat king,Fela Anikulapo Kuti with his ground breaking song, ‘I no be gentleman at all’ (I no be gentleman at all…/Na so baba Fela talk am/ I be African man original/ I no dey pretend/ E dey for my blood).

    In part three, he takes off from his primary assignment with Memos to Friends’ addressing the US president, Barak Obama, To A Son-in-law, To A Slave master and an Ode to a Known Stranger.

    In part four of the book, the poet shares his memory of Jos, re-affirming his love for motherland in ‘Bleached’ and the need to return home irrespective of the urge to see the world (I am proud of my colour. Black bold and beautiful) ‘Abdul Mutallab’ indentifies the desire to elope to another land “for a better life” and bring back “The glories of my sweat, my labour and my pains to motherland to enjoy forever”.

    (To die in the cold I will never pray… I am an African I don’t commit suicide. Abdul mutallab your offer I reject. Back to motherland I go in peace).

    The final part of the book is in rememberance of the earthquake victims in Haiti, 2009 with the poem, Agony of a friend.

    With a clever use of metaphors, imageries and other poetic devices, the poet arranges the flow of the poems in a position of the richness of the African culture and pointing out the issues affecting the black race.

  • Economic summitry:  Getting back to basics

    Economic summitry: Getting back to basics

    If conferences ever developed a continent or helped solve its most pressing problems, Africa would be one of the most developed continents and its problems would long have been solved.

    At bilateral, multi-lateral, regional and continental levels, one conference or another is being  staged at any given moment, with some of the most knowledgeable experts and policy-makers participating.

    They are staging yet another conference, the  World Economic Forum on Africa, in Abuja this week, from Wednesday through Friday, with the bombed-out remains of Nyanya  still smouldering and a full accounting of the casualties yet to be rendered.  They are staging  while the authorities are yet to summon the will and the resolve to locate, to say nothing of rescuing, more than 100 female students abducted from the Government Secondary School, Chibok, in Borno State.

    They have not disclosed the cost of the conference, but it won’t be cheap. They are shutting down Abuja for three days, not on account of what the elusive Boko Haram might do, they say, but to ensure that the visiting political officials and, most especially, all those irritable and disobliging investors, would not be incommoded in the least by the gridlock that often paralyses vehicular traffic in the city.

    There is no need to worry about the loss to productivity during the shutdown.  The new rebased economy that will be a major talking point in President Goodluck Jonathan’s opening address and a theme that Finance Minister and Coordinating Minister for the Economy Dr Ngozi Okonjo-Iweala will insinuate into every aspect of the proceedings can easily absorb it.

    A communiqué bristling with diplomatic gobbledygook will be issued at the end of the conference. Grand intentions will be proclaimed and affirmed, and ringing resolutions will be passed. Another Plan of Action will be formulated to replace previous plans of action.

    But the problems will remain, and in some cases grow more intractable. Rarely are the agreements reached at these conferences followed up and followed through.  Several years later, the same officials and experts convene at another venue to make the same proclamations and pass the same resolutions.

    I was reminded of this unproductive summitry the other day when I stumbled upon the notes  I had taken at the Conference on Africa on the Eve of the 21st Century held in Maputo, Mozambique, from September 9-11, which had in attendance some 65 senior political figures, policy-makers and academics from 31 African countries.

    The deliberations were prefaced by a background paper detailing where Africa stood in the scheme of things on the eve of a new millennium. The profile was sobering, grim even.

    One-half of the continent’s estimated population of 720 million subsisted on less than one U.S. dollar a day. Africa’s children were the most likely, in comparison with children in other parts of the world, to die before age 5, and its adults least likely to live beyond age 50.

    On the average, Africans were more malnourished, less educated and more likely to succumb to fatal diseases.  Of the 24 countries at the bottom of the United Nations Development Programmes Human Development Index – the so-called Misery Index – 22 were to be found in Africa.

    Africa had the highest population growth rate in the world; at an annual rate of 2.61 per cent, it was set to reach 1.05 billion by 2010 and double 25 years later.  But in most African countries, economic growth lagged behind population growth. More than 50 per cent of African youths under age 30 were unemployed.  Where physical infrastructure existed, it                was in disrepair.

    In the face of the growing population, agricultural production was declining as a result of wars and conflict which made farming hazardous, if not impossible, and also as a result of environmental degradation.

    Africa accounted for 12 per cent of the world’s population but only 2.4 per cent of global GNP, and more than one-half of this figure was contributed by South Africa and Nigeria. Africa continued to be almost entirely an exporter of raw materials.  It also accounted for only two per cent of global telephone density.

    In the health sector, the picture was just as grim. Malaria continued to send some 2.7 million Africans to premature deaths every year. Some 14 million Africans, constituting more than 50 per cent of the total number of HIV- positive persons, most of them children, were to be found in Africa. One in 13 women in Africa died during pregnancy or childbirth, compared to one in 3,200 in Europe and one in 35 in Asia.  More than 60 per cent of drugs sold across the counter in Africa were fake and quite possibly harmful.

    Despite all the talk about economic cooperation and regional integration, intra-African trade accounted for only 7.5 per cent of the continent’s total. Capital accumulation and saving rates stood at less than one half of Asia’s 30 per cent and fell considerably short of the level required to attain and sustain a rate of growth that would have any significant impact on the economy.

    And all his was happening as the flow of private capital into emerging markets had almost entire bypassed Africa.

    The commitment to regional integration was weak. With the exception of Senegal, no African country could boast of having a ministry of regional integration or a designated agency with sufficient authority to deal with the subject.

    African heads of government – and their wives — were well integrated, but not the people, not the infrastructure, not the economic operators and not the markets.

    Very little seems to have changed in the 14 years that have passed since the Maputo Conference. Inter-regional trade has ticked up, accounting for between 10 and 13 per cent of Africa’s trade. This figure probably does not take into account trade in the informal sector which, judging from the commercial traffic from Nigeria to ECOWAS countries as well as Cameroun and going so far south as Zaire, is considerable. Still, it is puny compared with comparable figures in Europe, Asia and Latin America.

    Africa’s telephone density has grown dramatically since the introduction of GSM phones. The continent’s emerging markets are being touted as hot destinations for foreign capital, but that is more hype than actuality.

    During his first term, President Olusegun Obasanjo appointed to his cabinet a minister for regional integration. I can claim some responsibility for that appointment. Drawing on the Maputo Conference, I had sent him a memo urging him to give practical effect to his well-known commitment to regional integration by making it the subject of a cabinet-level appointment.  To rule myself out of contention, I recommended that the appointee should be bilingual in English and French.

    Unfortunately, the position – and the appointee — did not survive Obasanjo’s first term.

    One of the key resolutions of the Maputo Conference bears re-stating. The time had come,  it said, to try a new approach to tackling the problems of the continent.  That approach would emphasise the integration of production and infrastructure and include business and economic operators as well as social formations, not just heads of state and their wives and top officials.

    A good starting point, the Conference said, would be to streamline and rationalise some 40 existing intergovernmental organisations performing tasks related to integration.

    More than two decades after the Beninois statesman and former Minister of Information, Professor Albert Tévoédjrè proposed un jour sans frontières(a day without borders) as a first step toward giving concrete expression to the movement of goods and persons in the ECOWAS region, it has remained that: a proposal.

    The World Economic Forum on Africa will most likely take a global perspective on the African condition.  But it will do well to consider the internal dimensions as well and urge a return to basics.

  • Redemption of Africa (ll)

    Redemption of Africa (ll)

    (A review of Wole Soyinka’s Harmattan Haze on an African Spring)

    Politics of exclusion, intra and inter-country boundary problems, lust for power, warped ideology, etc. are identified as the heart of the crises plaguing the continent in the book. While underscoring the place of “strict adherence to democratic justice” in resolving most of the myriads of convulsions threatening the continent, the blind defence of these European-created boundaries of death certainly demand interrogation: “Is it truly in the interest of the occupants of that continent that the present boundaries are being consolidated, defended, held so inviolate that the population of the continent is routinely decimated, millions maimed and incapacitated for life, vast hectares of farm land rendered useless by liberally sown anti-personnel mines? Youths are robbed of their innocence and their humanity, as the continent becomes the corrupted playground of boy soldiers. In short, what price is worth paying for the illusion of boundaries and ‘sovereignty’?”

    To clear any misconception, the playwright-historian is not advocating the disintegration of the present nation entities. In fact, a proper interrogation could even lead to the opposite – amalgamation. The point is where such horrendous human conflict is traceable to this product of European fictioning, as in the case of Sudan, “Where this is seen clearly to be the case, and internal instability of a costly dimension evidently derives from such impositions, common sense urges that, at the very least, the basis for such amalgamations be revisited with a view to ascertaining where precisely lies the will of the people themselves, acting in freedom.”

    The criminality of the Janjaweed, under the banner of impunity, really troubled the human rights activist and he devoted a lot of attention to it. South Sudan eventually gained its independence after the publication of this book but then what does one make of the current internecine upheavals in the new country? I think the answer to the situation could be located in Soyinka’s lecture during his investiture as Awo Laureate on March 7, 2013: WINDING DOWN HISTORY: RELIGION AND NATION, POWER AND FREEDOM.

    One then comes to the conclusion that, whereas there are no absolutes in any propositions, it seems the path of “democratic justice” , as enunciated by the author, can be the best of all the alternatives as a way of restoring our humanity in Africa. The sanctity of the rule of law, constitutional provisions that safeguard the interest of minorities and entrenchment of democratic norms such as free and fair elections, all within the structures of government most suitable for different countries based on their cultural, economic and socio-political realities – federal, confederal or unitary. But admittedly, these can only be achieved through interrogation of the present in an atmosphere perfumed with burning passion for justice. Restructuring, either of the structures of government, forms of government or power relations, seems inevitable across the African continent.

    If I may add in passing; in Nigeria, for instance, the present unitary system disguised as federalism must be dumped without further ado. The aim of dividing the country into three regions, each with a regional council in 1947, according to the then governor of colonial Nigeria, Sir Arthur Richards, was “To create a political system… within which the diverse elements, may progress at varying speeds, amicably and smoothly, towards a more closely integrated economic, social and political unity, without sacrificing the principles and ideals in their divergent ways of life.” Inherent in this submission was federalism. Again at the Ibadan General Conference, preparatory to the promulgation of Macpherson Constitution of 1951, the question on the structure of Nigeria was asked: “Do we wish to see a fully centralised system with all legislative and executive powers concentrated at the centre, or do we wish to develop a federal system under which each different region of the country would exercise a measure of internal autonomy?” The London Conference of 1953 and Lagos Conference of 1954 that followed emphasised a full-blown federal constitution, which was later captured in the Lyttleton Constitution of 1954 and Independence Constitution of 1960… Now that history has come full circle in Nigeria, we need to return to the bequest of our founding fathers – federalism.

    In Harmattan Haze on an African Spring, Wole Soyinka (WS) also holds that the redemption of African spirituality, indeed, Africa and the world lies in the embrace of the doctrines of Orisa. “Thus, for all seekers after peace and security of true community, and the space of serenity that enables the quest after Truth… we urge yet again the simple path that was travelled from the soil of the Yoruba, across the Atlantic landmass to contiguous nations, across the hostile oceans to the edge of the world in the Americas – Go to the Orisa, learn from the Orisa, and be wise.”

    What WS presented in this book is an exegesis of Orisa worship. The Babalawo (traditional healer/diviner), the equivalent of a Bishop or Imam is “the wistful embodiment of all that is missing in the political life of a continent.” Ifa, the equivalent of Bible or Koran, according to WS, “emphasises for us the perpetual elasticity of knowledge. Ifa’s tenets are governed by a frank acknowledgment of the fact that the definition of Truth is a goal that is constantly being sought by humanity, that existence itself is a passage to ultimate truth, and that claimants to possession of the definitiveness of knowledge are, in fact, the greatest obstacles to the attainment of Truth.”

    He rejects the tag of paganism often placed on believers of Orisa by Christianity and Islam and cautioned that these traditional religions should not be conflated with cults. “The accommodative spirit of the Yoruba gods (Ogun, Esu, Oya, Sopona, Sango, etc) remains the eternal bequest to a world that is riven by the spirit of intolerance, of xenophobia and suspicion,” he submits.

    WS spoke of the “beneficent gods and their potencies, their curative and fortifying interventions…the combative, even malevolent, who can be invoked to work against the enemy,” citing the reference by a former head of state after a visit to Mandela in prison to the potency of these traditional powers: “Where is our egbe? Where is our onde? Where is our famed juju to take out these perpetrators of hideous injustice on our own soil?”

    Rightly or wrongly, the question cannot escape the attention of a reader, let alone a reviewer: Why did these traditional powers not work against the intruders, including their religions on the continent of Africa?  The dramatist is a faithful of the Orisa but is he a worshiper in any shrine? This certainly is another conundrum.

    In summary, we cannot but agree with our erudite scholar that religion should be an evocation and constitute “the spice of life, not the trigger of strife.”

    The culture icon made a strong case for the efficacy and potency of traditional medicine, citing a haunting instance where the latter had come to the rescue of orthodox/western medicine. Harmattan Haze on an African Spring is a treasure trove, controversial to boot in some aspects.

    Finally, WS urged that the questioning of cultures and social norms within the concept of what is globally acceptable or fundamental human rights is a categorical imperative. Cultural relativism or respect for other cultures should be within such a context. You cannot say because in your own culture, the toe of the first born must be cut or that girls must not go to school, therefore I have to respect such.

    Of course, this lucubration cannot but contain some errors – the ritual every reviewer must perform. “African past and present” is given as “African past and presence” on page 19. Berlin Treaty of Partition of Africa took place in 1885, not 1881 as provided on page 50. “…is one of my favourite” should have been “favourites” on page 98; “it serves” is typed as “it serve” on page 196.

    Through the exploration in Harmattan Haze on an African Spring, Prof Wole Soyinka, my intellectual avatar, has once again reiterated the immensity and polyvalence of his knowledge. He has sown a seed on a fertile ground, which should sprout to produce “a new breed of explorers for the relay race towards a deeply craved Age of Universal Understanding – African inspired.”

     

    •Soyombo, is an Abeokuta-based journalist

  • Wailings for Africa

    Wailings for Africa

    Title: A Cry for Help: The ordeals of the

    African mother and child

    Author: Queen Esther Paul

    Year of publication: 2013

    Number of pages: 224

    Reviewer: Joe Agbro Jr.

    Despite being one of the most endowed countries and people in Africa, nay the world, Nigeria and Nigerians seem to always navigate to the doldrums. And when these happens in the forms of corruption, poverty, hunger, abuse, while everyone in the country suffers, the people most affected, most vulnerable, are the women and children.

    And it is the plight of these sections of people that Queen Esther Paul addresses in her book, A Cry for Help: The ordeals of the African mother and child. That there are things to cry about in Africa is not news. The continent is replete with strife, sadness, and sorrow. And Paul’s book, which is generously laced with photographs, graphics, as well as poetry, conveys how the situation of the African child and woman can be better.

    While her book looks at the fate of the sufferings of women and children globally, she focuses on the Nigerian situation. Starting with the child, Paul analysed the myriads of problems that befall the African child to include tradition, government’s neglect, wars, and poverty.

    According to the book, the environment in Nigeria is not conducive to a child. It corroborates the The Economist magazine’s projection that Nigeria is the worst place to be born in 2014. However, this needs not be so, considering the nation’s wealth which spans oil, other natural resources as well as abundant human resources.

    And zeroing in the plight of female children, especially as it concerns sexual abuse, Paul, who also works as a Christian counsellor, relives diverse experiences to show how destructive such acts can be. She also talks of the struggles of seeking help for abused women and children being stifled by age-long traditions such enforcing female genital mutilation (FGM) for young girls or the use of children as househelps by poor parents who offer their children to well-to-do people for financial gratifications.

    But the author also offers tips on how this ugly trend can be stymied, and placing the biggest responsibility of sex education on the parents. She writes: “Parents must educate their children on the purpose and the abuse of sex. They must be made to know that sex is meant for married adults who are ready to have children. It should be implanted into their conscience that sex before marriage is an abomination and leads to disastrous end.”

    One positive thing about the book is that it is filled with experiences: both personal ones and those from third parties.

    From reading her book, one wonders why despite the various laws set aside to protect the child’s rights, the abuse continues. But, she also supplies some answers. No doubt, in these perilous times, Paul’s book forces the reader to not only take another look at how we can better protect our women and children but also serves as a road map.

  • Redemption of Africa (ll)

    Redemption of Africa (ll)

    (A review of Wole Soyinka’s Harmattan Haze on an African Spring)

    Politics of exclusion, intra and inter-country boundary problems, lust for power, warped ideology, etc. are identified as the heart of the crises plaguing the continent in the book. While underscoring the place of “strict adherence to democratic justice” in resolving most of the myriads of convulsions threatening the continent, the blind defence of these European-created boundaries of death certainly demand interrogation: “Is it truly in the interest of the occupants of that continent that the present boundaries are being consolidated, defended, held so inviolate that the population of the continent is routinely decimated, millions maimed and incapacitated for life, vast hectares of farm land rendered useless by liberally sown anti-personnel mines? Youths are robbed of their innocence and their humanity, as the continent becomes the corrupted playground of boy soldiers. In short, what price is worth paying for the illusion of boundaries and ‘sovereignty’?”

    To clear any misconception, the playwright-historian is not advocating the disintegration of the present nation entities. In fact, a proper interrogation could even lead to the opposite – amalgamation. The point is where such horrendous human conflict is traceable to this product of European fictioning, as in the case of Sudan, “Where this is seen clearly to be the case, and internal instability of a costly dimension evidently derives from such impositions, common sense urges that, at the very least, the basis for such amalgamations be revisited with a view to ascertaining where precisely lies the will of the people themselves, acting in freedom.”

    The criminality of the Janjaweed, under the banner of impunity, really troubled the human rights activist and he devoted a lot of attention to it. South Sudan eventually gained its independence after the publication of this book but then what does one make of the current internecine upheavals in the new country? I think the answer to the situation could be located in Soyinka’s lecture during his investiture as Awo Laureate on March 7, 2013: WINDING DOWN HISTORY: RELIGION AND NATION, POWER AND FREEDOM.

    One then comes to the conclusion that, whereas there are no absolutes in any propositions, it seems the path of “democratic justice” , as enunciated by the author, can be the best of all the alternatives as a way of restoring our humanity in Africa. The sanctity of the rule of law, constitutional provisions that safeguard the interest of minorities and entrenchment of democratic norms such as free and fair elections, all within the structures of government most suitable for different countries based on their cultural, economic and socio-political realities – federal, confederal or unitary. But admittedly, these can only be achieved through interrogation of the present in an atmosphere perfumed with burning passion for justice. Restructuring, either of the structures of government, forms of government or power relations, seems inevitable across the African continent.

    If I may add in passing; in Nigeria, for instance, the present unitary system disguised as federalism must be dumped without further ado. The aim of dividing the country into three regions, each with a regional council in 1947, according to the then governor of colonial Nigeria, Sir Arthur Richards, was “To create a political system… within which the diverse elements, may progress at varying speeds, amicably and smoothly, towards a more closely integrated economic, social and political unity, without sacrificing the principles and ideals in their divergent ways of life.” Inherent in this submission was federalism. Again at the Ibadan General Conference, preparatory to the promulgation of Macpherson Constitution of 1951, the question on the structure of Nigeria was asked: “Do we wish to see a fully centralised system with all legislative and executive powers concentrated at the centre, or do we wish to develop a federal system under which each different region of the country would exercise a measure of internal autonomy?” The London Conference of 1953 and Lagos Conference of 1954 that followed emphasised a full-blown federal constitution, which was later captured in the Lyttleton Constitution of 1954 and Independence Constitution of 1960… Now that history has come full circle in Nigeria, we need to return to the bequest of our founding fathers – federalism.

    In Harmattan Haze on an African Spring, Wole Soyinka (WS) also holds that the redemption of African spirituality, indeed, Africa and the world lies in the embrace of the doctrines of Orisa. “Thus, for all seekers after peace and security of true community, and the space of serenity that enables the quest after Truth… we urge yet again the simple path that was travelled from the soil of the Yoruba, across the Atlantic landmass to contiguous nations, across the hostile oceans to the edge of the world in the Americas – Go to the Orisa, learn from the Orisa, and be wise.”

    What WS presented in this book is an exegesis of Orisa worship. The Babalawo (traditional healer/diviner), the equivalent of a Bishop or Imam is “the wistful embodiment of all that is missing in the political life of a continent.” Ifa, the equivalent of Bible or Koran, according to WS, “emphasises for us the perpetual elasticity of knowledge. Ifa’s tenets are governed by a frank acknowledgment of the fact that the definition of Truth is a goal that is constantly being sought by humanity, that existence itself is a passage to ultimate truth, and that claimants to possession of the definitiveness of knowledge are, in fact, the greatest obstacles to the attainment of Truth.”

    He rejects the tag of paganism often placed on believers of Orisa by Christianity and Islam and cautioned that these traditional religions should not be conflated with cults. “The accommodative spirit of the Yoruba gods (Ogun, Esu, Oya, Sopona, Sango, etc) remains the eternal bequest to a world that is riven by the spirit of intolerance, of xenophobia and suspicion,” he submits.

    WS spoke of the “beneficent gods and their potencies, their curative and fortifying interventions…the combative, even malevolent, who can be invoked to work against the enemy,” citing the reference by a former head of state after a visit to Mandela in prison to the potency of these traditional powers: “Where is our egbe? Where is our onde? Where is our famed juju to take out these perpetrators of hideous injustice on our own soil?”

    Rightly or wrongly, the question cannot escape the attention of a reader, let alone a reviewer: Why did these traditional powers not work against the intruders, including their religions on the continent of Africa? The dramatist is a faithful of the Orisa but is he a worshiper in any shrine? This certainly is another conundrum.

    In summary, we cannot but agree with our erudite scholar that religion should be an evocation and constitute “the spice of life, not the trigger of strife.”

    The culture icon made a strong case for the efficacy and potency of traditional medicine, citing a haunting instance where the latter had come to the rescue of orthodox/western medicine. Harmattan Haze on an African Spring is a treasure trove, controversial to boot in some aspects.

    Finally, WS urged that the questioning of cultures and social norms within the concept of what is globally acceptable or fundamental human rights is a categorical imperative. Cultural relativism or respect for other cultures should be within such a context. You cannot say because in your own culture, the toe of the first born must be cut or that girls must not go to school, therefore I have to respect such.

    Of course, this lucubration cannot but contain some errors – the ritual every reviewer must perform. “African past and present” is given as “African past and presence” on page 19. Berlin Treaty of Partition of Africa took place in 1885, not 1881 as provided on page 50. “…is one of my favourite” should have been “favourites” on page 98; “it serves” is typed as “it serve” on page 196.

    Through the exploration in Harmattan Haze on an African Spring, Prof Wole Soyinka, my intellectual avatar, has once again reiterated the immensity and polyvalence of his knowledge. He has sown a seed on a fertile ground, which should sprout to produce “a new breed of explorers for the relay race towards a deeply craved Age of Universal Understanding – African inspired.”

     

    •Soyombo, a media practitioner, writes via densityshow@yahoo.com