Tag: future

  • ‘Lagos’ future greatness assured’

    ‘Lagos’ future greatness assured’

    •Text of an address delivered by Secretary to Lagos State Government (SSG) Tunji Bello at the Lagos 50th anniversary Gala Night at the Lagos House in Ikeja…at the weekend.

    Uniqueness

    Lagos is 50!

    From tomorrow morning, another history begins.

    Lagos evolved as a formal political entity 50 years ago and since that time we have evolved from a city under the management of a Town Council to a recognised entity in a modern sense of a State within a Nation!

    In the process, we have molded our historical antecedents towards a progressive spirit of brotherhood.  We never abandoned our hospitality; our accommodating characteristics, our bonding nature; our large heart; our multicultural tendency; our religious tolerance; our colourful complexity; our rich amalgam; and then our resilience.

    Please recall the post- civil war returnees in the early 1970s. They were testimonies to our peculiar mannerisms, as they were warmly welcomed back to their homes and properties, with seamless integration to Lagos without any form of molestation.

    Lagos is making progress today, because, it is a melting pot. We have always welcomed everyone to live, to trade, to work, to explore and to enjoy. Out of this, we have become stronger, enterprising and always looking towards prosperity.  It is a loving spirit. And it is that spirit with which we celebrate our sojourn.

    All these, our governments, since 1967, be it military or civilian, have embraced and have continued to embrace. From these, we have consistently made progress; we have excelled, even when the nation is surmounting challenges.

    Without prejudice to the incursion of the military in governance and administration of the State, the first civilian government of His Excellency, Alhaji Lateef Jakande, CON (Commander of the Order of the Niger), set the template and the ball rolling for the development of proactive and progressive governance in the State, and this has never departed the streets of Lagos for any reason.

    Beginning from 1999 to be precise, the last 18 years of our dear state have witnessed a radical and sustainable development, which are great testimonies of progressive governance, as piloted by Asiwaju Bola Ahmed Tinubu, built further by Governor Babatunde Raji Fashola, SAN, and now being consolidated upon by Governor Akinwunmi Ambode.

    In the last two years, the Governor Ambode-led administration has sustained a blend of progressive vision and action that is not only remarkable but also exemplary. It is noteworthy that Governor Ambode, during the recent inauguration of Abule-Egba and Ajah flyovers and Freedom Road, Lekki, stressed that Lagos deserved the best. As he said “As a government, we are irrevocably committed to making Lagos an investment haven and we have made it a duty to put in place top class infrastructure.” The transformation in the security (Light up Lagos), housing, transportation, agriculture (LAKE Rice), culture and tourism and many others present striking evidence of development consciousness.

    The state, as a microcosm of all that is jolly, beautiful, noble and great, has emerged as one of the fastest growing economies in Africa. The future promises even greater advancement as Lagos works with focus towards becoming a smart city, commercial and industrial hub of sub-Saharan Africa.

    In the midst of tonight’s merriment is embedded the journey to lay the template that would make the future better than today. From midnight, that important new chapter containing fresh pages of politics, development and renewed economic reengineering in our dear state begins.

  • Past in the present and present in the future

    It is for convenience that we human beings discuss our affairs in water tight compartments as if we can really separate the present from the past and the future from the present. As a human being, I am part of the past because I am a product and elongation of my parents and I see my future in my grandchildren. Just like human beings, the life of a state is a continuum in the sense that the present builds on the past and the future begins in the present. This is one of the reasons why history is an important discipline in all civilizations. When a country suffers a disconnect with its past, there is disorientation, chaos, planning without data cultural void and, reinventing the wheel , lack of confidence and focus, all of which manifest in underdevelopment. Development is not just building roads and other physical infrastructure, development is about people too. Various governments at various levels believe that tearing down edifices and building new ones is development but sadly this far from it. Conservation and change should be the philosophical principle of development. It is the lack of this fundamental underpinning of development that leads to the decay of existing facilities while we quixotically embark on building new ones. Cynics have always said that our people prefer new contracts which corruptly lead to pecuniary rewards and for self-aggrandizement than maintaining existing infrastructure.

    I took some final year students of the College of Humanities of Redeemer’s University Ede to Ibadan on a lecture tour of historical landmarks in Ibadan recently and I am sorry to say that it was not a pleasant experience. Saint Anne’s School, the oldest girls’ school in Nigeria, more than a century old is just struggling. Thanks to the old students, the school maintains a facade of life but when you go in, one notices that God has departed from the house of Israel. The school that prides itself for producing first female vice chancellor, ministers including Ngozi Okonjo-Iweala, innumerable professors and wives of past leaders including the wife of current Oyo governor can do with modernization of existing facilities and redevelopment of the boarding houses within a secure environment. It is boarding schools of the past that moulded the character of those great girls who went to the school. Can Oyo First Lady, being an old girl of Saint Anne’s adopt the redevelopment of this school as her pet project? The school no longer runs boarding houses because of insecurity. A country that cannot secure its female children in schools is not really a country but an agglomeration of villages and towns and a mere geographical expression lacking soul and purpose. Ibadan is not on the coast open to invasion by Egbesu boys humiliatingly terrorizing Lagos while government security forces are shamefully publishing a list of places to avoid as if government is merely in authority but not in power.  If I was disappointed with Saint Anne’s, I cried when I saw Ibadan Grammar School, a school which used to be the pride of Ibadan. The place looks deserted with boarding facilities abandoned and teaching facilities unavailable. This was a school where I spent two happy years in the boarding house during my higher school years. What can I show my grandchildren in this ramshackle school? From Ibadan Grammar School, my students and I went to Government College Ibadan (GCI). Come and see how the mighty school has fallen flat on its face. I did not attend the school but went to Christ School Ado-Ekiti for which I am very proud and grateful to God because the school made me as it made others. But anybody in my generation who claims he did not want to go to Government College is lying. The reason why most people wanted to go there was because most, if not all their teachers, were graduates and most of them were from the United Kingdom. The school ran on English public school principles with emphasis on sports, academics, tradition and nurturing. Edward Abiodun Osuntokun, one of my brothers went there and we all used to admire him especially his mastery of the games of soccer and cricket as well as his embrace of English culture generally. We later found out that some of the chief examiners at the Cambridge Overseas School Certificate Examinations which we all sat for all over Nigeria were teachers in this school thus giving their students inside tract in the race of public examinations. But on reaching Government College at Apata Ganga , the school which our own Nobel laureate Wole Soyinka celebrated in his book the PENKELEMES years, I was shocked about the total decay and despair facing us. The children were filthily attired and scruffy. One of my students described them as riffraff. When I told my students those who had attended the school in the past such as Wole Soyinka, Oba Akenzua and Oba Erediuwa of Benin among notable Nigerians such as Dr Omololu Olunloyo, Professor Ladipo Akinkugbe, late Professor Olumuyiwa Awe among many others, my students could not believe it.  Government College students on a Monday morning were roaming around scantily dressed with their dirty shirts hanging limp on their  dirty bodies and dusty feet that left one without doubt that the kids may not have had their baths for weeks. Obviously the school does not run boarding facilities any more for fear of the children being kidnapped. We were so disappointed that we did not wait to find out what was the reason for the total collapse of a once famous school. The collapse began with the Unity Party of Nigeria ‘s free education at all levels when all schools were suddenly turned into day school thus sacrificing quality in order to carry out party ideology. From that time onwards, private schools replaced and filled the demand for good schools by parents who can afford them while the good old schools were taken over by the poor and the governments abandoned them and left them to their own fate. Thus the educational history and tradition of years were lost.

    It was not only in Yorubaland that witnessed this decline and disconnect with the glorious years of secondary education. I shudder to see colleges like Barewa, Government College Ughelli and Government College, Umuaihia. I remember Professor Jibril Aminu, a visionary, if there was one, asking as federal minister of education to be allowed to redevelop these historic colleges and preserve them for the future but advocates of state rights stood against him and the result is what we have today. What makes English public schools such as Harrow, Eton, and Winchester famous is the age and tradition behind them. Oxford University is not known for its modern buildings but for its antique bungalow hostels and the scholarship behind them. This is the point we are missing in Nigeria by allowing our famous schools to wither away.

    Instead of Oyo State building another so-called technical university, why can’t it simply take over Ladoke Akintola University and fund it properly while Osun State devotes its attention to its own underfunded university. Money will thus be freed to redevelop and rehabilitate the run down public schools for the sake of continuity and change. If Oyo state needs a paradigm in secondary educational facility as far as physical buildings are concerned, the governor should visit Osun State and behold the legacy schools Aregbesola is leaving for posterity .

    What is happening in Oyo is definitely happening at the centre where federal properties like the colonial secretariat and the abandoned federal secretariat at Ikoyi are rotting away and being turned into homes of vagrants and criminals. These properties could easily have been handed over to the University of Lagos and or Yaba Polytechnic to be used as either hostels or business school campus or given outright to Lagos State to use for whatever purpose it deems fit. Or the federal government properties in Lagos including the abandoned and rotten National Stadium standing as a symbol of waste and lack of planning and petty jealousy by those who feel Lagos does not need to benefit if other states cannot benefit? Has it occurred to such people that Lagos is critical to Nigeria’s overall economy and development? What really concerns me is that in the race of develop there should be no place in discarding the past while concentrating on the present which future governments may abandon unless we collectively begin to plan  on the principle on letting the past inform the present while the present points to the direction we need to take to the future. What better way to do this than by embracing the principle of continuity and change by not demolishing physical symbols of the past but maintaining them and changing them only where necessary.

  • In the future of our dreams…

    Everybody has an opinion on Muhammadu Buhari. Too many folk argue for and against the National Assembly, the corrupt judiciary and anti-corruption campaign. Add these to the antics of juvenile lawmakers, crooked attorneys, a shady populace and moral duplicity of the executive and you have a perfect condiment for a soap box tirade.

    But I would be insulting good reason by burning depth and wit on such worthless issues and characters. I would rather speak to the breed on whose watch Nigeria may resurrect and survive. I speak of the Nigerian youth. I speak of you and me.

    Beneath our passionate cry for change subsists a spinelessness that ornaments even the deserter with the valor of knights, thousands of miles from the scenes of combat and the valiant’s death. We have failed to make a response ideal to our cause. We have failed to display courage necessary to our survival and adequate to our time.

    It’s every man for himself. The successful journalist, doctor, banker, engineer, police officer to mention a few, do not care about anything and anybody else. It’s what Evelyn Waugh describes as the sly, sharp instinct for self-preservation that passes for wisdom among the rich. Hence the desperation of the Nigerian youth to get rich, within the bounds of that dear old “wisdom” and thought process that infinitely manifests as foolishness.

    Such is the mentality of several youths, regrettably lacking in guts and flimsy in substance. Our utterances persistently echo as discontent, insignificant as the spores of fungi yet impinged on the base surfaces of our minds. It’s shameful to see what cowardly lot we have become.

    We dream of the future and talk of change within the limits of our intelligence, forgetting that the world of such future that we anticipate, will foster a more demanding struggle against the limits of our intelligence; not a cozy rose bed in which we can lie down to be waited upon by a more compliant fate and forgiving time.

    Our cries are for a historic revolution, bloody or not. Yet our thoughts pander between the dangers of revolt and the inherent benefits in accepting the status quo in a prudent act of self-preservation. Hence we revolt by impotent words and a mad, desperate dash for wealth or what we’ve learnt to coin as our share of the Nigerian dream.

    This is our Nigerian dream: a lush, breathtaking future that de-emphasises toil and accords our vanities a caressing glance. In the future of our dreams, we hope to keep strings of constantly increasing bank accounts at home and abroad. We hope to drive the best cars, live in palatial mansions in posh neighbourhoods. We hope to own and enjoy the most lucrative businesses.

    In the future of our dreams, everything would work out just fine. Injustice and iniquity will persist. Public officers won’t be accountable to the electorate. Elections won’t be fair and free of fraud and other irregularities. Public service will fluorish by the whim of a criminal civil service.

    In the future of our dreams, we shall have more beautifully planned cities in replacement of our slums. We will bury the poor in the backwaters and project the rich and their gated communities to lure the world to the Nigerian dream.

    In the future of our dreams, more liberal journalists, writers, musicians, artistes shall be enslaved to deep pocket politicians and criminal masterminds.

    In pursuit of our dream future, we coalesce into riotous camps of retrograde youths, offering ourselves as willing tools to every devious politician, godfather and criminal mastermind with deep pocket and a destructive plan.

    Every youth seeks the easy shortcut to the future of his dreams. Collectively the sum of our dreams manifest as the worst human expression of  vanity, civilization and desire. We do not do much to improve our plight. This is why it is easy for most of us to ignore the human social crisis in Nigeria’s northeast while they obsess about Big Brother Nigeria’s reality of lust and ill bliss.  There is no conscious effort to mobilize ourselves for the good of our kind.

    Most youth pressure groups are a sham. Individually, members hustle to project themselves as the leaders of thought and drivers of hope of this generation. I speak of the self-styled “youth leaders,” “advocacy gurus,” “evangelists” and “mentors” endlessly seeking local and international merit awards, presidential tea sessions and handshakes for leadership and inspiration they are yet to offer – and are infinitely handicapped to offer.

    This shameful lot refuse to contribute their quota to the pursuit and achievement of the collective good. Yet they desperately apply for international and local funding, for their shady schemes and non-governmental organizations (NGOs). Too many of them are muscles and agents of Nigeria’s crooked ruling class.

    Too many youth fall for their ruse thus indulging in unprecedented self-deception. The solutions we project are ill-suited for our problems. We conveniently apply the balm to our chests, while our hearts clog with lust for unearned victuals and ill-gotten wealth.

    Eventually our deceitfulness and greed roost with devastating consequences in our lives. Little wonder we have Boko Haram, Niger Delta militants, kidnappers, Yahoo Boys, and every other corrupt youth scattered across our tribes, workplaces and pressure groups to the detriment of all and the Nigerian dream.

    But rather than speak as much truth to ourselves as we love to speak to power, we conveniently ignore our dread for the truth in relation to our kind. The impact of our dishonesty extend far beyond our travails as you read. It gets scarier knowing we shall undoubtedly pay for our duplicity whether we like it or not as we are doing now.

    The post oil subsidy removal palliative cash has crashed from its fabled N1.3 trillion to N426 billion and then nothing. Thus our subsidy removal protests were in vain. The youths that died have died in vain. President Jonathan and company got away with fraud. Buhari and company are getting away with nepotism and more politically-correct racket.

    Shall we continue to do nothing about it? This is the minute we dismount the soap boxes in our living rooms, bars and offices to launch a decisive protest. This is the moment we act. The incumbent ruling class were done with us on March 28, 2015, immediately the new ruling party was announced. They will not remember us until election time. Let us begin to forget them.

    Is it so hard to evolve a party for the Nigerian youth?

     

    •To be continued

  • Pastor advises youths on future

    Pastor has asked teenagers to think positively about their tomorrow and help the Nation’s future.

    At a briefing in Lagos, Group Pastor, Christ Embassy Ikeja Environs 2, Lagos Zone 1, Pastor Yinka Okunusi said teenagers were the future of any nation.

    On the church’s Teens Conference 2017 holding tomorrow, Okunusi, who is the Lagos Zone 1 Teens Ministry Coordinator, said the conference was all about impacting thousands of teenagers to bring out the leadership spirit and traits in them.

    “We are bringing these teenagers together to impact them with the word of God and the word of leadership. We are conscious of the fact that, the future of any nation depends on the teenagers, as a result, we have been having the conference for the past three years and we have seen the impact it has had on the lives of the teenagers that have been attending. They talk boldly, have reasons to live and they believe in tomorrow.

    “Any teenager that is thinking positively about his tomorrow will be at this programme; the spirit of God will be waiting for them and they will receive something tangible from the spirit of God that will remain with them for life,” he said.

    He encouraged teenagers around Lagos; from private and public secondary schools, and from other churches to attend the conference holding at Christ Embassy Camp Ground at Asese off Lagos-Ibadan Expressway,.

    The cleric said: “For this programme, we are engaging 250 Bus Rapid Transit (BRT) buses and smaller buses that can easily navigate through the narrow areas that the BRT buses might not be able to go to pick up these teenagers. The transportation is free and well-coordinated because we have adults that will mount every bus, about three adults per bus. We will be doing security checks right from when the teenagers enter the buses to prevent harmful objects going with them to the programme. Also at the campground, we have made adequate arrangement for security and we will be working with the Ogun State police and our ministry’s security department, so that the teenagers will be properly secured. We will be having over 2000 officials to help monitor and take care of the teenagers. We also have free t-shirts, free breakfast and lunch for as many teenagers that will be in attendance for the program which is between 9am and 2pm.”

  • ‘Future is bright for Nigeria’s healthcare industry’

    ‘Future is bright for Nigeria’s healthcare industry’

    Pascal Briere is the President of Biogaran, a subsidiary of France-based Servier Group, which recently announced the takeover of the over the 41-year-old Swiss Pharma Nigeria Limited (Swipha). In this interview with Ibrahim Apekhade Yusuf, Briere speaks on the prospects of the deal as well as strategic plan to turnaround the fortunes of the ailing company. Excerpts:

    Why are you in Nigeria?

    I’m very glad to announce to you that we have just acquired vast majority shares in Swiss Pharma Nigeria Limited (Swispha). We now own 95 per cent of the shares of Swispha and the closing of the deal was concluded few days ago. So it’s a very important day in the history of Swispha in Nigeria as well as for Servier, the holding company of our Group as well as Biogaran.

    As the new owner, what will you do differently?

    We have a plan here, which we have been working on in the last few months and we’ve most of the taskforce here with me, which are people from Biogaran. Our plan is threefold. The first one is to restart the company. The company is operating below installed capacity, frankly speaking. The sales have sharply decreased. They’re making losses; they’ve big debts and so on. So we first need to reshuffle and restart the company, which is almost on hold. We really need to do basic things during the first few months very quickly, which is to resume sales, look at the inventories, import active ingredients and raw materials necessary to manufacture here, resume production. This is because the factory has been running at a very low pace and we need to restart adequate promotion to physicians, pharmacists and patients. They’re very basic things but also very difficult. It therefore calls for preparation including hiring the right missing people because the current CEO will resign. He is 65 years old and so we’ve to find a new CEO. That’s the first step.

    Then the second fold is to develop a strategy plan for the next three-five years. The strategy plan will be based on strategy for root to the market, promotion to physicians and other categories, size of the sale force and portfolio management. So within the next three months, we will start work in earnest on portfolio management in order to enhance the quality of Swispha.

    The third is to develop production and production installations here. We will check what kind of products we can bring in or manufacture here according to pharmaceutical technology we have here, which is standard technology, state-of-the-art technology. Swispha invested over $5million in the factory to get ISO and WHO approval. So we need to build on the assets to ensure quality. These are threefold strategy. So we will go on a step by step basis because it’s a risky business. To do business in Nigeria isn’t that easy everybody knows.

    You just told us why you’re investing in Nigeria. Could you tell us the share of your equity in dollar or naira term?

    The amount we have spent I’ll keep it confidential. I can’t disclose. But why we’re investing in Nigeria is very simple. You’ve 185million population here in Nigeria and the access to medicine is increasing every year. You’re facing decrease in the Nigerian economy and there is tough time for people if you consider the cash crunch, forex scarcity. But I’m pretty sure the economy will resume fully if not next year or sooner because Nigeria is a very rich country. You have access to raw materials, enormous resources, the population is very dynamic, very energetic and Nigerians are entrepreneurial people. So we trust in Nigeria because there are so many people are optimistic that the economy will resume for sure one day and we’re prepared to suffer tough times. We know this will not be a straight-line and there will be many ups and downs. But that’s life. So we’re not scared about this. What is most important thing is to note that our company, our shareholding structure as a foundation enables us to have a long-lasting strategy here and to consider what the others consider risky as a huge opportunity. We’re prepared to invest again and again to develop the local content. But this special shareholding enables our company to invest in some risky countries like Nigeria and there are not so many people I know that are investing in the country. So I’m very glad to be one of those that are investing in Nigeria. We want to make Swispha a big company in Nigeria and there‘s a room for that. There‘s no reason why we can’t succeed and this is because the country has entrepreneurial knowledge in the pharmaceutical industry, and Swispha has even been able to get ISO 90001 and the WHO approval. So there are skills here and we’re going to take up those skills.

    Are you also going to change the personnel and what would be the local content component of your products now?

    First and foremost, Swispha is a subsidiary of French Group but it will remain a Nigerian company belonging to a European Group and benefiting from European standards and French know-how. That’s very key. So, the people in Swispha will be mostly the vast majority of Nigerians. We’re not going to bring in thousand expatriates not even one. We’re going to use Nigerian people with close working relationship with the taskforce at Biogaran based on expertise and know-how. The taskforce working in collaboration with the staff on ground would help to develop the standards.

    To the second leg of your question, as far as the products are concerned, none of the active ingredients used in the pharmaceutical sector is produced here and even across the West African subregion. As we speak, there is no chemical production factory for active ingredients here in Nigeria or even in the subregion. All the active ingredients being used are imported. Okay. If you talk of local content, it’s mainly for aluminium, packaging and all that. All the active ingredients we’re going to use will be imported. There are say 50 different technologies in the pharmaceutical industry and hopefully, we have some here. But I can tell you for a fact that no factory has every technology domiciled in one single place. No.

    Interestingly, Swispha has two assets. The first one is the brand, which is fantastic and well-known, and it’s associated with reputation of quality and the second is the factory, which is certified by NAFDAC, WHO. So we want to have more production. We’re going to participate with the Nigerian community and bring in new jobs, new capabilities and try to operate our factory at 100 per cent capacity. It’s currently operating at 30-40% capacity. But we want to bring it up to operate at full capacity.

    The pharmaceutical ecosystem in Nigeria does not have comparative advantage unlike its counterparts abroad in terms of factors of production like cost, research and development and all that. What are you going to do to bridge some of these gaps?

    Nigerians know that at the market, there are different prices for products. So I won’t address the problem in terms of competiveness. I will address the problem in terms of quality. Because if you have different products at different prices in the market, the unknown brands to the best well known brands, there is a good reason for that. And the reason behind is quality. So we are not going to be the lowest price company. It’s not good for us. It’s not in our DNA. Swispha’s DNA is to ensure that people that are taking our drugs are taking quality products. Of course, quality product has a cost. But this cost must be affordable to most of the people. A product that has no cost very often is of low quality. I understand there are no incentives for pharmaceutical industries but there may be some advantage for the Nigerian manufacturer of products. And I understand the government is looking to set up a plan I have heard, to enable more funding for the pharmaceutical industry to have more streamlined process for access to forex and so on. This would considerably help because that’s the reason why the Nigerian pharmaceutical industry is having a competitive disadvantage compared to those that are getting easy access to forex and active ingredients and so on.

    There are opportunities in pharmaceutical exports but that is nonexistent in Nigeria. Based your experience in pharma business, is it an area you want to explore?

    First of all, our focus will be Nigeria. We want to be able to make our products reach everybody in the country to make them aware of Swispha before we can consider reaching out to other parts of West Africa and also to reach French-speaking countries as well. We already have a strong Nigerian base. It’s a long term plan. We know NAFDAC is keen on seeing some Nigerian products exported to foreign companies. That’s part of the future of Swispha. But first, let’s get the Nigerian market on track. We need to keep our plans very modest and stay quiet and calm and not to make mistakes. It’s a very different country and I don’t trust we can rollout European strategies here that would not be that efficient I guess. So let’s listen, let’s be held by time and let’s do it calm and quiet but very determined.

    Talk about cautious optimism…

    Absolutely yeah.

    Still talking about long-term plan, you can count how many pharmaceutical businesses are quoted on the Stock Exchange. Is it something you want to consider for the future?

    No, it’s not part of the culture of our company. It’s not compatible with us. Our approach usually is to adopt long-lasting strategies in the countries we operate. We would rather reinvest our dividends in developing the market more to have global reach. If we have earnings and dividends then it better to reinvest such in the business. It’s fully incompatible with being quoted at the Stock Exchange.

    Do you think the regulatory framework existing is okay or are there gaps you think the government can address?

    It’s a very important question because we’re in an industry which is very highly regulated. We have the rules of the market which deals with pharmaceutical products. The contact we have at the highest level in NAFDAC makes us rather confident that the system in place is quite effective. We see that the system doesn’t have too much encumbrances. But we do expect more support from the authorities to enable us to do business. There are some countries that are very tough with regulations and you cannot rely on yourself to do anything as you’re always at the mercy of the authorities. You have some people on the pharmaceutical industry in Nigeria that are regulated, they follow regulation and all. That’s okay. It’s a pure normal game. And then you have a market that is almost unregulated, where you find that some counterfeit products coming in without approval. And that is a concern for the authorities and for the industry because we’re competing with people who obviously don’t play by the rules. But it’s a game at the end. So we need to play by the rules of the game. If we don’t want to play by the rules, we cannot come in. But I’m certain that regulation will increase in the next few years. The thing is that the more we can be able to supply the market, the less issues we will have with counterfeit products in the market. The first is to produce and then trust that the government will be efficient in their job.

    Having said that, the problem of overregulation of the economy is difficult without access to forex, which is tremendously complicated right now. It’s best to have a free market for forex. It’s important to rejuvenate the economy. It’s free economy. We need to say that. Regulation in the economy seems not to be that difficult to do business here. In France, we have a very much regulated economy. Everything is regulated. Taxes are enormously high, 57% of the GDP is made from taxes. So we’re used to that kind of thing. I feel that here is more a liberal economy and we are okay with that. But the main issue is access to forex and the interest rate. The interest rate is around 20-25% for a company. It’s impossible. You need to have deep pockets and we don’t have that and most of the pharmaceutical industries don’t have deep pockets.

    In terms of practice how deep enough do you think is the pharma business in Nigeria and what do you hope to bring to bear in the sector as one of the major players?

    Our hope is to remain the major player here. We have very serious players here among the Nigerian-owned companies the likes of Emzor, May & Baker: they are serious people. They are among those leading the market here. They have very specialised products. The future of pharmaceutical industry here is very bright. For us, the primary healthcare business is mainly what we’re going to address. And considering the increase in the middle class there will be more people that have access to medicare. And we intend to play that role. Specifically, we want to be the one that is providing Nigerian people quality products for primary care and we want people to see Swispha as a mark of quality in terms of our products. Ours may not be the best product in pricing but will definitely be the best in terms of quality. That’s very important.

  • A book I would love to write in the near future, inshallah (3)

    A book I would love to write in the near future, inshallah (3)

    As I come to the concluding piece in the series that I began two weeks ago in this column, I think it is only fit and proper that I make a confession concerning the subject whose conversation with me provided the impetus for my reflections in the series. This is of course none other than Monday Electrician. What is the “confession” that I need to make about this compatriot? Well, simply this: if the conversation had occurred in the other place apart from Ibadan, Nigeria, in which I also live, it would have been totally different. This other place is Cambridge, Massachusetts, U.S.A. Though I have had workmen come to make installations or repairs in my apartment in this location, I have never needed the services of an electrician. For that reason, for our “Monday Electrician” I would have to substitute any of the workmen I have encountered in Cambridge, Mass.

    In doing this, I must say that I cannot imagine any of these American workmen telling me that a stricken sibling is the victim of evil, malefic relatives or neighbors that operate through witchcraft, through “spiritual attacks”. Similarly, I cannot think that my imagined or putative interlocutor in Cambridge, Mass, would have been so incredulous as to be rendered completely speechless if I expressed the observation to him or her that we are both on a planet that is constantly moving, constantly rotating on its invisible axis – as Monday Electrician was when I made that remark to him. No, Monday Electrician was encountered in Ibadan, Nigeria and there is no way in the world that I could have encountered a technician like him in America. And that’s my “confession”.

    Are things so cut and dry in the difference between what ordinary workmen and folks in Ibadan, Nigeria know, believe and think about the world, the universe in which we live compared with what obtains in Cambridge, Massachusetts? Dear compatriots, if you expected the answer to this question to be a resounding yes, I hate to disappoint you because this is not the case at all, at least if we stick to the subject of this series and the book that I am thinking of writing, this being the relationship between rational and testable knowledges and beliefs that most people have in comparison with those that cannot be tested or proved – or disproved for that matter. In other words, what I am saying here is this: in matters of rational and non-rational knowledges, or of testable and untestable ideas and beliefs, the differences between the individuals, peoples and cultures of our world are not so fundamental, so unbridgeable that what we have is a divided humanity. Indeed, this observation is so crucial to my reflections in this series that I would go so far as caution that nothing could be more unhelpful in these matters than to fall into the trap of dividing our world and its peoples into those that live and die on the altar of rationality and testable knowledges and those that cling tenaciously to the age-old, non-rational, non-tested (and non-testable) knowledges and beliefs of their cultures. Things are far more complicated than that! To illustrate this observation, I would like to briefly discuss a “Lagosian” joke that I initially heard from a denizen of that city after which I will narrate a version of the joke that I have sometimes told as a revisionary form of the original. First then, the original version of the joke before I give my revisionary version of it.

    To an invitation from an Inspector of secondary schools from the State Ministry of Education to name the first flying object or thing that came to their minds, the following collective responses from pupils were recorded at each named location: Victoria Island: airplanes! Surulere: mosquitoes! Agege: witches!. In each area that represents a known demographic constellation of the city’s population, the expected or not so surprising though funny answer was given. Thus, the class or status bias of the joke is unmistakable and is heavily weighted against Agege and the response of witches as the first object that came to mind with regard to flying things. It was this fact that prompted me to revise the joke so as to either reduce or neutralize the bias.

    On the basis of this decision, I came up with the following expanded and revised responses: Victoria Island: airplanes, drones and UFO’s (unidentified flying objects). Surulere: mosquitoes, birds and bees. Agege: witches, demons and angels. For an explanation, here’s the rationale for my revisions: For the Victoria Island children of the elite, drones and UFO’s show, I hope, that when they think of flying things they are as much influenced by fanciful ideas as their counterparts in Surulere and Agege. Similarly, the inclusion of birds and bees for the children of the denizens of Surulere implies that they can and do think of pleasant objects apart from mosquitoes (and flies) if they are invited to think of flying things. Finally, for Agege, the inclusion of demons and angels in my revised version of the Lagosian joke places the kids of that mini city of working class and underclass folks squarely in the mainstream of contemporary Nigerian evangelical Christianity that cuts across all classes, all status groups. For indeed, with the exception of atheists and secular humanists, who in our country today isn’t thinking of demons and their archenemies, angels? Isn’t the epic war against Satan and his hordes the grand theme of countless sermons, hymns and tracts?

    My revisionary version of this Lagosian joke is not of course intended to imply that there are no differences at all between pupils at elite neighborhoods and schools and those in poor and greatly disadvantaged areas. Rather, my point is that these differences are not written in stone, they are not unalterable. In other words, what I am arguing is that when it comes to what individuals and entire peoples know and believe, the line between the rational and the non-rational is not like the line separating day from night, the high heavens from the earth down below.

    This is precisely the same point that I am making in the comparisons I made earlier in this discussion between Ibadan, Nigeria and Cambridge, Mass. In Cambridge in particular and America in general, you may not find workmen or technicians like Monday Electrician who will swear that witches and witchcraft are active parts of their reality, their world, but you can and will find people who still believe that the story of creation as told in the Book of Genesis is a literal fact and the world was created in only six days. You will find climate change deniers who vigorously disparage solid scientific evidence for climate change. You will find people who not only think that there are aliens from another planet living secretly among us, but swear that they or people they know have seen UFO’s. To this day, and against overwhelming evidence to the contrary, there are hundreds of thousands, perhaps millions of Americans who still think that Barack Obama was not born in America and is a Moslem, not a Christian. To this day and against overwhelming scientific evidence to the contrary, there are thousands upon thousands of Americans and Western peoples who still believe that Africans in particular and Black people in general belong to a different or subspecies of humankind than themselves and their kind, their “race”.

    Against the backdrop of these observations and declarations, I come to perhaps the three central ideas and themes of what I have been arguing in this series and what I have in mind with regard to the contents of the book that I plan to write sometime in my post-retirement future, inshallah. What are these ideas?

    First, is the fact that frankly speaking, knowledges and beliefs that are rational, testable and tested interest me considerably far more than non-rational, untested and untestable ones, though I am not in principle and in habit uninterested in non-rational ideas and beliefs, especially those pertaining to religious mysticism. Secondly, I believe that the marvels, indeed the achievements of rational, tested knowledges and beliefs are infinitely more interesting and more beneficial to humanity than the heritage of non-rational knowledges and beliefs. Thirdly and lastly and coming to our own country and continent, there has been a longstanding practice of under-appreciating the heritage of rational knowledges and beliefs that come both from our own traditions and from other regions of the world.

    Unfortunately, I cannot in the present context write about each of these three ideas. This being the case, I can perhaps only give assurance to the readers that in the book that I am planning to write, they will be fully and joyously elaborated. For now, what I can or should perhaps do is give a short preview, a succinct account of the third of my central ideas, this being my assertion, my claim that in our part of the world we have to contend with a long history of disregard and/or under-appreciation of the vitality, the achievements, the poetry even of rational, testable and tested knowledges and beliefs. What do I have in mind in making this declaration as a cornerstone of both my reflections in this series and the book that I plan to write?

    To answer this question and for the last time in this series, let us once again invoke the figure of our enigmatic interlocutor, Monday Electrician. At this late stage in this series, let me now reveal to the readers that even though my conversation with him took place entirely in Yoruba sprinkled with, now and then, English words or terms from scientific and technological modernity, Monday Electrician was of the unspoken but fiercely held opinion that much if not all of what I was arguing were the ideas of the white man. I mean, to him the idea that we were all on a planet that was always and forever moving was the white man’s idea!

    Even when I spoke specifically of electricity as a phenomenon, Monday Electrician was stolidly determined to hold on to the belief that that topic too could be of interest only to an African, a Nigerian who was the dupe, the intellectual slave of “white” knowledges and beliefs. When I told him of the wonder of once watching on a television monitor images of all that was going on in my own stomach through the technology of ultrasound resonant imaging made possible by electromagnetic waves of the frequency of x-rays, Monday Electrician saw, indeed could only see a man who was the mental captive of the Western world and its knowledge bases and belief systems. And yet, this is a technology that is being used, developed and mastered in many parts of our world, many of them outside the West. How can I turn this around, how can I make Monday Electrician a subject, not the object of a technological and scientific modernity that belongs to all of humankind? That is the task I face in the book I hope to write someday soon, inshallah.

     

    • Biodun Jeyifo

    bjeyifo@fas.harvard.edu

  • A book I would love to write in the near future, inshallah (2)

    A book I would love to write in the near future, inshallah (2)

    The answer to the question with which I ended last week’s column is both very simple and profoundly complex. The question is: why does a phone call to China go to the particular phone number called and not to any of the other billion-plus cellphone users in that country? Before briefly dealing with both the simple and the complex answers to this question, I should perhaps reveal here the fact that it belongs to an order of questions known as “trick questions”. How is this the case? Well, by using China, the most populous nation in the world as our example, I had deliberately focused reactions to the question on the weight of numbers, that is to say on a country and a world in which the users of cell or mobile phones are legion. However, in reality, the radio frequencies upon which China’s 1.5 billion (and the world’s 4.8 billion) cellphone users are organized and grouped are limited. In other words, the networks and the providers that make the whole vast, global phenomenon of cellphone usage work are very, very limited. And that’s because the radio frequencies are limited and shared resources rooted in phenomena and processes that modern science and technology have mastered and converted to our use as a species, a global or planetary community.

    Here’s another way of putting this observation across: the number of cellphone users in the world is truly awesome and moreover, it is still growing; however, instead of fragmentation and isolation, connectedness and community are the hallmarks of cellphone usage in our world. And that’s thanks largely to the fact that the laws or principles through which sounds and images can be converted to electromagnetic signals and sent and received throughout the world are limited, known values. From this observation, we can deduce the simple answer to our question: every cellphone and its user is customized to send and receive the electrical signals to which our voices (and images or pictures) are converted when we use the gadget. One mark of the customization is the SIM (Subscriber Identity Module) card. Another is the phone number. In other words, it doesn’t matter how many cellphone users in the world there are as long as we recognize that every single one of them is indeed customized. But that is not the end of the story for we also have to deal with the more complex answer to our billion-users question.

    From the bulky telephones of the past to the small, portable cellphones of the present, and from landline phones to wireless, mobile phones that you can take everywhere with you, the modern technology of communications has taken extraordinarily amazing strides. If we take the conversion of human and natural sounds to electrical signals as the starting point, the real wonder is that as this phenomenon or operation has been brought, at least potentially, within the reach of every human being on our planet, the products or gadgets have become smaller and smaller, while at the same time fulfilling more multiple and complex tasks and functions. No landlines, no direct connections and the sending and receiving agents of the basic, foundational electromagnetic signals get smaller and smaller and yet, yet the phones get smarter and smarter! At a crucial stage of the development or unfolding of this fascinating process, communications satellites enter the picture, bringing the universe outside our terrestrial home on earth into a significant part of the epic story.

    I perhaps digress. The book that I have in mind and that am writing about in this series is not about the marvels of modern telecommunications technology, though of course it will not avoid that topic. No, what is central to my projected book is the fact that every single one of the marvels of the i-phones and smartphones of the new millennium is based on knowledges and ideas that are testable and are, indeed, tested. Moreover, any literate person in the world can, with some application, educate him or herself on the knowledges and beliefs from which smartphone gadgetry operates. As a matter of fact, this was what I tried to do with Monday Electrician in our conversation on Thursday last week, the conversation that led to this series of articles in my column:  I tried to spark his curiosity in the rudiments of scientific knowledge about the universe in general and, in particular, about electricity as a phenomenal entity. From the account that I gave of that conversation in this column last week, I failed woefully in that endeavor.

    This was largely due to the fact that Monday Electrician seems unaware of – or resistant to – the order of knowledges and beliefs central to modern science and technology – even though he is a trained electrician who doubles as a contractor in the business of installing electrical circuitry in dwelling houses and factories. He found the idea of he and I being on a moving planet in our infinitesimally small corner of it in Oke-Bola, Ibadan, so absurd as to be beneath his commentary. And beyond the learnt, practical and repeated things that he knew about electricity, he had little interest in it as a phenomenal entity that does far many more things than lighting up houses and powering labour-saving appliances. He absolutely could not wrap his mind around the idea that sounds and images are converted to and from electrical signals during a phone conversation. Indeed, to the extent that it can be said that my “failure” with Monday Electrician was what instigated my desire to write this series as well as the book that I have in mind, to that extent is the “failure” the motive force of this discussion. Permit me to briefly engage this observation.

    The careful reader of this piece would, hopefully, have noted that I place a bracket around the word, “failure” in the present discussion. This is because “failure” is perhaps not the right word to use. For how could the appropriate word be “failure” when there was not the slightest chance of success in the first place? One proof of this assertion is the fact that Monday Electrician was willing to go so far as to claim that a disbelief in witches and witchcraft was a white man’s duplicitous proposition for which any true Nigerian, any true African should show nothing but disdain. To this, add the fact that he vigorously asserted that “we” (Africans) have no obligation to prove what we “know” to them (the Western world)! They have their “science” and we have ours, that is all!

    One of the most shocking claims of Monday Electrician in our conversation was an assertion that our Babalawos, Dibias, Marabouts or Sangomas traditionally did not deal in testable and tested knowledges and propositions. Herbs, the bark or sap of trees, the claw or tooth of a leopard, the ground powder of the testicles of a tiger and many more things beside these, all have their “names”, their “essences”, Monday Electrician proudly proclaimed! This of course is total nonsense, as anyone knows that has ever met and conversed with a herbalist that is not a charlatan.

    I place brackets around “failure”, compatriots, because I suspect that there are many Monday Electricians out there, hundreds of thousands of them, perhaps tens of millions, including many who not only have university education, but actually teach in our tertiary educational institutions. If this is the case, it would be very mistaken, very wrongheaded to think that Monday Electrician or any of the hundreds of thousands of people like him out there can be singly and separately “corrected”. For we really are talking of the conditioned and determinate creation in our region of the world of widespread unawareness or lack of curiosity about the scientific and technological bases of modernity. Our agbero or kalo-kalo mode of capitalism is content to import and not produce any of the commodities and gadgets of up-to-the-latest-minute modernity, leaving both the masses of the citizenry and the political and educational elites largely ignorant of or indifferent to the knowledge bases of the “modernity” that we so enthusiastically and massively consume.

    In a way, modernity is only a symptom, and not the root cause of the problems and crises I am discussing in this series. The struggle to attain and preserve rational, testable knowledges of the universe that we live in predates modernity. Indeed, long before the successful institutional advent of science to pride of place among humanity’s knowledge bases, all human social organizations had struggled to obtain rational, experimental knowledges of the world and its physical and environmental coordinates. What modernity did was to tremendously intensify, expand and shorten processes of the widespread distribution of rational, testable and experimental knowledges that had taken an aeon of time to consummate – but only in some societies and nations of the world and not in others. Ours happens to be one of the regions and nations of the world where the pace has either slowed down considerably or has stopped altogether. Hence Monday Electrician’s severely limited knowledge of electricity as a phenomenal force and hence our country’s longstanding and presumably insoluble problems with the generation and distribution of electrical power.

    Ina monamona – the “fire of lightning”. That is the term in wide usage for electricity in the Yoruba language. Lightning is only one of the phenomenal instantiations of electricity, one that is naturally occurrent. Does this exclude modes of deliberately and purposively generated and distributed electrical energy? Frankly, I do not know. In private conversations between us, my friend, Femi Osofisan, has long argued that legends of Sango’s affinity with lightning and thunder reveal or encode the theocratic king’s “experiments” with electrical energy, experiments that ended in a tragic accident that destroyed the god-king. This argument seems to me apocryphal, the sort of after the event or the fact rationalizations that followers or devotees of an anthropomorphic god or avatar periodically provide to humanize and rehabilitate their hero or champion. Nonetheless, I must admit that it is plausible: experimental, testable knowledges did not start with the historic advent of science but had always existed in nearly all human cultures and civilizations.

    I had planned to conclude the series with this week’s piece. But there remain some more issues to discuss. The astute or careful reader would have noticed that so far, we have hardly talked about untested and untestable knowledges and beliefs. Are they all of one and the same kind? Are human beings and societies divided into those with and those without untested and untestable knowledges and beliefs? What is the mix of these orders or categories of knowledge and belief in our own part of the world? And Monday Electrician, what is it about him and people like him that make them the ideal readers of the book that I have in mind to write? These and other similar questions will provide the starting point in next week’s conclusion to the series.

    • Biodun Jeyifo

    bjeyifo@fas.harvard.edu

     

  • Islam’s future in America

    Looking at Islam globally today vis-a-vis the multifarious problems being faced by its adherents, there is tendency that some ignorant and parochial people will think vaingloriously that the end has come the religion. This tendency is particularly manifest in Nigeria where religion is a big business and, like a vulture waiting to descend on the carcass of a prey, its merchants will do anything, no matter how devilish, to profit from it.

    Because of their untame-able avarice based on ignorance and parochialism, such merchants cannot understand that when a gargantuan  institution like Islam is about to take an unprecedented leap to further a progressive civilization, it must undergo a trying moment. Such a moment is an indication that an arrogant power somewhere is about to fall.

    Those who are lettered enough to be familiar with world history will recall that a similar scenario occurred to the old Roman Empire as it occurred to the ancient Greek Empire. At least, if the once so-called Great British Empire was not eclipsed at a stage, America would not have emerged as a foremost modern day world power. More will said about this, in this column, in the near future.

     

     Preamble

    Instinct is the main cursor of vision. It is the indicator of where today’s ship will anchor tomorrow. A man without instinct can be likened to a blind bull struggling to pass through the hole of a needle. An example is now being exhibited in the United States. Without instinct there can be neither projection nor premonition. All visionary prophecies are based on instinct.

    It was only by divine instinct that Prophet Muhammad (SAW) was able to prophesy the signs of the last days when he said: “One of the signs of the last days is for the sun to rise in the West and set in the East….” This prophecy is pregnant with meanings. Which sun was the Prophet talking about? Was it the physical or the hypothetical? Only a few people of other religions in history were able to comprehend that prophecy as much as the celebrated (Christian) Irish playwright, George Bernard Shaw (1856-1950).

     

    George Bernard Shaw’s prediction

    Based on his understanding of the contents of that Prophecy, Bernard Shaw decided to study Islam through deep researches. And consequently, he concluded as follows:

    “The Medieval Ecclesiastics, either through ignorance or bigotry, painted Mohammedanism (Islam) in the darkest colours. In fact, they were trained both to hate the man (Muhammad) and his religion. To them he was anti-Christ… I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion which appears to me to possess that assimilating capacity to the changing face of existence which can make itself appeal to every age. I have studied him, the wonderful man, and in my opinion, far from being an anti-Christ, he must be called the saviour of humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it the much needed peace and happiness”.

    “I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today…”

     

    Analysis

    America was just emerging as a champion of the modern world when Bernard Shaw made his famous prediction quoted above. Western civilization was then restricted to Europe and Shaw had taken any emerging civilization from America as an extension of that of Europe. He had thought that whatever would be acceptable to Europe ought to be automatically acceptable to the emerging power of the New World, the former being an offshoot of the latter. He was right.

    Although, Islam had reached America long before Christopher Columbus arrived in what was then perceived as a New World, very little was known about the Muslims in that country until 1886 when one Moorish immigrant, Noble Drew Ali, of North Carolina started to propagate Islamic faith to the black masses in the New World. However, that Noble D. Ali’s jihad became prominent with the growth of media influence in the United States did not necessarily make him the first American Muslim preacher.

     

    A valid question

    Today, with a Muslim population of almost 10 million and over 3186 Mosques, who says Bernard Shaw’s prediction of the early 20th century has not become a reality? If there is still any country in the world where Islam is not growing that country must be very backward.  Today, the geometric growth of Muslim population in the US has confirmed Islam as an official religion in America. Today, there are about 2000 Muslim associations and over 400,000 businesses as well as about 310 regular publications under the firm control of American Muslims. These are not only providing jobs for the residents, they are also enhancing America’s social security.

     

    The real root of Islam in America

    However, the real practical root of Islam in the US is actually traceable to 1790 when the South Carolina legislative body granted special social status to a community of Moroccans, which gave that community the freedom to practise its religion. And in 1797, President John Adams signed a policy declaring that United States had no “character of enmity against the laws, religion, or tranquillity of Musulmen (Muslims)”.

     

    President Benjamin Franklin’s position

    Then, in his autobiography, published in 1791, President Benjamin Franklin stated that he “did not disapprove” of a meeting place in Pennsylvania designed to accommodate preachers of all religions and concluded that: “even if the Mufti of Constantinople were to send a missionary to preach ‘Mohammedanism’ (Islam) to us, he would find a pulpit at his service”.

     

    President Thomas Jefferson’s stand

    Thomas Jefferson on his own defended religious freedom in America including those of Muslims and he explicitly mentioned Muslims when writing about the movement for religious freedom in Virginia. And in his autobiography also, Jefferson wrote: “When the Virginia bill for establishing religious freedom which was finally passed,… a singular proposition proved that its protection of opinion was meant to be universal. Where the preamble declares that coercion is a departure from the plan of the holy author of our religion, an amendment was proposed, by inserting the word ‘Jesus Christ,’ so that it should read ‘a departure from the plan of Jesus Christ, the holy author of our religion.’ The insertion was rejected by a great majority, in proof that they meant to comprehend within the mantle of its protection the Jew and the Gentile, the Christian and Mahometans (Muhammadans), the Hindus and the infidels of every denomination.” Thus, as a confirmation of that policy, President Jefferson also joined the Tunisian Ambassador for an Iftar (Ramadan fast breaking) in 1809.

     

    Despite propaganda

    Despite over 60,000 publications by the Western Orientalists between 1800 and 1950 disparaging that divine religion and denigrating the personality of prophet Muhammad (SAW), Islam continued to wax stronger even as it displays dynamic tendencies on a regular basis. Today, with a global population of about 1.7 billion adherents in the world and with certain mundane ideologies and philosophies crumbling like a pack of cards, Islam has remained an unstoppable religion, the implacable hostility of the West to it notwithstanding.

     

    African American Islam

    The African American involvement in the propagation of a religion of immigrants though began in 1960s/70s in the American society, Islam had actually made its way into America in the sixteenth century when Muslims were brought as slaves from Africa but were forced to convert to Christianity. These Muslims were followed by a new wave of immigrants who came in the late nineteenth century as labourers from the Middle Eastern countries such as Jordan, Lebanon, and Syria.

    In the second half of the twentieth century, a large number of Muslims came from virtually every country of the Middle East, South Asia, and Southeast Asia who were more sophisticated than their predecessors in Islamic understanding. As those immigrants settled in large cities and small towns, they built mosques, Islamic cultural centres, and schools. Today, indigenous American Muslims, who have grown in number to well over a million, have succeeded in transforming Islam into an American religion.

     

    A Track Master

    In 1888, the American Ambassador in Philippines, Alexander Russell Webb, surprisingly became a track master by embracing Islam and becoming the first prominent Anglo-American Muslim in history. Thus, given his stats, he became the only person that represented Islam from the US at the first Parliament for the World’s Religions in 1893.

     

    New York Times

    In an article once published in the New York Times and entitled: ‘Muslim Schools in the U.S.: A Voice for Identity’, one Susan Sachs wrote on the rising demands for Islamic schools in the U.S. saying that “across the country, Islamic schools…that offer religion and Arabic classes…are expanding and flourishing, with many becoming oversubscribed so quickly that principals are scrambling for money to build more. Thus, the surge in the number of Islamic schools may be attributed to the success and determination of a Muslim community that strives “to define itself as a cohesive religious minority in the secular American society”.

     

    The World Street Journal

    Before then, an article had appeared in ‘The World Street Journal’ on August 7, 1987, which reported thus: “At a time when Marxism is so debilitated and is being shored up by capitalism; when Christianity lacks much of the missionary fire that once drove it; when Maoism is all but entombed with its founder and when democracy sounds only a muted appeal to much of the world, Islamic fundamentalism stands out as the movement on the march”.

    By and large today, not only is Islam formally recognized as the second religion after Christianity in the US, it has also become a tradition for the President and his cabinet to host Muslim leaders in that country to Iftar during the month of Ramadan.

    Today, with technology virtually reaching its climax, and backed up by over 60% of the world’s oil reserve in the Islamic world, the rising of the sun from the West as prophesied by Prophet Muhammad (SAW) is becoming undeniably vivid.

    Were George Bernard Shaw alive today he would have nodded delightedly to that fact.

     

    Conclusion

    Given the above historical account, it is unimaginable that a 21st century American President like Donald Trump, who also has personal businesses in many other countries of the world, will want to rubbish his ancestors by destroying the solid foundation which those ancestors had laid for America’s greatness. But, if, on the other hand, if he goes ahead to play a bull in the china shop it will still not be strange. Not every child who bears a father’s name can be truly legitimate.

    Through an erratic policy signed into law or a sadistic ‘Executive Order’, anything can be done to the lives of the Muslims in America but nothing can be negatively done to Islam as a religion. For the benefit of doubt, Islam is like the sun in its full regalia, any blind person who claims not to recognise its presence is only playing a fool. With or without recognition, the sun will always dwell majestically in the orbit. Today is today. Tomorrow is tomorrow. None can take the place of the other. That is a food for thought.

  • Islam’s future in America

    Prologue

    Looking at Islam globally today vis-a-vis the multifarious problems being faced by its adherents, there is tendency that some ignorant and parochial people will think vaingloriously that the end has come the religion. This tendency is particularly manifest in Nigeria where religion is a big business and, like a vulture waiting to descend on the carcass of a prey, its merchants will do anything, no matter how devilish, to profit from it.

    Because of their untame-able avarice based on ignorance and parochialism, such merchants cannot understand that when a gargantuan  institution like Islam is about to take an unprecedented leap to further a progressive civilization, it must undergo a trying moment. Such a moment is an indication that an arrogant power somewhere is about to fall.

    Those who are lettered enough to be familiar with world history will recall that a similar scenario occurred to the old Roman Empire as it occurred to the ancient Greek Empire. At least, if the once so-called Great British Empire was not eclipsed at a stage, America would not have emerged as a foremost modern day world power. More will said about this, in this column, in the near future.

     

     Preamble

    Instinct is the main cursor of vision. It is the indicator of where today’s ship will anchor tomorrow. A man without instinct can be likened to a blind bull struggling to pass through the hole of a needle. An example is now being exhibited in the United States. Without instinct there can be neither projection nor premonition. All visionary prophecies are based on instinct.

    It was only by divine instinct that Prophet Muhammad (SAW) was able to prophesy the signs of the last days when he said: “One of the signs of the last days is for the sun to rise in the West and set in the East….” This prophecy is pregnant with meanings. Which sun was the Prophet talking about? Was it the physical or the hypothetical? Only a few people of other religions in history were able to comprehend that prophecy as much as the celebrated (Christian) Irish playwright, George Bernard Shaw (1856-1950).

     

    George Bernard Shaw’s prediction

    Based on his understanding of the contents of that Prophecy, Bernard Shaw decided to study Islam through deep researches. And consequently, he concluded as follows:

    “The Medieval Ecclesiastics, either through ignorance or bigotry, painted Mohammedanism (Islam) in the darkest colours. In fact, they were trained both to hate the man (Muhammad) and his religion. To them he was anti-Christ… I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion which appears to me to possess that assimilating capacity to the changing face of existence which can make itself appeal to every age. I have studied him, the wonderful man, and in my opinion, far from being an anti-Christ, he must be called the saviour of humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it the much needed peace and happiness”.

    “I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today…”

     

    Analysis

    America was just emerging as a champion of the modern world when Bernard Shaw made his famous prediction quoted above. Western civilization was then restricted to Europe and Shaw had taken any emerging civilization from America as an extension of that of Europe. He had thought that whatever would be acceptable to Europe ought to be automatically acceptable to the emerging power of the New World, the former being an offshoot of the latter. He was right.

    Although, Islam had reached America long before Christopher Columbus arrived in what was then perceived as a New World, very little was known about the Muslims in that country until 1886 when one Moorish immigrant, Noble Drew Ali, of North Carolina started to propagate Islamic faith to the black masses in the New World. However, that Noble D. Ali’s jihad became prominent with the growth of media influence in the United States did not necessarily make him the first American Muslim preacher.

     

    A valid question

    Today, with a Muslim population of almost 10 million and over 3186 Mosques, who says Bernard Shaw’s prediction of the early 20th century has not become a reality? If there is still any country in the world where Islam is not growing that country must be very backward.  Today, the geometric growth of Muslim population in the US has confirmed Islam as an official religion in America. Today, there are about 2000 Muslim associations and over 400,000 businesses as well as about 310 regular publications under the firm control of American Muslims. These are not only providing jobs for the residents, they are also enhancing America’s social security.

     

    The real root of Islam in America

    However, the real practical root of Islam in the US is actually traceable to 1790 when the South Carolina legislative body granted special social status to a community of Moroccans, which gave that community the freedom to practise its religion. And in 1797, President John Adams signed a policy declaring that United States had no “character of enmity against the laws, religion, or tranquillity of Musulmen (Muslims)”.

     

    President Benjamin Franklin’s position

    Then, in his autobiography, published in 1791, President Benjamin Franklin stated that he “did not disapprove” of a meeting place in Pennsylvania designed to accommodate preachers of all religions and concluded that: “even if the Mufti of Constantinople were to send a missionary to preach ‘Mohammedanism’ (Islam) to us, he would find a pulpit at his service”.

     

    President Thomas Jefferson’s stand

    Thomas Jefferson on his own defended religious freedom in America including those of Muslims and he explicitly mentioned Muslims when writing about the movement for religious freedom in Virginia. And in his autobiography also, Jefferson wrote: “When the Virginia bill for establishing religious freedom which was finally passed,… a singular proposition proved that its protection of opinion was meant to be universal. Where the preamble declares that coercion is a departure from the plan of the holy author of our religion, an amendment was proposed, by inserting the word ‘Jesus Christ,’ so that it should read ‘a departure from the plan of Jesus Christ, the holy author of our religion.’ The insertion was rejected by a great majority, in proof that they meant to comprehend within the mantle of its protection the Jew and the Gentile, the Christian and Mahometans (Muhammadans), the Hindus and the infidels of every denomination.” Thus, as a confirmation of that policy, President Jefferson also joined the Tunisian Ambassador for an Iftar (Ramadan fast breaking) in 1809.

     

    Despite propaganda

    Despite over 60,000 publications by the Western Orientalists between 1800 and 1950 disparaging that divine religion and denigrating the personality of prophet Muhammad (SAW), Islam continued to wax stronger even as it displays dynamic tendencies on a regular basis. Today, with a global population of about 1.7 billion adherents in the world and with certain mundane ideologies and philosophies crumbling like a pack of cards, Islam has remained an unstoppable religion, the implacable hostility of the West to it notwithstanding.

     

    African American Islam

    The African American involvement in the propagation of a religion of immigrants though began in 1960s/70s in the American society, Islam had actually made its way into America in the sixteenth century when Muslims were brought as slaves from Africa but were forced to convert to Christianity. These Muslims were followed by a new wave of immigrants who came in the late nineteenth century as labourers from the Middle Eastern countries such as Jordan, Lebanon, and Syria.

    In the second half of the twentieth century, a large number of Muslims came from virtually every country of the Middle East, South Asia, and Southeast Asia who were more sophisticated than their predecessors in Islamic understanding. As those immigrants settled in large cities and small towns, they built mosques, Islamic cultural centres, and schools. Today, indigenous American Muslims, who have grown in number to well over a million, have succeeded in transforming Islam into an American religion.

     

    A Track Master

    In 1888, the American Ambassador in Philippines, Alexander Russell Webb, surprisingly became a track master by embracing Islam and becoming the first prominent Anglo-American Muslim in history. Thus, given his stats, he became the only person that represented Islam from the US at the first Parliament for the World’s Religions in 1893.

     

    New York Times

    In an article once published in the New York Times and entitled: ‘Muslim Schools in the U.S.: A Voice for Identity’, one Susan Sachs wrote on the rising demands for Islamic schools in the U.S. saying that “across the country, Islamic schools…that offer religion and Arabic classes…are expanding and flourishing, with many becoming oversubscribed so quickly that principals are scrambling for money to build more. Thus, the surge in the number of Islamic schools may be attributed to the success and determination of a Muslim community that strives “to define itself as a cohesive religious minority in the secular American society”.

     

    The World Street Journal

    Before then, an article had appeared in ‘The World Street Journal’ on August 7, 1987, which reported thus: “At a time when Marxism is so debilitated and is being shored up by capitalism; when Christianity lacks much of the missionary fire that once drove it; when Maoism is all but entombed with its founder and when democracy sounds only a muted appeal to much of the world, Islamic fundamentalism stands out as the movement on the march”.

    By and large today, not only is Islam formally recognized as the second religion after Christianity in the US, it has also become a tradition for the President and his cabinet to host Muslim leaders in that country to Iftar during the month of Ramadan.

    Today, with technology virtually reaching its climax, and backed up by over 60% of the world’s oil reserve in the Islamic world, the rising of the sun from the West as prophesied by Prophet Muhammad (SAW) is becoming undeniably vivid.

    Were George Bernard Shaw alive today he would have nodded delightedly to that fact.

     

    Conclusion

    Given the above historical account, it is unimaginable that a 21st century American President like Donald Trump, who also has personal businesses in many other countries of the world, will want to rubbish his ancestors by destroying the solid foundation which those ancestors had laid for America’s greatness. But, if, on the other hand, if he goes ahead to play a bull in the china shop it will still not be strange. Not every child who bears a father’s name can be truly legitimate.

    Through an erratic policy signed into law or a sadistic ‘Executive Order’, anything can be done to the lives of the Muslims in America but nothing can be negatively done to Islam as a religion. For the benefit of doubt, Islam is like the sun in its full regalia, any blind person who claims not to recognise its presence is only playing a fool. With or without recognition, the sun will always dwell majestically in the orbit. Today is today. Tomorrow is tomorrow. None can take the place of the other. That is a food for thought.

  • Yoruba’s precarious future in Nigeria – 2

    Beyond any doubt, the Yorùbá have achieved a diaspora status that has cemented our world-historic profile. The Yorùbá culture has insinuated itself into the critical interstices of the world in transnational dimensions—Haiti, Brazil, USA, Cuba, Trinidad and Tobago, Benin, Togo, and so on. The language and heritage has undergone several significant evolutions that strengthen the meaning of being Yorùbá. In a recent lecture in Nigeria, Prof. Toyin Falola, foremost African historian and Yorùbá scholar, delivered a lecture on the Yoruba factor in world history. The lecture detailed the enormous historical achievements of the Yorùbá in terms of their successful transplantation all over the world, the capacity of the Yorùbá culture to be represented in these different locations, the distinctive Òrìsà tradition of the Yorùbá, especially in the Americas, the integration of Yorùbá studies into the global academy, the Yorùbá healing system as a significant dimension that is helping to frame the discourse on alternative medicine in the world. And we can add that the Omolúwàbí value system stands as an emerging worldview with global significance.

    Thus, the Yorùbá culture has nothing to fear in terms of its significance in world cultural affair. The diasporic achievements of the Yorùbá are sufficient to assure us that the culture will still be alive and kicking for a long time to come. But this assurance does nothing to assuage the precarious existence of the Yorùbá people in Nigeria. The diasporic credentials of the Yorùbá culture, that is, does not in any way outline a political and socio-economic blueprint that will keep the Yorùbá relevant in the Nigerian national space. The Yorùbá ethno-national weight, instantiated in the six south-western states in Nigeria, is complemented by a strong Yorùbá spirit founded on several Yorùbá cultural elements—our republican political system, the Omolúwàbí ethos, the accommodationist or empathetic temperament, etc. But all these are not sufficient to turn the table against an imminent political irrelevance in national affairs in Nigeria. The Yorùbá needs a resounding game plan that would be strong enough to transform national governance thinking in Nigeria, and that has the same objective of repositioning the Yorùbá for a better deal in the Nigerian national space.

    The agitation for a sovereign national conference has grown stale. So also is the advocacy for a true federalism which presents an enormous constitutional challenge no government is willing to confront. Even Chief Olusegun Obasanjo, a formidable Yorùbá president, was unwilling to initiate even a modicum of restructuring. And no one should grudge his unwillingness. Abraham Lincoln preferred to wage a war over the unity of the United States of America! I have argued before that the call for secession and the formation of the Oduduwa State is not sufficiently pragmatic to succeed. Self-determination requires a pragmatic vision that will begin from a different premise and still achieve the same conclusion of making the Yorùbá a formidable force to be reckoned with in Nigeria. What remains therefore is the need to look inward. What is it about the Yorùbá that ensure their survival within the Nigerian space? Let us examine the Yorùbá republican status.

    The concept of a republic is a particularly difficult idea to unravel. One simple but terribly vague way of describing it is any form of government that revolves around the public good for the empowerment of the people. The republican idea, especially in Yorùbáland, speaks to a specific democratic intent in the election of the leadership. The lineage system constituted an electoral college that produced and elected the Oba and the chiefs. Each Baale represented a particular household, and a configuration of Baales represented specific lineage that elect the Oba and produce chiefs. And the political system itself is so circumscribed by a dynamics of checks and balances, the Ogboni, that ensured that the Oba ruled in the interest of the public good. An Oba with dictatorial tendencies was often forced to commit suicide (Ki o si igba wo; the Oba to open the ultimate mystery calabash). However, the whole essence of the republican idea is its governance element; the entire political culture and system is bent towards ensuring that the people benefitted from the best leadership intelligence that could put A, B and C together to produce a suitable framework of public good.

    When the ancestors invented the republican system, they may not have seen this far into the present predicament of the Yorùbá in Nigeria, but they gave us what we require to get our acts together and move forward. A republican mindset constitutes a sufficiently significant internal dynamism around which a new Yorùbá agenda could be grown. The Nigerian geopolitical configuration has produced six distinct geopolitical zones. The South-west is one of these zones, but with a large potential to becoming a regional power.

    Regionalism is a dream which has been kept in abeyance for too long. A Yorùbá regional entity is favoured by cultural, political, linguistic, administrative and even ideological factors. Indeed, regionalism seems to be the most fundamental framework for the expression of self-determination for the Yorùbá. Within a regional arrangement, we have the most plausible modus operandi for bypassing all the arguments against a sovereign national conference and the refusal to restructure in favour of a true federal system. In fact, a regional sociopolitical framework constitutes the softest landing the Yorùbá can have for transforming all their ideals of nationhood into reality without antagonizing the Nigerian national project. On the contrary, a regional arrangement incubates a very strong motivation for making Nigeria work. Within the context of constitutional allowance, the South-west can therefore initiate a system of fiscal responsibility, inter-state infrastructural cooperation and linkages, trade agreements and competitiveness, and regional policy initiatives that encourage regional development and progress. Essentially, therefore, regionalism in the South-west is economic regionalism. It involves the institutional arrangement that facilitate the free flow of goods and services around joint economic initiatives, like agricultures which is unique to the Yorùbá.

    This regional arrangement is a socioeconomic arrangement, and therefore ought to transcend the PDP-APC party cleavages. In other words, I doubt that it is naïve for an APC governor to initiate a policy agreement with a PDP governor on governance issues that affect the Yorùbá people in their domains. Luckily for the Southwest geopolitical zone, only Ondo and Ekiti states have PDP governments. The remaining four are APC. Thus, geographical contiguity and cultural affinity ought to make it easy for Ondo and Ekiti to cooperate on the development of a road network that will link the two states and enable seamless transportation of, say, agricultural produce. The same argument goes for Lagos and Ogun states, under APC governments. In all possibility, it should also be easy for Osun and Kwara state to initiate certain trade agreement that will involve the exchange of experts. All the South-west states stand the chance of initiating similar administrative reforms, especially around the cost of governance predicament that has prevented them from paying salaries for over six months.

    This regional arrangement in the South-west is not unique. The same thought applies to all the six geopolitical zones in Nigeria. The South-west is, fortunately, not an alien to this idea. We have the moribund ODUA investment group as well as the Development Agenda for Western Nigeria (DAWN) commission, a body set up to jumpstart the South-west regional integration agenda. These two initiatives allow us to make certain deductions. First, that the South-west has what it takes to facilitate a regional project that will positively sting the national project, and announce the significance of a truly federal Nigeria. We have the educational, professional and administrative wherewithal to compete, trade, and initiate development plans amongst ourselves, and the capacity to generate what is required. There are universities, trade zones, possibility for industrial parks, administrative blueprints, etc. We only need to just pull ourselves together and do what needs to be done. Second, there is however the challenge of an energetic political will to pull a regional agenda through its many complexities. One of its complex challenges will be the need to generate adequate revenue to back any economic plan across the regions. But this is not a challenge sufficiently critical to undermine a regional agenda, if we give our minds to pulling it off.

     

    • Dr. Olaopa is Executive Vice Chairman, Ibadan School of Government and Public Policy (ISGPP).