Great thanks Cornelius for that broad ranging contribution
Could you please share more light on how those masks influenced you?
Great thanks
Toyin
Oluwatoyin Vincent Adepoju,
Re - You speaking ever so coyly, "I wish I had the energy now to recount more of my wonderful experiences with the world of learning…" etc.
Of course you have the energy, the Shakti, the élan vital , the mental energy, the IQ and the Qi to take us all to the moon and back. Your Compcros alone, is more than enough strong evidence of this.
In addition to all that I would advise that you keep a diary , and surely, "where there is a will, there is a way." It's not as if you are some young, ambitious, untutored and relatively inexperienced Franz Xaver Kappus in need of some avuncular advice and encouragement from a Rainer Maria Rilke - resulting in a " Letters to a Young Poet " in your case from e.g. the world's most prolific Toyin: Ojogbon Falola.
In my opinion, the area that you refer to, " the scientific world view through the ideas associated with the Yoruba origin Orisa tradition deity Eshu." is still a very open field and much work still has to be done to illuminate those aspects of our greatest cultural treasure and riches …
BTW, I only first became interested in religion and spirituality per se, through some study and contemplation of African Masks ( carvings) I lived opposite the Sierra Leone Museum and became an amateur expert on e.g. the Nomoli figurines said to have been "carved in total darkness" quite fascinating, and from there fast forward to agemo and the agemo phase first encountered in Soyinka's "The Lion and The Jewel " ( I almost wrote " The Lion and The Jew" in which case if the lion had come from Israeleone and the Jew in question had been Netanyahu, I'm sure that the lion would have either beaten him up or eaten him up live ( as his non kosher dinner) and faced charges for the most sinful crime of rabid antisemitism in the Hereafter. )
Still in the area of masks, after some travelling and lots of Hinduism ( Kashmir Shaivism) some Sikhism, plenty of Tibetan Buddhism, fast forward to 1981 and Harvey Cropper giving me Robin Horton's Kalabari Sculpture which I read before arriving in Nigeria, and in Kalabari land itself, the cult of Akaso
A matter that sometimes bothers me (not Einstein's "A question that sometimes drives me hazy: am I or are the others crazy?") not that but the understanding that there are so many masters and masterpieces out there, thinkers, writers, books, poems, musical composition etc and we only have twenty four hours a day and a probable lifespan of circa 120 years ,which means that we have to be selective about what we for example read. -the idea being that just because a man may be thirsty doesn't mean that he has to drink dirty water, if he can help it - or that a writer, poet etc has to serve the same beat that was served last year, when he, she it ( artificial intelligence) can do something different….
Lastly, I don't know who reads all these books being published on political science , dreams of reparations, postcolonial vengeance etc , but advancements in science and technology and more research about the intersection of science and religion should also be most welcome.
Other matters : Does he want Donald Trump to win ? : Bill Clinton's VILE Anti-Palestinian Racist Speech
On Friday 1 November 2024 at 17:24:07 UTC+1 Oluwatoyin Adepoju wrote:Thanks Cornelius.
A wonderful story of the mosque.
Learning. oral or/and written literacy and the numinous.
I wish I had the energy now to recount more of my wonderful experiences with the world of learning, ranging from using spiritual invocation as a means of inspiring intellectual knowledge, to entering into trances on reading books or glancing at a symbol to extra sensory perception, to living with ideas as if they were living entities, and more.
The library where I spent the night was the Betty and Gordon Moore Library in Cambridge, a central science library of the university, the range of books of which opended my eyes to better appreciate Abiola Irele's vision of the possibility of contributing to the scientific world view through the ideas associated with the Yoruba origin Orisa tradition deity Eshu.
Members of the university may use the library overnight, entering and leaving by using their access codes. Not being a member of the university, I simply stayed put when the staff closed for the night and exited when they opended the doors in the morning.
Thanks
Toyin
On Fri, Nov 1, 2024, 1:37 PM Cornelius Hamelberg <cornelius...@gmail.com> wrote:Oluwatoyin Vincent Adepoju,
You remind me of V.S.Naipaul on Oxford and Cambridge
"Ah, but a man's reach should exceed his grasp,
Or what's a heaven for?"
Dear bookworm, Oga Falola told me that you once got locked up in the Oxford library after closing time, and spent the night there
Just wait, when you visit the libraries in Heaven - and there, houris and libraries are forever
I'm still in stitches, re-
"the thought, ''has my life been wasted?!'' flashed through my mind on seeing for the first time books I had only read about in years but never seen, others I had seen before but now encountered in hitherto unexperienced proliferations of other books like them.
I spent years gaping at the manner in which new books were lined up week after week as new publications by Cambridge University Press in their flagship bookshop on Trinity Street, amidst other experiences of top level academia. "
I know well the feeling of utter humility on entering through the portals of a great library, feeling dwarfed just looking up at the heavenly dome of the great ceiling - the vastness of space and the sadness in the feeling that we've only got 24 hours a day and if we're lucky, some extra time after we've passed the Biblically allotted three score years and ten (to add to the depression about the fast approaching end of our mortal existence but still with some hope when discussing with Baba Kadiri - due to advancements in science and technology the possibility of adding to our life extension these days and that we've got to watch our diet - cut out sugar altogether etc ( this is a regular discussion) and he usually prefaces his defiance with " At this age" or "at our age " - blah blah blah and instructs me to "eat" so that eventually, we may "feed the worms" ( like Lennon who has gone ahead the Baba also wants us to
"Imagine there's no heaven
It's easy if you try
No hell below us
Above us, only sky"
For the effect on me, your description matches that of my dear former mentor Mikhail Tunkel (Jewish, Lithuanian parents, born and bred in Harbin, China, where there was a community of circa 15, 000 Jews including his friend Mordechai Olmert the father of Ehud Olmert - Mikhail left China at 35 years of age , when Mao and the Communists took over and arrived in Israel in 1953 , for climate reasons ( the heat) left Israel for Sweden sometime in the 1980s. I met him in 1995. He told me that out of curiosity he once went inside Al-Aqsa Mosque - that it was absolutely fascinating - he was full of awe - he entered through the front door - it was extremely thrilling - he was sure that he was in a holy place and the excitement in him mounted as he inched his way towards the nimbar which he imagined was the equivalent of the aron kodesh the holy of holies where the Torah Scrolls are kept in the synagogue , so there he was overcome with excitement and awe, his heart beating wildly, getting closer to the mosque's altar so to speak, and as got closer he saw a book - lo and behold - The QURAN - an open Quran on a Quran Reading Table - he said that his excitement was now at fever pitch and he was about pick up the Quran when he heard a loud voice from Heaven, a voice of thunder saying in Arabic , " Only the pure shall touch it !" - and at that point he says he almost had a heart attack.
The voice was actually from the balcony, and it was one of the keepers of the mosque that had been observing him since he entered,,,
On Friday 1 November 2024 at 04:16:08 UTC+1 Oluwatoyin Adepoju wrote:Thanks, Cornelius.I used to read, with great admiration, about Oxford and Cambridge in Nigeria well before I travelled outside Africa and tried, unsuccessfully, to enter both universities for a second MA. I was informed of the foundational histories of both universities and knew something about their Colleges and some of their more prominent figures.I referenced Cambridge earlier bcs of accidents of circumstance. I came to particularly appreciate partly because of better exposure to that university, such as a day's research trip I made there to interview two scientist in the field of Ubiquitous Computing or something related to it, one an Englishman, the other from an African country, and experienced first hand the school's strategy of harmonising ancient and modern cultures and histories, from the old buildings where Ernest Rutherford, J.J. Thompson, Crick and Watson worked, to Isaac Newton's Trinity College to the majestic sprawl of the new sciences complex I visited.I eventually fell in love with the city bcs I used to go there to meet my UCL and SOAS supervisors who lived there or near there, a love that led to my moving there eventually. Exposure to that environment, even outside membership of the university community, was strategic to initiating me into a better understanding of the essence of a university as a mutually supportive community of learners at the highest levels of enquiry.I also visited Oxford, among other reasons, for the purpose of experiencing Blackwell's bookshop-once recognized in the Guinness Book of Records as containing the largest no of scholarly books in one space-upon entering through the doors of which establishment, the thought, ''has my life been wasted?!'' flashed through my mind on seeing for the first time books I had only read about in years but never seen, others I had seen before but now encountered in hitherto unexperienced proliferations of other books like them.
I spent years gaping at the manner in which new books were lined up week after week as new publications by Cambridge University Press in their flagship bookshop on Trinity Street, amidst other experiences of top level academia.Such experiences in those environments, and at Kent, UCL and SOAS, where I studied, in terms of new opportunities as well as limitations of even those expansive learning spaces, extended my exposure beyond my Nigerian university academic foundations that had nurtured me until I outgrew them, extensions in England that ensured I was never the same again.OAU, then Unife, used to be a global powerhouse of African Studies, strategic to setting the global agenda in that field through scholars foundational to the field till today. Its where Soyinka and Biodun Jeyifo once taught, as part of the explosively impactful Ibadan/Ife axis of scholarship and arts.thankstoyinOn Fri, 1 Nov 2024 at 00:23, Cornelius Hamelberg <cornelius...@gmail.com> wrote:Correction 👍
I spent a pleasant afternoon with Desmond, a not at all pretentious Desmond Luke at Kotoka Airport, in Ghana, early in 1970. No phoney accent etc. He was waiting for his plane on his way to Bonn ( Germany) as Sierra Leone 's newly appointed Ambassador to West Germany…
PS
Isn't there a quota system for some of these universities, for third world students etc?
That was Cornelius Ignoramus asking, because he doesn't know.
I'd also like to remind us that at any given time in the 1960s -1970s, no big deal, by dint of hard work, there were several hundred Nigerians and Ghanaians studying at Oxford. I know, for a fact that in the late sixties in Sierra Leone were more e.g. Commonwealth Scholarships, and all kinds of other scholarships available than there were meritorious students to accept them.( I did not apply for any of those, because the Chairman of the Scholarship Board was a very close relative, and, since I was newly married, I did not want to embarrass him or anyone else or for idle tongues to wag about any kind of so called "conflict of interests" or allegations of "nepotism" - so I took off to Ghana, as a free electron, on my own steam
Apart from the Oxford & Cambridge business ( Eboe Hutchful, one of our neighbours at the Chalets at South Legon, once told me (after accosting his President Kofi Abrefa Busia in downtown Accra, (for driving a Mercedes Benz) Eboe told me, " He ( Kofi Busia) must have left his brains in Oxford!"
Oxford ! Then there was the big buzz about Wole Soyinka applying for the post of Professor of Poetry at Oxford - a post once manned by e.g. Robert Graves -his Oxford Addresses on Poetry (a 1961 publication) is highly to be recommended - one more reason why Oxford is the premier University for English Studies…even if you're only into poetry for pleasure
But seriously, the academe is not the only game; what riches we have our enormous culture reservoirs -
Something else ( outta academia :
The Lifestyle of Eric Clapton ★ Houses, Cars & Melia McEnery
On Thursday 31 October 2024 at 21:43:20 UTC+1 Cornelius Hamelberg wrote:Oluwatoyin Vincent Adepoju,
About reading classic at Cambridge , you could rummage through this
As Chidi would say, " in a lighter mood" as in Come On Baby Light My Fire :
For some people, "A rose by any other name would smell as sweet" but it looks like for you and for many other Afrocentric postcolonial Africans it's Cambridge, Cambridge , Davidson Nicol, John Rosolu Bankole Thompson and Abdulai Osman Conteh's old school.
So, what do you guys have against OXFORD ?
And what prevarications would you mount against what was then Ife where I wanted to do postgraduate studies African Theatre - at a time when my American Professor Jack B. Moore at all costs wanted me at Tampa, in Florida…
At this juncture and by the time you're my age, you'll find that you can only reminisce and without any regrets:
My childhood friend Michael Clinton ( he lived at 41 Westmoreland Street, and I lived at 37 Westmoreland Street opposite the famous Cottonwood Tree and the Sierra Leone Museum (Westmoreland street has since been renamed " Siaka Stevens Street" - after the late President Siaka Stevens - a one time "Oxford trade unionist") he was a few classes ahead of me, but when I was in the first form of secondary school we ( Michael and me) ordered Anthony Buckeridge books together). What I remember most about Michael is that from his study we used to observe Desmond Luke leaning back in his rocking chair in his office ( Michael was hero-worshipping the guy) and it was from around then that Michael fixed it in his mind that for him it was do or die, Oxford was for him and he was for Oxford, and from that point on he would be swearing by Oxford -and that's where he eventually studied…like Desmond. I supposed that he could afford to do so even without a scholarship conserving that at the time he was related to Mr Auber -was a Shell big shot in Sierra Leone - as indeed James Cleverly's blessed Mother is also an Auber, and, small world Mr. Auber was also a good friend of John Jeffry Coker
No big deal, I would have gone to Oxford if I wanted, and with my mother's approval of course, the only problem was that I would have had to wait for a whole year and due to some family interference - no less than His Excellency the Governor-General of Sierra Leone and his notion about "strong foundations", that was not to be - in fact -since I had a so called "National Scholarship" - and wanted to study psychology & philosophy - nothing else - second choice, maybe to be a librarian , it seems that they were sure that once I walked through those doors, I would never re-turn to Sierra Leone..
I present a pleasant afternoon with Desmond, a not at all pretentious Desmond Luke at Kotoka Airport, in Ghana, early in 1970. No phoney accent etc. He was on his way to Bonn ( Germany) as Sierra Leone 's newly appointed Ambassador to West Germany…
BTW, everything is as it should be
On Wednesday 30 October 2024 at 20:12:03 UTC+1 Oluwatoyin Adepoju wrote:Wow.
I have tried, unsuccessfully, to enter Cambridge as a student, to do an MA in literature there after my MA in literature in Nigeria.
On completing an MA in Comparative Literature at the University of Kent, followed by another MA at SOAS, my family, who had funded both degrees. badly wanted me to go to Cambridge for a PhD, funded by them, but I did not see the point, when my application for a PhD at nearby UCL was making progress.
Apart from the fact that the UCL PhD was not eventually consummated, largely bcs I was too restless, my eventual encounter with Cambridge while living in the city helped me realize that if I had known better, I would have done everything legitimate to study there.
My Kent experience has been my best academic experience. SOAS was excellent for exposure although UCL had not yet achieved the kind of versatility I needed.
But Cambridge is a unique universe that would have greatly complemented my previous experience, a great university, the college system making it a constellation of many universities in one.
Even being able to take advantage of Cambridge's resources without being a member of the university community, permanently changed my understanding of the creative possibilities of a university.
Relating to the academic's views, I, for one, dont like exams, but I believe in academic rigour, but I adapt it in my own way.
I almost wish Butterfield did not resign.
Change is almost inevitable and wise voices are needed to help such change be more creative than negative.
On Wed, Oct 30, 2024, 7:08 PM Toyin Falola <toyin...@austin.utexas.edu> wrote:David Butterfield
*Decline and fall: how university education became infantilised*
_The Spectator_
26 October 2024
Last month, after 21 years studying and teaching Classics at the University of Cambridge, I resigned. I loved my job. And it's precisely because I loved the job I was paid to do, and because I believe so firmly in preserving the excellence of higher education, in Britain and beyond, that I have left.
When I arrived in Cambridge two decades ago, giants were still walking the earth. Students could attend any lecture, at any level, in any department; graduate and research seminars were open to any interested party, and you could sit at the feet of the greats. Unforgettable gatherings of everyone from undergraduates to professors would discuss the big questions late into the night.
Cambridge's historic strength came through respecting students' abilities and giving them freedom to pursue their studies how they wished, but with some important restrictions. The so-called 'supervision system' is the beating heart of this: each week students (especially in the arts, humanities and social sciences) are sent away to read up and write on a single question. The challenge is to take a position, craft an argument, and be prepared to defend it during an hour's discussion with an expert in the field. Under such scrutiny students learn where the inconsistencies of their position lie and develop the intellectual humility and adaptability that are the lifeblood of academic research.
It is fundamentally through this process that Cambridge evolved to become one of the best universities in the world. This is why its contribution to the arts and sciences outstrips any other institute of higher education.
Cambridge students' performance is measured by examination – which, crucially, was for centuries a public matter. The results, posted as class lists on Senate House, were also published in the press. When Agnata Ramsay topped the Classical Tripos in 1887, for instance, it was news that shocked and delighted the nation.
A few years ago, Cambridge's class lists became private. University administrators alleged grounds of 'data protection', after a minority of students campaigned under the banner of 'our grade, our choice'. What was first an opt-out for students soon became uniform policy. No longer can undergraduates discover who did best (or worst) in their cohort, their subject, their college – even academics are given limited access to results, based upon their role. The desire to save students personal embarrassment has thus snuffed out much of the competitive spirit of the university. (The unofficial ranking of overall college performances, the Tompkins table, still circulates quietly, but only because a senior tutor leaks the data.)
Now even the fate of examinations hangs in the balance. There is a strong push, from students, administrators and a clutch of academics, to reduce or remove the traditional closed-book exam, which tested knowledge, ingenuity and (where appropriate) rhetoric under the real pressures of time and circumstance. Not only have many exams become open-book exercises to be carried out from students' rooms, but there has been a marked increase in coursework. Naturally this is less stressful for students, but few see the irony of having their final academic grade being based upon earlier, i.e. less learned, versions of themselves. Meanwhile, the university has no clue whatsoever about how to deal with the rampant use of illegitimate, but increasingly undetectable, AI software.
For students, the risks have never been lower. Grade inflation is rampant in Cambridge, as elsewhere in the sector. A third-class performance, let alone a failure, is almost impossible in most subjects, as students can either intermit for the year and take the exams again, or avoid them on health grounds and be given an effective pass. When I came to Cambridge, students would be removed from the university for lack of attainment; it is now unheard of for students to be sent down for insufficient academic performance.
These changes reflect a bigger shift: for various reasons declarations of disability have spiked dramatically. Over the past 15 years, disability at Cambridge has increased more than fivefold, and is now declared by some 6,000 students (roughly one in four). The two major areas of growth have been 'mental health conditions' and 'specific learning difficulties'. Many students register anxiety as the cause, yet the university and the NHS have neither the bandwidth nor the incentive to stress-test the claims. In four years, the number of students with ADHD has doubled, and is now approaching a thousand. As a result, the university's Accessibility and Disability Resource Centre has gone into overdrive, mandating changes in teaching and examination across the board.
Whatever the truth behind the much-discussed 'mental health crisis', it has ushered in developments that disrupt university life. Many students are now excused from writing essays and permitted to submit bullet points; deadlines are extended, and regularly missed without penalty; extra time is given for all examinations.
The pace of change over the past decade has been astonishing, driven on by three forces: an administrative class that wants to minimise complaints, a subset of academics who actively resent the no-nonsense traditions of the university, and a proportion of students who will take the easiest path proffered. The result is a steady infantilisation of education, whereby challenging workloads are reduced, and robust criticism of bad writing and bad thinking is avoided. And now there is the prospect of the intense eight-week term being divided in two by a 'recovery week'.
An even sadder development is that lectures now have to be filmed and made available online after the event. This constrains both lecturer and student materially: the experience in the room is compromised by the unknowably large third party who can watch whenever they want. Since ever fewer students now attend lectures, the very esprit de corps of the cohort is fading, and one of the university's most special environments is threatened.
For those in the humanities and social sciences, there is a steady narrowing of knowledge and lowering of requirements. Set texts and supervision reading lists have been circumscribed: almost never are students tasked with reading a full book within the week. In some faculties abstract (and absurd) quotas of pages to be set for reading have been imposed. So-called 'content warnings' are mandated for courses: anything supposed to portend possible controversy, such as animal sacrifice in Homer's Iliad, or religious conflict in Late Antique Rome, needs explicit flagging in advance. And if someone says they don't want to confront such a topic, the department quietly excuses them. The net decline of standards cannot be ignored.
The entire success of Cambridge is predicated on admitting the brightest and best students. Yet, despite this truism, a particular obsession has fallen recently on applicants' school backgrounds – unless they are foreigners. Cambridge, like many other universities, has imposed its own self-willed targets for increasing the proportion of state-school pupils. There was no clear rationale behind the numbers chosen, but they operated with a ratchet effect: when a figure dreamt up by committee was not just met but overshot, the new figure was then treated as the baseline against which 'we must do better'.
From 2013 to 2023 the proportion of UK state-school admissions rose from 61 per cent to 73 per cent. This increase was made possible by undeniable discrimination against another group of students – those who, whether through a choice made by their parents or a scholarship won by their talents, attended fee-paying schools. It is one of the few green shoots that Cambridge's current vice-chancellor, Deborah Prentice, recently paused this freewheeling process that placed politics ahead of talent.
In a similar spirit, the university boasts that it is more 'inclusive' by the year, but there is no clarity about what the goal is. No one has made the case that box-ticking protocols materially improve the academic activity or excellence of the cohort. Instead, there is a complete lack of curiosity about what 'diversity' actually means, and about why there is over- as well as under-representation of certain ethnic groups in the university. Other than increasing raw numbers – 39 per cent of undergraduate students at Cambridge are 'non-white', compared to 22 per cent a decade ago – there is no coherent sense of what is being aimed for.
For centuries the Cambridge college was based on fellowship. At its best, this is a wonderful thing. It is a remarkably flat structure, where peer trusts and respects peer. All high-table conversation is necessarily interdisciplinary, and those who remember the old traditions know that politics and academic gossip are to be eschewed. At times in my 16 years as a Fellow of Christ's and Queens', instances of true communion were possible, and made everything else worthwhile. The high-table culture is now greatly diluted – by a sharp decline in academics dining in the evening, and a steady drop at lunch; by not just the rapid expansion of the size of college fellowships, but also the co-option of many members from other categories, including graduate students; and by the undermining of that deep sense of communal responsibility for the institution.
The character of the college as a micro-community of academics is being doubly subverted: from within, by the rapid growth of bureaucratic roles taken up by professional administrators, and from without, by a university seeking to centralise control and elide differences among the colleges. The more uniform the overall environment becomes, the more rapidly it will suffer from the bad decisions inevitably yet to be made.
'The content of this letter is extremely important, so please read it carefully.' It isn't often that the university speaks to its employees in this way. This was a follow-up email from the former pro-vice-chancellor for strategy a
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