Sunday, March 31, 2019

USA Africa Dialogue Series - Egyptian roots in Nubia /Metropolitan Musem(NY)

Nubia is the root of ancient Egyptian
Civilization - about five thousand years older.

The video is in English - down this page - and was shown at the Metropolitan Museum a few days ago. Just received it from Prof Bekerie.

GE
From: Emeagwali, Gloria (History)
Sent: Monday, April 1, 2019 2:11:37 AM
To: Gloria Emeagwali
Cc: Emeagwali, Gloria (History)
Subject: Re: Nubian influence on Egypt
 


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USA Africa Dialogue Series - Succeeding While Black: Is Personal Effort Alone Enough to Transform African-American Existence? :Exploring Michelle Obama's Autobiography

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Succeeding While Black

Wednesday, Mar 13, 2019
by Keeanga-Yamahtta Taylor

Michelle Obama's new book reduces racial inequality to a matter of psychological impairment that can be overcome through grit and grin. This is a dangerous proposition.

Michelle Obama's popularity is a remarkable political feat. Her ascent into the public spotlight, after all, began as a receptacle of rightwing misogynoir. From the suggestions that she was ill-tempered to the hideous portrayals of her as male or some kind of primatial hybrid, Obama endured scrutiny unprecedented in the history of the role of first lady. This was hardly surprising given that the pageantry and pomp of the office had become synonymous with white and wealthy "ladies." Her opponents were quick to cast Obama—the dark skinned, Chicago native—as decidedly un-ladylike, characterizing her instead as an anti-American political militant.

Becoming is an exquisite lesson in creating political ideology—one that I find troubling.

Sensitive to these portrayals, Obama acquiesced when her staff asked her to soften her gestures and play down her political contributions to Barack's first campaign run. In her new book, Becoming, Obama describes how campaign aids encouraged her to "play to my strengths and to remember the things I most enjoyed talking about, which was my love for my husband and kids, my connection with working mothers, and my proud Chicago roots." Together, the Obamas became disciplined in responding to the racist attacks, in part due the desire not to confirm the stereotypes. As Obama has famously said, "when they go low, we go high."

The strategy worked. A recent Gallup poll listed Obama as the most "admired" woman in the United States. Becoming sold a breathtaking 1.4 million copies in its first week, and its success is partly due to the perception that this is Obama's response to the years of silence—her chance to finally break freefrom adherence to the public rituals of U.S. power. And, indeed, Obama's book is her story in her own words—authentic and refreshingly un-ladylike. She endears herself to a broad audience as she freely recalls smoking marijuana with a boyfriend in her car, having pre-marital sex, living at home well into her thirties even after she was married, having troubles conceiving both of her children, yelling in arguments with Barack, and feeling bitter as she was expected to carry most of the burdens of her household after marriage. Free of the pretense often effused by those with wealth and power, Obama comes off as ordinary and relatable.

In Becoming, Obama describes the value of telling one's story this way: "Even when it's not pretty or perfect. Even when it's more real than you want it to be. Your story is what you have, what you will always have. It is something to own." For Obama, a person's story is an affirmation of their space in the world, the right to be and belong. "In sharing my story," she says, "I hope to help create space for other stories and other voices, to widen the pathway for who belongs and why. . . . Let's invite one another in. Maybe then we can begin to fear less, to make fewer wrong assumptions, to let go of biases and stereotypes that unnecessarily divide us." The root of discrimination, Obama implies, including the ugly discrimination she faced as first lady, is misunderstanding. Sharing personal narratives, then, offers a way for people to fully see each other and to overcome our differences.

This message has resonated widely, but especially with black women, for whom Becoming has been a source of pride and celebration. Black women have paid hundreds, sometimes thousands, of dollars to crowd into stadiums on her book tour, which speaks not only to the celebrity of Obama, but the depths of disrespect and invisibility that black women in the United States experience. Indeed, black women in this country are so debased and ignored that it often feels as if the success and public adoration of Obama can lift and make visible all black women—a process Obama herself encourages.

Her story is a celebration of personal fulfillment—the kind of self-involved, "live your truth"-inspired homilies that middle-class and rich women tell each other.

Yet despite all the optimism and goodwill that Obama embraces and inspires, I find Becoming troubling. Sticking to her strategy for success, Obama reassures her reader repeatedly that she is not a "political" person. Instead Obama describes herself as a "child of the mainstream" who "never stopped reading People magazine or let go of my love for a good sitcom. . . . And to this day nothing pleases me more than the tidy triumph delivered by a home-makeover show." But as someone who has been around politics since she was a child (her father was a precinct captain in the Democratic Party) and is now, domestically and internationally, one of the most well-known ambassadors of the United States, this denial is not modesty, it is misleading. Indeed, far from being apolitical, Obama is politically sophisticated, and any reader of her book should treat her that way.

Becoming, after all, is an exquisite lesson in creating ideology. As a political insider with broad pop culture appeal, Obama wields enormous influence in shaping discourse and opinion on critical issues concerning race, gender, public policy, and how we define progress in general. Lauren Mims, a former assistant director for the White House project "Educational Excellence for African Americans," has even undertaken an initiative to create a curriculum for Becoming that she says will "disrupt the traditional practice of talking about black girls in pejorative ways and center them and their unique experiences to study how we can support them."

Obama, then, is not just telling stories; she is shaping our understanding of the world we live in, which is why it is so critical that we, as a public, interrogate her ideology. When we do, we might see that her story is not in search of the collective experience but is a celebration of personal fulfillment—the kind of self-involved, "live your truth"-inspired homilies that middle-class and rich women tell each other. Becomingnormalizes power and the status quo while sending the message that the rest of us only need to find our place in the existing social hierarchy to be happy. This is unfortunate because personal narratives—including Obama's—do have power. When stitched together and told honestly, they can create a map of shared experience that raises the possibility of collective action as a way to transform the individual circumstance. This is certainly true of poor and working-class black women whose personal stories expose the racism, sexism, and general inequality of U.S. society. These stories relentlessly pierce the treacherous idea that the United States is free, democratic, and just, and they prove the axiom of black feminism that the personal is political.

Born in 1964, Obama has no recollection of the political strife—including multiple uprisings in response to police violence and the assassination of Martin Luther King, Jr.—that unfolded in Chicago neighborhoods during her childhood. Instead, her memories revolve around her family's cramped apartment on the Southside of Chicago, and her narration of her working-class family's history perfectly captures the systematic way that African Americans were excluded from the vast bounty created in the United States in the aftermath of World War II. Indeed, as a child, Obama was palpably aware that her circumstances were vastly different from those of the adults around her. While their potential was truncated by rampant racial discrimination, Obama was able to attend a promising new magnet high school called Whitney Young. She then goes on to Princeton University and eventually Harvard Law School, and by the mid-1980s, Obama was earning a six-figure salary at one of the most highly regarded law firms in downtown Chicago. By any measure, she and her equally successful brother, Craig Robinson, overcame circumstances that many of their peers inevitably succumbed to.

Obama's book reflects the diminished view of public programs and the power of the state as a vehicle to create meaningful opportunities for African Americans.

Racism does exist for Obama, but these two realities—the history of structural segregation that she and her brother emerged from and their subsequent black success—shape her perception of racism as less an institutional phenomenon and more an unfortunate residue from the past. This does not negate its realness, but she sees its manifestation largely as a "deep weariness . . . a cynicism bred from a thousand small disappointments over time." She had seen it in both her grandfathers, "spawned by every goal they'd abandoned and every compromise they'd had to make." It was why the neighbor had stopped mowing the lawn or even keeping track of where her kids went after school. And "it lived in every piece of trash tossed carelessly in the grass at our local park and every ounce of malt liquor drained before dark. It lived in every last thing we deemed unfixable, including ourselves."

One of Obama's best friends growing up was Santita Jackson, one of the Reverend Jesse Jackson's daughters. In Becoming, Obama points to Reverend Jackson's talking points in his 1984 presidential run as an inspiring message of racial uplift. She writes enthusiastically about how Jackson

toured the country, mesmerizing crowds with thundering calls for black people to shake off the undermining ghetto stereotypes and claim their long-denied political power. He preached a message of relentless, let's-do-this self-empowerment. . . . He had school kids pledge to turn off the TV and devote two hours to their homework each night. He made parents promise to stay involved. He pushed against the feelings of failure that permeated so many African American communities, urging people to quit with the self-pity and take charge of their own destiny. "Nobody, but nobody," he'd yell, "is too poor to turn off the TV two hours a night."

Conversely, Obama saw how other "extraordinary and accomplished people"—including black women such as herself—had managed the skepticism they were surrounded by:

All of them had doubters. Some continue to have roaring, stadium-sized collections of critics and naysayers who will shout I told you so at every little misstep or mistake. The noise doesn't go away, but the most successful people I know have figured out how to live with it, to lean on the people who believe in them, and to push onward with their goals. . . . I'd never been someone who dwelled on the more demoralizing parts of being African American. I'd been raised to think positively. I'd absorbed my family's love and parents' commitment to seeing us succeed. . . . My purpose had always been to see past my neighborhood—to look ahead and overcome. And I had.

In Obama's telling, then, racism is not the defining feature of black life, and her profound success is a testament to the ways that striving and self-motivation are the difference between those who succeed and those who do not.  

The absence of materiality in Obama's understanding of racism in contemporary life underlies her sharp rebuke of Reverend Jeremiah Wright in Becoming. Known for his fiery sermons condemning the racism, militarism, sexism, and oppression in U.S. society, Reverend Wright became a thorn in the side of the Obamas during the 2008 campaign when it was "discovered" that the Obamas were members of his church. The mainstream media delved into his sermons and described some of Wright's incisive comments as "hate speech," which worked to fuel the presumed radicalism or militancy of the Obamas. The most widely circulated of these sermons showed Wright at his incendiary best:

The government gives them the drugs, builds bigger prisons, passes a three-strike law and then wants us to sing "God Bless America." No, no, no, not God Bless America. God damn America—that's in the Bible—for killing innocent people. God damn America, for treating our citizens as less than human. God damn America, as long as she tries to act like she is God, and she is supreme. The United States government has failed the vast majority of her citizens of African descent.

In Becoming, Obama dismisses Wright's experiences and viewpoints as him "careening through callous and inappropriate fits of rage and resentment at white America, as if white people were to blame for every woe." She accuses him of viewing "race through a lens of cranky mistrust." Wright and older African Americans, she says, became "cranky" because of legal strictures of segregation that gave rise to a "narrow mindedness" in matters regarding race. Obama goes on to conflate the bitterness of older African Americans with the racism of older white people, such as Barack Obama's white grandmother who felt afraid of black men on the streets. That fear, she writes, "was a reminder of how our country's distortions about race could be two-sided—that the suspicion and stereotyping ran both ways."

It is a diplomatic reading—but ultimately a clumsy effort to reach across the profound racial division in the United States. Consider the political ramifications of such a reading. By treating them as two sides of the same coin, Obama is equating African American anger—which is rooted in material deprivation and human subjugation—with white fear, which is rooted in racial stereotypes. These two worldviews are not the product of the same generational experiences and reducing them to such forecloses the possibility that African Americans could ever find real redress to the inequality produced by centuries of slavery and legal discrimination.

Becoming normalizes power and the status quo while sending the message that the rest of us only need to find our place in the existing social hierarchy to be happy.

Moreover, Obama's reading reinforces the perception that African Americans' persistent demands against racism are not much more than "crankiness" or complaining. When combined with Obama's own emphasis on striving as a way to overcome racial discrimination, this narrative reduces racial inequality to one of psychological impairment that can be overcome through sheer determination and a positive attitude. She fails to see how it was bitter struggle against real institutions that created the new world she was able to thrive in. Indeed, Whitney Young high school was built on an empty lot that had seen multiple uprisings over the course of the 1960s. Those uprisings eventually caused the political establishment to acquiesce and take concrete steps to create a black middle class. Elected officials invested in schools such as Whitney Young while also exerting enormous pressure on the private sector to end the racial enclosure of segregation that had slowly suffocated Obama's parent's social mobility. The crucible of the 1960s widely expanded access to homeownership, college education, white collar professions, and formal entry into electoral politics for African Americans.

Obama and a thin layer of others were beneficiaries of these transformations in the U.S. political economy. The short-lived reforms created by the anti-poverty programs of the 1960s lowered the rate of black poverty by expanding the federal bureaucracy and creating new job opportunities for black workers. But as the momentum from the political insurgency of the 1960s waned, political support for these programs evaporated. And as more time passed from the high point of the movement, the hardship experienced by most African Americans grew deeper. In 1964, the year Obama was born, black unemployment was 9.6 percent; by 1975, it had crept up to 15 percent; and while Obama was at Princeton University, in 1983, black unemployment inched up even further to a bewildering 20 percent—the highest ever recorded. Nevertheless, the successes of the few were held up as evidence that it was not the system that was broken; instead, black people simply weren't taking advantage of all that the United States had to offer.

To make sense of the persistent low wages, housing instability, higher rates of poverty, and deepening social crisis that marred black communities, the political focus shifted violently to personal responsibility or a lack thereof. In doing so, the infrastructure of publicly funded institutions—including public housing and other forms of social welfare—that had been slowly chipping away at inequality and poverty were dismissed as unnecessary and financially gutted. The picture of success for some African Americans—whether they were lawyers or young elected officials—and continued hardship for others created a distorted picture of black America. Like a fun house mirror, it enlarged features such as personal persistence and responsibility while pushing others, such as the role of institutional racial discrimination, further to the margins.

The crises in this country cannot be resolved one person at a time, and recipes for self-fulfillment cannot create the social forces necessary to transform neighborhoods.

Obama's book reflects this diminished view of public programs and the power of the state as a vehicle to create meaningful opportunities for African Americans. With the public sector out of view, her conception of social progression is freighted with "public-private partnership" ventures and mentorship steered by "gifted" individuals. Social change is thus based on the goodwill and interests of well-endowed funders and well-meaning individuals while inequality is essentially accepted as something to navigate rather than dismantle.

If this reading seems unfair, consider Obama's 2013 visit to the Chicago high school, William R. Harper, and her recollection of it in Becoming. As an institution, Harper stands at the intersection of racism, poverty, and violence. In 2012, twenty-one of its students were injured and eight killed from persistent gun violence. Obama chose to visit Harper in 2013 as she became increasingly focused on gun violence in Chicago. Just weeks before, a fifteen-year-old black girl who had just performed at Barack Obama's second inaugural parade was shot and killed in a Southside neighborhood approximately one mile from the Obama family home.

On the day of her visit, Obama met with twenty-two students who had all been psychologically scarred by their constant exposure to gun violence. They relayed with frightening detail walking down the middle of the street to avoid stray gunfire and their routines of clearly identifying escape routes in case they needed to run. In the course of the meeting, one of the Harper students remarked to Obama, "It's nice that you are here and all . . . but what are you actually going to do about all of this?"

In her telling, Obama did not have much to say to them: "Honestly, I know you're dealing with a lot here, but no one's going to save you anytime soon. Most people in Washington aren't even trying. A lot of them don't even know you exist." It was an honest statement—one we are expected to read as refreshingly honest and "real"—but one that betrayed the logical conclusions of seeing racism as a manifestation of psychology, bad intentions, or simple ignorance. When unmoored from the institutions of power and class domination, racism becomes impossible to address, combat, and dismantle.

In Becoming, Obama also recalls that Englewood (the neighborhood Harper is in) had been considered a "tough" area when she was growing up, but seeing the shuttered windows and dilapidated structures in 2013 showed how much more ingrained its problems had become. She blames white flight: "I thought back to my own childhood and my own neighborhood, and how the word 'ghetto' got thrown around like a threat. The mere suggestion of it . . . caused stable, middle-class families to bail preemptively for the suburbs, worried their property values would drop. 'Ghetto' signaled that a place was both black and hopeless."

When unmoored from the institutions of power and class domination, racism becomes impossible to address, combat, and dismantle.

But while white flight was certainly part of Englewood's history of decline, white people abandoned Englewood more than a half century ago. Englewood's problems of today are both historical andcontemporary. The neighborhood has continued to suffer because successive city administrations have starved it and other poor and working-class black communities of desperately needed resources, opting instead to redirect those funds to whiter and wealthier sections of the city. In 2012, just months before Obama's visit to Englewood, Rahm Emanuel, mayor of Chicago and Barack Obama's former chief of staff, shuttered fifty-two public schools in Chicago—the largest simultaneous school closure in U.S. history. Meanwhile, Chicago has dedicated 40 percent of its budget towards policing.

Almost half of black Chicagoans, men and women, between the ages of twenty and twenty-four are both unemployed and out of school. It is an economic situation that produces crime while arrests and imprisonment reinforce the tight circuit of oppression and brutality. There are estimates that 29 percentof black women in Chicago's Southside suffer from untreated PTSD. These are material manifestations of racism, but Obama's telling treats them as sad but ultimately disconnected events that are the simple product of partisan politics, pessimism, bullying, even hate—nothing quite tangible enough to put one's hands on and dismantle.

Obama, who avoids any analysis of the systemic or systematic feature of racial inequality, offered the children at Harper this lesson: "progress is slow . . . they couldn't afford to simply sit and wait for change to come. Many Americans didn't want their taxes raised, and Congress couldn't even pass a budget, let alone rise above petty partisan bickering, so there weren't going to be billion-dollar investments in education or magical turnarounds for their community." In the end, she told them to "use school."

There are estimates that 29 percent of black women in Chicago's Southside suffer from untreated PTSD. These are material manifestations of racism.

While the first lady of the United States does not hold a legislative position and thus is not able to secure funding for a school in need, Obama's normalizing gaze at inequality, almost accepting it as a fact of nature, reinforces the status quo for her largely black audience—and that is a dangerous proposition. Obama shows the extent to which she has given up on the idea that demands can be made of the state. These children don't have the luxury to "simply wait" for change, so their only option is to turn to their underfunded, lightly resourced school and work hard amid stray gunfire to get themselves out.

This lesson—that personal striving is an important remedy to racial inequality—is given a sunny, optimistic sheen when Obama tells us that local "business owners" later donated funds so that those same twenty-two Harper kids could visit the White House, meet Barack Obama, and visit Howard University. Obama tells us that her hope was for the Harper students to see themselves as college students and use that as motivation to change their lives. As she triumphantly declares at the chapter's end, "I was there to push back against the old and damning narrative about being a black urban kid in America, the one that foretold failure and hastened its arrival."

It is important to distinguish Obama's retreat to personal striving as not just the same old "respectability politics"—the belief that if African Americans just presented themselves as competent and upstanding citizens then they would be seen as entitled to the benefits of U.S. society. Even within the distorted framework of respectability politics, there was still an understanding of the materiality of racism, and there was a notion of collective endeavor—a "linked fate" among black Americans. In place of these politics, Obama concocts a kind of hybrid of middle-class feminism—with its focus on self-actualization, empowerment, and personal fulfillment—with wisps of J. D. Vance–style bootstrap uplift, which centers on hard work, education, and personal responsibility. By eschewing all "policy solutions," she sends a profoundly dangerous political message: that individuals alone can change their circumstance.

The point is not to impose onto or require a more radical viewpoint from Obama when she does not have one, but rather to expose her ultimately conservative message.

Indeed, in Becoming, she details her endeavors to bring poor and working-class children into the White House so that she could personally encourage them. There are multiple examples of Obama using the power of her office to pluck up black and brown students here and there to, in her words, say, "You belong. You matter. I think very highly of you." This is, without question, meaningful and valuable to the hundreds of young people who encountered Obama in person. Indeed, even the symbolic power of seeing a black president and first lady evokes the optimism that the Obamas often preach as antiseptic to the chaos of poverty. But, in reality, it also trivializes the enormity of the structural crisis and deprivation in communities such as Englewood. The crises in this country cannot be resolved one person at a time, and recipes for self-fulfillment cannot create the social forces necessary to transform neighborhoods.

In the period of struggle that bequeathed Obama the possibility of her improbable rise to the White House, Ella Baker, a radical black feminist and organizer within the civil rights movement, encouraged ordinary people to connect the dots of their oppression to a broader, unjust social order. Making these connections demonstrated the potential for an alliance of similarly aggrieved citizens and residents who don't benefit from our social order but suffer from its disorder. As she said in 1969:

In order for us as poor and oppressed people to become a part of a society that is meaningful, the system under which we now exist has to be radically changed. This means that we are going to have to learn to think in radical terms. I use the term radical in its original meaning—getting down to and understanding the root cause. It means facing a system that does not lend itself to your needs and devising means by which you change that system.

The point is not to impose onto or require a more radical viewpoint from Obama when she does not have one, but rather to expose her ultimately conservative message. Obama served as an inspiring role model—her personal story is extraordinary by any measure. But it is crucial for both her and us to acknowledge that it was made possible by the confluence of institutional changes and her own talents. For the children of Harper High and their parents who live with PTSD and other scars of urban and suburban life in the twenty-first century, we must reaffirm our commitment to the same kinds of institutional interventions—and beyond—that made her ascent possible.

Another world is possible, but it can only be built through a collective struggle that Obama no longer sees as necessary. 

 

[via Boston Review]

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Re: USA Africa Dialogue Series - LETTER BY THE VICE-CHANCELLOR OF AJAYI CROWTHER UNIVERSITY TO PARENTS

insightful response, Biko

On Sun, 31 Mar 2019 at 21:36, 'Biko Agozino' via USA Africa Dialogue Series <usaafricadialogue@googlegroups.com> wrote:
Thanks for sharing, Okey.

Is the Vice Chancellor also trying the two female students or is it only the male student that is being tried when there was no allegation of lack of consent by the female parties? The parents are entitled to ask questions in this case without being bullied by the Right Rev. Professor. The students deserve to be disciplined but if they all agreed to participate in the alleged threesome activity, then all three of them should be disciplined for profaning the sacred space of the classroom. 

For class attendance, the students should be given credit for attending and this may improve class participation. Authoritarianism is not always the best strategy for educating students because you can take the nama to the river but you cannot force the nama to drink whereas if you provide water at the ranch, the nama will drink whenever it feels like it. University No be by force.

Biko

On Sunday, 31 March 2019, 10:40:26 GMT-4, Okey Iheduru <okeyiheduru@gmail.com> wrote:


#COPIED 

THIS LETTER BY THE VICE-CHANCELLOR OF AJAYI CROWTHER UNIVERSITY TO PARENTS IS WORTH YOUR SERIOUS CONTEMPLATION:  

Dear Parents,

Greetings. It is not likely that  I will post any mesg on your platform after this. 
I must express my shock at the behavior of some parents and their messages against the VC and the University in recent times.

It is not common for VCs to exchange words with parents or students over matters of University rules, discipline and morals. I'm not sure you individual parents interacted with your VCs where you studied. My simplicity and availability has been abused and that has to be withdrawn forthwith. 

You sent your children to Ajayi Crowther University believing that they will get good education and sound morals. The discipline here is no where near that of some sister Christian Universities which are over subscribed. The developments going on here academically, spiritually and infrastructure-wise has been much improved and works are ongoing to make things better. Students ought to have some endurance and not be spoilt with claims and rights that shouldn't be fought over.

*What happened recently?*

1. ACU would have resumed for second semester on 25th Feb. Due to the shift in date of elections, we changed resumption to 16th March (more than two weeks) yet many students resumed many days after the deadline! And you want us to tolerate that? Parents who habour students when they ought to be in school are themselves not disciplined. You can't raise next generation with the same corrupt and indisciplined ethos that has ruined Nigeria. We eventually allowed all late comers in after keeping them waiting outside gate for few hours as punishment for them to learn how to obey rules of punctuality. Parents who disobey rules and set bad examples do not expect red carpet treatment just because they paid fees for their children's education.

2. A student committed sexual immorality and confessed in writing to have had sex with two female students in classroom and  was placed on suspension pending trial yet the Parents proceeded to sue the University and post insults against the University, forgetting that we have rules and that the two girls also have parents who have been hurt, and innocent students who might be badly influenced.

3. You complain about light, water, etc. We put on generator for students between 6-8am, 10-1pm and 6-10pm daily in addition to when PHCN gives power supply. We spend N3.7m monthly on PHCN bill and buy 20,000 liters of diesel monthly to run ten generators, totaling about 8million Naira per month yet the University does not receive one kobo in  subventions from the proprietor, Anglican Church. We forget that even in our homes do we always have light?

4. Do you know that the hostels, except one, do not belong to the University and that we remit the rent to the owners who do not maintain the facilities? We spend our own money to carry out repairs in hostels that do not belong to us. In this last semester we have spent about 5 million Naira to repair facilities including providing alternative water system, purchase 185 fans, sockets, toilets, nets, etc. 

5. You parents decided that we should compel your children to observe daily library hours, which is one reason students are complaining. Be it known that in a three floor library in which we have invested over 30 Million Naira in recent accreditation exercise, you will hardly find five students reading there. They are all busy with their phones: browsing rubbish. They don't read except a few serious ones who end up with good grades. Many end up in third class. Some hardly attend classes for up to a week yet they turn up for exams and are disallowed. They think that once they paid fees, they are entitled to be passed. Bad homes produce bad students.

6. Recently Deans reported that less than 10 students were found in their respective faculties during a period when more than 1,600 students should be in class. Your children are mostly unserious. They want to play around with opposite sex unchecked, they want to go to town to smoke hemp or prostitute. But we gated them and as a result the University is now well rebranded. 

6. We decided to lock hostels during lecture periods in order to force them to go to class or library. But you parents protested  asking for "freedom" that will eventually destroy the moral and academic lives of these children. You same parents who have your children elsewhere obey the more stringent rules at Covenant and Babcock Universities, etc and you want Anglican Church's University to tolerate trash!
Based on your protest we have after one day's trial, reopened the hostels at all hours and released your children to choose whether to study or sleep in hostel when they should be in classes. They now have freedom to choose whether to fail or pass. We shall henceforth not treat them, in your words, like "Secondary school students". Some of you will bear the consequences of your indiscretion. But we will not allow anyone teach us how to run our system. 

7. Parents who find it difficult to abide by our rules and regulations are kindly advised to withdraw their children. We are not desperate to keep any student here. We will sanction hemp and drug users, those who bully others and want to behave like cultists and sexual perverts. Those who can't train their children well will not be allowed to corrupt other children here.

8. May I advise that no parent should call me on phone on any matter concerning students henceforth. The Dean of students will attend to the public on complaints.
I wish you all the best and may you and your children do that which is right in the sight of God and for the future good of the coming generations. Amen. 

Rt. Rev. Prof. Dapo Asaju,
Vice-Chancellor,
Ajayi Crowther University

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Okey C. Iheduru

Just published "The African Corporation, 'Africapitalism' and Regional Integration in Africa" (September 2018). DOI: https://doi.org/10.4337/9781785362538.

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USA Africa Dialogue Series - Fw: {ASRF} H.E. Dr Arikana Chihombori Quao Addressing the African Diaspora in the Americas - YouTube



A very useful video message, below, to Africans in the Diaspora from the African Union Ambassador to the United States, H. E. Dr. Arikana Chihombori Quao. It is being shared as a courtesy of Professor Nurudeen B. Akinyemi of Kennesaw State University in Georgia.


https://www.youtube.com/watch?v=aXMP1Az5HL8


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Re: USA Africa Dialogue Series - LETTER BY THE VICE-CHANCELLOR OF AJAYI CROWTHER UNIVERSITY TO PARENTS

Thanks for sharing, Okey.

Is the Vice Chancellor also trying the two female students or is it only the male student that is being tried when there was no allegation of lack of consent by the female parties? The parents are entitled to ask questions in this case without being bullied by the Right Rev. Professor. The students deserve to be disciplined but if they all agreed to participate in the alleged threesome activity, then all three of them should be disciplined for profaning the sacred space of the classroom. 

For class attendance, the students should be given credit for attending and this may improve class participation. Authoritarianism is not always the best strategy for educating students because you can take the nama to the river but you cannot force the nama to drink whereas if you provide water at the ranch, the nama will drink whenever it feels like it. University No be by force.

Biko

On Sunday, 31 March 2019, 10:40:26 GMT-4, Okey Iheduru <okeyiheduru@gmail.com> wrote:


#COPIED 

THIS LETTER BY THE VICE-CHANCELLOR OF AJAYI CROWTHER UNIVERSITY TO PARENTS IS WORTH YOUR SERIOUS CONTEMPLATION:  

Dear Parents,

Greetings. It is not likely that  I will post any mesg on your platform after this. 
I must express my shock at the behavior of some parents and their messages against the VC and the University in recent times.

It is not common for VCs to exchange words with parents or students over matters of University rules, discipline and morals. I'm not sure you individual parents interacted with your VCs where you studied. My simplicity and availability has been abused and that has to be withdrawn forthwith. 

You sent your children to Ajayi Crowther University believing that they will get good education and sound morals. The discipline here is no where near that of some sister Christian Universities which are over subscribed. The developments going on here academically, spiritually and infrastructure-wise has been much improved and works are ongoing to make things better. Students ought to have some endurance and not be spoilt with claims and rights that shouldn't be fought over.

*What happened recently?*

1. ACU would have resumed for second semester on 25th Feb. Due to the shift in date of elections, we changed resumption to 16th March (more than two weeks) yet many students resumed many days after the deadline! And you want us to tolerate that? Parents who habour students when they ought to be in school are themselves not disciplined. You can't raise next generation with the same corrupt and indisciplined ethos that has ruined Nigeria. We eventually allowed all late comers in after keeping them waiting outside gate for few hours as punishment for them to learn how to obey rules of punctuality. Parents who disobey rules and set bad examples do not expect red carpet treatment just because they paid fees for their children's education.

2. A student committed sexual immorality and confessed in writing to have had sex with two female students in classroom and  was placed on suspension pending trial yet the Parents proceeded to sue the University and post insults against the University, forgetting that we have rules and that the two girls also have parents who have been hurt, and innocent students who might be badly influenced.

3. You complain about light, water, etc. We put on generator for students between 6-8am, 10-1pm and 6-10pm daily in addition to when PHCN gives power supply. We spend N3.7m monthly on PHCN bill and buy 20,000 liters of diesel monthly to run ten generators, totaling about 8million Naira per month yet the University does not receive one kobo in  subventions from the proprietor, Anglican Church. We forget that even in our homes do we always have light?

4. Do you know that the hostels, except one, do not belong to the University and that we remit the rent to the owners who do not maintain the facilities? We spend our own money to carry out repairs in hostels that do not belong to us. In this last semester we have spent about 5 million Naira to repair facilities including providing alternative water system, purchase 185 fans, sockets, toilets, nets, etc. 

5. You parents decided that we should compel your children to observe daily library hours, which is one reason students are complaining. Be it known that in a three floor library in which we have invested over 30 Million Naira in recent accreditation exercise, you will hardly find five students reading there. They are all busy with their phones: browsing rubbish. They don't read except a few serious ones who end up with good grades. Many end up in third class. Some hardly attend classes for up to a week yet they turn up for exams and are disallowed. They think that once they paid fees, they are entitled to be passed. Bad homes produce bad students.

6. Recently Deans reported that less than 10 students were found in their respective faculties during a period when more than 1,600 students should be in class. Your children are mostly unserious. They want to play around with opposite sex unchecked, they want to go to town to smoke hemp or prostitute. But we gated them and as a result the University is now well rebranded. 

6. We decided to lock hostels during lecture periods in order to force them to go to class or library. But you parents protested  asking for "freedom" that will eventually destroy the moral and academic lives of these children. You same parents who have your children elsewhere obey the more stringent rules at Covenant and Babcock Universities, etc and you want Anglican Church's University to tolerate trash!
Based on your protest we have after one day's trial, reopened the hostels at all hours and released your children to choose whether to study or sleep in hostel when they should be in classes. They now have freedom to choose whether to fail or pass. We shall henceforth not treat them, in your words, like "Secondary school students". Some of you will bear the consequences of your indiscretion. But we will not allow anyone teach us how to run our system. 

7. Parents who find it difficult to abide by our rules and regulations are kindly advised to withdraw their children. We are not desperate to keep any student here. We will sanction hemp and drug users, those who bully others and want to behave like cultists and sexual perverts. Those who can't train their children well will not be allowed to corrupt other children here.

8. May I advise that no parent should call me on phone on any matter concerning students henceforth. The Dean of students will attend to the public on complaints.
I wish you all the best and may you and your children do that which is right in the sight of God and for the future good of the coming generations. Amen. 

Rt. Rev. Prof. Dapo Asaju,
Vice-Chancellor,
Ajayi Crowther University

--
Okey C. Iheduru

Just published "The African Corporation, 'Africapitalism' and Regional Integration in Africa" (September 2018). DOI: https://doi.org/10.4337/9781785362538.

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USA Africa Dialogue Series - LETTER BY THE VICE-CHANCELLOR OF AJAYI CROWTHER UNIVERSITY TO PARENTS

#COPIED 

THIS LETTER BY THE VICE-CHANCELLOR OF AJAYI CROWTHER UNIVERSITY TO PARENTS IS WORTH YOUR SERIOUS CONTEMPLATION:  

Dear Parents,

Greetings. It is not likely that  I will post any mesg on your platform after this. 
I must express my shock at the behavior of some parents and their messages against the VC and the University in recent times.

It is not common for VCs to exchange words with parents or students over matters of University rules, discipline and morals. I'm not sure you individual parents interacted with your VCs where you studied. My simplicity and availability has been abused and that has to be withdrawn forthwith. 

You sent your children to Ajayi Crowther University believing that they will get good education and sound morals. The discipline here is no where near that of some sister Christian Universities which are over subscribed. The developments going on here academically, spiritually and infrastructure-wise has been much improved and works are ongoing to make things better. Students ought to have some endurance and not be spoilt with claims and rights that shouldn't be fought over.

*What happened recently?*

1. ACU would have resumed for second semester on 25th Feb. Due to the shift in date of elections, we changed resumption to 16th March (more than two weeks) yet many students resumed many days after the deadline! And you want us to tolerate that? Parents who habour students when they ought to be in school are themselves not disciplined. You can't raise next generation with the same corrupt and indisciplined ethos that has ruined Nigeria. We eventually allowed all late comers in after keeping them waiting outside gate for few hours as punishment for them to learn how to obey rules of punctuality. Parents who disobey rules and set bad examples do not expect red carpet treatment just because they paid fees for their children's education.

2. A student committed sexual immorality and confessed in writing to have had sex with two female students in classroom and  was placed on suspension pending trial yet the Parents proceeded to sue the University and post insults against the University, forgetting that we have rules and that the two girls also have parents who have been hurt, and innocent students who might be badly influenced.

3. You complain about light, water, etc. We put on generator for students between 6-8am, 10-1pm and 6-10pm daily in addition to when PHCN gives power supply. We spend N3.7m monthly on PHCN bill and buy 20,000 liters of diesel monthly to run ten generators, totaling about 8million Naira per month yet the University does not receive one kobo in  subventions from the proprietor, Anglican Church. We forget that even in our homes do we always have light?

4. Do you know that the hostels, except one, do not belong to the University and that we remit the rent to the owners who do not maintain the facilities? We spend our own money to carry out repairs in hostels that do not belong to us. In this last semester we have spent about 5 million Naira to repair facilities including providing alternative water system, purchase 185 fans, sockets, toilets, nets, etc. 

5. You parents decided that we should compel your children to observe daily library hours, which is one reason students are complaining. Be it known that in a three floor library in which we have invested over 30 Million Naira in recent accreditation exercise, you will hardly find five students reading there. They are all busy with their phones: browsing rubbish. They don't read except a few serious ones who end up with good grades. Many end up in third class. Some hardly attend classes for up to a week yet they turn up for exams and are disallowed. They think that once they paid fees, they are entitled to be passed. Bad homes produce bad students.

6. Recently Deans reported that less than 10 students were found in their respective faculties during a period when more than 1,600 students should be in class. Your children are mostly unserious. They want to play around with opposite sex unchecked, they want to go to town to smoke hemp or prostitute. But we gated them and as a result the University is now well rebranded. 

6. We decided to lock hostels during lecture periods in order to force them to go to class or library. But you parents protested  asking for "freedom" that will eventually destroy the moral and academic lives of these children. You same parents who have your children elsewhere obey the more stringent rules at Covenant and Babcock Universities, etc and you want Anglican Church's University to tolerate trash!
Based on your protest we have after one day's trial, reopened the hostels at all hours and released your children to choose whether to study or sleep in hostel when they should be in classes. They now have freedom to choose whether to fail or pass. We shall henceforth not treat them, in your words, like "Secondary school students". Some of you will bear the consequences of your indiscretion. But we will not allow anyone teach us how to run our system. 

7. Parents who find it difficult to abide by our rules and regulations are kindly advised to withdraw their children. We are not desperate to keep any student here. We will sanction hemp and drug users, those who bully others and want to behave like cultists and sexual perverts. Those who can't train their children well will not be allowed to corrupt other children here.

8. May I advise that no parent should call me on phone on any matter concerning students henceforth. The Dean of students will attend to the public on complaints.
I wish you all the best and may you and your children do that which is right in the sight of God and for the future good of the coming generations. Amen. 

Rt. Rev. Prof. Dapo Asaju,
Vice-Chancellor,
Ajayi Crowther University

--
Okey C. Iheduru

Just published "The African Corporation, 'Africapitalism' and Regional Integration in Africa" (September 2018). DOI: https://doi.org/10.4337/9781785362538.

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USA Africa Dialogue Series -

#COPIED 

THIS LETTER BY THE VICE-CHANCELLOR OF AJAYI CROWTHER UNIVERSITY TO PARENTS IS WORTH YOUR SERIOUS CONTEMPLATION:  

Dear Parents,

Greetings. It is not likely that  I will post any mesg on your platform after this. 
I must express my shock at the behavior of some parents and their messages against the VC and the University in recent times.

It is not common for VCs to exchange words with parents or students over matters of University rules, discipline and morals. I'm not sure you individual parents interacted with your VCs where you studied. My simplicity and availability has been abused and that has to be withdrawn forthwith. 

You sent your children to Ajayi Crowther University believing that they will get good education and sound morals. The discipline here is no where near that of some sister Christian Universities which are over subscribed. The developments going on here academically, spiritually and infrastructure-wise has been much improved and works are ongoing to make things better. Students ought to have some endurance and not be spoilt with claims and rights that shouldn't be fought over.

*What happened recently?*

1. ACU would have resumed for second semester on 25th Feb. Due to the shift in date of elections, we changed resumption to 16th March (more than two weeks) yet many students resumed many days after the deadline! And you want us to tolerate that? Parents who habour students when they ought to be in school are themselves not disciplined. You can't raise next generation with the same corrupt and indisciplined ethos that has ruined Nigeria. We eventually allowed all late comers in after keeping them waiting outside gate for few hours as punishment for them to learn how to obey rules of punctuality. Parents who disobey rules and set bad examples do not expect red carpet treatment just because they paid fees for their children's education.

2. A student committed sexual immorality and confessed in writing to have had sex with two female students in classroom and  was placed on suspension pending trial yet the Parents proceeded to sue the University and post insults against the University, forgetting that we have rules and that the two girls also have parents who have been hurt, and innocent students who might be badly influenced.

3. You complain about light, water, etc. We put on generator for students between 6-8am, 10-1pm and 6-10pm daily in addition to when PHCN gives power supply. We spend N3.7m monthly on PHCN bill and buy 20,000 liters of diesel monthly to run ten generators, totaling about 8million Naira per month yet the University does not receive one kobo in  subventions from the proprietor, Anglican Church. We forget that even in our homes do we always have light?

4. Do you know that the hostels, except one, do not belong to the University and that we remit the rent to the owners who do not maintain the facilities? We spend our own money to carry out repairs in hostels that do not belong to us. In this last semester we have spent about 5 million Naira to repair facilities including providing alternative water system, purchase 185 fans, sockets, toilets, nets, etc. 

5. You parents decided that we should compel your children to observe daily library hours, which is one reason students are complaining. Be it known that in a three floor library in which we have invested over 30 Million Naira in recent accreditation exercise, you will hardly find five students reading there. They are all busy with their phones: browsing rubbish. They don't read except a few serious ones who end up with good grades. Many end up in third class. Some hardly attend classes for up to a week yet they turn up for exams and are disallowed. They think that once they paid fees, they are entitled to be passed. Bad homes produce bad students.

6. Recently Deans reported that less than 10 students were found in their respective faculties during a period when more than 1,600 students should be in class. Your children are mostly unserious. They want to play around with opposite sex unchecked, they want to go to town to smoke hemp or prostitute. But we gated them and as a result the University is now well rebranded. 

6. We decided to lock hostels during lecture periods in order to force them to go to class or library. But you parents protested  asking for "freedom" that will eventually destroy the moral and academic lives of these children. You same parents who have your children elsewhere obey the more stringent rules at Covenant and Babcock Universities, etc and you want Anglican Church's University to tolerate trash!
Based on your protest we have after one day's trial, reopened the hostels at all hours and released your children to choose whether to study or sleep in hostel when they should be in classes. They now have freedom to choose whether to fail or pass. We shall henceforth not treat them, in your words, like "Secondary school students". Some of you will bear the consequences of your indiscretion. But we will not allow anyone teach us how to run our system. 

7. Parents who find it difficult to abide by our rules and regulations are kindly advised to withdraw their children. We are not desperate to keep any student here. We will sanction hemp and drug users, those who bully others and want to behave like cultists and sexual perverts. Those who can't train their children well will not be allowed to corrupt other children here.

8. May I advise that no parent should call me on phone on any matter concerning students henceforth. The Dean of students will attend to the public on complaints.
I wish you all the best and may you and your children do that which is right in the sight of God and for the future good of the coming generations. Amen. 

Rt. Rev. Prof. Dapo Asaju,
Vice-Chancellor,
Ajayi Crowther University

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USA Africa Dialogue Series - Fw: Blog


Subject: Fwd: Blog

Sent from my iPhone


 Check out 'On the Cancer of Nepotism'

Please share widely.
Posted by at No comments:

Saturday, March 30, 2019

USA Africa Dialogue Series - HIV/AIDS Conspiracy Against Black People in South Africa

Hello Dear, 

I found this article about HIV/AIDS conspiracy against black people in South Africa interesting to share just for insight, knowledge, awareness of what is happening and/or has happened in the past in order to provide the necessary guidance to us (the living generation of Africans) on how we live: https://www.kiafriqa.com/post/we-purposely-spread-hiv-aids-to-wipe-out-blacks-in-south-africa-apartheid-era-officer-admits

Kindly read and inform yourself and your loved ones so as to create the necessary awareness to us the living African generation to exercise the necessary discretion in what we see and do today in our contemporary society while doing everything possible to keep an open (unbiased and prejudiced) mind. 

Kind regards, 

Dr. Ndukwe Agbai Dick.   

--
Ndukwe Agbai Dick, Ph.D.
Agricultural/Bioenergy Economics Specialist, 
Commonwealth Rutherford Fellow, 
Division of Agricultural and Environmental Sciences, School of Biosciences, 
University of Nottingham, Sutton Bonington Campus, 
Loughborough, Leicestershire, LE12 5RD, UK.

Current  Mobile Numbers: +44 (0) 744 873 9267 or +44 (0) 737 597 4273.


Skype Name: ndukwem 

Websites for Professional Personal Profile:  



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USA Africa Dialogue Series - Fwd: Memorial Service for Femi Ojo-Ade



Sent from my iPhone

Begin forwarded message:

From: Dapo Zoots <dapo_zoots@yahoo.com>
Date: March 30, 2019 at 1:48:12 PM CDT
To: <toyinfalola@austin.utexas.edu>
Subject: Memorial Service for Femi Ojo-Ade
Reply-To: Dapo Zoots <dapo_zoots@yahoo.com>

Good Afternoon Sir,
My name is Dapo Ojo-Ade, late Prof. Femi Ojo-Ade's son.

Thank you for the obituary announcement you wrote on the USA Africa Dialogue Series forum when my father passed.

The family will be holding a memorial service for him in Waldorf, Maryland: https://celebratingproffemiojoade.app.rsvpify.com

I'm reaching out to different scholars who knew may dad to find out whether they'll be able to attend, and possibly share brief tributes. In the event that you're unable to be physically present, will you be open to sending a brief tribute which can be read during the service or included in the program.

Thank you for your anticipated response.
Dapo
Posted by at No comments:

USA Africa Dialogue Series - A Reflection on Friendship and Meaning of Life - THISDAYLIVE

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Re: USA Africa Dialogue Series - Oju L'Oro Wa : From Physical Visionto Witchcraft and Mystical Insight: An Intercultural Exploration of the Faceas Epistemological and Metaphysical Matrix in Yoruba Thought

Thanks, Kolapo.

An accurate and moving analysis 





On Sat, 30 Mar 2019 at 11:07, Femi Kolapo <kolapof@uoguelph.ca> wrote:

 Yoruba proverbs, Ifa verses,  and traditions preserved in societies less touched by Christian missionary activities are the best places to look for the real meaning of aje (as a Yoruba phenomenon). I went to school and grew up in a Nupe town where as of the time 1968-71 there was no single native Christian. The churches (located at the outskirt of town) were built and patronized by only migrants, sojourners and traders. Traditional religious practices, including the famous Gunu, and Islam predominated. Yet among them, the witch ega or gachizi, were always portrayed as the cause of deaths, sicknesses, misfortunes, and tragedies etc.


I also spent my holidays in the 60s as a child with my maternal grandparents in a Yoruba town with a mix of very strong traditional African religions and Islam and Christianity. Here too, adherents of traditional religions (as well as Christians and Muslims) generally spoke negatively of witches (though they often mentioned that occasionally some witches opted to do good). 


I also know of a couple of Yoruba masquerades (Egungun) , epitome of Yoruba traditional religion - one in my local precinct was called Ota-aje (nemesis of the witch) -  that were dedicated to protecting society from the evil powers and plans of the aje. On about three occasions as a young boy I witnessed the coming to my grandparents town of an out-of town Sango troupe invited to come to neutralize the evil actions of witches. The refrain of the song they sang is still fresh in my memory even as I write this.  Also, I had a late great uncle who was a notable ifa priest who took ill and died after a fearsome illness. The consensus explanation for his sickness and death was that he had on several occasions flouted the warnings of a witch and had through his priestly vocation rescued somebody who the witch was afflicting (the witch was supposedly feasting on the soul of the person, but this great ifa priest uncle of mine rescued the person from the witch) thus disrupting their activities and challenging their power, for which it was thought that he paid the ultimate price. While my great uncle was languishing in his sickness, some people, so the story goes in my extended family, had gone to beg the witch or witches (in a different village) to spare my great uncle. They were supposedly told that it was already too late to beg since they had shared the soul of this man.


It would seem then that the conception of a witch  as very negative (usually death dealing) force among the Yoruba (and Edo?) probably has little to do with Christian missionaries. Rather, missionaries were more likely as do contemporary charismatic Christians in Africa , to have adopted the local understanding about witches and presented their own religion as an alternative source of protection from them. Lastly, also when I was growing up, I know of a notable woman, wife of an alfa - Muslim learned in the healing art and maker and seller of charms - who said (to my mother) that she would seek initiation into aje so as to ensure that her prospering son would thereby be safe from harm.



This general negative conception of the witch or of witchcraft seems to apply in large parts of Central Africa and East Afri.



The translation by William Bascom of an Ifa verse below is from page 459 of his (W. Bascom) Ifa Divination. There are a couple of other verses mentioning aje (witches) in a negative light.

 

Verse 225 - 2 459

There is someone who is favoring and indulging a woman with everything;

but the woman is a witch. She will not allow his affairs to straighten out. He

makes a sacrifice, but it has no effect; he makes medicine, but it does not work.

He should sacrifice six baby chickens, six sticks of birdlime,2 and seasoned

mashed yams because of this woman. They said he should carry them into his

farm. He carried the seasoned mashed yams into his farm, and he tied the

chicks to a basketry tray; he tied the sticks of birdlime to the edge of the tray.

The senior wife of this man turned into a bird and she flew to the farm. When

she reached the farm, she heard the cries of the baby chickens and flew down to

the ground; she saw the seasoned mashed yams and, as she began to eat them,

she stuck to the birdlime and she died.3

Ifa says there is a bird-woman4 who is standing beside this person. Ifa

says that he should make a sacrifice, so that she will not be able to kill him.

Ifa says that we are seeking advice about a matter, but that the person from

whom we are seeking advice is an enemy; therefore we should be careful not to

speak of it in front of this person, who will prove to be a tale-bearer.

2. A sticky substance made from the sap of a tree and used with a decoy to

catch parrots in the cornfield. Cf. verse 245-2.

3. Note that all of the items sacrificed are instrumental in catching the

witch.

4. A witch. Witches are believed to have birds and other animal familiars

and, as stated in this verse, to be able to turn themselves into birds.

 

 

The linkage of aje, Esu, and Orunmila  in the verse below (Bascom Ifa Divination, pp. 556 - 557) would seem to provide a basis to argue that the verse predates Christianity  by scores if not hundreds of years.

 

Iku ndana epin, arun ndana ita; aje oun Esu ndana munrun-munrun a da fun Qrunmila nigba-ti ara  omore ko da;. . .

 

"Death kindles a fire of epin wood; disease kindles a fire of ita wood; Witches and Eshu kindle a fire of munrun-munrun wood" 1 was the one who cast Ifa for Orunmila when his child's health was not good. . . ."





Femi Kolapo



From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of OLAYINKA AGBETUYI <yagbetuyi@hotmail.com>
Sent: Friday, March 29, 2019 7:34:24 AM
To: usaafricadialogue@googlegroups.com; Yoruba Affairs
Subject: Re: USA Africa Dialogue Series - Oju L'Oro Wa : From Physical Visionto Witchcraft and Mystical Insight: An Intercultural Exploration of the Faceas Epistemological and Metaphysical Matrix in Yoruba Thought
 
Let me draw Toyins attention to why he may be unsatisfied with Lawals prblematisation of the word ' witchcraft in Yoruba thought.

First of all let me state forthight that the Yoruba generally use ' oju inu' as synonimous with deep insight if we are to discard with transliteration outright.

Now to witchraft; the originary meaning bastardized by Christian consciousness ( the way the word ' Esu" was bastardized for the same purpose) for 'Aje' meant guardian of esoteric lores and not 'witch'  in which the reductionist self serving Christian evangelism presented it.  The Aje and Osoronga were originarily forces for good whose mystical powers were sought to unravel problematic situations.  But as in all things which Christian missionaries prefer not to come to terms with, they are simply turned to manifestations of evil and the devil's work.


OAA.



Sent from my Samsung Galaxy smartphone.


-------- Original message --------
From: "Emeagwali, Gloria (History)" <emeagwali@ccsu.edu>
Date: 28/03/2019 01:58 (GMT+00:00)
Subject: Re: USA Africa Dialogue Series - Oju L'Oro Wa : From Physical Visionto  Witchcraft and Mystical Insight: An Intercultural Exploration of the Faceas Epistemological  and Metaphysical Matrix in Yoruba Thought

I hope these are ancient enough.

Epics are like the Blue Nile, that  leaves Lake Tana in the city of  Bahir Dar,
flows to Tis Isat village,   becomes a  magnificent waterfall,
the Tissisat or Blue Nile waterfalls, and flows down into Sudan,  and
eventually Egypt, taking silt and nutrients from its place of origin,
Ethiopia,  all  along the way.

The epic brings with it ancient perceptions and philosophies and ways
of thinking, and eventually may focus on a particular hero or villain
from a later era,  but you have to decipher and appreciate its ancient
origins and contexts.




GE



Professor Gloria Emeagwali
History Department, CCSU
www.africahistory.net
Gloria Emeagwali's Documentaries
2019   Distinguished Africanist Award                   
New York African Studies Association
 


From: 'Michael Afolayan' via USA Africa Dialogue Series <usaafricadialogue@googlegroups.com>
Sent: Wednesday, March 27, 2019 2:03 PM
To: usaafricadialogue; Yoruba Affairs
Subject: Re: USA Africa Dialogue Series - Oju L'Oro Wa : From Physical Vision to Witchcraft and Mystical Insight: An Intercultural Exploration of the Face as Epistemological and Metaphysical Matrix in Yoruba Thought
 
"On a different note, let me recommend Oral  Epics from Africa edited by Johnson and Hale. This wonderful text includes Soninke, Mande, Fulbe, Wolof and Central African epics. Several ancient epics from this region are there including the Epic of Wagadu (Soninke) and the Epic of Njaajaan Njaay(Wolof)
Mwindo Epic (Congo Region)." GE

I hope the fellow (Meshack?) inquiring about African epic traditions is paying close attention to these references.

MOA



On Wednesday, March 27, 2019, 3:42:56 PM GMT+1, Emeagwali, Gloria (History) <emeagwali@ccsu.edu> wrote:


This is a fitting tribute to  Pius Adesanmi, too. Note the significance of the eye to ancient northeast Africans.The famous protective Egyptian eye comes to mind in terms of the psychic world (witchcraft).

On a different note, let me recommend Oral  Epics from Africa edited by Johnson and Hale. This wonderful text includes Soninke, Mande, Fulbe, Wolof and Central African epics. Several ancient epics from this region are there including the Epic of Wagadu (Soninke)
and the Epic of Njaajaan Njaay(Wolof)
Mwindo Epic (Congo Region).




Professor Gloria Emeagwali
Prof. of History/African Studies, CCSU
africahistory.net; gloriaemeagwali.com
2019 Distinguished Africanist Awardee
New York African Studies Association
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Oluwatoyin Vincent Adepoju <toyin.adepoju@gmail.com>
Sent: Tuesday, March 26, 2019 1:08:48 AM
To: usaafricadialogue; Yoruba Affairs
Subject: USA Africa Dialogue Series - Oju L'Oro Wa : From Physical Vision to Witchcraft and Mystical Insight: An Intercultural Exploration of the Face as Epistemological and Metaphysical Matrix in Yoruba Thought
 
       
                                                                                                    
                                                                


                                                                                        "Oju L'Oro Wa"

                                                            From Physical Vision to Witchcraft and Mystical Insight

                                                                                 An Intercultural Exploration of 

                                      The Face as Epistemological and Metaphysical  Matrix in Yoruba Thought


                                                                           Oluwatoyin Vincent Adepoju
                                                                                        Compcros
                                                             Comparative Cognitive Processes and Systems
                                         "Exploring Every Corner of the Cosmos in Search of Knowledge"

                                                                                                  
                                                                 



"Oju l'oro wa",  "the face is the abode of discourse"  - Pius Adesanmi 

"Oju ni oro o wa" , "Oro, the essence of communication, takes place in the eyes/face)"-Rowland Abiodun

This concept is an example of the emphasis on the grounding of cognition in Yoruba thought, from the most concrete to the most abstract levels, on embodiment, on the biological and social enablements of knowing, as opposed to transcending or bypassing the human being's embodied self. 

I was introduced to the analysis of this concept by  Adesanmi's superb essay "Oju L'oro Wa". I  encountered it again  at the opening of an interview with Mary Nooter Roberts   discussing the pan-African significance of Yoruba epistemology in relation to an  exhibition on visuality in African art, where she quotes Abiodun's rendition, possibly from "Ase: Visualizing and Verbalizing Creative Power though Art" and Yoruba Art and Language: Seeking the African in African Art but omits his pairing of eyes and face in his translation, including only his references to eyes, perhaps because her focus in the interview was on Yoruba and African sculptural dramatizations of ideas about visuality.

Abiodun and Adesanmi  are presenting ideas of fundamental significance in Yoruba thought, correlative with a galaxy of concepts in this body of knowledge   and pivotal in the integration of this cognitive configuration  into the global network of ideas. Adesanmi's  interpretation  addresses the face, Abiodun integrates eyes and face , both being correct, since "oju" in Yoruba can mean either the face or the eyes, although the distinction and relationship between them constitutes a rich conceptual bridge, central to the emphasis on embodiment, on the potential of biologically and socially constituted knowing critical to Yoruba thought.

"Oju inu" is a Yoruba expression that dramatizes the hermeneutic network,  the interpretation of reality in general represented by interpretive strategies in particular bodies of knowledge, constellated by the eyes, in particular, and the face, in general, in Yoruba thought.

"Inu", the complementary term to "oju", in that expression, is particularly strategic, indicating inwardness, but inwardness in a cognitive  and metaphysical, rather than a physical, biological sense. "Oju inu" is conventionally translated as " inward eye", "inward vision", but that translation may also be  rendered in a manner that clarifies it, presenting it as as "inner perception" or "penetrative insight", among other possibilities closer to the complementary concept "oju okan", translated as "the mind's eye" by Babatunde Lawal in  "Aworan: Representing the Self and its Metaphysical Other in Yoruba Art".

The classic summation of this concept for me is in a paragraph in  Lawal's "Aworan", complemented by Roberts' masterly elaboration on Lawal's summation in that interview and her article on the exhibition the interview is about and the other works she builds upon, represented by Rowland Abiodun's rich exploration in "The State of African Art Studies: An African Perspective", taken forward in his Yoruba Art and Language: Seeking the African in African Art , these explorations existing in relation to other engagements with the same or similar subjects, such as Barry Hallen and Olubi Sodipo's "The House of the Inu: Keys to the Structure of a Yoruba Theory of the Self"    and The Good, the Bad and the Beautiful: Discourse of Values in Yoruba Culture:

Portraiture, Spectacle, and the Dialectics of Looking

 

Since the face is the seat of the eyes (oju), no discussion of aworan (representation), especially portraiture, would be complete without relating it to iworan, the act of looking and being looked at, otherwise known as the gaze.

 

To begin with,the Yoruba call the eyeball eyin ojú a refractive "egg" empowered by ase [a peculiar form of creative energy perhaps associated with the life force] (mediated by  Esu) enabling an individual to see(riran). As with other aspects of Yoruba culture, the eyeball is thought to have two aspects, an outer layer called oju ode(literally, external eye) or oju lasan (literally, naked eye),which has to do with normal, quotidian vision, and an inner one called oju inu  (literally, internal eye) or oju okan (literally,mind's eye).

 

The latter is associated with memory, intention,intuition, insight, thinking, imagination, critical analysis, visual cognition, dreams, trances, prophecy, hypnotism, empathy,telepathy, divination, healing, benevolence, malevolence,extrasensory perception, and witchcraft, among  others. For the Yoruba, these two layers of the eye combine to determine iworan, the specular gaze of an individual.

 



John Annenechukwu Umeh, on the Afa system of knowledge from the culturally cognate Igbo thought in After God is Dibia: Igbo Cosmology, Divination and Sacred Science in Nigeria, incidentally complements Lawal's insights on Yoruba epistemology  

In Afa language, ose naabo is the two eyes with which one sees the mortal world, while ose ora is the eye with which one sees the Spirit and the world in addition. Ose naabo has the dualities or polarities of the material world namely: anya aka nni na anya aka ekpe, i.e., right eye and left eye. 

 

Ose ora is Uche. Uche is the Super Mind/Universal Mind/Universal consciousness…

 


Lawal's summation, complemented by of Umeh,  is remarkable, in my view, in describing the penetrative vision represented by "oju inu" as encapsulating what I would describe as almost the entire range of human perceptual capacity, from its conventional to its unconventional expressions, from corporeal vision, vision enabled by the eyes, to critical thinking, imagination and intuition, among the conventional range of perception,and, in the unconventional range,  to extrasensory perception, trance and witchcraft, the last, controversial term being undefined by him.

I find this summation striking for four reasons. 

It encapsulates almost the complete range of human perceptual capacity, the conventional and the controversially unconventional.

It indicates an understanding of perception as grounded in biology but reaching beyond the evidently accessible represented by biology to penetrate into less accessible, deeper and at times,  abstract aspects of existence.

It sums up, in a manner both concise and expansive, almost the entire scope of my wide ranging exploration of cognitive possibilities, influenced by various schools of thought and cognitively catalytic environments, covering Western exoteric and esoteric thought, African and Asian thought, and others beyond these contexts, tangential to my development but affirmative of what I am gaining from those other contexts.

 This expansive perceptual exposure has enabled me, through the sequence I have eventually come to understand Lawal's summation as providing, to experience the entire sequence of his listing, including extra-sensory perception and a central aspect of witchcraft as understood in Southern Nigeria, to which Yorubaland belongs, the experience of what I later came to understand from the Western esoteric school the Ancient Mystical Order of the Rosy Cross ( AMORC)  as projection of consciousness, in which one experiences oneself as being in a location different from where one's body is located and interacting with other people at such a location, an experience inspirational to my efforts to investigate and share with the public African and particularly Nigerian witchcraft conceptions.

The grounding of this conception from Yoruba epistemology in the biological enablement of corporeal vision facilitates comparison with both related and dissimilar epistemic conceptions, from the ancient Greek philosopher Aristotle's opening lines of the book that initiates Western metaphysics, The Metaphysics,  " All [ people ] by nature desire to know, as evidenced by the delight they take in sight, because it enables them see the differences between things", on which basis he launches an inquiry into the the possibility of understanding what qualities unify the diversity of phenomena, an insight that would lead to an underlying cosmological intelligence, if I am interpreting correctly Jonathan Lear's summation of Aristotle's project in Aristotle: The Desire to Know.

The Aristotelian orientation may be related to further developments in the Western tradition, to those who, like Plotinus in late antiquity and Bonaventura and Thomas Aquinas in the Middle Ages, held that it was possible through the study of sensorily perceived phenomena, to penetrate to an understanding of the unity underlying that diversity, a unity represented by the mind of God, ideas also correlative with Hindu Tantra, particular the school of Sri Vidya and Trika, where sensory perception is key to the Absolute and with Islamic conceptions on human beauty as revealing insights into divine beauty,  aspirations echoed, though not necessarily in the mystical terms of the medieval Christian and the Hindu thinkers by Stephen  Hawking in A Brief History on Time on his hope that a few simple equations derived from the study of the material universe could sum up the structure and dynamism of the cosmos and thus reveal the mind of God.

The Aristotelian direction could also be related to the Western schools of thought that emphasize the value of embodiment in knowledge, such as George Lakoff and Mark Johnson's  Metaphors to Live By and Philosophy in the Flesh:The Embodied Mind and its Challenge to Western Thought and George Lakoff  and Rafael Nunez'  How the Embodied Mind Brings Mathematics into Being,  who hold, that perception and expressions are grounded in embodiment,  ideas often understood as contrastive with the perspectives associated with a pivotal figure in Western thought, Rene Descartes, in what is described as his foregrounding of thought to the exclusion of sensory experience.

The Adesanmi and Roberts' translations of "Oju l'oro wa", however, insightful as they are,  in rendering 'oro' as discourse, as Adesami does, and as 'communication' in the Roberts interview translation does, represent severe abbreviations of the concept of  'oro', its fuller semantic range demonstrated  by Abiodun in Yoruba Art and Language, an exposition I reflect on in "Manifestations at Cosmogenesis", engagements with the understanding of oro as an intersection between ideas of primordial wisdom in terms of which the cosmos is constructed and human cognitive and expressive capacities, concentrated, in daily living, into human expressions of various kinds, suggested in the more circumscribed, everyday understanding of oro as   any subject that is the focus of attention.

This understanding of the concept brings into alignment with various ideas of  the relationship between verbalization and cosmic creativity, such as the account of the Word in the opening lines of the Biblical Book of John and the Hindu understanding of sacred sound and its verbal expression, as expounded in Andre Padoux's Vac : Conceptions of the Word in selected Hindu Tantras, conceptions leading, ultimately, to ideas of interaction between human  culture and perceptions of existents beyond that culture, between human creativity and cosmic creativity.

Thus, beginning from the simple but rich expression, "Oju 'ioro wa", one could explore the entire range of approaches to knowledge, in terms of perspectives in alignment with or opposed to  it's   biologically grounded epistemology.

Also published on Facebook










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