Tuesday, October 19, 2010

Osu Caste system in Nigeria (Igbo community)

THE Igbos are found mostly in the South Eastern and South Central Nigeria called
igboland or Igbo society (Alaigbo or Anaigbo). By the late 20th Century the Osu caste system is an obnoxious practice among the Igbo in south east Nigeria which has refused to go away despite the impact of Christianity, education and civilization, and the human rights culture. The population of the Igbos was about 27 million. The majority of the Igbos are Christians, but some of them practice the indigenous traditional religion, whose major tenets are shared by all
Igbo speaking people of Nigeria

Igbo people

However, a relic of the indigenous religious practice of the Igbos is the dehumanizing Osu caste system, which has divided and alienated the Igbos.
I want to discuss Osu caste system, an indigenous religious belief
system, practiced within the Igbo nation, with the purpose of bringing the discriminatory, dehumanizing and obnoxious caste system to the attention of the international community. This is because whenever issues of discriminatory practices around the world are tabled for discussion in the international community, the repugnant and discriminatory Osu caste system is never mentioned.
The Osu, by definition, is a people sacrificed to the gods in Igbo community. And they assist the high priest of the traditional religion to serve the deities or the gods in their shrine. It is the belief of many Igbo traditionalists that the deities, which were (and are still) perceived in some quarters as being very powerful, would wreck havoc in the society, if they are not appeased.

A typical igbo shrine

In some special circumstances, those who hold the traditional beliefs of the Igbos could
transform a Diala who committed certain atrocities against the land into an Osu. This process involved intricate rituals (offering of libations and sacrificing animals to the earth goddess). Some of the ancestors of the present-day Osu people inherited their dehumanizing social status this way. That method is now a thing of the old; Western influence has affected this practice. Presently, one could acquire the Osu status through inheritance and marriage.
Osu caste system is a societal institution borne out of a primitive traditional belief system colored by superstition and propagated by ignorance. It is absurd
to categorize a human as a sub-human being. the Osu caste system, which is a form of discrimination, has caused inter-communal discords and wars between the Osu and the Diala in Igboland. And many lives and properties have been destroyed as a result.
According to the United Nations definition, discrimination includes any conduct based on
a distinction made on grounds of natural or social categories, which have no relation
either to individual capacities or merits, or to the concrete behavior of the individual
person.
The discriminatory Osu practices involves inequality in freedom of movement and choice of residence, inequality in the right of peaceful association, inequality in the enjoyment of the right to marry and establish a family, (and) inequality in access to public office. That is the crux of the matter with the Osu caste system in Igboland. If one may ask, could a right exist if it is not regularly enforced? To put it differently, can a right exist without a
specific legislation that provides for its protection and remedies if violated? Oddly
enough, the victims of the Osu system do not have any legal recourse in
Igboland. And strangely, some people believe that the humiliating Osu caste system is a part of the Igbo culture nobody should temper with. Fortunately, many Igbos have a contrary opinion.for me, i say enough is enough!
The Osu caste system and the indigenous religious practices of the Igbo nation. All
human beings are created equal, but human experiences are heterogeneous. Some people
have had it rough all their lives on earth, while others do not have a lot to complain about.
Naturally, life has the same meaning for everyone, but the Osu caste system in Igboland seems to have changed the meaning of life for a group of people branded Osu. No historical question gives the Igbos more concern than that of, “How did the Osu caste system come to be in Igboland?”
There is a paucity of written information on the issue of the Osu caste system. This is apparently because many people shy away from discussing the issue for fear of being branded Osu lovers.
An individual’s fortunes are determined by the by-product of interactions that exist between one’s “chi”, the deities and the Creator or “Chineke”.
Humans interact directly with deities, which function as intermediaries to the Supreme Spirit or Creator. Being in good terms with powerful deities in one’s domain is an assurance that one is likely to obtain the largesse of creation while, at same time,minimize the wrath of the forces of nature. It is an individual’s obligation to observe the customs of the land since their violation could offend the deities; and goodwill and protection from the deities depends on one’s cordial relationship with them.


Many people have condemned the system which has traumatized many innocent people but the problem persists. one fact is that the Osu system of discrimination is an outdated tradition with no basis for its continued practice and observance in the contemporary Igbo society.
Traditionally, there are two classes of people in Igboland – the Nwadiala and the Osu.
The Nwadiala literally meaning ‘sons of the soil’. They are the masters while the Osu are the people dedicated to the gods; so they are regarded as slaves, strangers, outcasts and untouchables. Chinua Achebe in his book, No longer At Ease, aptly describes Osu thus: “Our fathers in their darkness and ignorance called an innocent man Osu, a thing given to the idols, and thereafter he became an . outcast, and his children, and his children’s children forever”.
The Osus are treated as inferior human beings and kept in a state of permanent and irreversible disability; they are subjected to various forms of abuse and discrimination. The Osu are made to live separately from the freeborn; they reside very close to shrines and market places.
The Osu are not allowed to dance, drink, hold hands, associate or have sexual relationship with the Nwadiala. They are not even allowed to break kola nut at meetings or pour libation or pray to God on behalf of a freeborn at any community gathering.
It is believed that such prayers will bring calamity and misfortune.

Saturday, October 9, 2010

Inter Religous Sucess in Nigeria

This part of Africa where I come from, the rate of poverty is not as average as it is shown in the television news or as it is written on papers. It is deeply rooted in remote villages, creating in them, a hopeless lifestyle.



“Being unwanted, unloved, uncared for, forgotten by everybody, I think that is a much greater hunger, a much greater poverty than the person who has nothing to eat”


( Quote Mother Teresa)


All through my childhood, I have acknowledged the fact that I was not from a poor home though my father was just a primary school teacher who had our faith deeply rooted in the Anglican doctrine.


1996, when I finished my Junior West African Examination, I had a long period to stay before my result will come, so my father took me to Okutu where he lived.


group of okutu volunteers



Okutu under Nsukka Local Government Area of Enugu State were dominated by Christian Igbos but they shared a common boundary with Ugwaka –Ola under Igalamela Local Government of Kogi State which was dominated by Muslims. The major problem of these communities was that they were abandoned by their host states due to the remoteness of their locations. They lived in grass houses which always flames at winter periods of every year. They leaved in abject poverty and what they needed was not business ideas or micro financing but Education.


When I got to Okutu on August 21, 1996, I began to realize the challenges my father was facing as a teacher and an Anglican Priest. He trained his students not only educationally but socially and religiously. The two communities relieved their children on him and any child stubborn to the parents would be sent to my father’s house for moral discipline. Within the month of my stay, he took me around to see how he ran his missionary/charity work.
                               

Saturday, October 2, 2010

Fifty Years of War in Nigeria

Following World War II, in absolute response to the advancement of Nigeria nationalism and demands for independence, constitutions legislated by the British Government moved Nigeria towards self-government on a representative and increasingly federal basis. On October 1, 1960, Nigeria gained independence from the United Kingdom. Emerging as a federal Republic, on our 50th independence anniversary, analyzing our failures and achievements, this piece will look at Nigeria, a nation at 50, ‘the past, the Future’

Federal republic of Nigeria is a constitutional republic comprising thirty –six states and its federal capital territory, Abuja. Located in West Africa and shares land borders with Cameroon in the east, Niger in the north, republic of Benin and Chad in the west. The three most influential ethnic groups in Nigeria are the Hausa, Igbo and Yoruba. In terms of religion Nigeria is split half and half between Muslims and Christians with a very small minority who practice traditional religion. Occupying a total area of 923,768km2 (356,669 sq mi) makes it the 32nd largest country in the world. The main rivers are the Niger and the Benue River which converge and empty into the Niger delta. Interestingly, the name Nigeria was taken from the Niger River running through the country, as coined by Flora Shaw, the future wife of Baron Lugard, a British colonial administrator, in the late 19th century.

Nigeria is classified as a mixed economy emerging market, and has already reached middle income status according to the world bank, with its abundant supply of natural resources, well-developed financial, legal, communications, transport sectors and stock exchange. Nigeria is the United States’ largest trading partner in Saharan Africa and supplies a fifth of its oil, currently the 50th-largest export for U.S. goods and the 14th-largest exporter of goods to the U.S. the United States is the country’s largest foreign investor. Over the years, economic development had been hindered by years of military rule, corruption, and mismanagement, the restoration of democracy and subsequent economic reforms have successfully put Nigeria back on track towards achieving its full economic potential. It is now one of the largest economies in Africa, and the largest economy in West African Region.

According to the United Nations, Nigeria is the most populous country in Africa, estimated in 2009 to have 154,729,000, distributed as 51.7% rural and 48.3% urban, and with a population density of 167.5 people per square kilometer. Currently undergoing explosive population growth as it is one of the eight countries expected to account collectively for half of the world’s total population increase from 2005-2050. 42.3% of the population is between 0-14 years of age, while 56.6% is between 15-65, the birth rate is 40.4 while death rate is16.9 per 1000 people.

Healthcare and general living conditions in Nigeria has been poor. Life expectancy is 47 years (average male/female) and just over half of the population has access to potable water and appropriate sanitation; the percentage of children under five went up between 1990 and 2003 and infant mortality is 97.1 per 1000 live births. HIV/AIDS rate in Nigeria in 2003 was5.6% among youths of 20-29.there has been Polio crises as well as periodic outbreak of malaria, sleeping sickness and cholera which is presently experienced in the northern part of Nigeria. There has been a vaccination drive, spread headed by W.H.O, to combat polio and malaria that has also been met with controversy in some regions.

Education is also in a state of neglect. After the 1970s oil boom, tertiary education was improved so that it would reach every sub region of Nigeria. Educational system has been described as “dysfunctional” largely because of decaying institutional infrastructure. 68% of the population is literate and the rate for men (75.7%) is higher than that for women (60.6%).

Nigeria has more than 250 ethnic groups with varying languages and customs, creating a country with rich ethnic diversity. Because of its multitude of diverse ethno-linguistic groups, Nigeria prior to independence has been faced with sectarian tensions and violence. Taking us down to the early years of independence, this essay shall dig up all the causes of Nigeria’s failures and victories.

Newly independent, Nigeria’s government was a coalition of consecutive parties: the Nigeria People’s Congress (NPC), a party dominated by northern and those with Islamic faith, and the Igbo and Christian dominated National Council of Nigeria and Cameroons (NCNC) led by Nnamdi Azikiwe, who became Nigeria’s maiden Governor-General in 1960. Forming the opposition was the comparatively liberal Action Group (AG), which was largely dominated by the Yoruba and led by Obafemi Awolowo. The cultural and political differences between Nigeria’s dominant ethnicities, the Hausa (Northerners) Igbo (Easterners) and Yoruba (Westerners) were sharp. As it were, the Federal Republic of Nigeria gone from these three regions in 1954 to thirty-six states and a Federal territory since 1996. The country is in effect, under six geopolitical zones. While these zones are official or constitutional units of Nigeria’s federalism, they constitute for many purposes the organizing principle of country’s national politics. The six zones include the north-west (seven states), the north-east (six states), the north –central (six states plus Abuja, the federal capital territory), the south-east (five states), and the south west (six states). Among their consecutive states, their zones are defined to reflect political interests as well as ethnic, religious and historical harmony. But despite the political engineering, no zone including the most ethnical and religiously homogenous, has escaped the wrath of communal violence. Today, the six geopolitical zones in Nigeria reflect similar emotive dispositions that destroyed the now defunct region structures. Each harbor its own particular communal distresses that frequently give rise to the destruction of lives and property, a morbid actualization of the federal character doctrine. How ever, the causes of conflict in Nigeria could be traced back to 1966 when there was a back-back military coup. The first was in January and led by a collection of young leftists under Major Emmanuel Ifeajuna and Chukwuma Kaduna Nzeogwu. It was partially successful; the coup plotters murdered the Prime Minister, Sir Abubakar Tafawa Balewa, the premier of the northern Region, Sir Ahmedu Bello, the premier of the western region, Sir Ladoke Akintola. Despite this, the coupists could not set up a central government because of logistic reasons. Sir Nwafor Orizu, the acting president was then pressured to hand over government to the Nigeria Army, under the Command of General JTU Aguiyi-Ironsi. The coup was conceived out of the disequilibrium and perceived corruption of the electoral and political process. It was however counter-acted by another successful plot, supported primarily by northern military officers and northerners who favored the NPC; it was engineered by northern officers, which allowed Lt Colonel Yakubu Gowon to become head of state. This sequence of events led to increase in ethnic tension and violence. The northern coup, which was mostly motivated by ethnic and religious reasons, was bloodbath of both military officers and civilians, especially those of Igbo extraction. This cruel violence against the Igbo increased their desire for autonomy and protection from the military’s wrath. By May 1967, the Eastern region had declared itself an independent state called the Republic of Biafra under the leadership of Lt Colonel Emeka Ojukwu in line with the wishes of the people. The Nigeria Civil War began as the Nigerian (Western and Northern) side attacked Biafra (South-eastern) on July 6, 1967 at Garkem signaling the beginning of the 30 month war that ended in January 1970. More than one million people died in the three-year civil war. These killings created a lasting wound in the heart of the bereaved and revenge rested at the hearts of the citizens. That was not only the active events in Nigeria after independence. During the oil boom of the 1970, Nigeria joined OPEC and billions of dollars generated by production in the oil-rich Niger Delta flowed into the coffers of the Nigeria state. However, increasing corruption and graft at all levels of government squandered most of the earnings. The northern military clique benefited immensely from the oil boom to the detriment of the Nigerian people and economy. As oil revenues fuelled the rise of federal subventions to states and precariously to individuals, the federal government soon became the center of political struggle and the center became the threshold of power in the country. As oil production and revenue rose, the Nigerian government created a dangerous situation as it became increasingly dependent on oil revenue and the international commodity markets for budgetary and economic concerns eschewing economic stability. That spelled doom to the federalism in Nigeria.

Beginning in 1979, Nigerians participated in a brief return to democracy when Olusegun Obasanjo transferred power to the civilian regime of Shehu Shagari. The shehu Shagari government was viewed as corrupt and incompetent by virtually all sector of Nigerian society, so when the regime was overthrown by the military coup of Mohammed Buhari shortly after the regime’s fraudulent re-election in 1984, it was generally viewed as a positive development by most of the population. Buhari promised major reforms but his government fared little better than its predecessor, and his regime was overthrown by yet another military coup in 1985.Babangida Ibrahim, promptly declared himself president and commander in chief of armed forces and the ruling supreme military council and also set 1990 as official deadline for a return to democratic Governance. Babangida’s tenure was marked by a flurry of political activity; he instituted the international Monetary Fund’s Structural Adjustment Program (SAP) to aid in the repayment of the country’s crushing international debt, which most federal revenue was dedicated to servicing. He also inflamed religious tensions in the nation and particularly the south by enrolling Nigeria in the Organization of the Islamic Conference. After Babangida survived an abortive coup, he pushed back the promised return to democracy to 1992. When free and fair elections were finally held on the 12th of June 1993, Babangida declared that the results showing a presidential victory for Moshood Kashimawo Oluwale Abiola null and void, sparking mass civilian violence in protest which effectively shut down .the Babangida’s regime is adjudged to be at apogee of corruption in the history of the nation as it was during his time that corruption became officially diluted in Nigeria. Babangida’s caretaker regime headed by Ernest Shonekan survived only until late 1993 when General Sani Abacha took power in another military coup. Abacha proved perhaps Nigeria’s most brutal ruler and employed violence on wide scale to suppress the continuing pandemic of civilian unrest. Money has been found in various western European countries banks traced to him. He avoided coup plots by bribing army generals. Several hundred millions dollars in accounts traced to him were unearthed in 1999. The regime came to an end when the director was found dead amid dubious circumstances. Abacha’s death yielded an opportunity for return to civilian rule. Nigeria re-achieved democracy in 1999 when it elected Olusegun Obasanjo as the new president ending almost thirty three-years of military rule. (From 1966 until 1999) excluding the short-lived second republic (1979 and 1983) by military dictators who seized power in coups d’état and counter-coups during the Nigeria military juntas of 1966-1979 and 1983-1998. Although the elections that brought Obasanjo to power in 1999 and again in 2003 were condemned as unfair, Nigeria marked improvements in attempts to tackle government corruption and to hasten development. While Obasanjo showed willingness to fight corruption, he was accused by many. After Obasanjo unwillingly completed his tenure, Umaru Musa Yaradua of the people’s Democratic Party, came into power in the general election of 2007- an election that was witnessed and condemned by international community as being massively flawed. Yar’adua died on the 5th of May 2010. Dr Goodluck Ebele Jonathan was sworn in as Yar’adua’s replacement on 6 may 2010 becoming Nigeria’s 14th head of state. On the 18 may, 2011, the national Assembly approved President Goodluck Jonathan’s nomination of former Kaduna state governor Namadi Sambo, an architect, for the position of Vice president of the federal Republic of Nigeria. They will serve in their respective positions until the next election which is scheduled for January 2011 by the present INEC Chairman Prof. Attahiru Jega.

Does Nigeria have a viable future? In contemporary Nigeria, the quality of thought and intellectual practice, which under-grid the social and public policy domains are abysmally low. While academic pursuits provide the raw material for intellectual Endeavour, the pursuit and development of an intellectual culture presumes an inherent love, reverence and conscious cultivation of a tradition of learning and scholarship. The lack of an intellectual base and our lack of appreciation for same are demonstrated by the fact that currently, Nigeria has no institution for advanced studies of any kind. A society like Nigeria should initiate a stable funding to create an environment to nurture creative and original thinkers, otherwise, they will not be able to produce an enduring constitutional or legal framework for the conduct of its business, including its governance .In any viable socio-political and economic system, which is what a nation-state is when tripped of the accretions of emotionalism, posturing and myths on which patriotism is anchored, the vision, philosophy and ideology that gives validity, credibility and legitimacy to the national personality is embodied within a constitutional framework, the ideas, which give life to the citizenry, depend on the depth of the intellectual anchor and relevant underpinnings of the national vision. Since ideas are the defining signature of culture and determine its historical relevance, genealogy and life span. These factors shape evolution and civilization.

It is a task, which demands a committed and engaged leadership class. We had earlier observed that Nigeria’s status in the power equation of the new world order revolves around the size and dynamism of its economy. Given the reality on the ground, we should be under no illusions that anyone regards us as the giant of Africa. It is a myth that lulls us into a false sense of importance and achievement. Given our resources, it is also a circumstance that portrays us as an incompetent, uncaring and visionless society for, in the modern world, no elite faced with these dire statistics can sleep easy. And the reasons are obvious, religious killings, food riots, and violent protests over living conditions, especially housing, disillusionment and loss of hope in a viable future in the youth- all these have brought down many a government in the history of the contemporary Nigeria. It is a truism that the best guarantor of social stability and social harmony is prosperous and growing economy. In the modern world, it is economics that drives the politics but here in Nigeria, who knows what is driving us, do you?

Thursday, September 30, 2010

Learn this! If you must Make money with your Screenplay

As we learn how to write this screenplay, a recurring problem becomes clear.



The problem is this: to differentiate between drama and non-drama. Let me break-it-down-now.


Everyone in creation is screaming at us to improve screenlpay. We are tasked with, it seems, cramming a shitload of information into a little bit of time.


Our friends. The penguins, think that we, therefore, are employed to communicate information — and, so, at times, it seems to us.


But note: the audience will not tune in to watch information. You wouldn’t, I wouldn’t. No one would or will. The audience will only tune in and stay tuned to watch drama.


Question: what is drama? Drama, again, is the quest of the hero to overcome those things which prevent him from achieving a specific, acute goal.


So: we, the writers, must ask ourselves of every scene these three questions.


1) Who wants what?


2) What happens if her don’t get it?


3) Why now?


The answers to these questions are litmus paper. Apply them, and their answer will tell you if the scene is dramatic or not.


If the scene is not dramatically written, it will not be dramatically acted.


There is no magic fairy dust which will make a boring, useless, redundant, or merely informative scene after it leaves your typewriter. You the writers, are in charge of making sure every scene is dramatic.


This means all the “little” expositional scenes of two people talking about a third. This bushwhack (and we all tend to write it on the first draft) is less than useless, should it finally, god forbid, get filmed.


If the scene bores you when you read it, rest assured it will bore the actors, and will, then, bore the audience, and we’re all going to be back in the breadline.


Someone has to make the scene dramatic. It is not the actors job (the actors job is to be truthful). It is not the director’s job. His or her job is to film it straightforwardly and remind the actors to talk fast. It is your job.


Every scene must be dramatic. That means: the main character must have a simple, straightforward, pressing need which impels him or her to show up in the scene.


This need is why they came. It is what the scene is about. Their attempt to get this need met will lead, at the end of the scene, to failure - this is how the scene is over. It, this failure, will, then, of necessity, propel us into the next scene.


All these attempts, taken together, will, over the course of the episode, constitute the plot.


Any scene, thus, which does not both advance the plot, and standalone (that is, dramatically, by itself, on its own merits) is either superfluous, or incorrectly written.


Yes but yes but yes but, you say: what about the necessity of writing in all that “information?”


And I respond “figure it out” any dickhead with a blue suit can be (and is) taught to say “make it clearer”, and “I want to know more about him”.


When you’ve made it so clear that even this blue suited penguin is happy, both you and he or she will be out of a job.


The job of the dramatist is to make the audience wonder what happens next. Not to explain to them what just happened, or to*suggest* to them what happens next.


Any dickhead, as above, can write, “But, George, if we don’t assassinate the prime minister in the next scene, all Africans will be engulfed in flame”


We are not getting paid to realize that the audience needs this information to understand the next scene, but to figure out how to write the scene before us such that the audience will be interested in what happens next.


Yes but, yes but yes but you reiterate.


And I respond figure it out.


How does one strike the balance between withholding and vouchsafing information? That is the essential task of the dramatist. And the ability to do that is what separates you from the lesser species in their blue suits.


Figure it out.


Start, every time, with this inviolable rule: the scene must be dramatic. It must start because the hero has a problem, and it must culminate with the hero finding him or she either thwarted or educated that another way exists.


Look at your log lines. Any logline reading “bob and sue discuss…” is not describing a dramatic scene.


Please note that our outlines are, generally, spectacular. The drama flows out between the outline and the first draft.


Think like a filmmaker rather than a functionary, because, in truth, you are making the film. What you write, they will shoot.


Here are the danger signals. Any time two characters are talking about a third, the scene is a crock of shit.


Any time any character is saying to another “as you know”, that is, telling another character what you, the writer, need the audience to know, the scene is a crock of shit.


Do not write a crock of shit. Write a ripping three, four, seven minute scene which moves the story along, and you can, very soon, buy a house in V I and hire someone to live there for you.


Remember you are writing for a visual medium. Most television writing, ours included, sounds like radio. The camera can do the explaining for you. Let it. What are the characters doing -*literally*. What are they handling, what are they reading. what are they watching on television, what are they seeing.


if you pretend the characters cant speak, and write a silent movie, you will be writing great drama.


if you deprive yourself of the crutch of narration, exposition,indeed, of speech. you will be forged to work in a new medium - telling the story in pictures (also known as screenwriting)


this is a new skill. no one does it naturally. you can train yourselves to do it, but you need to start.


i close with the one thought: look at the scene and ask yourself “is it dramatic? is it essential? does it advance the plot?


answer truthfully.


if the answer is “no” write it again or throw it out. if you’ve got any questions, call me up.

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Wednesday, September 8, 2010

Nigeria at 50. Time for Reorientation.


Those of us who belong to neither the military nor the political class are in between cross and the red crescent. Many of us caught up in this dilemma have been unsure who exactly to blame and which way exactly to go. Many more are apprehensive about the future of this country as we appear to be helplessly condemned to a seemingly endless vicious circle of these two brands of disasters. What have we done to deserve all these? What hope do we have in escaping this rather grim future?


For too long we have been engaged in the futile debate on who to blame for our woes, of these two faces of the same coin. Perhaps, we should rather begin to find out what exactly informs the behavior of our leaders. Where did they acquire these rapacious values and insolent attitudes that appear to inform their frames of mind? Better still, where did they loose the values that many of us thought ought to have guided their behaviour? In other words, what is the source of this mental imbecility, moral impotence, gross irresponsibility, corruption and insolence, that seem to have no end? Perhaps there is no better place to look for answers to these questions than the schools they attended, from primary to the higher institutions. For it is here that their minds were nurtured. It is also here that their vision of the world they were growing into was formed. It is yet here that they must have acquired their tastes as well as their ambitions in life. In other words, the educational system we have been running may well be the culprit.


Our contemporary educational system, as we were once reminded by Waziri Junaidu, is ours only in location and name. "Knowledge", the Waziri had occasion to observe, "is certainly universal and timeless but it has a social cultural stamp. It also has a purpose and a commitment to a particular world-view. It therefore cannot be neutral." In its philosophy, its objectives and its prejudices the Nigerian educational system is a replica, a poor one though, of our former colonial metropolis. Like a number of other institutions, the educational system was transplanted, lock, stock and barrel, onto our soil with hardly any regard to our peculiarities. Some of us have our educational system dating several centuries, in fact older and richer than those of the British. The British, however, thought they knew better what was good for us and in their "civilising" mission, they felt the "natives" needed to be given only that education which will prepare them for the role they had reserved for us, the role subordinates. As subordinates, we had no history, culture or civilisation, we had to be made to believe so, feel so and behave so, for only then can we look up to Britain in particular and the West in general as the ultimate in wisdom and perfection and therefore ape without reservation in order to be accepted as educated and progressive.


The problem, to be sure, is not so much the British, for they couldn’t have been expected to do any better. "There is nothing so bad or so good that you will not find Englishmen doing it;" said the Irish playwright, George Bernard Shaw, "but you will never find an Englishman in the wrong. He does everything on principle. He fights you on patriotic principles; he robs you on business principles; he enslaves you on imperial principles." The problem, therefore, is largely ours, that 50 years of independence, we never deemed it necessary to change. We continued, zealously and uncritically to abandon our heritage, especially our values, and import wholesale Western thoughts, ideas and institutions in the naive belief that we shall progress and develop. But have we? We may of course differ as to what constitute development or progress, but assuming the most mundane perception, material progress, has our quality of life been rising? Simply put, how much have we gained by abandoning our values and aping the West?


Some of the priests of these phantom institutions will quickly point to fact that since the British left our educational institutions, from Primary to Universities and polytechnics have multiplied so also the enrolments and graduates. But they may not want to concede the indisputable fact that as these institutions grow and multiply so have our troubles. A cursory glance at our lives in the last two decades or so will easily reveal the negative development, decimation, destruction and torment we went (indeed are still going) through. And all we have been doing is to lament with an ever growing helplessness. Nigeria, for example, started the same time with Brazil, Defence Industries Corporation, while Brazil has long developed all manners of military hardware including sophisticated jet fighters, our DIC in Kaduna is only producing furniture today. For as ordinary a thing as sand for filtering water in our water treatment plants some of our officials prefer to go to Germany to purchase it, obviously at great costs, even as we have better quality here at home. While poorer African countries like Ethiopia have been running an efficient Airline linking the whole of the continent, our national carrier has been a source of national embarrassment rather than national pride. The list is endless. The state of our telecommunication, medical and transport services speak for themselves. We are all too familiar with these tales of profligacy, frivolity and corruption. Is this the kind of development and progress we have been promised? Where is this decay and retrogression emanating from? If it is not from our educational institutions, where then is it coming from?


Our educational system is a wholesale importation of the red-brick universities of Europe which emerged after the European renaissance which marked the divorce between the church and the state. These universities were not only decidedly secular but had taken a position against God and made materialism and hedonism the ultimate in life. So our educational system was ab initio divorced from morality, that sense of right and wrong which only God consciousness confers. Thus these educational institutions not only fail to promote our values but they actually subvert them, eroding our social morality and encouraging people to do as they please. The obvious result being that we graduate people who have been robbed of what ever values they have come with and initiated into the ruthless materialistic culture of the Western world in which only two things are important in life, money and sex and you can always use one to get the other. Is there anything which engage the attention and attentiveness of our leaders, both military and civilians, more than these two things?


Let us pay a quick visit to our campuses where we young minds are lured. From the architecture that greets you, through the language of communication to the fashion in vogue, everything is imported. The campus is everything which the wider society is not, alien, amoral and abhorrent. The campus is in total disharmony with its socio-cultural environment, rather than reinforce the values of the wider society, it undermines them and subvert the moral fabric of the society. Many people don’t care to know what is happening in the campuses, but if they ever do, many a parent may not be able to sleep. The choice of courses does not suggest any altruism but betrays naked selfishness and materialism, for today, the departments of Accounting, Business Administration, Law and such others that are deemed to give the graduate a licence to easy money are always choked up. You no longer need to be qualified to gain admission nor do you need to pass the exams to get the degree, for so many ways of going round all these have been perfected and are gaining ascendancy in the amoral atmosphere of the campuses. Drugs, secret cults, rape, mugging and robbery are fast becoming the past times of we potential leaders. Is this the kind of education we wish our children and future generation to receive? In what way is this kind of education going to benefit us? What should we expect of leaders who have been uprooted from their cultural and moral traditions, nurtured in this decaying liberalism and enthralled by the spell of secular thoughts?


Products of these kinds of educational institutions are simply not equipped to solve our problems, not only because they are part of the problems themselves, but also and more fundamentally because they cannot even see the problem. "Many modern universities in the north "were established purposely to provide training in science and technology for industrial and business establishment only, and not to produce scholars who could reform society. In a period of moral and social crisis, such as the one in which the north is plunged at the moment, the result is that reforming influences are remarkably lacking and society continues to sink deeper in the moral abyss, This is perhaps why Ibraheem Sulaiman believes that "the nature of their training makes them inherently impotent in serious social crises, and thus socially undesirable to be at the helm of affairs over the people."


What do we do therefore? I certainly cannot claim to have the answer. But I am certain that we don’t have much to gain from the kind of educational institutions as they are presently run and stand to loose, our children, our country and our future. I am also certain that until we began to address this issue and immediately too, we must not expect any improvement in the quality of life or governance in this country. The problem, to be sure, is not the much talked about falling standards of education, no, the issue is that there are no standards at all. To talk about falling standards of education is not only to oversimplify the problem, it is simply to miss the whole point about our educational crisis. We must first introduce the standard before we could measure it, for how can we measure standards, academic or otherwise, in system where anything goes, where some students can purchase, through cash or kind, from admission, through certificates to the job itself. This is a system where certificates, which can be and are quite often forged, earn much greater respect than knowledge itself; a system where imitation of alien models, thoughts and ideas rather than originality constitute education; and a system in which integrity and rectitude have neither meaning nor place. Are we surprised that we have not been producing nation builders, visionaries and people of ideas, like Al-Kanemi, Muhammad Bello and the Sardauna, who deal with other nations not as beggars and dwarfs, but as men of strength and purpose?


If we try to reduce the problem to what it is, it comes to the basic fact that Western imperialism, of which the educational system is the most potent weapon, has gradually and subtly, eroded and supplanted the values and ideals of our pre-colonial societies without replacing them with something better. If anything, it only initiated us into a virulent materialism which has since subverted our social morality, weakened our social fabric and crippled our socio-economic and political progress. We do not have to believe in religion to appreciate the role of social morality in the sustenance and development of human society. Our economic and political problems are ultimately moral problems and our failure to admit this fundamental fact only delays the resolution of our growing crises. A society can have the best system of law, but, as Alexander Solzhenitsyn discovered, so long as it lacks a strong social morality, the law cannot be of much avail. "I have spent all my life under a communist regime," Solzhenitsyn told an anxious Western audience, "and I will tell you that a society without any objective legal scale is a terrible one indeed. But a society with no other scale but the legal one is not quite worthy of man either." In other words, the transformation of human conduct can only come about via moral transformation through education, persuasion, inspiration and personal example, but never through intimidation or force, no matter how brute, and law, no matter how refined. Both the communist and Western experiences evidently testify to this. Indeed it is only through education that we can cultivate and imbibe a moral consciousness that can lead to the establishment of a sound social morality. This will give meaning to our lives, direction to our societies and strength to our collective will as a people.


Our only hope therefore, appears to be in restoring to our educational institutions, those values and ideals which emanate from our world-views and which blend with our socio-cultural environment, or what has remained of it. This will not only save our young ones from the cultural schizophrenia we are having to through as they grow into two opposing and conflicting cultures, but it will also, as Prof. Smith would say, "give them a glimpse of things worth fighting for, a vision of ideals which they should seek, rather than leave them to flounder in the mental confusion of this corrupt society into which they have been born." But we can only do this if we own our educational institutions. To own them, is not to own the buildings, but to decide the thoughts and ideas that are taught in them and above all to determine the values that will be cultivated, values that will strengthen our social morality not weaken it. This, as some frivolous minds are apt to conclude, is not to close our selves to the rest of the world or even to slow down our economic or technological progress, but it is in fact to preserve our identity while hastening our development as the Japanese example amply testifies.


But which values and ideals and which word-view are we talking about? Let us first accept the uncomfortable truth that, while as humans we share certain normative values and ideals, the fact is that there is no one Nigerian culture as such. It is true that our leaders, both civilian and military, have all too often find it convenient to pretend that there is one. We persist in our pretence even as this hypocrisy and the sweeping of uncomfortable truth under the carpet has not brought us any good. Some of these leaders have often declared in public addresses that Nigeria is secular state, or so they thought. Whether this is ignorance or mischief, it is difficult to say. For they ought to know that Nigeria cannot be secular, not only because secularism is patently Euro-Christian and that not everybody accepts Christianity, but more because Nigerians, including animist, take their religions seriously and may not necessarily wish to curtail them in the way Europe had cause to do religion. If they are confusing secularism with pluralism, then it makes some sense, for indeed Nigeria is a plural state. In a plural setting, with multiplicity of values and world-views, a federal arrangement is best for it allows federating units to their express their values and culture and therefore preserve their identities without loosing their unity. For, as we ought to know, unity should not be confused with uniformity, there is a whole world of difference between the two.


If we are prepared to appreciate the need as well as the urgency to restore our values and culture in to our educational institutions, then the provision in our draft constitution which gave our universities and higher institutions to catchment areas give us the best opportunity to do so without the conflict and tension it would otherwise generate. I cannot see how this can be done under the present arrangements where universities are federal and since there is no one set of federal values acceptable to all, Western values will continue to hold sway with more disastrous consequences. The fact that some people are unable to see the centrality of values in the deepening social, economic and political crises, neither denies the fact that values are at the roots of these crises, nor should it mean that we must wait for them to understand and therefore delay or even abort our chance for salvaging ourselves from the impending disaster. In a truly federal arrangement, people who believe that their values and world-views ought to guide their educational pursuits should be entitled to do so. Others who do not deem their values important enough to be reflected in their educational institutions should be granted their wish without impinging on the rights of others. This is not to say that the institutions will operate completely independently without co-ordination or standardisation, as some are apt to rush to conclude. Nor should the fear of mismanagement blind us to the tremendous benefits of this truly federal arrangement, for mismanagement is not peculiar to education, it has become the thread that runs through everything Nigerian.


Let me repeat, at the risk of monotony, that our only hope of escaping from this culture of corruption, decay and mismanagement is by restoring our values and culture now buried in the abandoned and forgotten history and culture of our pre-colonial societies. This, for the avoidance of doubt, is not to bar any thoughts and ideas from anywhere in the globe, but rather, to dislodge the hegemony and monopoly of Western liberalism and allow our own indigenous contributions to thoughts and ideas to compete favourably in our institutions of learning. We must be prepared to allow the democratisation of thoughts and ideas as a basis for the development of the mind and the nurturing of a democratic culture. Regimentation, except perhaps in the army, kills initiative and hence destroys the mind, leaving the body vulnerable to all manners of social engineering. As Alvin Toffler would put it, "By definition, both force and wealth are the property of the strong and the rich. It is the truly revolutionary characteristic of knowled. I have  fifthy dreams, that Nigeria is coming back to life. 

Saturday, August 7, 2010

GURU GUANO

PROLOGUE:



1     EXT: DAY

Sun rises and breeze blows, birds are carried around in the air.



                                                                     V.O

                              If you look down to the topography that flourishes under the showers of this rising sun

High angle shot on hills and savanna forest, light shining on them.



2   EXT: NIGHT

Sun sets, insects’ chip, birds whistle and beasts roar.



                                                                    V.O

                                   You shall see the royal Niger company territories, the agglomeration of diverse      believes. They suffered slavery and colonization, yet they conquered.



3    EXT: DAY

Morning breeze blows in the river, water is carried around and sailors sail their boat.



                                                                          V.O

                                         In between the boundary of the eastern and northern protectorates, lies    the valley of Okutu, where the Guru Guanos originated. They were dumped for the duality of their believes. Yet they fought for peace amongst the two religions that circled them.





In a city road, cars speed up and down the double lanes.

                                                                                                                           CUT TO







4        EXT: INFRONT OF AN ART STUDIO- DAY



CHARACTERS: ZAFANA, HAM, AND RUTH.



ZAFANA (34) she’s a beautiful lady with the appearance of a combination of Fulani and Igbo beauty, slim and tall with good curves and a light skin.



She drives into the art environment where different art designs and statues are positioned; some have stayed for decades, showing a relatively old art studio.

Parking at a few meters from the art building, she comes down and rushes into the building.



On getting to the entrance, Ham stands on her way.



HAM (60) looks old with strict wrinkles in his face and a kept beard. He dresses on long gown with art designs on it.



On getting to Ham’s feet, Zafana kneels with tears and terror ringing on her face.



Ham silently kneels with one knee, close to zafana, lifting her cheek with his fingers, he looks into her eyes.



Zafana curves her eyes in shyness and respect.

                                                                 HAM

                                                 Zafana?

                                                               ZAFANA

                                                 Zion is dead

                                                             HAM

                             Zion, the guru of peace, was he murdered?

                                                          ZAFANA

(Talks in the midst of tears)

                                      He died in the pool of his own tears, under the cross and the Red Crescent.



Ham stands and claws Zafana into the studio house, he walks around as if something speaks to him in the spirit, then turning to Zafana, he speaks with assurance and accuracy in his tone.

                                                     HAM

                               God!, it’s because of the Jos killings,

Unity is near; he has joined the two religions and shall no longer be treated as slaves anymore. Our people are the source of unity, did he leave a mantle?

                                                    ZAFANA                                                                                                               

                           I don’t know but, I found a note written in strange letters.

Zafana dips her hand on her cloth and hands over a note to Ham

Ham goes close to window which lightens the letter as he reads.

                                                        HAM

                   For peace have risen, given way for unity. I challenge the guru of unity to take  charge.



Zafana rushes to Ham as she hears the words.



                                                        ZAFANA

                                         But I am just a woman Ham



RUTH (20) with a long hair coiled at both sides of her shoulder, giving her an ancient look of a princess, her breasts stands freely on her gown and her face is stiff of seriousness and lost.



She appears from the inner side of the studio with a big note book and a pen. She stares at zafana for a second then opens her note and starts to write.



                                                                    RUTH


                                                                      (V.0)

                                            On this day, the 9th of April 2009, Zion the guru guano of peace died in the valley of Okutu, where he lifted the cross and the Red Crescent. He dropped his mantle to Zafana Onoja, the guru of unity. She must unite Islam and Christianity.



As the voice over finishes, Ruth drops her pen and looking up, she sees zafana sobbing. Slowly, they come close and embraced.



Zafana paths her at the back, withdraws her self and rushes out of the studio leaving Ham and Ruth as they express their sympathy through body actions.

Monday, July 5, 2010

my june diary

June 2010



Sometimes it gives me concern what I have done to my country as a writer, I keep feeling biased, I have not done much to bring this change that I have dreamt for, I looked back at my great stories; I have told some amazing stories that influenced campuses, yes when I was still a child, yet I had felt guilty when I consult my spirit and lift the brushings of fiction that beatified my stories, then I felt I have fooled the public.


I don’t know if it is with my conscience that I wish to reveal my June Diary. Just a summery of it for my readers to Judge, if they Judge it well, then I shall subdue my conscience and stand up tall to demand for this change that I want in Africa


Early this June I was leaving the life of a robot, waking up at early hours of the morning, preparing for work with few lines of prayers on my lips and billions of expectations because of my faith. I wondered why I would pray long this June when there is no sin in my system and all I could pray about is a grant of my expectations.


I was feeding my eyes in lust with good pictures of new friends I make in the internet, hoping to hang out with them; though with me, I felt it was a mountain of fantasies that I am climbing.


Mountain of fantasies? Well not so sure because I believe in everything so it never occurred to me that my ego drove me.


I met some beautiful ladies I would have loved to go out with but Abuja to me is play with the rules or plug the skull of a life Rubicon.










JUNE


The month opened with surprise but off course June has been a memorable month in my life. Four out of six of my mother’s children celebrate their birthday in June, as careless as I am, I hardly know who owns 2nd, 3rd or on the 23rd but I believe those days to be my closer ones birthdays. But mine is January, yes zodiac aquarium. That’s what I am. I remembered CHIBYKE.s birthday call on the 2nd of June and I off course gave him a call. He’s my elder brother and he is a priest. As a computer science graduate of UNN, I wondered what he was enjoying in missionary works, but I wrinkled in believe when I saw the passion of believe of God in him.


He sounded cracked on phone that early morning of 2nd June, but I pardoned him for he preaches a lot. He was glad to have heard from me and with his ever encouraging manner, he liked my call. He is always glad now that God has given us basic understanding of life.


He asked me which state I was and I told him, then he asked me about every of our other nieces that we all loved onyinye and chiamaka. So lovely I will call them.


After chibyke’s birthday, my mind was flamed into the spirit in me to acquire more, and then I started concentrating on my daily online writing job. A lot of other old-time friends that I poked again on facebook, it was there birthday also.


Then on the 4th of June, chinonye called me when I was in the office. as my mood tells me, my mom was always in my heart and my aunty Teresa who is married to a cannon in the Anglican but above all, I could only talk my problems over with CHINONYE, because she lives like a Christian she lived with me in ENUGU, we were reading physics together. She is married to an Anglican senior priest so she behaves like a Christian young girl. Then she was 24years old. I had to wish her happy birthday I missed it that 3rd June and on the 4th morning she called me. After her quarrels and my pleadings, she took care of my in competency right there on the phone and that is the uniqueness she has. I slept that forth night four states away from her but with good wishes that will make us change great gifts and snaps.   TO BE CONTINIUED