By Toyin Falola
Life is trade by barter! We use what we have to get what we want. Even our Daddy GOs collect money from us before they pray for us! This is the philosophical foundation of every activity and value of humans: exchange. How much one can mobilise and achieve one’s aspirations, anxieties, and intentions depends on the values one can give for it. Many would trade items for money and money for items. Some would subject themselves to long and tiring periods of training and schooling just to add personal values worthy of forming services that would be exchanged for wants and needs.
But some trade their bodies, at least many humans, using what they have to get what they want. When one says that human needs are insatiable and businesses are often built around needs and opportunities, one should not forget to cast one’s mind towards the fact that human sexual urge is a need and also greedy, and as such, there should not be frowning of faces when ọmọges, snap their fingers for kudi, before their backs touch the bed. “Money for hand, back for ground!” They ‘service’ you in the manner your money can afford, with no credit, no emotions, just another day in the office.
Don’t pretend that you don’t know that services come in packages—of one, a fixed rate; of two, another rate; more than two, double the price. You cannot pay for the breasts and get other things! Even the pastor of your church is aware of this small fact. Add tips for groaning; another tip for the massage. A flat back comes with a reduced fee! “Pay as you go” requires extra money since it does not come with a deductible pension. If you always buy on credit, you have to pay more, and should you default, be on your knees and make fake promises. “You know me now, Mary; I am not like that. Oga Falola has not paid me for three months. He has been seriously ill, but I know he will not die.” Mary had no customer for the day: “Be quick, onigbese, the thong is not from Osodi bend down; it came from New York City. Original ni.”
Sorry, you are a man of God, just read along; I am talking to you too.
If they ask the successful “tech bro” what made him venture into his expertise and adjoining businesses, he probably would say, “hunger sat me down….” But different strokes for different folks and what motivates you to increase your leverage in life-bargaining may be different. You would probably condemn Ṣope, the always sad-looking girl who, after many attempts at getting jobs, landed a private high school teaching job that pays her 25,000 Naira monthly. Her parents are waiting at home for oúnje ọmọ, her siblings are expecting her to do big sister duty, and she has transport, but kerosene is expensive, so she must fetch firewood. It even crossed her mind to be dating the Okoda man so that she would eliminate transportation costs. So, she buys a lot of Garri to help her kick-start her Garri marathon from the second week of the month because she has paid some debt with a substantial part of the ‘25k.’ If she picks up the Olóṣó’s business, “hunger sat her down too.” At least, no investment, reinvestment, or restocking of her vagina, and the labia majora and labia minora do not require recharge fees. A night or two at Allen Avenue or Toyin Street might make two times her salary as a teacher. In Sabinu’s voice, smart move. What are you angry about? No woman goes to Toyin Street and forgets to return home with her vagina.
You have been enjoying the story! But this is not to celebrate immorality but to open logical considerations that allow solutions not coated by emotions. Mere promiscuity could have been the driving force behind venturing into Olóṣó’s business. But you can be promiscuous without being a prostitute, and promiscuity might not be what moves one to be an Olóṣó. My conclusion is derived from fieldwork, a collaborative social science project.
But before we judge promiscuity, one must know that many of them are victims of circumstances. A too-trusting pupil that her lesson teacher sexually harassed; the neighbours secretly having sex with teenage children when their parents are away at work; unfortunate relatives and big uncles taking advantage of their nieces; a girl subjected to rape or gang rape; and other instances leave huge psychological footprints that affect identity formations and as such could contribute to the propensity of being promiscuous. She has seen sex magazines, watched movies meant for adults, and probably walked on her parents’ sexual affairs. Later-stage promiscuity in these cases is beyond choice but psychology. And when finances are down, monetising it may not be an issue. Hence, basing arguments against prostitution on morality and condemnations alone will not neutralise the urge of several people with psychological or strong financial motivations to be sex workers.
The Olóṣó business has turned into a full-scale industry in the country with a range from 103,506 sex workers, as UNAIDS put the figure, to 874,000, as Statista put it in 2020. Economically speaking, it is an important sector of the Nigerian economy, and I won’t be surprised if there are considerations of taxing the services. The business and the price that goes with it depend on the location, the situation, the duration, and your negotiation skills. A field investigation suggests that short-term sex could attract just 500 naira in Ilé-Ifẹ̀ and 3000 naira overnight with three different services and other bonuses. The prices in Abuja and Lagos might be a little bit higher, of course, the cost of living in those areas is high, and you cannot compare it with Bódìjà/Awóolọwọ̀ road prices in Ìbàdàn, Ọ̀yọ State. At Gbenla, you can negotiate far less on a Monday morning for N300 because there is no business.
There was a report by Punch Newspaper on the 18th of April 2020 that some of the prostitutes at Toyin Street had to slash 3000 naira from the normal price of 8000 naira to attract customers because market strategies must go along with the business. However, there are big guns that service the big guys in the country. These sets of Olóṣós ride exotic cars and live a life of luxury. They are the ones that sometimes pride themselves on being “President and voice awọn Olóṣó.” Mama for di mama! Several of them keep low-key lives; you only notice that they are always on night duties. They are probably worse than those on the street as they must work for big pay. Some involve bestiality, servicing men, and service dogs. There was a common wave in 2022 of many girls having sex with dogs in Lekki and Lagos Island, getting paid as much as 1.5 million Naira, three times the salary of a Professor at the University of Lagos.
The situation gets worse with the advancement of technology. In the same way, businesses aim at getting business visibility; the Olóṣós do not relax. The advent of subscriptions to social media has increased the reach of service suppliers and clients. Social media platforms, sex apps, and dating apps have allowed the business to boom. It is no more surprising for some to do live streams on Instagram, run ads, or do sex give-away to increase the brand reputation and reach prospective patronisers.
Well, all attention has always been on popular streets, but the Olóṣó’s business is too comfortable to do than the street alone. Nigerian higher institutions have become the biggest homes for different types of Olóṣós, depending on the type of school. You see them file out of school to places of appointments, parading events, and functions. They service students, lecturers, general staff, school officials, and outsiders. They are the Aristo and runs girls that call shameless older men, probably older than their fathers, baby, zaddy, or sugar daddies. Maybe the school authorities do not know that several of the exotic cars that come into the school gates at night either come to pick them up, drop them off, or hunt for fresh ones. There are agents on campuses with albums of women for you to pick and choose.
What about the popular celebrities and social media influencers who have become role models to ladies who probably do not know the secret of their wealth? They stack and stick around politicians, influential men, wealthy individuals, religious leaders, and others. We have seen a series of cases where they claim to have been gifted luxurious cars and houses in Banana Islands by their fans or that they acquired these from proceeds of influencing. Some pastors secretly build mansions for their secret Olóṣós or book vacations with them in Miami. When we point fingers, it should not be towards the traders alone, but the impunities are caused by almost everyone and exploited by many, so the business may not stop.
Let me be the devil’s advocate a little. Should prostitution be criminalised? And would it be right to ban the business? Is there a crime, and if so, is there a victim? Aside from morals, which are subjective, would it in any way negatively affect the development of the country? These are philosophical questions that are often not answered logically. Every society has some level of moral standards built into the fibres that form the society. Since the law must follow the people’s will, criminalising such acts that ridicule those social standards is not overreacting because there is a place for public morality. However, rarely can one see an Olóṣó having sex in open public, they use apartments and even be as decent as others in public, and as such, one asks what public morality is affected.
Whatever your answer is, we must understand that desperate times attract desperate means, and several of Nigeria’s Olóṣós today have become one because of the damning situation of the Nigerian economy. The Nigerian Bureau of Statistics stated that 63% of Nigerians are multidimensionally poor as of November 2022. With more than 6 out of 10 people in poverty, Nigeria accounts for about 12.9% of the total number of poor people worldwide as of 2022. So, one should probably be thankful that instead of carrying arms, choosing the supposed victimless act might be more profitable to the nation than otherwise. The point conditions beyond personal will often necessitate the situation before they become habits. In a Premium Times investigation story on November 7, 2020, by Adejumo Kabir, Iya Emma stated that she had to become Aṣéwó in 2012 to get money to sponsor her first child to the university. Iya Emma grew to be a veteran in the business and has built a three-bedroom apartment from the Olóṣó business. The case of Ṣọpẹ, Iya Emma, and others would not be solved by mere criticism because they know where the shoe itches than succumb to some societal moral backlashes. But providing viable alternatives would take several of them out of the business for good. Empowerment programs without discrimination, provision of opportunities, and reformation of the general economy are considerable efforts to provide alternatives.
Where there is work, there is also a high possibility of the occasioning of “corporate prostitution” or “workplace prostitution” caused by gender discriminatory biases that slow down the success and promotions of women at work or in business. This is why many ladies sleep around with their bosses to get salary increases and promotions and “water” the ground for their achievements. What about female artists that have to sleep with producers and different people just to get a role in the cast? The case is worse among those that work at construction sites to help move blocks, sand, and other materials to the bricklayers. They sometimes have to sleep their way through into selection process for the day that would yield just 1500 naira.
So, the nation might need to leave the towers of moralities and relate with the peculiarities of this set of people. Rehabilitation programs for those that have become addicts and steps towards a solution than any form of criticism. In addition, prostitution is two-way traffic, and those patronising are not less guilty than the sex workers. Attention needs to be directed towards factors that incite Olóṣó patronisers.
No matter how lucrative it is, every Olóṣó must know that there can be so much more achievable in the right businesses and start retiring away from using the brain rather than the body. Children, even males, must be taught how to speak up if issues could psychologically condemn them to a life of promiscuity.
We all must know that this is not the time to condemn but to resolve the situation. You are a sinner and I am your Prophet.
Toyin Falola: Foremost African Historian Wins Lifetime Achievement Award
By Olusola Ogunnubi
On Wednesday, May 31st, 2023, US-based Nigerian renowned historian, Professor Toyin Falola, was awarded the distinguished Lifetime Achievement Award by the Canadian Association of African Studies (CAAS) for his contributions to African Studies. The entire hall was full of elevation, and the side talk was that this was one of the best decisions ever made by CAAS.
CAAS is the umbrella body for scholars and practitioners dedicated to promoting the study of Africa in Canada, and according to its website, the Lifetime Achievement Award is indeed the highest honour of the Association awarded to senior scholars who have been actively involved in CAAS and have retired or about to retire. In the words of Prof Nduka Otiono, President of the Association, “this esteemed accolade recognizes your exceptional contributions, unwavering dedication, and profound impact on the field of African Studies in Canada and beyond”. According to the CAAS website, the selection of Falola for this prestigious award was on the merit of three criteria: (1) a lifetime of sound scholarship, (2) accomplishments (research, teaching and mentoring awards, etc.) and (3) involvement in the activities of CAAS. The award was formally presented to him during the CAAS Annual General Meeting and Conference hosted at York University, where coincidentally, Toyin Falola had been a professor between 1990 and 1991. Prof Falola stands in the illustrious company of previous awardees, including Prof Paul Lovejoy. The CAAS Distinguished Lifetime Award was the first awarded to a scholar in over five years.
Toyin Falola is a professor of History at the University of Texas at Austin, where he holds the Jacob and Frances Sanger Mossiker Chair in the Humanities. He was also previously The Frances Higginbotham Nalle Centennial Professor in History, a position he held from 1995 to 2012. His research is focused on African History since the nineteenth century, African Diaspora, Epistemologies, Theories and Methodologies. Professor Toyin Falola’s contributions to the field of African Studies and African History have continued to place Africa on the map of global recognition. Not only is Falola’s scholarship recognized globally, but he is also dedicated to mentoring a new generation of young and emerging scholars in the social sciences, arts and humanities. He also convenes the Annual Africa Conference, a platform for knowledge exchange between scholars from Africa and the diaspora. I had the honour of attending the Africa Conference in 2012, where Falola generously accommodated me in his house after the conference along with other guests from Africa. As a postgraduate student attending the conference from South Africa, this short period of interaction would eventually shape my resolve to aspire to greater heights within the academic space.
In 1981, Prof Falola finished his doctorate in History from the University of Ife (now Obafemi Awolowo University), where he completed his thesis on “The Political Economy of Ibadan, c.1830-1900.” Remarkably, more than 40 years after his first PhD, professor Falola earned a D.Litt in African Studies from the University of Ibadan, Nigeria, in 2020. Professor Falola receives 16 honorary doctorates and over 40-lifetime awards from several universities and countries. A brief list includes Monmouth University (2007), City University of New York (2013), Lincoln University (2015), University of Jos (2015), Federal University of Agriculture, Abeokuta (2018), Redeemer’s University, Nigeria (2017) Federal University, Lokoja (2021) among others. Falola has also previously been appointed to several distinguished honours, honorary professorships and visiting fellowships at various universities, including the University of Cape Town, South Africa, Centre for African Studies (2018-2022), Olusegun Obasanjo Centre for African Studies, National Open University, Abuja (2019-2021), Kluge Chair in Countries and Cultures of the South, Library of Congress (2016), Pontifícia Universidade Católica De São Paulo, Brazil (2007); Humanities Research Council, Australian National University in 1995.
Interestingly, Falola helped organize the CAAS conference at York University in 1991, where he started his career in North America. He had also previously delivered a keynote address at the CAAS Conference 1991 and again at the just concluded 2023 CAAS conference. In over 40 years since he left Canada for the US, Falola has continued to make an impact on the Canadian and the North American academic landscape in general through his invaluable contribution to CAAS, serving as external examiner to major Canadian universities, including Queen’s University, York University, Trent University, Dalhousie University and the University of Toronto, helping to shape the academic depth of the African Studies programs in Canada and being a mentor to Canada-based Africanist scholars. Notably, Falola has supervised over 100 Master’s thesis and Doctoral dissertations in History and African Studies and examined countless theses and dissertations. CAAS also acknowledges and recognizes Falola’s invaluable contribution as a reviewer for the Canadian Journal of African Studies and his longstanding role as a member of the editorial board of the Harriet Tubman Series on the African Diaspora at York University.
Given his excellent and distinguished scholarship and its impact across disciplines, it is not surprising that this is not the first such prestigious lifetime award that Prof Falola has received. Some of his previous awards include the Distinguished Africanist Award in 2011 by the African Studies Association (ASA), which is the largest global Association by scholars of Africa, Nigeria’s highest National Merit Award – Member of Order of the Niger (MON) awarded by former President Muhammadu Buhari in 2022, Award of Excellence in recognition of support of tertiary education by Lagos State University in August 2022, Distinguished Award for Intellectual Contributions to Knowledge and Scholarship, University of Abuja, Nigeria (July 2021), Distinguished Award for Scholarship and Mentorship, Babcock University, (June 2021), Distinguished Africana Award, University of North Carolina, Charlotte (April 2011) among many others.
Several celebratory legacies and honours have also been named in recognition of Falola’s exemplary contribution and scholarship to African Studies. One such honour is the Toyin Falola Annual Conference on Africa and the African Diaspora (TOFAC), inaugurated in 2011 by the University of Ibadan Cultural Group (ICSG). TOFAC is a huge annual conference convened in an African university on different themes. Also, the Toyin Falola Book Award is administered by the Association of Global South Studies for the best book on Africa. Lunaris Review also awards the Toyin Falola Literary Prize, named after him for his contributions to advancing African cultures, people, and histories. Falola is also Series Editor for at least a dozen monographs and Encyclopaedias and has served on several Book Prize Committees.
Professor Falola has also led major academic associations, including as President of the African Studies Association (2014-2015) and the Nigerian Studies Association (2005-2007). He has also received several traditional titles, including the Bobagbimo of Ugboland in 2014, the Agbakin of Kusela-Ibadan in 2022 and Nii Kpani Ashaabla 1 of Adabraka Otukpai Palace, Accra, Ghana, among others.
Receiving the Award at the ceremony held to round off the CAAS conference, Falola expressed his gratitude to the Board and Members of the Association, seeing the recognition as a responsibility to continue to do more to extend the frontiers of African epistemic traditions. Falola lauds the Association for leading the intellectual path for the advancement of African Studies globally through the creation of opportunities for critical debates, research engagements, knowledge exchange and interactive space between academia, government and other non-state actors to drive policies and a commitment to ensuring that the systemic issues that Africa and Africans face are confronted through meaningful scholarship.
Professor Falola is today honoured because he’s been a solid and unforgettable part of CAAS’s contribution to African Studies. Prof Falola is humble to the core, and there’s a lot that old and new scholars in the field can learn from his humanity, simplicity and sincere concern for the academic well-being of everyone.
. Ogunnubi writes from the Department of Political Studies, Queen’s University, Canada.
Ama Ata Aidoo: A Gallant Intellectual
By Toyin Falola
Our encounters were not limited to knowledge sharing. Yes, this is important, as Ama Ata Aidoo and Ngugi wa Thiong’o were among those who read the draft of my first memoir, A Mouth Sweeter Than Salt. It was mutual, as she also gave me a few drafts to read. Then we met in Ghana, Kenya, South Africa, and the United States. The most memorable was at Smith College, where we spent a semester together, seeing twice a week. A great cook, I took delight in consuming her egusi soup. I felt emotionally sad to be one of the earliest to know of her death and had to announce it on several platforms. It was a privilege to do a short tribute on May 31, 2023, at the recently concluded Canadian Association of African Studies held at York University, Toronto.
Ama and I were on first-person name salutations. She musically pronounced my name, Toyyin, adding “y” and refusing to let go. I reciprocated and called her “Amami, Mamami” to return the musical song. She knew when to provoke me. I was also a master at teasing her by making a patriarchal statement, to which she would immediately respond. I knew the Ghanaian presidents she could not stand, the ministers she detested, and I would say, “Amami, Mamami, you know I miss President Dash!”
Mamami reminds me that at several points in life, especially during childhood, most humans have lofty dreams and ambitions. For many, those dreams and ambitions will only come to represent “the good old days when life was simple,” never seeing the light of reality — especially if the dreamer is limited by one or several factors like poverty, country of birth, a lack of education, poor nutrition, and a limit in both exposure and cross-cultural experiences. For others, opportunity and preparation help them realize their dreams. This day, you’re stuck with your convictions, committed to your beliefs, and working to support the causes that align with your values. The next day, you have transcended into a realm larger than life — larger than a single lifetime that any human could have.
Since Aidoo shed her robe of the human hood and took on the next adventure in existence, the news headlines that made the rounds about her death seemed to have some common words: Ghana, Ghanaian, literary icon, author, and feminist. However, Aidoo can be qualified by more than those words that made up the news headlines of her death. For one, I chose to describe her as Africa’s gallant intellectual and literary general because although she is proudly Ghanaian, her life, works, and impacts transcend one country — they have been for Africa, from within Africa’s Golden State. It’s understandable that the reporters, especially those of foreign media houses, might have chosen to be specific about her country to avoid backlash on the Western world not doing enough research to report African news contextually. But in the case of this eminent scholar and what she has lived for, she is our collective heroine.
Professor Aidoo knew what it meant to have a purpose, define existence, and stay true to one’s causes, so much so that a legacy is built, intentionally or not. She lived for Africa; she lived for the rights of African women; she dedicated her life to documenting African realities and deconstructing erroneous notions of what Africa is, who Africans are, and what the realities of Africans and their continent are. She lived a wholesome and fulfilled life — an 81-year-old is old enough to join the sacred ancestors in many African cultures and societies. Nevertheless, no matter how old our loved ones are at the time of death, our insatiable human nature and the prospect of their absence, our loss, and our longing will always douse our mood at the reception of the news.
Nature and nurture come to play in forming the formidable intellectual and literary general that Aidoo was. Grounded in the history and exploits of her people from early on, Aidoo envisioned the life of an author for herself— seeing it as the best way to document histories and put the stories she had heard and was living into the hands of many others to make impacts. She was one of Africa’s generals, not on the battlefield during the world wars but on the intellectual battlegrounds of academic and literary imperialism. While staying vocal through her writings and words, Aidoo fought for Africa and did so proudly. She was instrumental in spotlighting some of the biggest issues African women have faced in decades. In so doing, she drew the admiration of Africans, especially African women, who came to see her as a mother, mentor, and idol.
Aidoo made great impacts, and they reverberate so much so that death is not finality for her. From her poems to her novels and plays, the literary world will continue to make reference to, discuss, critique, and base other works on the foundation of what Aidoo did during her lifetime. That is her legacy, which has inherently conferred on her the goddess status. She might have left her mortal body, but she lives on and among us through her works.
Although she was better known for her writings, activism, advocacies, and feminism, Aidoo’s life was an excellent demonstration of walking the talk and living one’s words. She will be remembered back home in Ghana as a literary heroine and a patriotic countrywoman with a deep desire to help catalyze her country’s development. Convinced that the Minister of Education role would afford her that opportunity, she accepted her appointment by the government in 1982. However, like several of the recently independent African states then, she soon discovered that the people in power mostly wanted the best hands without wanting those hands to go to work in a way that would benefit the country. Seeing as her lofty visions for the Ghanaian education system would never materialize because of the Council, Aidoo resigned from the position and dedicated herself to excellence in teaching in the Ghanaian tertiary education system, which she served assiduously for decades.
Aidoo never minced words about her criticism of the Western world and its role in the colonization of Africa, which has metamorphosed into colonialism and is being continuously modified to withstand and survive the agitations of intellectual and well-meaning, patriotic Africans. She is famously known for commenting on how Europe has been tirelessly milking Africa of its human, mineral, natural, artificial, and artistic resources for over 500 years. Aidoo’s vocal nature in decrying the covert and subtle neocolonialist efforts from the West earned her transgenerational reverence among her peers and even the younger generation.
One of the distinguishing traits of her feminism is adapting the African communal and tight-knit nature of pre-colonial communities into the formation and interactions of the women communities on the continent. This manifests in how renowned feminists like Aidoo and Professor Bolanle Awe take several other women under their wings and groom them. As the mother hen readily spreads her feathers to protect her children, Aidoo supported the feminist communities and female writers and authors. This is evident in her many engagements with these communities, as recently as 2021, at the Kwame Nkrumah Festival in Ghana. Aidoo’s life has inspired many of these young women in academia and the literary world. It has helped them understand that they can also dream and aim for their dreams.
Many of those she assisted, whether they had only met her through her work or had the opportunity to meet her physically, shared a special bond with her, so much so that until her death, she was popularly known as (m)Ama Ata Aidoo — the bracketed “m” signaling a prefix to form “Mama,” the African name for mother. Aidoo lives on through the many people she’s inspired with her work. Many found meaning through her work; they found reasons to be conscious as Africans, appreciate their African identity, deconstruct erroneous notions of colonialism, and recognize the ills of the colonial system and its impacts on Africa. She was a fierce and vocal general in her advocacy against the misrepresentations of African women and African stories, but she was a soft and accommodating mother to many.
Mamami, you earned your position among Africa’s most revered and respected literary icons, and now, you have donned the cloak of immortality through the body of your work. Beyond your existence, you live on. In that instance, death as the finality we have come to know ceases to be the end. A literary icon would then have attained the status of a god. You will be sorely missed. Africa’s academia will feel the void of the inputs you could still have made if you were here. However, our solace lies in the fact that no one can ever do enough and that, taking your exploits and achievements in the context of the impacts they have had and continue to have, you did your best. For that, we are grateful.
Farewell, Amami Mamami! May your journey in the next phase of life be easier!
TB Joshua: Remembering Exit Of A World Changer
By Dare Adejumo
The month of June is a significant month in the annals of Synagogue Church Of All Nations (SCOAN). It is the month of the birth and passing of its founder, Prophet TB Joshua, that great world changer.
Its fifth day makes the second year of his glorious exit from earth and on the twelfth, the great man of God who cherished marking his birthdays would have been 60 years old.
Nations across the world would have been agog for an extraordinary prophet of God whose footprints of wonderful deeds touching the lives of millions across the globe remain in the sand of time. TB Joshua came to revitalize the face of Christianity and made the physiognomy of practical Christian living as given by Jesus Christ already in abeyance real to mankind once again.
There’s no hide and seek in his life. He was love personified. The humbliest human being I have ever come across. Firm and stern, even in his moment of severity, you would still find love encapsulated. You could not offend him. He’s extra sensitive with propulsively radiating wisdom, unfathomable knowledge of life, charming and a paragon of magnetically illuminating character. He was completely acidic to vanity, envy, jealousy, human comparison, imitation, vulgarity and wonton desires. He described them as some of those “foolish things” not to be entertained for a moment in one’s life.
Pastor TB Joshua
TB Joshua was a divinely self-made man. Here was a man with little elementary education. Yet with your degrees, erudition and western exposure, you would be humbled by the self-discovery of your personal hollowness or quasi- emptiness when you sat to discuss or share a view with TB Joshua, a shy village man. TB Joshua was an attestation to God’s omniscience, omnipresence, omnipotence and greatness that lay in simplicity.
I personally witnessed several cases of some other so-called men of God who out of ignorance and envy were once persecuting him but after receiving the touch of God in different dimensions including mere touching of EMMANUEL TV while praying came to weep before God for forgiveness. Joshua would only say to them: ” I didn’t fire one single arrow back from all your arrows against me; otherwise you won’t be here today to talk. One thing we should always know is this: I did not choose myself to do God’s work. He in His wisdom just chose me and I know He is with me. God would never give anybody this kind of power He gave me if the person would use it for selfish purposes or against his perceived enemies. No!”
TB Joshua was a puzzle, an enigma. He was the light shining in darkness that many couldn’t comprehend. He looked too simple and ordinary having not been commissioned by the earthly papacy or religious authorities of the day and for him to be performing miracles of diverse kinds like breathing. This was clearly indescribable, incomprehensible, a mystery and shocker to the spiritual ignoramuses and empty flamboyant oratorical, motivational preachers with big congregations.
That great English thinker and philosopher John Locke once said: “New opinions are always suspected and usually opposed without any other reason but because they are not already common”. In God’s adamantine and inscrutable will, TB Joshua came to the scene when the acts of Christianity seen in Jesus Christ and His early desciples and apostles as captured in the Bible were gradually becoming moonlight tales to this generation. Religious leaders had already metamorphosed to careerism and polarised with pervasive unhealthy cacophonous standards. It was obvious that these religious leaders no longer knew what they were doing then even till today in several quarters without any tangible impacts in the lives of atrophied worshippers!
That was the turning point.There was no way TB Joshua could have had it easier. He faced satanic conspiracies and persecution galore, but the man remained focused with unmitigated perseverance, vision and mission of his divine assignments which he tenaciously upheld victoriously till the last.
He took his persecution joyfully and that conspiracy against him at home launched him to the outside world in God’s agenda and design for his mission on earth.
Hear him: “I began discovering the good life when I was only 15 years. My objectives and motives were determined at once. I wanted what God wanted and I wanted it for the reason God wanted it”. That’s prophet TB Joshua for you. Till the end he carried his childhood with him, with malice to no one but love, charity and firmness to all in God’s righteousness. To him love is pure. Take good care of your heart because that is your communicating point with God and must ever remain pure to know and flow with Him. You can never love God if you don’t love your neighbours and your neighbours include your percieved enemies, those not in the same faith with you, the poor and those in need who you must give love unconditionally.
This Godly character often made TB Joshua to be misrepresented by low spiritual human beings whenever they saw him attend to other people who were not Christians just as his Master, Jesus was accused of dining with republicans and sinners which made the religious authorities persecute Him.
The truth of humanity as once put by that foremost existentialist Italian philosopher Soren Kierkegaard is that history would always repeat itself because man would never learn from history. Many never discovered Joshua not until he had departed! What a painful loss.
You could never find TB Joshua criticizing or talking about other men of God. He moved on quietly on his own even though he lamented the pervasive discrimination and disunity in Christendom.
Several people from other churches who received healings and miracles in his church, Synagogue Church Of All Nations SCOAN wanted to come and do thanksgiving in his church but Joshua would not allow them. “Go back to you church and do your thanksgiving and give your offering there. We are the same. God had already answered your prayers there before you came here” for you to see how selfless he was in all his dealings.
TB Joshua was more interested in the quality of your Christian life and character. He would ask you: “Do you hear from God? Do you listen to Him? Does He speak with you? Do you know how much you need Him? Do you have a relationship with Him?” The God’s general believed that your highest achievement on earth was to hear from God.
To TB Joshua, Christianity is not a religion but a relationship with God. If you don’t have that relationship with Him you have missed it and you are worshipping in vain. “How can you be worshipping God you don’t know?” He would jerk up his congregants to move away from spiritual docility, complacency and indolence.
TB Joshua was never an academic preacher. He spoke words of life that transformed lives of ardent and fervent seekers of God and salvation.
I remember a female nurse I once encountered when she came to treat a patient as she stood looking at EMMANUEL TV. On enquiries whether she knew of the television station, she said that she used to attend SCOAN. “I was a nurse and member of the church’s medical team. Then the church was not rich, just managing to survive. It was what happened during the man of God’s birthday that made me stop going and besides I had relocated to a farther distance. We all on our own contributed money to give TB Joshua as a present. When we got there to present it, the man just asked us to put all the money in one sack. He asked us to choose some people among us to take the whole money to the disabled people’s home at Oko Baba. He instructed that one of us should just dip his or her hand in the sack and be distributing the money to them one by one with whatever the hand could gather at once like that to the less privileged living there and nothing should be left in the sack. I couldn’t believe it. I was shocked that the man could take everything there like that not minding that the church itself was very poor”. This woman completely missed the beauty of life and essence of humanity the prophet symbolized. TB Joshua believed your giving is only meaningful when you give what you cherish most. He would never give in half measures. He was extraordinarily generous and at home in humility with all categories of people as a friend however commonised other people may look at them. Every human being is unique and important to TB Joshua and must be treated with dignity.
TB Joshua was never a burden to anyone but carried all human burdens that crossed his paths. He was the only man of God holding crusade abroad without asking for any donations or collecting offering from worshippers. He would rather go there with loads of charity works for people and the country. There was a time in Cameroon when the airwave was jammed with announcements that TB Joshua would be coming to hold a crusade in Yaounde, asking for people to donate money. This was a scam because the scammers were capitalizing on Joshua’s popularity and the perceived pressure of the country’s request for his crusade program in Cameroon. TB Joshua in holy anger countered the announcements saying: ” That cannot be my TB Joshua of Synagogue Church Of All Nations SCOAN. I have no plan to go to Cameroon. God has not directed me to go there. Have you ever seen my pictures or envelopes asking for donation of money from anyone or anywhere? Please disregard this announcement. When God gives you an assignment He would also send to you what you would need through His chosen vessels”. This is a symbolic message for you to differentiate the chalk from the cheese in the religiously distorted world. He never allowed himself for a moment to be carried away by anything.
The lofty principles and legacies of TB Joshua remain enduring and a high watershed in Christendom. The joy today is that SCOAN is in the capable hand of a down-to-earth and visionary successor, Pastor Evelyn Joshua, a woman who had gone through the spiritual mills and rigorous discipline of TB Joshua the spiritual mentor extraordinaire who strongly believed that life’s biggest decision is what you do with Jesus.
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