Opinion
Social Discourse And The Toyin Falola Interviews: Matters Arising
Published
4 years agoon
By
Tunji Olaopa
The plural status quo of the Nigerian state gives rise to a series of discursive issues from federalism and restructuring to religious fundamentalism, from good governance to democratization, and from economic degradation to nation building. It will not be an exaggeration to say that Nigeria’s social discursive space is one of the most vociferous on the continent. This is in no small measure due to Nigeria’s larger than life status as a continental driver of ideas, and even problematic, around which the continent is perceived. Nigeria generates both rational and irrational but impassioned arguments as to what has happened and the how and why it has happened, as well as what is possible and what is not. From the newspapers stands to the social media, and from the informal settings to the formal academic and intellectual fora, individuals have one opinion or another to contribute to how it got to where it is and what should be done.
All Nigerians are ardent critics of their leadership. Nigeria generates criticisms from below and from above. The artisans, food sellers, traders, and others have something to say. The entrepreneurs, doctors, accountants, sports persons, musicians and other professionals hold perspectives. Academics, scholars and intellectual generate critical analysis. From the late Fela Anikulapo-Kuti to the late Gani Fawehinmi, from Wole Soyinka to Odia Ofeimun, from Tam David West to Burna Boy, and from the ASUU to the NBA—there is a broad spectrum of socially discursive individuals and organizations that weigh in regularly on the imperatives of understanding and ameliorating Nigeria’s postcolonial and post-independence predicament.
Social discourse is usually situated in the academics and the media – print, broadcast and social. The university, for instance, as a citadel of learning, has come to denote that space for constant instigation of public and civil discourse on the Nigerian condition. And it becomes all the more interesting because the university, as the emblem of higher education, is also complicit in the predicament of the Nigerian state. This is to the extent that intellectuals and academics have all played one role or another in the determination of Nigeria’s current situation. Academics have been ministers; and Nigeria’s last president holds a doctoral degree. However, you have also found intellectuals who have attempted to stay true to the understanding of the university as an ivory tower that enables a detached perspective from embodied participants.
David Gauke, the British politician and former Lord Chancellor, once remarked that “A willingness by politicians to say what they think the public want to hear, and a willingness by large parts of the public to believe what they are told by populist politicians, has led to a deterioration in our public discourse.” Yet, the schemes of politicians and their populist tactics and tantrums have been the source of trenchant social political analyses. Nigeria, and the social media, have facilitated the emergence of many social and political commentators and analysts, as well as public intellectuals. In this mix, Professor Toyin Falola—the Jacob and Frances Sanger Mossiker Chair in the Humanities at the University of Texas in Austin—is unique. He is not just a mere intellectual who has made a significant mark in disciplinary history. On the contrary, he has left an indelible mental print on the African humanities. He brings to the analysis of the Nigerian and African conditions a deep sense of historical awareness, elderly wisdom and pragmatic dynamics that is uncommon in the analysis of significant elements of our collective predicament.
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And recently, he added a unique element to the social discourse on Africa through what he called the Toyin Falola Interviews. This constitutes a new modal framework in Falola’s pan-Africanist credentials, and the objective of achieving excellence in African studies. The objective of the interviews is very simple: “to promote the work of great minds and to spread knowledge to the general public about current intellectual projects that these great minds are pursuing.” This requires having profound conversations with scholars, intellectuals, policymakers, politicians and public figures on past events, current projects, influences and all things relating to Africa and her development and progress. Why is this project unique? It is a profound means by which to excavate and link past actions with present circumstances in order to generate current thoughts and blueprints on Africa’s predicament and the way forward. The interviews are more current, cogent and immediate. The interview format allows the audience to crisscross the interviewee’s mind and motives from what has been done before to what is being done and what is then possible. Essentially, and this is pure brilliance from the master historian—the interviews therefore present social discourse as an alternative source of future historical reckoning.
So far, many significant Africans and Africanists have been interviewed: Chief Olusegun Obasanjo, President John Kufuor, Aisha Yesufu, Tunde Kelani, Prof. Paul Zeleza, Hon. Kojo Yankah, Ebenezer Obey, Prof. Kenneth Harrow, Prof. Nimi Wariboko, Bishop Matthew Hassan Kukah, Prof. Jonathan Haynes, Dr Awolowo Dosumu, Segun Odegbami, Prof. Abiodun Ogunyemi. From this list, Nigeria takes on a huge proportion of the significant personalities interviewed so far. And for a fundamental reason: Nigeria’s political development resonates at the moment across the continent. The plural dynamics manifesting in Nigeria reflects similar incidences across Africa, from the Congo to Senegal, and from South Sudan to Mali. When the Toyin Falola Interviews commenced, Nigeria was just making sense of the COVID-19 pandemic which morphed almost seamlessly into the #EndSARS protests. The latter was a violent chain of reactions by Nigerian youths, powered by the social media, against police brutality, represented by the dreaded and unsupervised Special Anti-Robbery Squad (SARS). The protests eventually metamorphosed into a call for wide-ranging socioeconomic and political reforms that reechoed the existing outcry for the restructuring of the Nigerian polity.
Not surprisingly, therefore, the views of the actors interviewed present a robust and fiery estimation of the Nigerian state and society. The interview started, of course, with Aisha Yesufu, one of the most outspoken faces of the #EndSARS protests. Ms. Yesufu honed her activist teeth with the Bring Back Our Girls Movement that was in itself a reaction against state failure in the abduction of the now famous Chibok Girls that were kidnapped by the Boko Haram insurgents. Next in line was former President Olusegun Obasanjo, former head of state and executive president as well as iconic statesman. This was followed by Bishop Matthew Kukah, the radical cleric who constantly speaks truth to power. And then we have Dr Tokunbo Awolowo-Dosunmu who embodies the political legacies of Chief Obafemi Awolowo. These stentorian voices converged on what ails Nigeria, from their different vantage points; and how Nigeria can get out of the woods.
From the four avatars interviewed by Toyin Falola, Nigeria faces daunting problems, which Falola metaphorized as the four horsemen of the biblical apocalypse. From insecurity to economic underdevelopment, and from infrastructural deficit to incremental poverty, listing these issues is no longer enlightening. Yet, their various diagnosis and prognosis, indeed the very activism of Yesufu, Kukah and Dosumu, as well as the outspoken criticism of Obasanjo, is a cry against despondency and resignation. To fight for one’s nation is to display implicit trust in her capacity to overcome her predicament. Almost all these significant actors agreed on the present state of Nigeria, and her internal contradictions. As was to be expected, the issue of security took the front burner in all the discourses. And security underscores the most minimal of indices to judge the capacity of any leader. It is the very complicity of the law enforcement agents in fomenting troubles, and undermining the security they are meant to secure, that led to the #EndSARS protests in the first place. If, according to Father Kukah, security is not too much to ask for from the government, it becomes significant, in Obasanjo’s assessment that leaders must possess some modicum of experiences, like knowledge of economic matters and global relations. And as Obasanjo came to understand from the grilling he received from the interviews, leadership is a sine qua non for good governance and political stability. The choice of Yar’adua and Jonathan as presidents after him was considered by all to be a disservice to the future of the Nigerian polity.
The issue of federalism and restructuring underlies the very challenge Nigeria is facing, as became very glaring in the interview with Dr Dosumu and Father Kukah. The struggle to federalize Nigeria’s structures and processes points at a critical lopsidedness that keeps weakening every effort at making democracy work for development and well-being. Restructuring has been interpreted in so many ways. Yet, it simply means adopting a federal system of government that adequately addresses Nigeria’s plural existence. It means, for instance, decentralizing critical institutional framework in Nigeria to cater for the aspiration of the people. The idea of state police, for instance, might have been a panacea to forestall a monolithic security structure like SARS. Indeed, the issue of decentralizing the police was prominent in the #EndSARS protest that Ms. Yesufu participated in.
With the #EndSARS protest, the legitimacy of protest as one of the elements for watching over the existence of democracy came alive in Nigeria. That the protest was overwhelmingly youthful speaks to several morbid symptoms of the Nigerian state. For instance, it speaks to the alarming fact of youth unemployment that stands at 14.2 percent. It equally speaks to the preying of the law enforcement agents on a hapless youth population finding means of making ends meet. While the 419/Yahoo boys’ phenomenon is a byproduct of raging unemployment, it is a mark of unprofessionalism for the police to use that as an excuse to dehumanize the youths. And so, while Ms. Yesufu represented the positive potentialities of the Nigerian youths and what they are capable of, Chief Obasanjo canvassed for a very active structural dynamics that involve the Nigerian youth in the democratization and governance process in Nigeria. In this way, it will become very difficult for unscrupulous politicians and cleric to keep harnessing the unemployed energies of the youth for nefarious religious and political agenda.
Let us give Father Matthew Hasan Kukah the last word: no one gains anything if Nigeria should break up. In drawing the voices of significant individuals into critical conversations about the Nigerian condition, Professor Toyin Falola has brought into existence a crucial framework that keeps social discourses about Nigeria alive and current. The essence of this conversations is found in the aphorism that it is better to jaw-jaw than to war-war. There is nowhere that the ominous signs of war and dissolution are more frightening than in Nigeria. Speaking about our condition can bring us to a point of agreement about what to do to alleviate our collective circumstances.
Prof. Olaopa is a retired Federal Permanent Secretary & Directing Staff, National Institute For Policy and Strategic Studies (NIPSS), Kuru, Jos. tolaopa2003@gmail.com
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Professor Jide Osuntokun: A Life Of Service And Legacy
Opinion
Cultivating Pluriversalistic Creativity And Scholarship Through A Curriculum In Falola Studies
Published
1 day agoon
November 10, 2024By Oluwatoyin Vincent Adepoju
Compcros
Comparative Cognitive Processes and Systems
“Exploring Every Corner of the Cosmos in Search of Knowledge”
I envisage a curriculum of learning inspired by the work of polymathic scholar, writer, research organizer and scholarly entrepreneur Toyin Falola.
These curricula could be of two types.
One could explore the character of his activities in particular cognitive domains, the interrelationship of these activities and their conjunctions with and significance beyond the universe of activity generated by Falola’s work.
Another approach could be that of developing creativity by emulating Falola’s example. Such a learning strategy would aspire to cultivating creativity that is individualistic as well as collaborative, intellectual as well as imaginative and artistic, locally sensitive as well as multicultural and international in inspiration, grounded in the material world as well as maximizing the significance of cyberspace.
Such a pluriversality creativity would take inspiration from the individualistic character of Falola’s work-represented by his sole written books and sole written essays, book chapters and poetry.
It would adapt the collaborative character of Falola’s productivity, as demonstrated by his co-written books, co-written essays, edited books, editorship of journals, book series with various publishers, conferences, interviews, his establishing a publishing house/s/consortium, financing book publications, establishing prizes, and more perhaps.
The aspirant would work out how to employ for themselves their own version of the intellectual character of Falola’s creativity, as expressed in his scholarly writings elucidating, analysing, interpreting and applying phenomena, ideas and insights in various books, essays and public addresses.
This approach would develop for the individual the person’s own version of the imaginative dimension of Falola’s creativity, reworking material, social and mental realities in imaginative terms and projecting possibilities beyond the existent through such initiatives as new academic programs.
This method would cultivate a person’s artistic skill, creating novel structures of expression using expressive techniques centred in imagination and evocation rather than directness of expression and analytical power, as demonstrated by Falola’s poetry.
This learning strategy would explore how the student could learn from the insights possible through their environment, as well as contributing to shaping that environment, as evident in Falola’s studies of his African and diaspora African social, expressive and cognitive contexts and his efforts in contributing to shaping those contexts.
This perspective on creative growth would also seek to learn from a broad range of cultures and countries, bringing them into a synergy, perhaps focused on a central cultural inspiration, as is visible in Falola’s integration of Western and African thought and cultures in his scholarship, a scope recently extending into South America in studying perspectives on decolonization.
These initiatives in developing people’s creativity would draw from the material world of physical human sociation and the inspiration of nature, from physically embodied knowledge systems and the social networks and cognitive resources enabled by cyberspace, as exemplified by Falola’s use of both physical and digital learning resources, through his creation of collaborative networks in physical spaces such as universities in Africa and the West and the construction of an international research network using cyberspace.
Opinion
Professor Jide Osuntokun: A Life Of Service And Legacy
Published
1 day agoon
November 10, 2024By Toyin Falola
The Noble Academic and Patriot by Ayorinde Omosebi is a biography of Professor Jide Osuntokun chronicling the life of this great historian, diplomat, and educator who has left significant marks across Nigeria’s academic and political landscape. In a careful reading of this biography, it is seen that important aspects of his life, achievements, and purpose involve a dedication to knowledge, national development, and family. This tribute also sets an inspirational example: the life of a man of high caliber, whose character and major achievements are based on the principles of resilience, intellect, and unwavering integrity, dedicated to the betterment of society and future generations.
Professor Osuntokun’s ancestral lineage is a subject of the biography, revealing a family legacy steeped in resilience, leadership, and cultural pride. His predecessor, Aro-Ogeregere, a prince deprived of the right to the throne, chose to live as an exile rather than instigating a war, thus setting the tone for future generations. Dada, his descendant, did not differ in this aspect as he maintained fierce independence coupled with courage, thus becoming a leading figure in the Ekiti Parapo/Kiriji War, and he was famous for his astuteness as a commander and a soldier. Sapoloso-Ojo, the son of Dada, also followed a lineage tradition, fought in the British colonial army during World War I, and pioneered trade across regional borders. From the life of the Osuntokun family, something as simple as commitment to community, coupled with bravery and willingness to deal with hardships, was inherited from one generation to another. In addition to documenting Professor Osuntokun’s family origin, the author also underlines the firmness, the virtues, and the historical backgrounds that were part of his existence, explaining how the roots influenced his scholarly and moral character.
Professor Osuntokun’s primary education commenced at Holy Trinity Primary School Ilawe-Ekiti and later Emmanuel Primary School, where he performed excellently. During his early education, discipline, community values, hard work, and strong character were instilled in him, a standard that was taken to Christ’s School Ado-Ekiti when he transferred. As one of the most academically competitive schools well known for instilling discipline and morality, Christ’s School nurtured him through discipline, religious devotion, and cultural orientation. It was here that Osuntokun was able to cultivate a good dose of responsibility, hone competitiveness, and discover his intellectual standing. Another turning point was his move to Ibadan Grammar School for higher studies, which sharpened his analytical abilities and exposed him to more general intellectual difficulties. The high levels of education and quality leadership in these schools were central to his development of a view of the world, values, knowledge-seeking, and reformist attitude. As one can see from the biography, this period of his life also reveals a major theme of the work about the value of early education to later success.
When he got to the University of Ibadan, he intended to study geography, but he changed to History under the inspiration of the History professor, J.F Ade-Ajayi. Deeply involved in notions about nationalism and cultural identity during a moment of post-colonial intellectual enthusiasm, he was surrounded by an exciting academic setting. His stay at Ibadan was full of great discussions with similar spirits who shared a commitment to reshaping Nigeria’s future.
Professor Osuntokun’s advanced academic path started with the Killam Scholarship for Doctoral Studies at Dalhousie University in Canada, which offered him the opportunity to specialize in European, British, African, and Commonwealth history. His work on Nigeria in the First World War for his doctoral research entailed archival explorations in London, Hamburg, and Paris. In the biography, the focus is relevant to the discipline, depth, and historical analysis the completion of this project demanded, representing his skills in synthesizing complex historical narratives across international contexts.
The fact that out of all the students at Dalhousie, Osuntokun was one among the few ethnic minorities, not to mention doctoral candidates, put him in a particularly stimulating atmosphere. These developments enriched his academic experience by gaining multicultural perspectives, which deepened his understanding of colonialism’s history in Africa and its implications on the world.
After his Ph.D., Osuntokun’s academics led him to the University of the West Indies, where he pioneered the study of African history. His work in Barbados fulfilled both academic needs, reversed unproductive stereotype expectations from students, and provoked them with a positive outlook on African history. This formative period in his academic career, marked by international scholarship and teaching, established Osuntokun as a committed historian with a clear mission: to record and bring African voices and agency into the global discussion.
After his sojourn, Professor Osuntokun returned to Nigeria and was at the University of Ibadan, Jos campus, until he transferred to the University of Lagos. Indeed, his passion for academic excellence and intellectual rigor significantly impacted the landscape of universities across Nigeria. Quickly rising to be a powerful player in Nigerian academia, Osuntokun lectured with a dynamic style, combining historical insights with a critical viewpoint on Nigeria’s post-colonial difficulties. His lectures went beyond traditional history, often addressing issues of governance, nationalism, and ethics, shaping a generation of students who later became leaders across various fields. His influence extended beyond the classroom, as he was actively involved in curriculum development and mentorship, pushing for a rigorous academic standard in Nigerian institutions.
The biography highlights Osuntokun’s role in fostering intellectual discourse within Nigerian universities, establishing him as a committed educator dedicated to cultivating critical thinking and national awareness among his students. His contributions marked him as a transformative force in Nigeria’s academic development.
Professor Osuntokun’s tenure as Nigeria’s ambassador to Germany marked a notable chapter in his career, defined by diplomatic resilience and an unwavering sense of patriotism. Tasked with strengthening Nigeria’s relations abroad, he navigated complex political landscapes with tact, especially during periods of military dictatorship at home that often cast Nigeria in a challenging light internationally. His dedication to national integrity, even amidst these political tensions, underscored his commitment to representing Nigeria with dignity.
The biography portrays him as a diplomat deeply loyal to Nigeria’s interests, whose patriotism shaped his diplomatic strategy. This role expanded his influence beyond academia, reinforcing his dedication to Nigeria’s sovereignty and his role as a committed public servant.
Professor Osuntokun’s legacy is profound, spanning academia, diplomacy, and family life. As a scholar, he shaped Nigerian historical studies, advancing rigorous scholarship and mentoring generations of students who rose to leadership across various fields. His intellectual contributions enriched Nigeria’s academic landscape, promoting a nuanced understanding of Nigeria’s history and its role in global affairs. In diplomacy,
Osuntokun’s tenure as ambassador demonstrated his commitment to Nigeria’s sovereignty and reputation, marked by a sense of duty that transcended personal interest. His diplomatic engagements showed a balanced approach to representing national interests while addressing international concerns with integrity.
On the personal front, his dedication to family and moral values stands out, embodying the ideals of resilience and humility. The biography presents him as a role model, illustrating a life dedicated to service, intellectual growth, and patriotism. Osuntokun’s legacy continues to inspire, exemplifying the impact of a life devoted to both national progress and personal integrity.
The biography The Noble Academic and Patriot encapsulates Professor Osuntokun’s profound impact across academia, public service, and family life, preserving the legacy of a life steeped in intellectual pursuit, diplomatic integrity, and unwavering patriotism. His journey, marked by a dedication to Nigeria’s development and cultural preservation, offers an insightful reflection on what it means to serve one’s country through diverse roles.
This book not only documents Osuntokun’s accomplishments but also serves as a lasting tribute, offering future generations a model of resilience, leadership, and ethical commitment. Through detailed accounts of his academic rigor, diplomatic challenges, and personal principles, the biography immortalizes his ideals and contributions. It stands as an essential record, emphasizing his influence and the values he championed. In capturing his multifaceted legacy, the biography affirms his enduring relevance and underscores the transformative impact of his life’s work on Nigerian society and beyond.
By Tony Afejuku
When I set out to dwell on my ear ailment, my motive was simply to draw attention to my health predicament when I sensed that all was not seemingly well with me despite the medical remedies I underwent. That was on the one hand. On the second hand I was to awaken sympathy and feeling for my fellow compatriots who live among us beneath the poverty level and line, and who are incapable of buying drugs for their ailments because of the prohibitive costs of whatever drugs that may be prescribed for them. In any case, how many of them are capable enough in the real term and definition of their financial capability or capabilities? Under a system such as ours that is so horribly cruel and unjust and corrupt as to curtail and defeat and do away the good deeds and effects of helpers who can assist them as best as they could, all I could discern in the pharmacies and hospital I visited were things wrong, sorrowful and unspeakable. A number of them requested financial help from me – a fellow sufferer who did not allow his humanity to desert him – to buy medicines that were ineffective, and which they could not even pay for. Were the medicines in circulation genuine? Or were they adulterated as our corrupt system allowed the marketers to do as they pleased?
I am speaking like this because all the drugs I bought to give me relief and cure my ailment failed. They embarrassed me and the physicians who attended to me and prescribed my medicines. Their tides of medical interest and passion sustained my hope when the drugs failed. In my moments of ruminations I came to what I perceived as this inevitable conclusion: In present day Nigeria corruption is the ruler and inevitable king pin and dictator in the business and market of Western medical pharmaceutics. When my affected ear persistently kept its formation and falling of drops of pus-less, odour-less liquid, what did I do? I resorted to spiritual, and mystical thoughts and prayers for a solution. On more than one or two or three occasions I remembered and hummed quietly the following un-meandering melodic two lines:
“He shall deliver the needy when he crieth,
The poor, and him that hath no helper.”
Where the lines came from I could not (and still cannot) remember, so the source cannot be immediately referenced. All I can inform my readers now is that the melodic two lines contain powerful redeeming spiritual remedy that provided solution(s) that drew my ear from its house of bondage. As I hummed the lines a discernible shape formed by sequences of notes or musical sounds in the forms of calls and texts from my readers, constant and un-constant ones, flowed to me. I quoted some of them lavishly last Friday in this column. From the reactions or responses one could interpret that my health predicament proved to be some kind of despair to literary theoreticians and critics and a puzzle for social historians and prayer warriors. In their despair and puzzlement I discerned glaringly their compassion and humanity that pointed to the open sesame of my total healing. And when one of my spiritual and mystical helpers called to offer me spiritual healing, I had no cause to doubt him. Sehaji Jacob Oshodi was as mystically splendid as ever as Professor IBK, Barrister Rotimi-John Alade, Drs. Clement Odia, Albert Onobhayedo, Paul Onomuakpokpo, Professors Sonny Awheafeada, Owojecho Omoha, Omajuwa Igho Natufe, Dan Amadi and Mr. Saint Louis and Excel Rabiu’s fine instruments of aesthetic intelligence have been.
Everything I have said so far leads but to one end: the miracle of God, who actually has been (and is) the author of my column on health challenge and its metamorphosis. I am not the author, God is.
When I said that my earache had healed and was healing, I meant every word of it. Then the anti-biotic drugs and eardrops I was taking were working but not optimally so until some inscrutable phenomenon in the form of a female voice was sent by who else but God (?) to offer me coconut therapy. How to prepare it was given as exactly how to insert the curative juice into my ailing, sick right ear. When I did not get properly each stage of the preparation of the remedy, my total half who would work out the preparation –steps and -stages and details took over from me the diligent duty of listening to the caller who requested for anonymity here. To shorten the story, we did as instructed for full seven days. Throughout the day of bright light everything seemed to work out perfectly: no dripping liquid, no feeling of un-wellness, and no sign of discomfiture. But in the night, everything went back (or so it seemed) to point zero. The temptation to lose faith in God laid claim to my faith in Him. But this was not for long. A dramatic occurrence lashed out at my impatience. Something always must happen to a man of faith before triumph is realized. The ringing in my right ear, and the unusual sensation inside of it must cease and halt themselves. So help me God!
Believe it or not, God, in my impatient or desperate or despairing state, sent me some fish out of water in the person of my boy, a Barrister-at-law, and a researcher into several things outside his primary professional field and line of engagement. He knew of my ailment ab-initio. But he wanted the physicians to finish what they needed to finish before he would step in if there was need for him to do so.
Our family doctor after getting the result of the laboratory swab (test) of my affected ear, confirmed that what my right ear had was not a bacterial, but a fungal infection. The eardrops and pertinent medicines he prescribed for the treatment and effective cure did not do what they were expected to do. My boy took over from there. What did he recommend? Nature’s treatment in the form of a local lily-like leaf everywhere about us. It is common and looks ordinary. But it is a leaf of curative magic, and it is powerfully so. This very green leaf which I have since christened as tropical (Nigerian) local lilly-pilly. My boy got just one leaf, heated it with a lighter and then squeezed the averagely hot juice dripping from it into the aching ear. That was it. Of course, he did so every morning and evening for three days in the first instance. The effect was instantaneously instantaneous. In fact, its instantaneity was the instantaneity of instantaneity! Everything, or almost everything, uncanny concerning my aching right ear stopped. I was no longer a half hearer of things and sounds from my right ear. My hearing was now full and total. It has remained so.
By now my ENT specialist/expert, a retired professor who was out of my orbit had returned. Quickly, I dashed to see him even though my boy advised otherwise. After his examination with his audiometer he gave each ear, each of my beautiful camels, a very clean bill of health. The inner ear was freely free, that is, problem free. The outer ear of my affected camel was inflamed as a result of the fungal infection. His conclusion was that whatever cure from nature I got outside Western medical field was something he could not but extol. However, to subdue the inflammation he prescribed two eardrops. I bought them. My son objected to my using them. His lilly-pilly would take care of the inflammation which he also saw – in any case, when he was applying it. My young chap was correct. His God-sent fish out of water has proved miraculous. Troy will not fall again. My camels are galloping like buoyant horses. I am fully and fully healed.
Thank you, dear my readers all for your understanding and humanity for the past six or so hefty weeks of my doubts, despair, depression and solitude. And to God, the author, who chose me as the medium of His will to tell this tale, what do I say?
Concluded.
Afejuku can be reached via 08055213059.
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