By Samuel Zalanga
Nigeria is currently facing serious challenges and concerns. While I have not retired yet, and I am not living in the African continent, there is no day that for some minutes I do not reflect on the pain and suffering that millions of people are going through on the continent. Yet in spite of all of this, one often comes across news of especially African youth and middle-aged persons’ accomplishments in spheres that are very spectacular and deserve not only recognition but affirmation. Indeed, spectacular accomplishment is metaphorically speaking like a pedagogy of hope. Without hope, given the challenges confronting many ordinary people in Africa, the people can easily end up in a state of despair. It is in this respect that any serious discussion about nation-building and human development needs to begin by among other things asking these two questions: what does it mean to be human and what do we owe each other for being human? Whatever your religion, ethnicity, or nationality, these are important questions that are foundational to building a just and fair society for all because we know very well that without identifying what constitutes our shared humanity and building our society on that philosophy, we may end up creating what some economists call the “tragedy of the commons.” The tragedy of the commons happens when each of us in pursuing his or her narrow selfish interests and totally ignoring the common good, contributes immensely to creating a social environment that becomes similar to the Hobbesian state of nature where life is nasty, brutish, and short.
I have been prompted to think deeply about Nigeria, my country of birth for several days recently, after I came across a piece of reflection written by Professor Toyin Falola, one of Nigeria’s most renowned scholars and public intellectuals in the diaspora and in Africa. In the piece of reflection that he wrote, he commended some Nigerian youth for their spectacular accomplishment in completing their doctoral studies in reputable universities in the United States and Britain and starting new chapters in their lives as professionals, who will immensely contribute to the betterment of the human condition. As part of the reflection, Professor Falola’s message went beyond congratulating the youth to address some deep issues of concern that he has been ruminating on with some degree of ambivalence and lamentation regarding the state of affairs in Nigeria today. One of his lamentations is that there are many African scholars in the diaspora who would like to retire back in Africa so as to use their golden years to give back to the continent in a special way by mentoring cohorts of the younger generation, but they are unable to pursue that for numerous reasons. For instance, at the current moment, the situation in Nigeria is so complicated and unstable that many in the diaspora find it too risky to retire back home in spite of their sincere desire to do so. This is really a painful situation in the sense that despite living abroad for so many years, there is a way in which “home is home” and it is different. Professor Falola is lamenting the state of affairs in Nigeria where the country produces “brilliant folks who cannot go back and work” in the country.
Professor Falola’s concern about the need to contribute to nation-building and elevating the lives of those at the bottom of the Nigerian social pyramid was further extended by Bishop Kukah. Bishop Kukah commented on Professor Falola’s reflection and analysis by calling on all of us to ensure that the accomplishments of Nigerian youth “can, should and must effect a change” and that change “must happen in our lifetimes.” He further observed that “we can and must reverse this sad run of events on our continent.” While each African country has its own struggles in the area of nation-building and elevating human development, Bishop Kukah asserted that “Nigeria has become the theatre of all that is wrong with our people.”
The concerns that the two of them expressed touched my heart and soul deeply. When I was an undergraduate, even though I grew up in the social margins and periphery of the Nigerian society, I still had great hope for the progressive transformation of the country, especially when I came across the goals of Nigeria’s Second National Development Plan to build: “a united, strong and self-reliant nation; a great and dynamic economy; a just and egalitarian society; a land of bright and full opportunities for all citizens; and a free and democratic society.” The two goals that I find deeply penetrating are building: “a just and egalitarian society; and “a land of bright and full opportunities for all citizens.” How things turned out to be where they are today in Nigeria really bothers me deeply given the visionary nature of the goals of the Second National Development Plan. I know that I am a mortal human being, and my time here is limited. So, I am concerned about how others and myself can make the best use of my lives to contribute and make a difference in some way for the benefit of present and future generations in the country.
We cannot change the whole of history, because if we try to do that as Nietzsche said, we will be overwhelmed, and chances are that we will end up becoming very cynical because there are too many things that can disappoint us and maybe even feel a sense of despair. But we can do our best by creating a niche and making a difference in that area within our limited time and with our limited resources. The little we do in the chosen niche, can inspire others, and give us a relative sense of satisfaction that we have at least tried to make a difference in touching the lives of some people, especially those on the other side of history. Some economists argue that even if we cannot have a revolutionary change in society, if every day, every one of us will decide to engage in a random act of generosity to another person, the cumulative effect of that will make the world a better place. When one engages in a random act of generosity, it means he or she does not know the beneficiary of the generous act and they are not likely to ever meet again. So, the goal of the generous act is not to win a vote or create a hierarchy of power, but to make a difference in the lives of fellow humans because of our shared humanity.
When I was an undergraduate in the mid-1980s, I read one newspaper commentary in Nigeria where the late Chief Moshood Abiola and Professor Wole Soyinka celebrated their birthdays. The commentator in the newspaper made the point that the two persons come from more or less the same generation, but they interpreted their life history differently as they celebrated their birthdays then. The late Moshood Abiola celebrated the great accomplishments and achievements of his generation, but Professor Wole Soyinka according to the commentator titled his birthday speech then, “Wasted Generation.” The commentator argued that they come from the same generation, but they were using different yardsticks to evaluate their accomplishments and so they consequently arrived at different conclusions.
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Personally, I agree with Professor Soyinka about my own generation, — I completed my undergraduate studies in 1986. I always ask myself what has my generation done to really improve the lives of the “Wretched of the Earth” in Nigeria? Many of the members of my generation in Nigeria today are occupying positions of power and authority broadly speaking and are indeed the ones looting the national treasury and creating conditions that will not allow Professor Falola and many like him to return to teach in Nigeria after retirement. I recalled how while we were undergraduates, my generation criticized the Nigerian elites/ruling classes and we went on strike several times in protest against some policies adopted and implemented by the then Federal Government of Nigeria. I do not know how other people feel, but personally, I feel too much obligation to humanity, particularly the people of Africa and Nigeria. Growing up poor in rural Bauchi State, without subsidized education using public money in Nigeria, I could not have had access to undergraduate education. On a critical note, the public money used to educate me was money that every Nigerian citizen was equally entitled to.
The economic logic that informed how the public money was used then to educate us was that the money invested to educate my generation will train and equip us to become professionals and future leaders, so that we can contribute to nation-building and the promotion of inclusive economic development that would benefit all Nigerians, including those that were denied access to the money used to educate us, even though they needed good roads, rural clinics, healthy drinking water, and good electricity supply, etc. But after being trained with public money, my generation became empowered and used its bureaucratic and institutional power to act in a predatory manner to enrich themselves, their friends, and relatives at the expense of the masses. Some of us out of despair explored ways for leaving the country and we left. The elites and ruling classes from my generation further focused more on promoting differences among ordinary Nigerian citizens instead of focusing on our shared humanity. For millions of ordinary Nigerian citizens, it was double jeopardy. White people treated Africans badly, especially during the colonial period because of their assumption of being a superior racial group, but today, my conclusion is that the problem was not simply being White or European, but something about the moral and ethical cultivation of the human heart and soul. Simply because someone is Black and African (i.e., not White, or European), if he or she has no moral and ethical cultivation, the person can be as oppressive as the Europeans were to Africans, if not worse. The naked fact is that even though I am a Black person who grew up poor, if I have power and privilege over other people, my being Black and growing up poor does not automatically immune me from abusing or oppressing other people and treating them like trash. Unfortunately, in Nigeria, we totally ignore this kind of moral and ethical imperative, which calls for the need for all of us in humility and sincerity to interrogate ourselves.
As a doctoral student in the United States, I came across a book that contained the names of all people from various African countries that received a scholarship through USAID to come and study in the country. They attended prestigious universities. Their names were listed by country. Some of them graduated long before I finished my teacher’s grade three certificate studies in Bauchi State. I remember how overwhelmed I felt after going through the list of those from Nigeria who received their education in prestigious universities in the United States. I wondered then whether there was anything new I would learn and do to make a difference in Nigeria after completing my doctoral education when there was a list of these highly educated people who were back in Nigeria, but the country did not change for the better in spite of their spectacular educational accomplishments.
From then on, I started thinking about the fact that we need more than just education to transform Nigeria, Africa, and the world. Later, I became interested in the history and evolution of Western civilization from the time of the ancient Greeks, through the Roman republic and empire, the Dark Ages, the Renaissance, Reformation, Enlightenment, modernity, postmodernity, globalization, hyper-globalization, etc. There is indeed a huge amount of erudite scholarship and wisdom that has been accumulated in the evolution of Western civilization (as in many other civilizations) during all these historical periods, notwithstanding the effort by some Afrocentric scholars to dismiss everything that is not African in origin. The conundrum is that when one looks around today, in spite of all the reservoirs of erudite scholarship and wisdom in the Western tradition, we are still dealing with a lot of “crap” in terms of human development. If people like Auguste Comte will resurrect today and see that despite all the availability of scientific knowledge and industrial-technological achievements, there are still people who go hungry even in advanced nations, he would be very disappointed and realize that creating a just and fair society requires more than just having scientific knowledge and industrial-technological accomplishments. One just needs to pay attention to the kinds of debates going on among some of the elites in the Western world with regard to how they perceive people who are not of Western ancestry as inferior beings. “De jure” racism is gone, but “de facto” racism is still used to perpetuate injustice and oppression.
All these have made me to experience pessimism of the intellect, although I try to balance that out with optimism of the heart. If knowledge per se will change the world for the better and for all, we should be in a kind of New Jerusalem by now or “Dar es Salaam,” and not be dealing with some of the issues we are dealing with such as in Nigeria where life has become nasty, brutish, and short for many innocent people. Thus, I am now at the point of asking myself, what do we need to add to knowledge (broadly speaking) as such, so as to be sure that it will create a more just and fair society, or a just and egalitarian society and a land of bountiful opportunity for all citizens? Is it wisdom, courage, sacrifice, authenticity, compassion, etc., etc., that we need to add to our knowledge? Surely, the kind of moral and ethical cultivation of a people and society is very important in this respect as they phenomenally shape the kind of social institutions that emerge in a society. Two people or societies with the same kind of excellent knowledge (scientific, religious, and technological) will use it differently depending on the kind of moral and ethical compass that informs their vision for humanity and the common good.
I know and agree that knowledge and technological-industrial resources are necessary for development, but they are obviously not sufficient; neither are they the only things that are needed to create a more just, fair, and egalitarian society for all. Moreover, the more I explore this conundrum and concern, the more I am scared, reflecting even on myself that the modern and postmodern world we are living in is built around a human conception and caricature known as “homo economicus.” In our world today, one is directly and indirectly conditioned to acquire the social orientation and personality of homo economicus as the quasi-character quality necessary for success. This homo economicus is, however, at his or her core, a kind of human being that is so self-absorbed, and even when he or she is in that state, instead of admitting such moral limitation, if not a failure in some cases, in humility and sincerity, he or she uses certain strategies, to come up with a sacred canopy that covers the self-absorption and narcissism. The self-absorption and narcissism now become sacralized through the backdoor. Thus, in many contexts, the desires, and aspirations of homo economicus have gradually gotten a seat at the inner sanctum of many government and religious institutions, where instead of scriptures or ethics interrogating life and disciplining it, crude human desires inspire a reinterpretation of scripture and social ethics to fit the Zeitgeist of homo economicus. This notwithstanding, there is an attempt to cover or hide all this with a sacred canopy as many religious teachings are used to dehumanize others and promote hatred and prejudice. Frankly, I am worried not just about Nigeria but about the fact that humanity has no clear direction or destination as Patrick Deneen says based on his discussion and analysis of liberal democracy in “Why Liberalism Failed.”
While I am committed to doing my best and working with others to make a difference in some way, I still feel terribly overwhelmed that my youthful idealism and hope for Nigeria, Africa, and the world will not be realized in some way up to the time I will die, and this is truly and sincerely painful. The ideals of pursuing and creating a more just, fair, and egalitarian society for all may not be realized, and if this happens, it is not because of a lack of knowledge or scientific and technological resources per se, but because some people have chosen to use their knowledge and power to create private pleasures, which result in public pain or plight. Even if personally, I have accomplished something, and assuming I own the tallest building in Abuja, Nigeria, I feel my generation has failed the country. I pray that the younger generation does not repeat the mistakes of my generation. I will always remember the French philosopher who said, metaphorically speaking, there is no growth without death, just as no seed will germinate, grow, and produce yields that become a great harvest without first dying. The world will not be a better place without us making some sacrifices. But what kind of mindset comes to terms with sacrifice not just for now but for future generations and for the common good? What kind of worldview and culture creates a social atmosphere among not just elites and the ruling classes but ordinary members of society also, to value and honor making sacrifices for the common good and humanity at large? This is my reflection and lamentation at this historical moment where Nigeria is again at a crossroads .
.Zalanga is Professor of Sociology,
Bethel University, Minnesota,
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Death, Drugs, And Dirges
By Toyin Falola
The chicken perches on the rope
The rope is restless,
The chicken is off-balance
Should we wear black clothes, take our lamps, and walk barefoot singing the dirges of the bereaved yet? Should we sing those dirges with the finality of nothingness? Or is there still a pulse our two fingers cannot make sense of? Should we speak of death, dying, or many things far from being alive? Not of humans but of the Nigerian educational system, whose viability and health are deplorable and, specifically, of the university system that causes students, the academia, the nation, and its citizens to dilly-dally. Should we sing dirges to the different excruciating deaths destroying education and the nation beyond repair?
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On February 14, 2022, the Academic Staff Union of Universities (ASUU) declared a strike by its members, causing universities to close their gates to students for the past seven months, with no hope of resumption. The ongoing industrial action is one of the many that the university system has witnessed, crippling several processes and putting many Nigerians in confusion. ASUU has embarked on strike at least 16 times since 1999 and for more than 1500 days cumulatively; this is outside of the local and internal strike actions on local issues embarked on by individual Unions in some of the universities. The longest ASUU strike was the 270 days of total shutdown of Nigerian public universities in 2020, and the present one is about to overtake it if there is no favourable development and intervention.
Aside from the ASUU strike, the Non-Academic Staff Union (NASU), Senior Staff Association of Nigerian Universities (SSANU) and other Unions under the Joint Action Committee (JAC) also consider strike actions as the only language the government listens to. After two months after the NASU and SSANU strike was called off, the Union members claimed that their salaries had not been paid since then. With the continuous and constant strike actions by the staff of the university system, large underfunding, and lack of average facilities for convenient and purposeful learning, it is understandable if one is confused as to whether to pronounce the system dead or dying. However, it appears to be far from being convincingly alive, and if there is any hope of revival, there must be a strategy to end it.
ASUU has been in constant demand for the revitalization of the University system through the injection of ₦1.1 Trillion by the Federal Government. The purpose of this, which is reasonable enough, is to raise the standard of Nigerian tertiary education and bring the various institutions close to the level of their counterparts across the globe. We can even forget that ASUU cannot monitor campus fraud, and some of this money will be stolen. Alongside this are agitations for the payment of earned academic allowances and the discharge of other commitments by the Nigerian government.
Currently, the Nigerian government spends between five and seven per cent of its total budget on education, against the recommended 27 per cent by the United Nations. In a nation like Nigeria that needs considerable investment in both human resources and factors that guarantee a favourable future for the nation, education is an investment that cannot be excused. However, education cannot fully displace other needs like the lack of power, bad roads, and insecurity, so we have to cry out for other priority needs. University professors are not the only ones suffering from the consequences of a mismanaged state; they just happen to be the most combative.
These problems and other issues faced by the Nigerian university system, including social factors that have placed the institutions under lock and key for a long time, make one doubt how to describe the state of the university system. I do not intend to address whom to blame in the feud between the academic staff and the government, but the provocation and damning damage to the nation’s state, the citizens, and students. On this issue, the system and the institutions are not the only ones affected, as the nation records more body count and an increase in social vices, as well as the systematic soaring of the number of miscreants traceable to unengaged students over a long period. For emphasis, a study by Andreu Arenas and Lucas Gortazar shows that students who are victims of school closure are more likely to experience learning loss, and according to Eric Hanushek and Ludger Woessmann, there will be a possible reduction in their future incomes. It has also been proven that students coming from prolonged school closures have a higher risk of failing future tests and examinations. This is because the heavy distractions from learning affect their psychology and their orientation towards learning.
Whereas one could hold a strong ground as to the existence of certain activities of the academia or institutional operations, it cannot be denied that the rising brain drain at the university level due to this brouhaha is causing intellectual death and sickness in the university sector. If we do not know whom to sing our dirges to, we should prepare ourselves for this increasing intellectual death.
Unfortunately, as the system dies, those within it are dying too. On July 8, 2022, the Ambrose Alli University chapter of the ASUU claimed that the university had lost ten lecturers that month, five months into the strike.
Also, on September 26, 2022, it was reported that 21 lecturers, including professors, and other non-academic staff of the University of Calabar, lost their lives. Many still alive have resorted to other ways of surviving, selling belongings and petty trading. On September 13, 2022, it was reported that a University of Maiduguri lecturer, Dr. Othman Abubakar, from the Department of English, decided to sell his library at any price. Abubakar was convinced that nothing was left in academia after the gradual “destruction of the university system” and the “insensitive” starvation of lecturers. Abubakar’s statements made me cringe, and to make it worse, some individuals have started calling for aid for lecturers like they were some castaways. It should also not be forgotten that the government implemented a “no work, no pay policy” for striking lecturers to make them give in to pressure. Starvation has become a wicked weapon to test the integrity of the intellectuals; even in war, starvation is not a noble strategy. So, I sing a dirge to the lost souls and the purpose of the Nigerian intellectuals.
I sing yet another dirge to the simultaneous effects of this strike on the university students who have become the primary victims. While intellectual death among the lecturers is overwhelming, the students also lose their lives. On March 8, 2022, it was reported that Henry Ehis, a 300-level student of the University of Jos, committed suicide due to frustration from the unending strike. Rachael Opadele, a final year student of the Ladoke Akintola University of Technology, took a part-time job in a hotel because of the strike, was kidnapped in the same hotel, and killed afterwards in August 2022. Many other students have been killed by unfortunate events that would have been prevented if they had been in school.
Another dirge is to the death of the minds of the Nigerian students caused by increasing drug abuse made worse by these strikes. Logically, thousands of students who have been denied access to education, which formed their primary source of engagement, would be vulnerable to acts like drug abuse. In other words, there is often a considerable risk of drug abuse among students of tertiary institutions in Nigeria, and the disengagement from academic activities exposes them to even greater risk. Governor Godwin Obaseki, the Edo State Governor, on May 13, 2022, lamented the increasing rate of drug consumption in the state after ASUU embarked on strike, noting that drug abuse has become the second problem of the Edo State government. Likewise, in June 2022, Senator Douye Diri, the Bayelsa State governor, confirmed that increased drug abuse amounted to increased criminal activities in the state.
On August 19, 2021, the National Drug Law Enforcement Agency (NDLEA) revealed that about 40 per cent of the Nigerian youth, which forms the majority of the university students, are “deeply involved in drug abuse.” Also, on February 22, 2021, the NDLEA, through its Chairman, Buba Marwa, stated that drug abuse accounts for and influences about 90 per cent of crimes in Nigeria. Since the majority of students in the university are youths, there is a tendency for drug abuse among them. The psychological and physical effects of drug abuse are dangers the nation cannot afford. It is a pronouncement of an end to the academic endeavour of individuals, either directly or indirectly.
Moreover, there is a strong and direct link between drug abuse and criminal tendencies. Given the above positions and facts, it is only logical to be concerned about the consequences of students’ disengagement and idleness due to ongoing strike actions. And though different universities in the country have developed anti-drug abuse schemes to put drug abuse in check; however, closing these schools makes the programs inefficient.
Then I sing a dirge to the death of ambition and purposes in the frustrating waits of the Nigerian students. Many students get their purposes and ambitions crippled by life-changing incidents during the schools’ shutdown. Equally, the prolonged and delayed educational period caused by unpredictable ASUU strikes reduces the employability rate and loss of certain opportunities, killing dreams and purposes, particularly because the delay causes many students to graduate above the entry age of many employment requirements.
I sing this dirge to Nigeria’s dying future, which the government is ignorantly killing. Education is the hope of a progressive future for any nation, and research is the tool it uses to chart its successes. The intellectual capacity of a nation is a projection of how far it will grow in the future and its position in global discussions. Innovations and developmental discoveries are the results of dedicated research and efforts. A war or affront against the intellectual bloc of the nation is a risk of a negative expectation for the nation’s future. Human resources development is pivotal to any nation that wishes to develop, but with the above incidences, one would doubt if Nigeria considers development important.
Where there is value, there is respect and care, and it seems the value given to education by the nation reflects in the management of the industrial crisis in academia. Where workers at factories strike, the company is forced to react, as it stands to lose products and profits within the period. In this instance, the products are of value, and for their sake, the company finds a solution to the problem within a limited time. Taking the company as Nigeria, the workers as the lecturers, and the students as the products, it seems that the nation does not value the students enough to be motivated to a quick resolution with the academia.
I sing a dirge to the death of a nation, its intellectuals, and the pillars of its future, the students.
Falola is a Nigerian historian and professor of African Studies. He is currently the Jacob and Frances Sanger Mossiker Chair in the Humanities at the University of Texas at Austin.
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20 Years Of African University College Of Communications (AUCC): Looking Back On The Achievements And Looking Forward To Innovative Upgrades
By Toyin Falola
Some qualities are common to all visionaries: innovation, strategic planning, and giving back to society. Based on these qualities, one can rightly say that Honourable Kojo Acquah Yankah is a visionary par excellence. Honourable Yankah, who at a time served the citizens of Ghana at the Parliament, has his roots in journalism and communications right from his days as the Editor of the Daily Graphic to his role as the Director of the Ghana Institute of Journalism. These two roles are not unconnected from his eventual founding of the African University College of Communications (AUCC).
Innovation can take varied forms, either as a viable product morphed from a novel idea or an improvement on existing models or products. Thus, establishing the AUCC was a strategic and innovative move from Honourable Yankah. His was an innovation with a mission to improve how journalists and communications specialists are trained in Ghana—having overseen the affairs of the Ghana Institute of Journalism for close to a decade, who better to found an innovative school of journalism than the visionary? And so goes the story of the founding of Ghana’s first private institute of journalism and communications, the African University College of Communications.
As earlier stated, Honourable Yankah founded this school to improve on what existed, and this is better expressed in the school’s mission, which is student-focused: “The African University College of Communications aims to prepare lifelong learners to become innovative problem-solvers and ethical leaders through excellence in inter-disciplinary teaching, research, and collaboration, using a Pan-African network.” Innovation and work ethics are two qualities that every journalist must possess and hold dear. Yet, there is no gainsaying that there are several journalists who either do not know or know but have chosen not to live by and operate within the provisions of the profession’s ethics.
Such outrageous instances as journalists receiving bribes, false reports, plagiarism, failure to give due credit, and toxic workplace culture, among other issues, have built their nests on the branches of the noble journalism profession. Aside from a lack of respect or adherence to the profession’s ethics, the continent is also breeding journalists who lack an innovative and creative spirit, journalists who cannot think on the spot, improvise, or explore several perspectives on issues. This may be due in part to the limited barriers to entry into the journalism profession, such that a formal education in journalism is not a prerequisite for a journalism-based job. These issues are what the AUCC seeks to address.
Another thing that would immediately catch one’s attention, especially if one is pro-African, is how the AUCC’s mission revolves around Pan-Africanism. Honourable Yankah embodies Pan-Africanism; he is one of the most passionate Pan-Africanists of our time. This is true because he has dedicated his time, resources, and envisioned institutions to the Pan-Africanist belief, movement, and existence. One such institution is the Pan African Heritage Museum, through which he tells the African story and displays African histories the African way. In a world where everyone seems to be strategically positioning themselves for the attention, recognition, and awards that the Western world has in abundance — sometimes losing their identity and connectedness to their roots in the process — it is important to groom journalists who will key into the vision of Pan-Africanism and deploy the available tools and resources in journalism for the promotion of African cultures, heritages, and people, and the AUCC has successfully ticked these marks. The AUCC is the quintessential African-themed higher institution of learning. Everything about the College, including how students are trained, the research focus, the College’s colours and logo, vision, and values, all project Pan-Africanism.
One of the things I cultivated the habit of doing from early on in life and which has immensely shaped me as a historian is the capacity to reminisce about visualizing. Reminiscing to visualize means looking back and doing retrospection and introspection to prepare for what is to come and shape how one wants the future. As the African University College of Communications marks 20 years of existence, there will be several plans on the part of the management and administration to plan for the future as the journey of another milestone has started. However, the historian in me will look back to look forward. In the 20 years it has existed, how has the College committed to its mission and vision? The successes and achievements of the AUCC these past 20 years have been in leaps and bounds. The College has grown from an institute of journalism into a new-age university with advanced programs in journalism, communications, business administration, and business information and communication technology. Professor Abeku Blankson, the College’s President, and the university’s administration have steered the ship to wondrous sails, facilitating strategic collaborations and sending well-trained journalists, business analysts, and communication specialists to the African industries.
Aside from the strategic collaboration and networking through which the institution has earned beneficial opportunities, several centres and institutes are also set up to benefit students, Ghana as a nation, and Africa as a continent. These institutes include the Kwabena Nketia Centre for Africana Studies, the African University College of Communications Pensions Academy, the Executive Education Center, and the Ama Ata Aidoo Centre for Creative Writing. What started with 60 students as a private institute of journalism poised to improve journalism training has become a world-class and award-winning higher institution of learning that has produced thousands of students.
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In addition, the AUCC keeps a strong database of its alumni body, with a job board designed to help place its graduates in suitable roles of their choice. This innovative move is often absent in several higher institutions on the continent. Having a job board and support system for graduates means that when they find their footing and become leaders of industries, giving back to the institution that shaped them will be a priority. In adopting this move, the AUCC is like a world-class institution that prioritizes its alumni network and benefits immensely.
The past has been good for the AUCC, but the future can be so much better, and it seems this message is not lost on the institution’s founder, management, and administration. In selecting “Re-Imaging UACC: Excellence in Education within the Context of Pan-Africanism and Digitization” as the theme for the institution’s 20th anniversary, the visionary and forward-thinking nature of the founder and the administrative body comes to the fore once more. This theme demonstrates that the university recognizes how far it has come, is in alignment with its vision and mission, understands global trends and how technology is shaping the future and has made plans to strategically position itself for the coming decades while effectively training its students.
I have advocated for technology-driven courses at African universities and am particularly excited that the African University College of Communications has made digitization and Pan-Africanism the core of its focus going forward. For an institution as forward-thinking as this in its planning, it will be no surprise if the study of digital media becomes a core course for students at the AUCC. This will give every student of the institution some edge over the average student of communications and journalism in several, if not all, other African universities. Undoubtedly, our continent needs the innovative, visionary, forward-thinking, and strategic spirit of Honourable Yankah and Professor Blanson in more persons than two.
Congratulations to Honourable Yankah, the Board of Directors, the Management, staff, students, and alumni of the African University College of Communications on celebrating this historic milestone.
.Falola is a Nigerian historian and professor of African Studies. He is currently the Jacob and Frances Sanger Mossiker Chair in the Humanities at the University of Texas at Austin.
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By Tony Afejuku
Something big and little and little and big at the same time has happened in the last couple of days in respect of ASUU, our one and only union that abominates any injustice or wrong act or wrong doing in the land, this land – your land my land, and our land where our universities are no more our universities and never will be our universities unless our so-called political leaders end their infatuation with evil. And one evil that prevails in the land is the evil of falsehood. The central regime’s dramatis personae have been fortifying it with evil, real evil of falsehood – which they have been employing to decimate the just struggle of ASUU. What an irony! What an irony employing the hyperbole of deceit drivelling blood for effect!
What transpired last week at the National Industrial Court of Nigeria certainly spoke volumes upon volumes about this land that has witnessed heinous crimes against university education; but why and why? On Wednesday, 21 September the Industrial Court ruled against ASUU. I knew it would happen as it happened. In fact, in this column on Friday, 16 September 2022 I said, inter-alia, as follows: “I have a lurking suspicion that the government and its constrictors are out and are determined to straighten out the judicial paper in the mind of the judge in their favour.” Furthermore, in the last paragraph of the column, I said that “The union shall know no retreat, no surrender and no depression in its decently patriotic and patriotically decent struggle even in all the pertinent courts of justice as well against its constrictors. I can hear the knock of judicial thunder with my inner ears. (“Reflections on ASUU and the constrictors”). Everything revealed to me shall come to pass. Meanwhile, stay in suspense as I try to address what I must address here and now. Before this is done, however, let me quote one of my ardent readers pertinently. By the way, as every reader of this column knows, I quote my ardent readers from time to time because I see myself as their faithful and strict apostle and vice versa. Now my reader’s words: “The government can only deceive itself for as long as it wants. The draconian policy of ‘no work no pay’ cannot work, will never work. If I were to advise ASUU, I will say no more negotiations until the government announces a reversal of that nonsensical policy. Why should ASUU even sit down with these locusts? The agreement is there; let the brainless government go and implement: End of story!”
This reader was reacting to my last Friday’s essay entitled “No work, no pay:” Oppressors’ law.’ Suyi Ayodele, every ‘Tuesday Flat Out’ columnist of the Nigerian Tribune, sent me the words I have just quoted. I perfectly understand his patriotic dimensions which are not entirely different from mine and those of many other compatriots. One of his primary dimensions is that ASUU should be as committed as ever to its struggle to reclaim our public universities from this central government of liars whose falsehood has caused and is still causing so much pain that is drooping us droopingly.
Personally, I hold Chris Ngige mainly responsible for what is what in the current almost eight month’s strike of ASUU. Clearly, Ngige, inter-alios, must be held responsible for the abominations which have caused and are still causing our academic casualties. His rhetoric is the rhetoric and has been the rhetoric of falsehood. His role all along has been the role of the owner and opener of the ways of tainted falsehood. The rhetoric generated therefrom, I say it again, is the rhetoric of the lying and drivelling one as his education minister colleague publicly informed us not long ago. Let me weigh you down no longer with suspense. Ngige illegally dragged ASUU to the National Industrial Court even when negotiation that was no negotiation was on between the warring parties. What did Ngige, the labour minister, say in this wise? As a minister who is akin to a government official who lives the life of spite, un-selflessness, wickedness, judgment that is no judgment, and un-forgiveness, he said openly that the government did not take ASUU to court! Who did? His lie was ironically exposed in court when the lawyers the federal government contacted and contracted to argue the government’s case owned up to be representing the Federal Government. Of course, the interlocutory injunction that Barrister Igwe, SAN and company got for Ngige and company has since been called “black market” injunction – as I foresaw (although not exactly as used in the immediately quoted words) in my first quotation of myself already tendered above. But I am now inclined to call the court order Ngige-market injunction. Some solid judicial comments on the last court proceedings that I have read certainly justify my current record of it. As a matter of fact, a brilliant review-cum-analysis of the National Industrial Court’s “injunctive relief against ASUU” by Abiola Sanni (SAN and a Professor of Commercial Law, University of Lagos) justifies my journalistic intervention as I hereby present it.
READ ALSO: ‘No Work, No Pay’: Oppressors’ Law
The first casualty of Ngige’s hard deviousness is His Lordship Justice Polycarp Hamman. Allegedly, he has allowed himself to be used to procure Ngige-market injunction for the un-deserving – the un-deserving who is not in alignment with the power and vibrational vitality of justice without casualties. Whatever compelled His Lordship to do what he did will cause him cosmic consequences that are inescapable and which can never ever give him peace of mind that is peace of mind. The other casualties are the government’s lawyers whose judicial voices were bereft of the holiness of truth and justice and sanely sane morality. Indeed, the one called Senator Etang exposed himself as one whose judicial heart is as light as a feather-less feather when Seun Okunbaloye of Channels Television politely but frankly dissected him in his every day 7:00PM “Politics Today.” For tactical and strategic reasons, I must spare my readers essential details of his interview of Barrister Etang the driveller. But let me say this: Our public university students are major casualties of his and his principal’s actions. What they have done to the students, I must say, is not un-akin to the poison of King Cobra and a scorpion or tarantula bite. If and whenever their acts go the whole hog, what I am saying will be better appreciated.
So far the greatest casualties of Ngige’s rhetoric of deceit and falsehood and power of vindictiveness are ASUU members, many of whom allegedly have died. The man’s disease of falsehood and hunger poison are committing havoc which ASUU is, however, commanding. Don’t ask me how? Thoth, a deathless Divine Master and Avatar of Justice and of Healing and of Expansive Knowledge and more will not leave – and is not leaving – ASUU alone. Sooner or later Ngige and company will become their own casualties. At the appointed time they will pay dearly for every of their heinous crimes against tertiary education in the land. Only the deep can soar in the realm of the deep. O dear, dear ASUU, never forego dwelling in the struggle. The struggle is tasking and drooping you droopily but do it and carry it on with drool.
Let me anchor with the persuasive emblematic words of Franz Kafka (3 July 1883 – 3 June 1924), Czech but German-speaking novelist and short-shorty writer:
“One idiot is One Idiot.
Two Idiots Are Two Idiots.
Ten thousand Idiots
Are a Political Party.”
Interpret the quotation how you will, but its vibrational profoundness reminds me of the ancient Egyptian Thoth’s magical and vibrational profoundity whose depth I shall share with my readers in no distant time. The poison our idiots have put in the body of our public universities will soon be withdrawn with one profound word of command. Meantime, we must hum and keep on humming: Hooray! Hooray! Hooray! Thunder!!!
Afejuku can be reached via 08055213059.
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