Connect with us


Professor Akin Ogundiran: The Serenity Of Strength



Dele Jegede In Conversation With Prince Yemisi Shyllon
Prof. Toyin Falola

By Toyin Falola

In the realm of academia, a shining light,

 Akin, an inspiring sight.

 A beacon of dedication, unwavering and true, 

His journey through knowledge, a remarkable view.

With determination as his guiding star, 

He ventured far and wide, both near and far.

 From Obafemi Awolowo to Boston’s embrace,

 A scholar’s quest, leaving traces.

Archaeology, history, a blend so rare, beyond compare. 

Yoruba’s world, a tapestry explored, 

Two millennia’s tale, through time he’s soared.

Intrigued by questions, history’s unknown, 

He pursued answers, seeds of knowledge sown. 

With degrees and accolades, his path did trace, 

Northwestern’s halls, Cambridge’s embrace,

 With his intellect and heart, he does grace.

Through the media’s lens, his words take flight,

 and echo, day and night. 

A scholar, a sage, his voice rings clear, his purpose defined, 

A societal guardian, culture enshrined.

In knowledge’s age, where voices compete, 

His wisdom stands tall, in times so fleet. 

A scholar, a leader, a guardian, a friend, 

A tapestry woven of dedication and grace,

With unending commitment, his path does wind, 

Akin, a guiding light enshrined.

His calmness is his forte! I remember clearly the day, the time, the space and the moment when Professor Emmanuel Babatunde, the distinguished scholar at Lincoln University, compared Professor Akin Ogundiran to a majestic river, calm and slow on the surface, swift and rapid below. Each time I visit great rivers, this imagery strikes back. You don’t jump at Niagara Falls and hope to survive, mistaking the gentility of the downstream with stupidity. A few years ago, Dr. Abikal Borah of San Diego State University and I were at the bank of The Brahmaputra near the India-China border. Everyone, including the children in the village, knows not to dip their legs in the water, as you would disappear in seconds when the constant spa consumes you. If I had encountered The Brahmaputra years before, I would have asked Professor Babatunde to use this as the title of his classic lines. If bold men compare themselves to the powerful cats of the jungle, they should add the great rivers to their epithets. I have been with talented Nigerian historians to be at the bank of great rivers—Professor Sait Fwatshak of the University of Jos to drink beer a few feet from the River Benue; with Professor Okpeh, then at Benue State University; and with Oselua to marvel at the confluence of Rivers Benue and the Niger at Lokoja. The rivers were calm, but when they got angry, villages were consumed, and half a mile of shops, stores and houses were destroyed last year at Lokoja. Ogundiran is like The Brahmaputra, with multiple names in three countries, acquiring a forceful transboundary character. Ogundiran is home to the world of Archaeology, Anthropology and History, flowing like the great rivers whose beginning you don’t know, whose end you cannot fathom, and whose depths are hidden. Deep ocean currents, if you don’t know, flow like rivers non-stop.

Prof.Akin Ogundiran

I am prompted to write this short tribute because of his relocation to Northwestern University and his election as the 18th President of the Society of Africanist Archaeologists. Both are important and worthy of continental celebration. The first, the move to Northwestern, consolidates the recent African moves to leading private universities worldwide, as in the case of Dr. Grace Idahosa, now at the University of Cambridge, and Dr. Olajumoke Yacob-Haliso, now at Brandeis University. On the second, he is the first African to attain this presidency in half a century of the history of this preeminent association. 

Professor Ogundiran is one of the rare individuals in the huge world of scholars who shines as brightly as he does. His long career is a monument to the power of determination, research, and leadership, as a tenacious dedication to precolonial African history and a great affection for the world of the Yoruba that defines him. The intellectual road Ogundiran has taken thus far is monumental, with its unique elements in the hardship terrain of ancient history and difficult research. The data to generate one essay in his field is equivalent to using the archives to write a book. 

Professor Ogundiran’s academic trajectory is nothing short of inspiring. From his early days at Obafemi Awolowo University, where we met, detouring through the University of Ibadan, to his advanced studies at Boston University, his pursuit of knowledge has been unwavering. But it is not just the degrees that define him; it is the depth and breadth of his research, like the deep ocean currents. Ogundiran is motivated to rigorously pursue his scholarly inclinations by an innate curiosity regarding historical issues. This culminated in completing a Bachelor of Arts degree with the highest distinction from Obafemi Awolowo University in 1988. An unquenchable thirst for intellectual enlightenment compelled him, so he embarked on a scholarly journey to the University of Ibadan. There, he was able to earn a Master of Science degree in the discipline of Archaeology in the year 1991, and he used this degree to further his career. He went to Boston University, where he diligently pursued advanced studies culminating in attaining a Doctor of Philosophy degree in Archaeological Studies, specializing in the African continent, in the year 2000. This demonstrates a relentless pursuit of knowledge on his part.

The academic efforts of Professor Ogundiran have always demonstrated an all-encompassing reach, diving profoundly into the historical backdrop of West Africa, with a special emphasis on the Yoruba civilization and the African Diaspora. Ogundiran has made significant contributions to the academic community by developing an all-encompassing methodology that combines archaeological, historical, ethnographic, and material science research techniques. This framework draws from a variety of academic disciplines, which offers a nuanced and comprehensive knowledge of the Yoruba culture over a period spanning two millennia. The author’s first endeavours were centred on understanding the processes that led to establishing Yoruba communities and the impact of global occurrences on them. During his ongoing study activity, which he is currently involved in, he is doing an in-depth investigation into the historical terrain of the Oyo Empire. This academic study can provide vital insights into the prosperous society that existed from about 400 BC until about AD 1840.

Leadership is not simply about holding positions but affecting the people around you. And that is just what Professor Ogundiran has accomplished. Not only does his distinguished service at illustrious institutions, the University of North Carolina at Charlotte and the University of Cambridge, attest to his intellectual prowess, but it also demonstrates his capacity to lead, inspire others, and innovate. Because of his extensive international connections and his work’s international impact, he is a well-known figure in the United States, Africa, Europe, and other parts of the world. 

  Dr Ogundiran has, in the past, held significant positions, such as serving as the Chair of the Department of Africana Studies at the University of North Carolina in Charlotte and undertaking a fellowship at the prestigious University of Cambridge.  His face is in the hall of fame in his former department at Charlotte, confirming the adage that there is nowhere that we cannot find glory and all lands are sacred. He was a transformational figure at Charlotte, building a formidable department that attained an international reputation.

In addition to his academic pursuits, Ogundiran has distinguished himself as a leading figure in professional engagements. In 2019, he was given the prestigious position of Editor-in-Chief for the African Archaeological Review, which he will hold until 2023. In addition to that, he has worked as a consultant for prestigious organizations, such as the Department of Homeland Security in the United States and the National Park Service in Nigeria.

The academic community has recognized and appreciated his significant contributions to the discipline. Professor Ogundiran has been honoured with numerous accolades throughout his professional life. Two of these honours are particularly noteworthy: the prestigious Isaac Oluwole Delano Prize for his outstanding contribution to the field of Yoruba Studies, which was awarded to him along with Tunde Kelani, and the Distinguished Research Award, which was presented to him by the University of Texas at Austin. The academic study, The Yorùbá: A New History, has attracted praise due to the intelligent anthropological insights and painstaking historical contexts it examines. He is credited with unearthing several remarkable artefacts and relics that date back thousands of years.

His thoughts have been amplified in various media outlets, from the highly regarded Washington Post to Nigeria’s National Television Authority, which proves that Professor Ogundiran’s scholarly contributions have gone beyond the confines of the academic world. He has become quite popular due to utmost regard for his knowledge. As a result, he has been invited to participate in interviews and podcasts and even featured prominently in National Geographic.

However, the contributions made by Professor Ogundiran go far beyond research and teaching. His commitment to utilizing his skills for the benefit of society is demonstrated by the roles he has played as a consultant for various prestigious organizations. In public service, Ogundiran has established himself as a figure of prominence, shedding light on the way forward towards improving society. Concerning the African American Burial Grounds Network Act, he has offered Congresswoman Alma Adams advice in the past. In addition to this, he has participated in the Harvey B. Gantt Centre for African American Arts + Culture’s Inaugural Symposium Committee in Charlotte, North Carolina, where they have given their knowledge and expertise. Professor Ogundiran’s significant involvement in various highly regarded professional groups, such as the African Studies Association (USA) and the Society for American Archaeology, indicates his tremendous impact on his subject, reaching a broad audience. Ogundiran’s importance on teamwork is one of the defining characteristics of his professional path. He exemplifies the spirit of communal work in everything, from professional associations and committee responsibilities to joint research projects.

The narrative that his impressive career has provided serves as a compelling tribute to the tremendous influence of unflinching tenacity, intense enthusiasm, and an unbreakable desire to comprehend the diverse fabric of African historical and cultural contexts. This resolution is the driving force behind the presentation of this preliminary biography. Ogundiran is, in essence, the embodiment of a complex identity that goes much beyond the confines of the academic world. He emerges as a pioneering character, a scholar of historical significance, an archaeologist of renown, and, most significantly, an enthusiastic champion of appreciating and protecting the rich tapestry of African heritage. People from many walks of life can draw motivation from his journey, exemplified by a steadfast commitment to helping others and an unending search for new information. It is time to wear my agbada, put on my cap, and bring out the bàtá drums. Baba ‘Beji, ijó yá:

Akin ọmọ Ogundiran

Akin tíì fojoojúmọ ṣèṣe akin

Onímọ̀ tíì fẹ lẹ́lẹ́lẹ́

Tíì fìmọ̀ jíjìnréré fún mùtúmùwà

Ọmọ Ogundiran alágbada ìmọ̀

Tónílé- tàlejò ń bùmu- bùwẹ̀

Akinwumi awalẹ̀pìtan

Tíí lamọ lójú sítàn oun àrọ́bá

Èyí tó sodo sílẹ̀ Áfíríkà

Ǹlẹ́ o Àkùkọ gàgàrà

Èyí tí í lànà orókè fóròmọdìẹ

Bí mo wá ọ wálé

Akin dákun fìmọ̀ ìtàn támilọ́rẹ

Kí n le dòpìtàn ṣékélé

Tí tẹ́rú-tọmọ ń wárí fún

Bù fún mi nínú àmù ìmọ̀ rẹ

Bó o ti ṣe f’Álára oun Ajerò

Kò kúkú jọjú

Bí akin bi akin lọmọ Iba ń ṣe

Kò ní rẹ ọ

Agara ò ní dá ọ

Iṣẹ́ èyí Elédùà gbé lé ọ lọ́wọ́

Pẹ́pẹ́ lowú ń ṣarọ́

Àtẹ̀pẹ́ lẹsẹ̀ ń tẹ̀nà

Koko lara ọta á le.


Continue Reading
Click to comment


Moral Values In A Changing World



Prof. Hope Eghagha

By Hope O’Rukevbe Eghagha

JUSTICE: This world has degenerated into abysmal filth, immoral ungodly concupiscence, infantile greed, atavistic, primitive acquisition of property, and satanic hopelessness! The judiciary, the political class, the church, our royal fathers, and most other socio-cultural institutions have fallen into the cesspit of indiscipline and lack of respect for ethics! The Labour movement that used to be in the forefront of discipline cannot be trusted anymore!

MARIAM: Hehehehehehe! Okpoyibo! Big grammar is talking. I must invite Hon Patrick Obahiagbon to compete with you on explosive vocabulary.

PROFESSOR: That’s an old song. Our parents said the same thing some forty odd years ago.

UMUKORO: You are right; it is the way of the old to berate the world and say the past was better!

JUSTICE: Kindly don’t reduce the profundity of my introspective submission to the jejune level of the banal as has been the hallmark of pseudo-intellectuals in the polity!

MARIAM: I am going to get a new and bigger dictionary. I can’t find Michael West anymore!

JUSTICE: If you still restrict yourself to the archaic confines of Michael West, then you are a victim of historical detention, arrested development, and exploration of the brave new world!

MARIAM: I give up!

UMUKORO: Who still uses a dictionary in the 21st century? Ask Google my dear, ask Google!

JUSTICE: Your infantile and rudimentary knowledge of homonyms limits your capacity to process thoughts of the new century. Away with you, thou physically beautiful body without an intellectual soul. I take exception to people denigrating my exceptionally brilliant exegesis on the state of Homo sapiens!

PASTOR: ‘And in the last days, iniquity shall abound and the love of many shall wax cold’, so said the Master. The time is here!

PROFESSOR: A broken record! A broken record waxed hundreds of years ago!

PASTOR: But he that shall endure unto the end, the same shall be saved!

PROFESSOR: Saved from what? Another holocaust? Another atomic bomb dumped on humanity?

PASTOR: Do you spurn sacred and biblical prophecies?

PROFESSOR: General prophecies mean nothing to me. Look here Mr Pastor. For all the false prophecies which members of your infernal gang of profiteering pastors gave before the last general elections, you should be behind the bars of God!

JUSTICE: It is not late, not too late at all. The hounds of heaven are waiting for all the false pastors, especially those who have commercialized the Lord’s work! A wonderful and abominable thing is happening in the land. The prophets prophesy falsely, and the people love it so!

PROFESSOR: One preacher I knew used to say that one false prophet was more dangerous than 100 armed robbers. Now I understand why!

UMUKORO: Armed robbery is no longer fashionable. Pen robbery fetches millions of naira with one stroke. Just add two zeros to the figure or transfer public funds to a private account.

PROFESSOR: I spoke metaphorically!

PASTOR: When it is becoming fashionable for persons of the same gender to marry and be recognized by the state, then the world is coming to an end.

UMUKORO: Sodom and Gomorrah incurred God’s wrath with that abomination!


MARIAM: When Supreme Court judges dispense political justice, then the end of the state as we knew it, has come.

UMUKORO: Even in America! Democratic judges give judgment guided by the so-called liberal values of the democrats while republican judges give conservative verdicts like abolishing the right to having an abortion!

JUSTICE: What then is justice?

MARIAM: Self solution! Your name is justice!

PROFESSOR: Aren’t we mixing oranges and apples in the same basket?

PASTOR: Let the tares and the wheat grow. At the harvest the Lord shall do the separation of sheep from goats!

JUSTICE: Eschatological metaphors can be used to rationalize and explain currents and undercurrents of contemporary events. It is very convenient to do so!

PROFESSOR: I am disappointed that our Nobel laureate could make such a one-sided pronouncement on the 2023 general elections. Unlike him, he didn’t speak like a man who comprehends the totality of our traumatic experience in February 2023!

MARIAM: But he spoke his mind. The Constitution guarantees freedom of expression!

JUSTICE: He spoke with the finality of a judge. I respect him for that. But he should also like an elder have acknowledged the level of rigging and violence which marred the exercise. The general thinking is that he is silent on that aspect because a friend of his now occupies Aso Rock!

MARIAM: That is a most uncharitable thing to say about a man of such intellectual distinction and moral probity!

JUSTICE: Excuse me! Has he occupied any public office in the country to enable you to arrive at that conclusion? Has he been tested?

MARIAM: His name is a shield. His name travels before him.

JUSTICE: Why did he wait for the PEPT to make a pronouncement before proclaiming his tigritude?

PROFESSOR: Let’s leave that old man alone jor! I’m more interested in the shuffling feet at the CBN. What exactly is going on? Was there no due diligence before Shonubi was asked to act as Governor of the Central bank of Nigeria? Didn’t they know, couldn’t they have suspected that he was part of the rot that ran that institution aground in the dying days of the former president?

PASTOR: Alas, it has given the president the opportunity to appoint his own man as governor. The new man by all account is competent and exposed in the financial world!

PROFESSOR: My only worry is whether he will have the gumption to say no if he receives obnoxious directives from his boss.

JUSTICE: How many appointees in our country have the liver to say no to the indiscretion of their bosses? It is not in our DNA!

MARIAM: In Lagos state, the Speaker of House said no to the governor on the appointment of some commissioners! The heavens did not fall.

PROFESSOR: The heavens almost fell. But that speaker is arrogant. No big man can trust him. Or was he dancing to music being played in higher quarters to spite the governor?

MARIAM: Who knows! It is possible. The ways of politicians are not straightforward. How could he say that he and the governor are colleagues! He has no respect for the office!

UMUKORO: I felt sorry for the governor! This attempt to humiliate him all in the name of politics.

JUSTICE: I hear it is all about 2024. If he is thinking of becoming governor, that statement will return to haunt him in future!

PASTOR: Now! Now! Now! Is the Dubai visa ban still hanging over us or Mr. President got the desert kings to lift the embargo?

JUSTICE: Is there any ‘gbajue’ going on?

PROFESSOR: Hahahahahaha! The more you look, the less you see. Proverbs to bones and silence!

UMUKORO: I don’t think it is ‘gbajue! It is possible that there was an agreement in principle which would require Nigeria to finetune certain details before going public. A federal government cannot tell lies about such public matters!

PASTOR: When the saviour comes, let him that be on the rooftop not come down to be saved. You will run to the mountain and the mountain will be melting!

MARIAM: And the sea will be boiling!

PROFESSOR: Who will save us? Who can take the nation back to factory reset? Shall we invite Nnamdi Azikiwe, Obafemi Awolowo, Gen. Aguiyi Ironsi, and Ahmadu Bello to rescue us?

PASTOR: Perish such thoughts please! Those men have not been able to save themselves. How can they save anybody? Jesus Christ is the answer!

Continue Reading


A Response To Toyin Falola’s Obasanjo, Obadide And Obajoko



Former President Olusegun Obasanjo

By Yinka Agbetuyi

Toyin Falola’s “Obasanjo, Obadide and Obajoko” is a timely article that captures the complexities and contradictions of a Yoruba (even Nigerian) in transition. It reframes the questions: ‘transition to where?’ How will this transition be better managed? Until these two questions are adequately resolved Yorubaland (and Nigeria) will always be in constant crises.

    It is very important that the essay brings out the fact of extant kingships alongside modern polities in Europe like the UK and Belgium, (there are still twelve extant monarchies in Europe) where the monarchs are not subordinated to modern politicians and humiliated thereby. So which West are the Yoruba (and Nigerians) copying?  Newfound lands, mainly the US – as well as Australia and Canada- stolen from the aborigines.

    Yoruba people and fellow Nigerians must constantly be reminded that the success of the anticolonial struggles was about stopping such occurrence in Africa.  Perhaps Yoruba Nation advocacy was geared toward the same goal, but lacked effective strategies. At the last stop before Tinubu’s unexpected victory, the groundswell was for Yoruba Nation advocates to go into partnership with other Nigerian ethnic nationalities and evolve a workable blueprint that takes into consideration each group’s preference and the rate of and speed of integration into the totality – the North’s preference at independence, and Awo’s true federalism- supplanted unfortunately by the adoption of an American presidential federalist model, hook line and sinker!  My reaction over the decades is that Nigeria is not necessarily vying with others for the position of the 51st state of the US.

    In my own summation in diverse forums, as it exists now in Europe, the royal houses should be clearly delimited and given definite CONSTITUTIONAL roles and worthy remuneration. First Class traditional rulers should earn the same salaries as sitting governors (Nigeria can afford this option many times over from a mere fraction of its stolen wealth if recovered). Monarchs will in turn underwrite the integrity of the polity by being constitutionally tasked with the appointment of auditors who will scrutinise State spending (states and federal) and projects in their domains and report directly back to such MONARCHS for onward transmission to state chief executives and the presidency.

    Traditional rulers should be elected and appointed only by traditional councils and their appointment signed into law (but not subject to nor subordinated to) the state governors.  After all the days of crass illiterate caricature of traditional rulers is long gone.  Traditional rulers should therefore be structured as parallel instruments of and facilitators of governance in a check and balance structuration of governance, in a carefully integrated whole to achieve total governance – the transient and the permanent. Lesser traditional rulers should be administered by the First-Class rulers (in council) who will recommend their emoluments, (and functions) subject to rankings to state governments.

    Only First-Class rulers (in council) should be able to recommend the creation and elevation of lower ranked rulers to the states according to the existing norms of such communities, (they did this well enough in the precolonial days) and the state government should only administratively approve or reject such recommendations based on financial contingencies. This formulation should neutralise party politicking in the creation and maintenance of traditional rulership.

    Yes, traditional rulers must be constitutionally barred from seeking and accepting contracts from their states of origin and from the federal government, the same way a governor is not notionally entitled to be awarded a contract by their own government.  In the British system, this is called declaration of interests by parliamentarians (whether in government or not) in the register of interest book.  This is to prevent conflict of interests of the person in government (and their associates) and their official duties.  This provision demonstrates that greed is a universal phenomenon unless and until checked by relevant laws (witness the UK Parliament’s expenses claim scandal in 2010.)

    Now that the Tinubu struggle has been fought and won, the Yoruba Nation advocates, must in continuation of their activities not rest their oars on the ship of State, but intensify such by taking the lead in the quest for this new reality, by reaching out to like minded nationalities across the country to achieve the constitutional change for a better, stable and prosperous tomorrow for Nigerians.

Prince Agbetuyi is a Professor of Comparative Arts & World History at the Edutronix Institute, London.


Continue Reading


Use Your Penis: Hopes, Expectations And Realities Of African Migrants In Europe



The panelists at the event.

By Leo Igwe

The issue of migration to Europe has been in the news. There has been intense discussion on how to tackle the flow of migrants to, not from, Europe. There have been reports of boats carrying migrants capsizing or missing on the Mediterranean Sea. Many Africans have died trying to enter Europe via the Sahara desert. North African and European countries have taken measures to curb illegal migration and human trafficking. Still, the migration flow out of Africa continues and shows no signs of abating. Why has the migration of Africans or migration from Africa become such a huge problem? What are the hopes, experiences and realities of these migrants?

In August I was invited to speak at a seminar on migration. The focus was on the migration of Africans to Europe. The event took place in Bergen, Norway. As a doctoral student, I lived in Germany for six years. I was invited to speak at programs on migration. Governmental and nongovernmental agencies in Denmark and Germany organized the events. I did not find these events interesting because the focus was on human trafficking and the role of African juju and witchcraft. Do not get me wrong. Human trafficking is a huge problem and needs to be addressed. But we have to tackle the problem from the root. These events were by my estimate a complete waste of time and money because organizers and participants were not ready to tell themselves the truth, face the facts and address the real issue. They want to make themselves feel good and privileged while talking about these helpless Africans streaming to their shores. Organizers were more interested in marginal voodoo, and oath-taking issues. They made it seem as if there was something unusual about African migration. But there was not. Migration is as old as human beings. Humans from all races and regions have been migrating from one region to another, from one country or continent to another. Before this recent wave of migration out of Africa, people from Europe, America, and Asia have been migrating to Africa. They are still migrating for business, social, economic, religious, and political reasons.

Contemporary African migration is mainly economic. It is driven by poverty, miserable living conditions, and the devastation of African economies by European, Asian, and American companies. To tackle the problem of migration, African economies must be fixed. The continent must realize an economic leap. Now instead of focusing on the economic roots of the problem and how to address them, many Europeans and Americans expend energy discussing trivialities, such as the role of voodoo and so-called powerful witch doctors in Nigeria. Well, at these events, I told the organizers the bitter truth. I told them to forget this juju or voodoo talk and face the reality: the destruction and revival of African economies. I told the organizers what they did not want to hear. And they never invited me back.

But this time around it was different. The organizers were not Europeans or Americans. A Nigerian student at the University of Bergen staged the event. He contacted me some months ago, drawing my attention to the plight of African migrants in Norway. He explained how many who travel to Norway and other European countries had their hopes and expectations dashed. Many who migrate to this country or other European countries end up entrapped. They are compelled to go into things they did not plan to do. Many migrants end up in a new form of slavery, in a marriage to a European citizen. Left with the option of going back to Africa at the end of their study or marrying to get the documents to stay, many end up contracting a marriage, in many cases a paper or document marriage. These marriages entrap them, they turn these migrants into errand boys and girls. Many of them are mistreated. They suffer silently. If they misbehaved, their partners would threaten to report them to the authorities and get them deported. I was told that many in the African migrant communities were not helping matters. Someone told me that he approached some migrants seeking and wanting to know how he could navigate migration issues. But the person told him: “Use your penis”. I guess for a female it would have been a case of: Use your vagina. While studying in Germany, some African migrants told me how they were sexually exploited, and dehumanized before they could get legal documents to stay in the country. One woman told me that everyman who wanted to help her wanted to sleep with her.

So, the program was cathartic. It provided a space to let out these pains, sufferings, disappointments, and frustrations.

The event brought together ‘free-will’ migrants and Norwegians. The panelists were from Ghana, South Sudan, Nigeria, and Belarus. I was the only international guest on the panel. Other panelists discussed the hurdles that they have faced, and the challenges that they confronted trying to live and integrate in Norway. As one panelist noted, many who come to study were unable to find a job at the end of their program. In many cases, they graduated and found out that there was no job for them, or they were unable to speak the local language, which was a requirement for many jobs. Another panelist from Ghana, married to a Norwegian, discussed her challenges as a migrant parent in Norway. She recounted how her child had suffered racism in the school. She narrated an experience where the child did a group assignment with four other white Norwegian children. And the teacher gave her child four marks for the assignment and other group members five marks.

There was some discussion on illegal migration and the risks involved. Some Norwegians in the audience noted that many African migrants knew about the risks they could face migrating to Europe. And still, they decided to embark on the risky journey. There was a lot of focus on migrants and their experiences traveling from Africa. However, little or no attention was paid to the European connection with the problem, the fact that western foreign economic policies have devastating effects on African economies. Africa is a market for Western goods including Norwegian stockfish. Apparently Europe needs African markets not African migrants. Western multinationals are relentlessly plowing and plundering the resources of Africa in ways that have displaced the local populations. African professionals are leaving in droves. They are migrating to work in the West and the Middle East. So, Western economies profit from the migration flow and the cheap labor it provides. Western countries benefit from the economic status quo that has turned Africans into migrants and refugees in Europe and America. To contain the flow of migrants to Europe, the situation in Africa must change. African economies must begin to grow and improve. Western governments must end the economic exploitation of Africa.

Dr. Igwe directs the Advocacy for Alleged Witches.

Continue Reading

Top Stories