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Professor IBK’s Patriotic Thoughts On Public Universities

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Readers’ Showers Of Encouragement

By Tony Afejuku
On Friday, December 2, that is, two Fridays ago, I published here what I called a “daring message” sent me by a Mr. Dele Owolowo, a guest contributor. I entitled his message “ASUU’s rightful battle of moral conscience against financial realities.” Several counter-messages/contributions reached me thereafter. I meant to publish one or two of them last Friday. But somehow I altered my programme and gave attention to the pertinent subject of our country’s glancing simulators and mask-wearers who pretended (and pretend still) to be on the same page that ASUU has been shaping and re-shaping patriotically to make our public universities what rightly and correctly that they should be.

Professor Ibrahim Bello-Kano of Bayero University, Kano who needs no further introduction here on account of his series of patriotic contributions to make this a top column that is a top column offers his radically patriotic and patriotically radical thoughts – which I delightfully cherish – to counter in no uncertain terms Mr. Dele Owolowo’s rightwing specious reading of the situation in our public universities. Kindly take a patriotic listen to Professor Ibrahim Bello-Kano. After all is said and done you are likely to applaud him even though you may not agree fully or partially with his ringing thoughts of thoughts that are thoughts of thoughts that dwell on the central government’s wickedly-induced vagaries and tragedies of our public universities.

READ ALSO: ASUU And Trickster Beggars

My brief comment on Mr. Owolowo’s piece is this: nowhere in the world is a university producing cars or refrigerators. Take Toyota. Which university in Japan is in partnership with Toyota to produce cars or with Hitachi to produce blended products or electronics (of durable or un-durable quality)? Is Harvard University the owner of YouTube or Facebook? Universities are there to produce knowledge or cutting edge knowledge that could be used in a variety of ways, from technical and managerial areas to cultural and psychological-historical ones. If we insisted on a backward linkage between universities and the economy, then the former would just be spaces for managerial research or conduits for industry and private enterprise to use and discard. It’s false and reductionist to insist that the Idea of the University is simply to help or advance the cause of Economics or the Economy. Take Chinese universities: are they all there to advance Economic matters, and not Chinese cultural nationalism and political hegemony? Why do we have, for example, endowments for the Humanities in the most economically and industrially advanced economies? The US and Chinese Academies of Science, the Humanities and Social Sciences are the largest and the richest in the world.

The historical and economic and industrial hegemony of the West was first culturally fabricated in their universities before it was consolidated in practice through imperial and military institutions. I think it’s ridiculous and petty and uncritical to think that our universities would be better transformed if they were hitched to the wagon of private enterprise and the profit bandwagon (the so called Economy). Indeed, it’s simplistic at best to assume that Nigerian universities should or could be Western or American universities, not even their pale copies. Take British or UK universities: year in year out, the lectureship is always up in arms against the managerial practices of the universities there. Disputes over pay and conditions of service are the norm in the UK universities, the first country in Europe to push through wholesale managerial policies in its public universities. Indeed, UK universities have drastically declined relative to, say, German and French higher education institutions and universities that have seemingly over-taken the former over the years and decades. Years and decades of neo-liberal managerial policies in the UK universities have made them pathetically dependent on foreign student intakes to survive.

This is not the case in Germany, for example. What’s more, the very Buhari administration that wouldn’t fund the universities has, so far, and in the space of seven years, established almost 10 if not more. Just think of a university of health and of transport in the home towns of Adamu Adamu and Buhari respectively. The Nigerian legislature is thinking of establishing sixty more public universities. Pundits who only recommend a dubious economistic thesis in the face of the crisis of the Nigerian universities forget that there isn’t a single privately owned university in Nigeria that has the infrastructural and scholarly wherewithal of UI, ABU, UNIBEN, UNN, OAU or BUK, for example. Most of the private universities, including those sponsored by the Church or Muslim groups, are heavily dependent on the lectureship and professoriate of the public universities.

I know of a private university in Kano who pays a paltry N50k for a whole semester course and has much longer teaching hours! Finally, what is meant by the claim that the public universities should serve economic ends or goals or agenda? Whose, in fact? Where in the world has that happened? Or, is such a claim a back-hand way of saying that there should be no public universities? In 2010 or thereabouts, the Nigerian government increased the salaries of Vice Chancellors by a huge margin but not those of the academic staff. The VCs were ranked with the Federal Permanent Secretaries (who in every conceivable way are inferior to Vice Chancellors) in emoluments and allowances, only for the IPPIS in 2015 to truncate the salaries of the teaching staff by a third! One sees posh cars in many universities for Admin staff, including for academics holding admin offices, enhanced allowances for Governing Council members and so on.

The economic and social parasitism that is rampant in the public universities is the effect of government’s jaundiced policies on the universities. Universities in a backward, third world country such as Nigeria are there to modernise the country and to enhance social opportunities for the bulk of the youth from rural and poor urban backgrounds. In a country where wages are abysmally low, a country that cannot sustain portable water and steady supply of electricity, a country with apocalyptic road networks, rampant criminality and bandit impunity, a country with parasitic arms of government, inflated salaries for state officials and political hangers-on, a country with a rapacious private sector, the public universities are the last hope for the economically starved, socially truncated, and culturally deracinated youth to join the modern world and to participate in the exciting maelstrom of modernity. In a rapidly class stratified society and a full blown bureaucracy swimming in the ocean of economic parasitism, the public universities remain the symbol of the egalitarian principle of economic and social equality of all citizens.

READ ALSO: Conversations On The Impacts Of Private Universities On Public Universities In Africa (3)

Clearly, without mincing words, Professor Ibrahin Bello-Kano flattered my joyously joyous patriotic sensibilities not necessarily because we shared similar leftwing perspectives, but because of the appealing force of his rigorous submission that echoes and joins my well known propensities to demolish from time to time the malicious central government’s attempts and series of propaganda networks and mechanisms to destroy, demolish and finish off entirely our public universities which the indefatigably progressive union called ASUU has been resisting and will continue to resist until we have the regime that is the regime of people that are people to give ASUU and our public universities what is rightly theirs that is their rightly theirs.

Let me state here that one of my highly influential contributors in the diaspora of similarly leftwing propensities tended to be captured by Mr. Dele Owolowo’s capriciously specious submission. But his argument does not match what his usually big-hearted submissions entailed.

For now, join IBK and this columnist to salute ASUU ever-on-the-march to rescue our public universities from the cruel ones and their malicious-one-in-chief.
Hooray! Hooray! Hooray! Thot! Thunder!
Afejuku can be reached via +2348055213059.

 

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Opinion

The Thabo Mbeki Letters (Part 12): The Price Of Peace And The Cost Of Conflict

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

By Toyin Falola

Peace is an essential commodity, second only to oxygen, as it is a necessity for every individual. Regardless of the excellent condition of human biological components, the absence of peace can lead to tragic problems that undermine all they have accomplished. Peace is central to collective human development. Ironically, despite people’s awareness of the cardinal values of peace and their advancement, the rate at which conflicts at cross-country and international levels are perpetrated illustrates humans’ capacity for self-destruction. While it is undeniable that some groups of people derive satisfaction from inflicting violence on others, particularly the vulnerable, it is strange that certain groups deliberately incentivize conflicts due to their tempting rewards. This highlights the complexity of human nature and the intricate relationships they maintain among themselves.

Thabo Mbeki, as a leader of a vibrant black country, South Africa, has emphasized the importance of peaceful coexistence among humanity and the extent to which he, and others alike, have committed both human and economic resources to achieving peace and mitigating conflicts, especially in war-torn societies across the world. Seeking peace is to advocate for tolerance, which is crucial for ascertaining a sound ecology for trade and cultural exchange.

Prof.Toyin Falola (left) and Thabo Mbeki

The ongoing conflict between Palestine and Israel has not only strained the relationship between the two countries but has also increased the inflammatory potential in the region, making it difficult, if not impossible, to foster economic growth and technological advancement. As a leader of the free world, Mbeki understands that unchecked violence poses risks to the safety of others. When conflicts are allowed to persist without resolution, the ripple effects are inevitable. For instance, while the prevalence of violence in the Middle East may not have direct or immediate and measurable consequences on South Africa, a deeper analysis reveals that it would bring a litany of horrendous challenges to the people.

Africa’s proximity to the Middle East exposes it to the secondary danger of being a potential ground for mass migration of people seeking safety from conflicts in their countries. Meanwhile, the problem of having a significant exodus of people into a continent already striving for economic stability could ignite a new wave of crises that may not necessarily occur on the war fronts. In essence, foresighted leaders like Mbeki must confront such challenges proactively to safeguard their interests, as neglecting preventive actions could jeopardize long-term stability.

Prof. Toyin Falola (left) and Thabo Mbeki 

The promotion of peaceful coexistence as a foundation for a prosperous future is not born from weakness; rather, it reflects having an excellent disposition to the future. Mbeki often emphasizes that South Africa’s approach to governance is deeply rooted in historical understanding, particularly of the centuries-long exploitation at the hands of the former colonial powers, with England playing a central role. Nevertheless, these African leaders chose to sweep the materials of history behind them and embrace dialogue–not out of a desire to play the game of vendetta but from a genuine commitment to build a prosperous future.

Mbeki believes that once there is a demonstration of commitment from the Europeans, they can forge alliances with them, provided this commitment is backed by deliberate efforts to move beyond the precarious issues of the past. Therefore, it is understandable when Mbeki emphasizes the importance of investing in any activity that would foster peace between them and other nations to enable progressive engagements. A peaceful environment is essential for all forms of development, including economic and technological advancements critical to modern transformation.

On the home front, it is undeniable that South Africa, under the leadership of these emancipators, is making tremendous strides to dispel any wrong notions that may have been generated against them. They are taking bold and calculated steps to pave a harmonious path toward the continent’s success. In essence, for South Africans to convince outsiders about their intentions to make great choices and stand by them, it is important to first make a courageous impact from the home front. If they struggle to gain the trust of other Southern African countries about their desires to lead the path to economic rediscovery, it would be nearly impossible to rally broader support for their political and economic rejuvenation campaign. Against this backdrop, they were making significant investments to integrate South Africa with other countries within the region to lay solid foundations for sustainable development.

Mbeki’s efforts exemplify the efforts of a foresighted leader. This is evident in how he was embraced and treated with respect and honour during his visits to different African countries. He established himself as a key advocate for economic prosperity and political freedom in the region. This has significantly increased his popularity among his peers across these nations. It is important to state that Mbeki’s bold statements and actions have been carefully evaluated by other countries, which have observed his confident leadership and his ability to bring people together to attain a common goal.

Regional cooperation is crucial for promoting inclusivity and fairness for everyone, irrespective of their political leanings. The fact of history is that South Africa and other countries in the region have experienced cultural and ideological interchange, influenced by common linguistic heritage and long-standing moral values. Colonialism and apartheid should not be the basis for an abusive relationship that entertains different voices. Contrary to the pessimistic assumption that Africa is polarized by factors such as ideological philosophy, moral principles, and cultural identities, the reality remains that the continent’s long history of coexistence has blurred these lines and boundaries.

Therefore, it is crucial for African nations to immediately address divisive schematics pulled by minority groups to tinker with the peace they have been enjoying in the region. To prevent potential crises, they must actively engage in activities that foster togetherness and allow them to enjoy the inherent benefits of working together. The importance of unity in Africa is underscored by the intrinsic strength that comes from collaborating to achieve a common purpose.

In essence, the success of many countries in the world today comes from their coordinated efforts and cooperation in achieving their objectives. This way, trans-country conflicts would be faced with unified rejection to demonstrate to outsiders the seriousness of African leaders in combating altercations that deter investors. Sustainable integration among African countries would not only help eliminate terrorism on the continent but also foster a reinvigorated system and create the foundation for progressive engagements.

This is why Mbeki has become an agent of peace, crusading for the outright erasure of dangerous engagements that could hinder the attainment of peace on the continent. His outstanding efforts and remarkable achievements in promoting unity and understanding among Africans cannot be overlooked. In his power, he has made it possible for Africans to recognize their true potential. He points out that Africans were not brought up to hate and despise others, and unless the frustration becomes unbearable, they have always been welcoming and accommodating.

The price for peace, as paid by this precious human, is the concerted efforts made through his visits to different African countries, urging them to avoid violence and shun conflicts at all costs. Mbeki understands that allowing conflicts to persist impedes progress and makes it challenging to achieve the people’s desirable goals.

PS: This is the concluding contribution to a 12-part series based on the collections edited by Sifiso Mxolisi Ndlovu, titled ANC Today Letters: The Ideas and Thoughts of President Thabo Mbeki, Volume 1, 2001-2004, supplemented by materials from the Thabo Mbeki Museum, UNISA, Pretoria. The series was composed over five weeks in three different countries. The museum’s resources, digitized under 27 categories, can generate over 200 books.

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The Thabo Mbeki Letters (Part 11): Africa In Global Politics

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

By Toyin Falola

The foundation of strong nations is built on mutual integrity and collaboration among regional powers to enhance solid responses to common problems. Challenges are an integral part of the inevitable experiences that people must face and overcome to achieve their collective aspirations and reach new and greater heights. Importantly, challenges can wreck an individual or a group, depending on their resolve to confront the issues confidently or otherwise. In other words, problems do not automatically turn a people or the country into a golden star; often, the disposition of society or the individual facing these issues will determine the outcomes.

Africa’s problems are deeply rooted in the despicable politics of exploitation and predatory feasting orchestrated by the colonizers, and its legacy lingers because of the strategies adopted by the colonial powers. They deliberately created divisions within the continent through the policy of divide and conquer. In response to these challenges, African nations needed to organize resistance to stop the perpetuation of colonial servitude. This became the foundation for the standard front and voices that marked Africa’s independent protests. From East to West, North to South, the cry for autonomy reached the pinnacle and cut the fiercest minds of the despots, creating the necessary atmosphere to resist oppression. Without such a united front, Africa may have continued to face a significant pushover by their former colonial imperialists who were irrevocably committed to the exploitation of African human and natural resources.

Thabo Mbeki

To address these challenges, the Organization of African Unity (OAU) was established in the early 1960s to address the people’s concerns from a united front. The OAU aimed to tackle issues comprehensively rather than piecemeal, ensuring that the issues affecting them would be addressed for the good of the entire continent. However, it could not achieve these lofty dreams, although it was set for active continental politics.

Thabo Mbeki mentions how African solidarity extended to countries actively supporting liberation struggles. One such example is Cuba, which shared the ambition and agitations of African independence, not just in words but in actual practice. Mbeki recounts the contributions of Cuba under the leadership of Fidel Castro, recalling the courageous steps the country took to ensure that the South African people were liberated from the ceaseless intimidations of the oppressive apartheid state. Cuba invested in South Africa’s emancipation by providing human resources to combat the aggressors, demonstrating a deep commitment to the country’s freedom.

Without such bold steps, the activities of these countries would have been destabilized by the oppressors. Despite its limited economic resources, Cuba committed itself to the cause of African freedom and made available the necessary materials required to battle the overbearing West. This demonstrates why it is essential not only to create mutual bonds with one another in Africa but also to consider countries that share similar interests outside of it. Cuba’s identification with Africa redefined unity and solidarity. This relationship significantly impacted the ties between South Africa and Cuba and between Cuba and other African nations.

Intercontinental collaboration and team building are undeniably important. Still, the need for internal coordination among African countries is even more critical, given their shared history of the brutalization of their culture, person, and heritages. To confront the perpetrators of generational oppression, African nations needed to develop a united front. This speaks to the reality that many individual countries will continue to be victims of similar problems if they refuse to come together and assert themselves at the continental level. The fact that former colonizers remain invested in the subjugation of Africa reveals why the continent’s future could be under extended challenges unless decisive actions are taken. This recognition led to the creation of mechanisms to secure a brighter future for Africa.

It was necessary, and even desirable, for people with similar ambitions to become well-coordinated, allowing them to confront their fears and assert themselves where required. Unity within Africa was non-negotiable and crucial in realizing its fullest potential. While nations could possess power individually, they would have continued to face severe challenges if they did not pursue their goals from a united front. Therefore, their strength consolidated better when they came together to speak as one, as exemplified in the structured and systematized ideas that emerged when they became the African Union (AU).

The organization of these countries into a shared group was not intended to achieve ceramic intentions where people would only come together for the sake of it and not necessarily to enhance measurable changes. As Mbeki emphasizes, the cardinal key to the togetherness of different African countries is to combat internal challenges that have ravaged them in recent years. For example, the problem of underdevelopment has become endemic in Africa to the extent that access to essential opportunities is almost unattainable for the average individual. This chronic underdevelopment has created a challenging atmosphere for survival, contributing more to the destabilization of the continent.

More importantly, African nations must be on the same page in matters of governance and the character of leadership. If some countries disregard the people’s will and install leaders through undemocratic means, it will create a complex problem that will be difficult to manage, as it not only sets a lousy precedent but also encourages dangerous behavior from leaders. Also, the lack of strong institutions in Africa will lead to a rapid decline in the quality of life of individuals and groups, further deepening the continent’s woes.

For instance, African leaders needed to take decisive steps in their engagements to tackle unemployment and combat the misappropriation of public resources. This explains their resolve to organize themselves and thoroughly examine the issues facing them as a continent. Equally important is the need to strengthen their position by understanding powerful countries. It is an amusing irony that after having been oppressed and held down by these nations, African leaders would now seek political collaboration with them. They needed solid knowledge of these former oppressors to avoid sabotage that could send them back into decades of stagnation and backwardness.

This pragmatic approach must be recognized as a necessary sacrifice that African leaders embrace with equanimity, knowing that it could bring sustainable progress if they could only take the required steps. Through those efforts, it is apparent that they would have enough opportunities to establish intercontinental networks to save them from the problems they had hitherto experienced. Mbeki notes that African leaders needed to strategically position themselves to take advantage of global politics, especially in ways that promote their interests and safeguard their future aspirations.

PS: This is a 12-part series based on the collections edited by Sifiso Mxolisi Ndlovu, titled ANC Today Letters: The Ideas and Thoughts of President Thabo Mbeki, Volume 1, 2001-2004, supplemented by materials in the Thabo Mbeki Museum, UNISA, Pretoria. The series is composed over five weeks in three different countries. The museum’s resources, digitized under 27 categories, can generate over 200 books.

 

 

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Secularism And Interfaith Harmony In South Asia: Report From Singapore

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Witch Burning, Impunity And Abuses Linked to Witchcraft Beliefs In Benue State
Dr Leo Igwe

 By Leo Igwe

As Pope Francis landed in Indonesia for a 12-day visit to four countries in Southeast Asia and the South Pacific, Humanists from different parts of the world were leaving the region after a historic General Assembly of Humanists International, the umbrella group of humanists, atheists, and agnostics worldwide. The event took place in Singapore from August 30 to September 1, 2024. The humanist meeting and pope’s visit focused on interfaith harmony, one from a secular and the other from a religious perspective.

I attended the humanist event in Singapore. It was my second visit to South Asia. My first visit was in 1999 when I participated in the World Humanist Congress in India. I looked forward to returning to the region for another humanist event. The delay in the issuance of visas by the embassy of Singapore almost marred the trip. I got my visa approved and my flight booked less than a week before my travel. Something is wrong with the Singaporean visa policy and process in Nigeria. And it has to be fixed. My colleague’s visa application was never approved.

I arrived in Singapore on August 29 after a 17-hour flight with a short transit in Doha, feeling tired, and overwhelmed but also excited. It was my first visit to Singapore, a country, that I have heard about so much. In less than 24 hours, it was obvious to me that it was a worthwhile trip. I was greatly pleased by what I saw, and how things worked. I was happy that Singapore had a humanist society that was robust enough to organize a General Assembly. Kudos to the organisers.
The second day I joined a tour that focused on harmony in diversity. We visited buildings, streets, and places that told stories of how Singapore had managed to maintain harmony despite its diverse racial, ethnic, and religious heritage. I was surprised to know that about 20 percent of the population identified as having no religion. Some friends from the region told us not to interpret the no-religion category the same way it is done in the West. Muslims who felt they were not fulfilling their religious obligations could identify as having no religion. Whatever the case, that no religion category offered some hope for freedom and humanity.
An attendee from Malaysia noted something interesting during the tour. He stated that, if by any chance a public presentation was made in Malaysia indicating that about 20 percent of the population identified as having no religion, some riot would break out. Thank goodness, it was in Singapore!
On the second day, there was a conference on secularism and interfaith harmony. Humanists, some ‘liberal’ Muslims, and other stakeholders in interfaith relations discussed the challenge of forging interfaith harmony in Singapore. It was encouraging to hear how some brave individuals were pushing boundaries and navigating risky religious terrain in the country that seemed committed to being a shining example of religious tolerance and interfaith harmony in the region. There is still a lot of work to be done in furtherance of freedom of religion or belief and in combating extreme religious ideas. I heard about the country’s religious rehabilitation project and was concerned. I wondered about its impact on religious and belief freedoms.
From all I witnessed at this event, there is hope for humanity in Singapore. The country could one day become a regional hub for humanism and freethought. There is a bright future for secularism in South Asia/Pacific. The international humanist movement should help local humanists realize this future. In a region where some countries regard atheists as terrorists, and people who renounce their religion, Islam in particular, risk being attacked, killed, or imprisoned, humanism could become a force for good, and Singapore a symbol of hope and progress.

 Igwe,PhD,  is a board member of Humanists International, UK.

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