Opinion
Reckless Pointers Of Political Suicide
Published
6 months agoon
By Salihu Moh. Lukman
Unfolding events in Kano following the reinstatement of His Royal Highness Sanusi Lamido Sanusi as the 16th Emir of Kano on Thursday, May 23, 2024 by Governor Abba Kabir Yusuf are, to say the least, very alarming. The way and manner politics is being played, is not only recklessly insensitive to the dangers being posed to human lives in Kano, but frighteningly disgraceful and inconsiderate to whatever could be the choices of people of Kano State. If anything, it is the kind of abrasive politics that can only be associated with military governments or leaders who come from military background. That it is being championed by an APC-led Federal Government is very shocking.
Given that APC is a party envisioned to be progressive, what could have been the objective of such a reckless show of power? To protect the traditional institution and return the dethroned Alh. Aminu Ado Bayero back as Emir of Kano? How is that a progressive or even a democratic mission worthy of risking the lives of thousands of citizens? That the Federal Government is using its might because of the control it exercises over security agencies in a partisan manner to trample on the constitutional authority of Kano State Government over traditional institutions highlight the crisis of impunity in the country. Why President Asiwaju Bola Ahmed Tinubu will approve such a ireckless mission, which is incompatible with both the founding vision of the APC and every principle of democracy is worrisome. If this had come from former President Olusegun Obasanjo or former President Muhammadu Buhari, given their military background, it will be understandable.
As a member of APC from the North-West, I am scandalised that my party has degenerated to a level below any democratic standard. The only rationale so far is to restore the old abrasive politics of Dr. Abdullahi Umar Ganduje in Kano State by undermining the Kano State Government led by Governor Abba Kabir Yusuf. We must remind leaders, President Asiwaju Tinubu in particular, that the fundamental reason why APC lost Kano State to NNPP was the reckless way Dr. Ganduje managed politics in Kano State. The dethronement of Emir Sanusi in 2020 on account of the disagreement between Dr. Ganduje and the Emir was very unnecessary and unfortunate. For Dr. Ganduje to have descended on the Kano Emirate the way he did in 2020, only created the basis for politicising the Kano Emirate, which is now reducing the tenure of Emirs to correspond with the tenure of governors.
Could the objective of the Federal Government’s intervention be to restore the revered status of Emirs? How is that possible given the reality that, however considered, the Kano State Government has the legitimate constitutional authority to manage affairs of traditional institutions? If as is being claimed that the directive of the Federal Government to security agencies is to enforce the court order stopping the reinstatement of Emir Sanusi, how is that going to be possible? Except if the mission is to create lawlessness based on which we return to the old garrison politics of former President Obasanjo era when cheap political excuses are used to impose state of emergencies and remove sitting governors, it is very difficult to understand the possible mission of the Federal Government in Kano State with respect to the unfolding politics around the reinstatement of Emir Sanusi.
As things are, the action of the Federal Government in Kano State can only lead to further destruction of the APC in the State and by extension in the whole North. Let no one be deceived, already the APC has been weakened both in Kano and the whole North by several factors, the most important of them is the fact that we have not lived up to our campaign promises to Nigerians since 2015. Unfortunately, given the way we have rolled out policies that crashed standard of living of citizens under the current administration of President Asiwaju Tinubu, the support base of the APC in the North has further shrunk. Perhaps, President Asiwaju Tinubu and all those behind the reckless attempt to trample on the constitutional authority of Kano State Government should be reminded about the fact of our poor electoral performance in Kano State and the North-West during the 2023 Presidential elections.
In 2015, APC won 89% of the votes in Kano State with 1,903,999 as compared with PDP’s 10% or 215,779 votes. In 2019, APC votes in Kano State reduced to 77.5% or 1,464,768, but PDP’s votes increased to 20.7% or 391,593. In 2023, APC’s votes in Kano State for the presidential election reduced to 517,341, PDP got 131,716, while NNPP got 997,279 votes. For the seven states in the North-West, although President Asiwaju Tinubu won majority votes in the region with 2,652,235 across the seven states as compared to PDP’s vote of 2,329,540, this sharply contrasted with the votes the APC got in 2015 and 2019 of 7,115,199 and 5,995,651 respectively as compared with PDP’s votes of 1,339,709 and 2,280,465.
This means APC got less than 30% of the votes it had in 2015 and less than 50% of the votes it got in 2019 during the 2023 presidential elections. With such a reality, our leaders should be more interested in making amends by reorganising the party in the region and make it more attractive to citizens, if we want to return to the old electoral glory of enjoying the mass support of citizens from the North-West. From all indications, given the response of the Federal Government to the politics being played out in Kano State around the reinstatement of Emir Sanusi, the question of reorganising the APC to make it popular in the North-West is not being considered.
In fact, the mere fact that we are retaining Dr. Ganduje as National Chairman of the APC with all his baggage and poor record of performance since his assumption of office suggests that, as a party, we are in denial of all the challenges facing us. With such a denial, President Asiwaju Tinubu risked being considered as a leader who may have already conceded his election for second term within one year of his first term tenure. Why should this be so? To many of us in APC who fought for the emergence and victory of President Asiwaju Tinubu with the firm belief that being a dedicated democrat and progressive politician who has demonstrated unwavering commitment to the growth and development of democracy in Nigeria, he will make a fundamental difference in terms of providing what could be estimated to be a more responsive and representative leadership, the last one year since his emergence as President of the Federal Republic is like a nightmare.
To be candid, it is depressing that both the APC as a political party and its governments, especially at Federal level, but also in many states controlled by the party have not lived up to the expectation of being responsive and representative governments. With party organs not meeting as provided by the APC constitution, the capacity of leaders and members of the party to intervene and influence changes in the direction of returning the party to its founding vision of emerging as a progressive party has been weakened if not eroded. Given such circumstance, party leaders and members are reduced to being distant observers.
It is quite troubling that an elected government under the leadership of President Asiwaju Tinubu will be deaf and dumb and insulate itself from all the appeals of party members and leaders regarding the situation facing the party. This was exactly the kind of situation, which confronted the late Chief M. K. O. Abiola after the annulment of June 12, 1993 election, that made him to lament about how his efforts to engage military leaders in dialogue to reclaim his mandate were ignored by the military regime of the late Gen. Sani Abacha as the military leaders ‘remained like stones, neither stirred to show loyalty to the collective decision of the people of their own country, nor to observe Allah’s injunction that they should exhibit justice and fair play in all their dealings with their fellowmen.’
It is heartbreaking to admit that since the inauguration of President Asiwaju Tinubu, he ‘‘remained like stone, neither stirred to show loyalty to … the people …nor to observe Allah’s injunction …(to) exhibit justice and fair play.’ Some of us in APC who made our modest contributions towards the emergence of President Asiwaju Tinubu, both as the candidate of the party and as the President of the Federal Republic are being treated almost as offenders. The only justification for that could be our outspokenness. Is President Asiwaju Tinubu such a gullible leader to the extent that he only wants praise singers around him? Is that the way he wants to reproduce the Lagos success story? Did he surround himself with praise singers when he was Governor of Lagos State? The evidence suggests to the contrary. Why then is he handling the responsibility of serving as the President of the Federal Republic in ways that compromise his democratic and progressive credentials?
Is this not the same Asiwaju Tinubu who was at the frontline of the struggle for democracy in Nigeria in the 1990s on account of which his life was threatened and he had to go on exile? Is this not the same Asiwaju Tinubu who as Governor of Lagos State had to stand up to the Federal Government of former President Obasanjo when they attempted to trample on the constitutional right of the Lagos State Government? The inspiringly successful legal battles of the Lagos State government against the Federal Government between 2003 and 2007 are still very fresh in the memory of Nigerians. Why is President Asiwaju Tinubu undoing all his achievements as a committed democrat?
If allowed to continue, Nigeria is gradually moving back to the dark ages of garrison politics under an APC-led government, which is envisioned to be progressive with Asiwaju Tinubu as President who was undisputedly a fighter for democracy. With APC almost disbanded given that its organs are no longer functional and handed over to Dr. Ganduje who is everything but a progressive and acting more like someone with a mission to destroy the party, the prospect of reforming the APC and returning it to its founding vision is more and more becoming unreal. All these combined, winning elections in Kano State, the North-West and by extension, the whole country for APC will almost be impossible. If care is not taken, very soon, we will start having incidents of elected APC leaders moving to other parties in preparations for 2027 elections.
In the specific case of Kano State, the damage is already done. Give or take, whatever is the outcome of the current power struggle around the Kano Emirate has the potential of negatively affecting the electoral fortune of the APC. Does all this then suggest that APC is lost? Even before the Kano State debacle, the APC is lost to the extent of its derailment from its founding vision of being a progressive party. The emerging scenario whereby APC-led Federal Government of President Asiwaju Tinubu is using garrison politics to trample on the constitutional powers of Kano State Government would have damaged the democratic credentials of both President Asiwaju Tinubu and the APC beyond repairs, not to talk of returning the APC to its founding vision of becoming a progressive party. The truth must be told that once the APC-led government of President Asiwaju Tinubu finds garrison politics attractive as a means of resolving political disputes, its commitment to the rule of law and respect for the principles of federalism will prioritise the use of force. Democratic rudiments promoting negotiations and consultations aimed at contracting agreements around interests would be sacrificed and undermined.
What then should we do given such an ugly reality? There must be a creative way to return to the struggle for democracy in Nigeria. Beyond elections, patriotic Nigerians must organise themselves and begin a new political initiative to build a strong political party, which must be functional with competent and credible leadership that should enjoy the confidence of Nigerians. Such leadership should have the skills to manage and reconcile internal disputes and regulate the conduct of elected representatives such that they are able to meet the expectations of Nigerians in lines with campaign promises as provided in the party’s manifesto.
As a member of APC, I must admit, I have lost hope about the prospect of reforming the APC to return it to its founding vision given the way President Asiwaju Tinubu and many APC leaders are conducting themselves. Unfortunately, given that all other political parties in the country are also not functional and only serve as special purpose vehicles for elections, the challenge of developing Nigerian democracy is beyond just changing political parties. To build Nigerian democracy, we need at least a political party, which will respect its own rules, guarantee that its organs are meeting as enshrined in the party’s constitution, it has credible leadership that will be accountable to party members, and above all has the tolerance to accommodate divergent opinions and interests of party members.
Nigerian democracy must grow beyond just elections. Democracy is as good or bad as any dictatorship when it is incapable of regulating the conduct of elected representatives. The legal framework for the operations of political parties in Nigeria must be strengthened to compel strong compliance to internal rules of political parties. A situation whereby in the name of democracy we end up producing emperors who operate more as garrison commanders is unacceptable and all patriots and genuine democrats should be called upon to join the crusade to change it and build a truly strong democracy in Nigeria. The reality whereby democracy is reduced to a comedy of electoral circus must give way to one which promotes veritable consultations and negotiations driven by functional structures of political parties. And agreements or decisions of parties should be binding and enforceable based on compliance to internal rules of parties. That is the democracy Nigerians wanted and is the democracy we struggled and campaigned for, which we must return to!
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Opinion
Cultivating Pluriversalistic Creativity And Scholarship Through A Curriculum In Falola Studies
Published
1 day agoon
November 10, 2024By Oluwatoyin Vincent Adepoju
Compcros
Comparative Cognitive Processes and Systems
“Exploring Every Corner of the Cosmos in Search of Knowledge”
I envisage a curriculum of learning inspired by the work of polymathic scholar, writer, research organizer and scholarly entrepreneur Toyin Falola.
These curricula could be of two types.
One could explore the character of his activities in particular cognitive domains, the interrelationship of these activities and their conjunctions with and significance beyond the universe of activity generated by Falola’s work.
Another approach could be that of developing creativity by emulating Falola’s example. Such a learning strategy would aspire to cultivating creativity that is individualistic as well as collaborative, intellectual as well as imaginative and artistic, locally sensitive as well as multicultural and international in inspiration, grounded in the material world as well as maximizing the significance of cyberspace.
Such a pluriversality creativity would take inspiration from the individualistic character of Falola’s work-represented by his sole written books and sole written essays, book chapters and poetry.
It would adapt the collaborative character of Falola’s productivity, as demonstrated by his co-written books, co-written essays, edited books, editorship of journals, book series with various publishers, conferences, interviews, his establishing a publishing house/s/consortium, financing book publications, establishing prizes, and more perhaps.
The aspirant would work out how to employ for themselves their own version of the intellectual character of Falola’s creativity, as expressed in his scholarly writings elucidating, analysing, interpreting and applying phenomena, ideas and insights in various books, essays and public addresses.
This approach would develop for the individual the person’s own version of the imaginative dimension of Falola’s creativity, reworking material, social and mental realities in imaginative terms and projecting possibilities beyond the existent through such initiatives as new academic programs.
This method would cultivate a person’s artistic skill, creating novel structures of expression using expressive techniques centred in imagination and evocation rather than directness of expression and analytical power, as demonstrated by Falola’s poetry.
This learning strategy would explore how the student could learn from the insights possible through their environment, as well as contributing to shaping that environment, as evident in Falola’s studies of his African and diaspora African social, expressive and cognitive contexts and his efforts in contributing to shaping those contexts.
This perspective on creative growth would also seek to learn from a broad range of cultures and countries, bringing them into a synergy, perhaps focused on a central cultural inspiration, as is visible in Falola’s integration of Western and African thought and cultures in his scholarship, a scope recently extending into South America in studying perspectives on decolonization.
These initiatives in developing people’s creativity would draw from the material world of physical human sociation and the inspiration of nature, from physically embodied knowledge systems and the social networks and cognitive resources enabled by cyberspace, as exemplified by Falola’s use of both physical and digital learning resources, through his creation of collaborative networks in physical spaces such as universities in Africa and the West and the construction of an international research network using cyberspace.
Opinion
Professor Jide Osuntokun: A Life Of Service And Legacy
Published
1 day agoon
November 10, 2024By Toyin Falola
The Noble Academic and Patriot by Ayorinde Omosebi is a biography of Professor Jide Osuntokun chronicling the life of this great historian, diplomat, and educator who has left significant marks across Nigeria’s academic and political landscape. In a careful reading of this biography, it is seen that important aspects of his life, achievements, and purpose involve a dedication to knowledge, national development, and family. This tribute also sets an inspirational example: the life of a man of high caliber, whose character and major achievements are based on the principles of resilience, intellect, and unwavering integrity, dedicated to the betterment of society and future generations.
Professor Osuntokun’s ancestral lineage is a subject of the biography, revealing a family legacy steeped in resilience, leadership, and cultural pride. His predecessor, Aro-Ogeregere, a prince deprived of the right to the throne, chose to live as an exile rather than instigating a war, thus setting the tone for future generations. Dada, his descendant, did not differ in this aspect as he maintained fierce independence coupled with courage, thus becoming a leading figure in the Ekiti Parapo/Kiriji War, and he was famous for his astuteness as a commander and a soldier. Sapoloso-Ojo, the son of Dada, also followed a lineage tradition, fought in the British colonial army during World War I, and pioneered trade across regional borders. From the life of the Osuntokun family, something as simple as commitment to community, coupled with bravery and willingness to deal with hardships, was inherited from one generation to another. In addition to documenting Professor Osuntokun’s family origin, the author also underlines the firmness, the virtues, and the historical backgrounds that were part of his existence, explaining how the roots influenced his scholarly and moral character.
Professor Osuntokun’s primary education commenced at Holy Trinity Primary School Ilawe-Ekiti and later Emmanuel Primary School, where he performed excellently. During his early education, discipline, community values, hard work, and strong character were instilled in him, a standard that was taken to Christ’s School Ado-Ekiti when he transferred. As one of the most academically competitive schools well known for instilling discipline and morality, Christ’s School nurtured him through discipline, religious devotion, and cultural orientation. It was here that Osuntokun was able to cultivate a good dose of responsibility, hone competitiveness, and discover his intellectual standing. Another turning point was his move to Ibadan Grammar School for higher studies, which sharpened his analytical abilities and exposed him to more general intellectual difficulties. The high levels of education and quality leadership in these schools were central to his development of a view of the world, values, knowledge-seeking, and reformist attitude. As one can see from the biography, this period of his life also reveals a major theme of the work about the value of early education to later success.
When he got to the University of Ibadan, he intended to study geography, but he changed to History under the inspiration of the History professor, J.F Ade-Ajayi. Deeply involved in notions about nationalism and cultural identity during a moment of post-colonial intellectual enthusiasm, he was surrounded by an exciting academic setting. His stay at Ibadan was full of great discussions with similar spirits who shared a commitment to reshaping Nigeria’s future.
Professor Osuntokun’s advanced academic path started with the Killam Scholarship for Doctoral Studies at Dalhousie University in Canada, which offered him the opportunity to specialize in European, British, African, and Commonwealth history. His work on Nigeria in the First World War for his doctoral research entailed archival explorations in London, Hamburg, and Paris. In the biography, the focus is relevant to the discipline, depth, and historical analysis the completion of this project demanded, representing his skills in synthesizing complex historical narratives across international contexts.
The fact that out of all the students at Dalhousie, Osuntokun was one among the few ethnic minorities, not to mention doctoral candidates, put him in a particularly stimulating atmosphere. These developments enriched his academic experience by gaining multicultural perspectives, which deepened his understanding of colonialism’s history in Africa and its implications on the world.
After his Ph.D., Osuntokun’s academics led him to the University of the West Indies, where he pioneered the study of African history. His work in Barbados fulfilled both academic needs, reversed unproductive stereotype expectations from students, and provoked them with a positive outlook on African history. This formative period in his academic career, marked by international scholarship and teaching, established Osuntokun as a committed historian with a clear mission: to record and bring African voices and agency into the global discussion.
After his sojourn, Professor Osuntokun returned to Nigeria and was at the University of Ibadan, Jos campus, until he transferred to the University of Lagos. Indeed, his passion for academic excellence and intellectual rigor significantly impacted the landscape of universities across Nigeria. Quickly rising to be a powerful player in Nigerian academia, Osuntokun lectured with a dynamic style, combining historical insights with a critical viewpoint on Nigeria’s post-colonial difficulties. His lectures went beyond traditional history, often addressing issues of governance, nationalism, and ethics, shaping a generation of students who later became leaders across various fields. His influence extended beyond the classroom, as he was actively involved in curriculum development and mentorship, pushing for a rigorous academic standard in Nigerian institutions.
The biography highlights Osuntokun’s role in fostering intellectual discourse within Nigerian universities, establishing him as a committed educator dedicated to cultivating critical thinking and national awareness among his students. His contributions marked him as a transformative force in Nigeria’s academic development.
Professor Osuntokun’s tenure as Nigeria’s ambassador to Germany marked a notable chapter in his career, defined by diplomatic resilience and an unwavering sense of patriotism. Tasked with strengthening Nigeria’s relations abroad, he navigated complex political landscapes with tact, especially during periods of military dictatorship at home that often cast Nigeria in a challenging light internationally. His dedication to national integrity, even amidst these political tensions, underscored his commitment to representing Nigeria with dignity.
The biography portrays him as a diplomat deeply loyal to Nigeria’s interests, whose patriotism shaped his diplomatic strategy. This role expanded his influence beyond academia, reinforcing his dedication to Nigeria’s sovereignty and his role as a committed public servant.
Professor Osuntokun’s legacy is profound, spanning academia, diplomacy, and family life. As a scholar, he shaped Nigerian historical studies, advancing rigorous scholarship and mentoring generations of students who rose to leadership across various fields. His intellectual contributions enriched Nigeria’s academic landscape, promoting a nuanced understanding of Nigeria’s history and its role in global affairs. In diplomacy,
Osuntokun’s tenure as ambassador demonstrated his commitment to Nigeria’s sovereignty and reputation, marked by a sense of duty that transcended personal interest. His diplomatic engagements showed a balanced approach to representing national interests while addressing international concerns with integrity.
On the personal front, his dedication to family and moral values stands out, embodying the ideals of resilience and humility. The biography presents him as a role model, illustrating a life dedicated to service, intellectual growth, and patriotism. Osuntokun’s legacy continues to inspire, exemplifying the impact of a life devoted to both national progress and personal integrity.
The biography The Noble Academic and Patriot encapsulates Professor Osuntokun’s profound impact across academia, public service, and family life, preserving the legacy of a life steeped in intellectual pursuit, diplomatic integrity, and unwavering patriotism. His journey, marked by a dedication to Nigeria’s development and cultural preservation, offers an insightful reflection on what it means to serve one’s country through diverse roles.
This book not only documents Osuntokun’s accomplishments but also serves as a lasting tribute, offering future generations a model of resilience, leadership, and ethical commitment. Through detailed accounts of his academic rigor, diplomatic challenges, and personal principles, the biography immortalizes his ideals and contributions. It stands as an essential record, emphasizing his influence and the values he championed. In capturing his multifaceted legacy, the biography affirms his enduring relevance and underscores the transformative impact of his life’s work on Nigerian society and beyond.
By Tony Afejuku
When I set out to dwell on my ear ailment, my motive was simply to draw attention to my health predicament when I sensed that all was not seemingly well with me despite the medical remedies I underwent. That was on the one hand. On the second hand I was to awaken sympathy and feeling for my fellow compatriots who live among us beneath the poverty level and line, and who are incapable of buying drugs for their ailments because of the prohibitive costs of whatever drugs that may be prescribed for them. In any case, how many of them are capable enough in the real term and definition of their financial capability or capabilities? Under a system such as ours that is so horribly cruel and unjust and corrupt as to curtail and defeat and do away the good deeds and effects of helpers who can assist them as best as they could, all I could discern in the pharmacies and hospital I visited were things wrong, sorrowful and unspeakable. A number of them requested financial help from me – a fellow sufferer who did not allow his humanity to desert him – to buy medicines that were ineffective, and which they could not even pay for. Were the medicines in circulation genuine? Or were they adulterated as our corrupt system allowed the marketers to do as they pleased?
I am speaking like this because all the drugs I bought to give me relief and cure my ailment failed. They embarrassed me and the physicians who attended to me and prescribed my medicines. Their tides of medical interest and passion sustained my hope when the drugs failed. In my moments of ruminations I came to what I perceived as this inevitable conclusion: In present day Nigeria corruption is the ruler and inevitable king pin and dictator in the business and market of Western medical pharmaceutics. When my affected ear persistently kept its formation and falling of drops of pus-less, odour-less liquid, what did I do? I resorted to spiritual, and mystical thoughts and prayers for a solution. On more than one or two or three occasions I remembered and hummed quietly the following un-meandering melodic two lines:
“He shall deliver the needy when he crieth,
The poor, and him that hath no helper.”
Where the lines came from I could not (and still cannot) remember, so the source cannot be immediately referenced. All I can inform my readers now is that the melodic two lines contain powerful redeeming spiritual remedy that provided solution(s) that drew my ear from its house of bondage. As I hummed the lines a discernible shape formed by sequences of notes or musical sounds in the forms of calls and texts from my readers, constant and un-constant ones, flowed to me. I quoted some of them lavishly last Friday in this column. From the reactions or responses one could interpret that my health predicament proved to be some kind of despair to literary theoreticians and critics and a puzzle for social historians and prayer warriors. In their despair and puzzlement I discerned glaringly their compassion and humanity that pointed to the open sesame of my total healing. And when one of my spiritual and mystical helpers called to offer me spiritual healing, I had no cause to doubt him. Sehaji Jacob Oshodi was as mystically splendid as ever as Professor IBK, Barrister Rotimi-John Alade, Drs. Clement Odia, Albert Onobhayedo, Paul Onomuakpokpo, Professors Sonny Awheafeada, Owojecho Omoha, Omajuwa Igho Natufe, Dan Amadi and Mr. Saint Louis and Excel Rabiu’s fine instruments of aesthetic intelligence have been.
Everything I have said so far leads but to one end: the miracle of God, who actually has been (and is) the author of my column on health challenge and its metamorphosis. I am not the author, God is.
When I said that my earache had healed and was healing, I meant every word of it. Then the anti-biotic drugs and eardrops I was taking were working but not optimally so until some inscrutable phenomenon in the form of a female voice was sent by who else but God (?) to offer me coconut therapy. How to prepare it was given as exactly how to insert the curative juice into my ailing, sick right ear. When I did not get properly each stage of the preparation of the remedy, my total half who would work out the preparation –steps and -stages and details took over from me the diligent duty of listening to the caller who requested for anonymity here. To shorten the story, we did as instructed for full seven days. Throughout the day of bright light everything seemed to work out perfectly: no dripping liquid, no feeling of un-wellness, and no sign of discomfiture. But in the night, everything went back (or so it seemed) to point zero. The temptation to lose faith in God laid claim to my faith in Him. But this was not for long. A dramatic occurrence lashed out at my impatience. Something always must happen to a man of faith before triumph is realized. The ringing in my right ear, and the unusual sensation inside of it must cease and halt themselves. So help me God!
Believe it or not, God, in my impatient or desperate or despairing state, sent me some fish out of water in the person of my boy, a Barrister-at-law, and a researcher into several things outside his primary professional field and line of engagement. He knew of my ailment ab-initio. But he wanted the physicians to finish what they needed to finish before he would step in if there was need for him to do so.
Our family doctor after getting the result of the laboratory swab (test) of my affected ear, confirmed that what my right ear had was not a bacterial, but a fungal infection. The eardrops and pertinent medicines he prescribed for the treatment and effective cure did not do what they were expected to do. My boy took over from there. What did he recommend? Nature’s treatment in the form of a local lily-like leaf everywhere about us. It is common and looks ordinary. But it is a leaf of curative magic, and it is powerfully so. This very green leaf which I have since christened as tropical (Nigerian) local lilly-pilly. My boy got just one leaf, heated it with a lighter and then squeezed the averagely hot juice dripping from it into the aching ear. That was it. Of course, he did so every morning and evening for three days in the first instance. The effect was instantaneously instantaneous. In fact, its instantaneity was the instantaneity of instantaneity! Everything, or almost everything, uncanny concerning my aching right ear stopped. I was no longer a half hearer of things and sounds from my right ear. My hearing was now full and total. It has remained so.
By now my ENT specialist/expert, a retired professor who was out of my orbit had returned. Quickly, I dashed to see him even though my boy advised otherwise. After his examination with his audiometer he gave each ear, each of my beautiful camels, a very clean bill of health. The inner ear was freely free, that is, problem free. The outer ear of my affected camel was inflamed as a result of the fungal infection. His conclusion was that whatever cure from nature I got outside Western medical field was something he could not but extol. However, to subdue the inflammation he prescribed two eardrops. I bought them. My son objected to my using them. His lilly-pilly would take care of the inflammation which he also saw – in any case, when he was applying it. My young chap was correct. His God-sent fish out of water has proved miraculous. Troy will not fall again. My camels are galloping like buoyant horses. I am fully and fully healed.
Thank you, dear my readers all for your understanding and humanity for the past six or so hefty weeks of my doubts, despair, depression and solitude. And to God, the author, who chose me as the medium of His will to tell this tale, what do I say?
Concluded.
Afejuku can be reached via 08055213059.
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