Interview
The Toyin Falola Interviews: A Conversation With Baba Elebuibon (1)
Published
12 months agoon
Organic Intellectuals
By Toyin Falola
There is a high number of intellectuals based outside of the University system. The Yoruba have produced many of them since the nineteenth century. Almost twenty-three years ago, I published a book, Yoruba Gurus: Indigenous Production of Knowledge in Africa, to reflect on a handful of them. Many do not use print media but stay within the boundaries of orality. The significance of their work is impressive.
As clearly demonstrated in Yoruba Gurus, the concepts around the ideas of intellectualism transcend the walls of universities. In fact, many of the known world changers in antiquities have emerged, not only within laboratories or the leaves of books but also some points of discoveries and depth of enlightenment gained from their continuous career and skill engagements. Hence, while the world respects academic scholars in discourses around sensitive issues, organic intellectuals who have climbed upward the ladders of authority give more practical insights into the arrays of discussions. This is the position High Chief Ifayemi Osundagbonu Elebuibon has occupied in the Nigerian and Yoruba metaphysical discourses and epistemologies.
High Chief Ifáyẹmí Ọ̀ṣúndàgbonù Elebuibon
The crust of African intellectualism was built from organic sources, and this made it difficult for the early missionaries and colonial explorers to understand the intellectual holdings of the continent and its people with diverse cultures. Really, African educational and academic systems that predated colonialism and European invasions can be appreciated, but some include technical knowledge and wisdom passed along professional lines. For instance, the concepts of theoretical physics may not be well understood if the bounds of that discipline are held strictly. However, old African knowledge of physics is seen in the experimental and professional developments. You might not be able to do something without being an outright performer of the same.
Hence, an African scientist is a professional in the area of science a modern scientist would have wanted to expand. For instance, you are better appreciated as a political scientist if you have not been within the folds of politics, and society would also help to draw you closer to the said profession. Medicine, for instance, flourished in Africa, and the development of much medical knowledge in Africa did not come from the galleries of stand-alone research, but trials and errors, as well as long years of discoveries and new cases, have brought about tweaks to medical practices. Hence, with the advancement in pedagogy, intellectualism, and scholarship, one must not be distracted by seemingly new methods but must grasp the travails and prevalence of organic intellectualism to fill in the gaps that could have been discovered in the scholarly cultural comparison.
Africa is a dynamic continent. Its greatness lies not only in the abundance of its landscape and resources but in the diverse cultures and traditions seen in its people at all times. The untapped potential of the large numbers that form the population makes it stand tall with strength, innovative abilities, creativity, and the unifying spirit of its people that transcends the borders of nations. An inspiration to those who understand this dynamic. The world has witnessed the greatness of the second-largest continent many times, from its savannahs to the rainforest and desert in the Sahel. The continent has greatly contributed to humanity distinctly.
The silent forces undisclosed to many that drive this progress and resilience seen today can only be attributed to the host of organic intellectuals that the continent harbors. This variant of intellectualism is such that no other part of the world seeks to compete with it. This is not to say that Africa maintains a monopoly of the phenomenon, but the intellectual and epistemological understanding of the continent is married to organic intellectuals and, in comparison to the preponderance in other cultures, it takes the front roll. Despite the shortfalls that marred the geometric sequence of growth, Africa still boasts of organic intellectualism that is deeply rooted in the local pearls of wisdom, cultures, beliefs, and local experiences of fellow Africans. It is an inclusive aspect of African existence that taps its resources from within. Making it easier to adopt, unlike formal education that’s embedded in premeditated syllabuses and curricula unknown to the majority.
Due to the large divergence, Africa is rich in culture and cultural elements. Even at that, the unity in diversity here is second to none. This explains why diverse experiences frequently have common grounds, passing the same message and value. Organic intellectualism is visible in every aspect of African existence. This has allowed the reengineering and rebalancing of the African knowledge systems and understanding to be easy as well as necessary. For instance, the practice of communal cohabiting and the promotion of extended family lifestyles is a result of the wisdom of organic practices. This wisdom to have family members of various age groups cohabit in large compounds is of numerous benefits. Apart from the practical purposes of shared responsibilities and resources, communal existence also fosters social benefits that allow younger relatives to tap from the wisdom of their elders through the transmission of values, cultural beliefs, skills, knowledge of medicine, religion, and interpersonal skills from the former to the latter. This bolsters interconnectivity amongst the family unit, where the knowledge acquired shapes individual interactions with others. A blissful experience from the far cry we have today, where formal institutions have taken the bulk of family time and lifestyles where modern kids now have issues relating to their heritages.
The family has always been a school, and the passing of the encoded knowledge within the family ethos and subscribed trades grow different individuals to drive out reasonable examples for discourses on organic intellectualism. Ifa priesthood, blacksmiths, agricultural science, and other sciences that, today, need to be learned in lumped-up years of continuous assessments and laboratory experiments are informally injected into the social bloodstream of every African child.
Ifa and the practices around it have posed challenges difficult to understand for those who try to view it from the lenses of modern science or objective texts of social or scientific formula. This is because, it is both science, philosophy, history, metaphysics, and other systems embedded in one. Its complexity and influence on the ideological subscriptions of Africans have made it difficult to discard. It has proven to be a knowledge system that is not taught in schools but by professionals who have learned the wisdom of divinity, especially from the cultural hands-downs of families have shown the science and logic in it. Like the error the early modern intellectuals ran into, it would be easy to discard the practices because of their non-conformity with the test of modern and global science, but approaches to organic intellectuals that have both scientific and mythical understanding of the Ifa science and research has been able to explore the unexhausted particularities of its relevance.
From the above, one would see how African wisdom has rested much on organic intellectuals, but the question now is, how has Africa fared in contemporary knowledge distribution? As posited earlier, organic intellectualism is not geographically limited or time-bound; it is a phenomenon that grows and expands with age, space, time, and profession. Every profession has organic intellectuals and their relevance will always be appreciated than many of the scholars in the academia. African concepts of organic intellectualism and intellectuals persist today, and the social systems, as seen everywhere, grow.
The relevance of African organic intellectualism impacts the immediate environment. The fields of agriculture and healthcare are two ways in which African wisdom and knowledge have been impacted. Through many generations, African farmers have been able to combat problems of food scarcity through the adoption of agroforestry. A system that allows the co-cultivation of food crops, trees, and even animals on land. This practice is very popular in Africa, especially in the semi-arid areas of West Africa. This approach allows for the conservation of resources, diversifying crop yields, and enhancing food security. The interesting aspect of it all is the wisdom displayed by these farmers to draw from local knowledge in adapting to the specific needs and conditions of the community. The health industry has also fared well through local knowledge. The adoption of local healing methods, herbs, and roots to care for the sick birthed health services that meet the specific needs of the community. This has further reduced the hardships in accessing good healthcare, as most healing materials can be accessed easily. The various practices are still evident in the local societies, but the influx of modern technologies and techniques without looking for inward approaches towards solutions is exhumed by these organic intellectuals.
One other modern dynamic is the fact that many of the African organic intellectuals do not form the folds of high-level scholarships; they do not have doctoral degrees and some have not been able to even get any degrees. This has thwarted their possibilities of climbing the needed social ladder of influence that would make their opinions count. Going through a huge part of Northern Nigeria, one would see different ways by which agriculture is being practiced, and several of the locals have acquired real knowledge that could form global agricultural changes. This is applicable to other sectors of African societies, and the country is not making efforts to expand the gems of knowledge these people hold.
Where local content and raw professionalism meet opportunity, society tends to enjoy top-notch knowledge without reserves. This brings about the Toyin Falola Interviews’ attempt to use public history to narrate African knowledge from raw organic intellectualism. Many African cultures have been explained from the vantage points of books, documentaries, and research that has gone through global methodologies, but there is a need to take a pause and call in major partakers of the phenomenon to understand the real state of things. In this effort, the series has invited High Chief Ifayemi Osundagbonu, Elebuibon, to move discourses about African metaphysics forward.
Elebuibon has been able to distinguish himself as one of the resource points in African metaphysics and epistemologies and has married practices with need. As a priest, author, poet, linguist, and even an artist, he has been able to make remarkable attempts at creating African consciousness. Elebuibon’s films and plays have been met with accolades as one of the closest links to originality and raw African knowledge. He exudes knowledge as it is or should be and not merely knowledge as observed which kills history. This has informed the decision of the Toyin Falola Interviews to invite him to discuss Ifa and Yoruba Metaphysics on December 3rd, 2023.
Please join us for a conversation with the world-famous Ifa priest, writer, poet, author, and linguist, High Chief Ifáyẹmí Ọ̀ṣúndàgbonù Elebuibon.
Sunday, December 3, 2023
5:00 PM Nigeria
10:00 AM Austin CST
Register and Watch:
https://www.tfinterviews.com/post/elebuibon
Join via Zoom:
https://us02web.zoom.us/j/82667830176
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INTERVIEW
How A Dull Student Graduated From University With A First-class Degree
Published
5 months agoon
June 18, 2024How do you feel after making a first-class degree from the Nasarawa State University?
I feel very elated, in fact it’s a dream come true. At the time I got admission into Nasarawa State University Keffi, a lot of students tried to discourage me, including some of my course mates for being too serious with my academics, some of them even said “nobody will give you first class”. But after my first semester result at 100 level came out, I had 4.30/5.0. This was the moment that changed everything, I realized it was a goal possible to attain only if I put in more effort and work smarter. At the 200 level first semester, I already had a first class CGPA of 4.53, so I just kept on with the tempo. Although faced with so many challenges, at the end graduated as the best student in my department with a CGPA of 4.59
What are you doing currently?
Currently, l’m serving my father’s land under the umbrella of the National Youth Service Corps (NYSC). It’s a privilege to serve, I must say and I’m using this opportunity to impact the students at my PPA and ensuring they get the best education in both practical and theoretical aspects of their studies.
Judging by your name Emmanuel Edirin Onomuakpokpo, you are obviously from Delta State in the South-south. Why did you leave all the universities in the South-south to attend Nasarawa State University?
After I wrote my first JAMB in 2017, Delta State University, Abraka (DELSU) was the first school to which I applied. My dad wanted me to go for medicine but unfortunately I applied for medical biochemistry instead because I didn’t hit the cut-off mark for medicine in my JAMB. However, I had 98/100 in their Post-UTME exam but yet was not given admission to study medical biochemistry. I could remember crying my eyes out that year, seeing my friends whom we graduated from secondary school together gaining admission to universities, I never wanted to sit at home doing nothing. May be it was actually God’s plan not to get admission then because medicine was never something I envisaged for myself. My drive had always been agriculture because I have always loved the idea of growing food and feeding the nation as a kid. So, studying an agricultural discipline would be to me a fullfiment of that dream. The next year 2018, thanks to Engr. Uzoma Kenneth .K, a neighbour of ours at the time and a family friend who introduced me to the concept of agricultural biotechnology, he told me this was the future of modern agriculture and encouraged me to focus my attention there since I already had interest in agriculture. So that very year I researched schools that offer this course, to the best of my knowledge Nasarawa State University Keffi was the closest I could find. Proximity to the university was another advantage to me since we resided in Nasarawa State. These and many other factors contributed to me leaving all the universities in the South and studying at the prestigious Nasarawa State University, Keffi.
What inspired you to attain that academic height?
Let me cut the long story short. I wasn’t always this brilliant and intelligent. There was a time I was called dull by my principal when I was in primary school. I struggled with my academics so much that my principal had to advise my mum to change my school because he couldn’t help my situation. This made my mum cry so much and I could feel her pains. After my mum agreed to change my school, I was repeated and had to be in the same class with my younger sister at the time. The moment I will never forget was one fateful morning, I was seated at the back sit of the class writing my exams, I think English Language, as I was focused on my paper suddenly I heard my name Emmanuel!! with a thunderous and aggressive voice, when I raised my head up it was my quantitative reasoning teacher Mr. Haruna. I will never forget his name. He called me out to the front of the class, and without first telling me the crime I had committed, he gave me a dirty slap. After which in an angry tone, he told me I failed his quantitative reasoning exam, that I had 16/70. I held my face with my hands, because I was very fair, the marks of his hands were visible on my face. I went home that day with that trauma and anger and told myself that never again would I be humiliated because of my academic performance. I didn’t just tell myself out of emotion, I backed it up with actions. Nobody was telling me to read my books, I told myself, I stopped playing too much and I began focusing on my books. The next term after the previous one the incident happened, I came second in class. This made my mum so happy . My dad was in Benin at the time, he had to send a bicycle for me as his present to show his appreciation of my performance. I was happy with myself too. From then on, there was this consciousness I woke up to that ignited my desire to become the best in everything I do. I was also inspired by my dad’s academic performance, Mr. Augustine A. Onomuakpokpo. He graduated with a second class upper. At the time I got into the university I told him I was going to beat his results. He challenged me to it and now I guess I won, all glory be to God.
Did you envisage coming out of the university with that class of degree?
At first I envisaged graduating with a good grade, maybe second-class upper degree. But after my first semester result at the 100 level, I took a pen and wrote on a sheet of paper “l’m a First-class Plant Biotechnologist” and pasted it on my wall in my room. At this point I knew it was possible and waking up everyday to the writing on my wall, I became restless and heavy each time I missed out on my reading timetable because the man on the wall was the only thing I could see.
What were the challenges you faced and how did you overcome them?
The challenges were numerous but the most daunting one was the issue of balancing my academic life, social life and spiritual life. I had to find a way to be active in all. To surmount the issue of socialization, when I got into the university at the 100 level, because of how pro-active I was in all things pertaining to student welfarism, I was made the course representative. This exposed me to interacting with students from different backgrounds, cultures and traditions. I had to develop leadership skills, listening skills and attentiveness to be able to shoulder the responsibilities of being a course rep and secretary general of the department. I was also very active in religious activities. During the 100 level second semester, I discovered that from 100 – 400 levels, there was no group dedicated to actively putting my school especially my department in prayers, so I formed one and congregated students to intercede for the department. I believe our prayers worked and God helped us. Although I was engaged with all these activities, I also ensured that only 20% of my time was given to them and 80% of the time, I was always on my books.
How did your lecturers support you ?
I wouldn’t have achieved this great feat without the help of my lecturers. At this point, I’m proud to call them my mentors. They include Dr. Bello Abdulkarim, Dr. Muhammad Hassan Sani Loko and my very unquantifiably supportive supervisor Prof. J. C. Onovo. They saw the potential I was carrying, and they drew me close like a father would a son and constantly fed me with words of encouragement. Dr. Bello Abdulkarim and Dr. Muhammad Hassan Sani Loko would always admonish me and call me to order when they noticed I had derailed. University is a place filled with so many distractions, sometimes we may get carried away by activities forgetting the very reason why we are there. Having people like these was a blessing to me and I’m proud to say these were the people that encouraged me and pushed me beyond my self to bring out academic excellence in me.
What is your plan after your youth service?
My plan after my youth service is to get a fully funded scholarship in Canada, USA or Europe, to further my academic career in order to gain advanced knowledge in scientific research especially in the area of biotechnology, genome sequencing, environmental conservation, plant breeding and genetics, and bio-resource engineering. So that with the scientific skills acquired from this programme, I would be able to positively impact the Nigeria agricultural sector and the world at large, to help combat the issue of food insecurity and to proffer solutions to plant-related issues using biotechnology.
What advice do you have for students who desire to graduate with a first-class degree?
My advice is simple, make your academics your priority and exclude unnecessary distractions and put God first. Have a CGPA goal for each semester and remember each time you fail is an opportunity to reinvent yourself to do better the next time you try.
Interview
Toyin Falola Interviews To Hold Panel Discussion On Languages And Archives In Knowledge Reproduction About Africa
Published
9 months agoon
February 8, 2024The Toyin Falola Interviews has scheduled a discussion with distinguished panelists, Professors Ngom Fallou, Ghirmai Negash, Abiodun Salawu, and John Mugane, who will be sharing their expertise on “Languages and Archives in Knowledge Production About Africa”.
Sunday, March 3, 2024
5 PM Nigeria
10 AM Austin
Register and Watch:
https://www.tfinterviews.com/post/Languages
Join via Zoom:
https://us02web.zoom.us/j/81714206181
By Toyin Falola
Of all the things that have happened to the African continent in the past decades, the growth and expansion of Christianity and Islam have been one of the most impressive. This deep commitment to faith is not totally removed from the natural gravitation toward hope and positivity. Against the background of declining opportunities, many Africans have found solace in religion and the promise of a better life. If things don’t work well on Earth, the afterlife offers more than a promise.
Within the enormous growth of Christianity in Africa has been the steady rise in the popularity and expansion of Pentecostalism. The socio-economic, religious, and political nuances of the rise of Pentecostalism will be one of the subjects of the Interview with a preeminent figure, Apostle Professor Opoku Onyinah, on February 4, 2024.
Pentecostalism on the African continent dates to the early 20th century, with the earliest movements such as the Apostolic Faith Mission, Assemblies of God, the Pentecostal Zionist Movement (all in South Africa), l’Église Harriste (in Côte d’Ivoire), Christ Apostolic Church, morphing from Precious Stone Society, and the Apostolic Church (all in Nigeria). Some would argue that I may be confusing some of these churches with latter-day Pentecostal ones.
Pentecostalism took off during the colonial era, heavily influenced by the American Pentecostals, including but not limited to William Seymour (who wrote the Apostolic Faith newspaper that sparked the influx of Pentecostalism into the continent), Lucy Farrow, Paul Marty, and Julia Hutchins. Like all successful expansions in history, the Pentecostalist movement came to Africa at a time when the environment was fertile for its growth. Some would also argue that Pentecostalism was homegrown.
The African people were subjected to colonialism, and in seeking a way out, they found hope in the core ideals of the new movement — grace, salvation, an afterlife, spiritual empowerment through the Holy Ghost, healing, and wonders — promises that held liberation for the people and freedom from the shackles of the second-class citizenship that colonialism offered them on their soil.
The case has often been made in favour of classifying religion as a social concept. This classification does not seek to discredit the divinity that any of the religions claim. However, it is a way to argue that religions belong in the human society, by humans; as much as cultures and civilizations belong to the human society. A point of note in the argument for the classification of religion as a social concept is religious syncretism. Just like any other human social phenomenon capable of influencing and being influenced by other phenomena, religions and religious denominations and factions influence and get influenced by other religions and religious denominations, and Pentecostalism is not an exception.
Pentecostalism has witnessed several cultural adaptations and syncretism. Religious worship among Christians is subjected to personal perceptions and subjective interpretations of the divine. A Christian can only offer worship in the best way he can conceive in his mind who his Creator is. He can imagine the wonders of the Creator. Therefore, as the Pentecostalism movement grew in popularity across and spread across the African continent, it was influenced by several indigenous African belief systems and practices.
The result has been a dynamic interplay of Pentecostal Christianity with traditional African spirituality, giving rise to unique, Afrocentric expressions of faith. One of these unique, Afrocentric expressions of faith is the upbeat mode of religious worship among Pentecostal churches. This upbeat mode reflects vibrant and lively music, energetic dancing, loud prayer sessions, and an insurmountable belief in the intervention of divine forces in terrestrial affairs.
Furthermore, the communal nature of African societies, influencing the people’s strong belief in and connection to their ancestral heritage, has made the belief in and war against ancestral curses, “village people”, and witchcraft popular elements in the Pentecostalism practised in the African continent. From the earliest years, prayers of war against witches, wizards, and enemies formed an integral part of churches such as the Christ Apostolic Church and even served as one of the biggest factors in the swift growth and expansion of African Pentecostal churches.
I stated above that Pentecostalism has been one of the fastest-growing phenomena on the African continent. However, it is vital to note that Pentecostalism’s growth has not only been about the founding of several churches and the expansion of such churches across Africa and other continents. Beyond its spiritual dimensions, Pentecostalism has highly influenced the social landscape in Africa. The swift growth and expansion of Pentecostal churches, the construction of mega-church buildings, and the management of several church-owned operations have also meant that these churches have become large employers of labour, with thousands of members earning their living through church operations. Some of these large Pentecostal churches own printing presses, primary schools, secondary schools, and universities — some of which have gone on to be ranked among the best institutions on the continent.
These large-scale operations have afforded people access to education and employment, two of the most critical elements in any society. Furthermore, donation and support outreaches are an integral part of the existence of many of these churches. There is no denying the level of influence Pentecostal churches wield in society, from the grassroots to the elite strata, especially as their large sizes mean they can always boast of members in every industry and at every level. The brotherhood approach of these Pentecostal churches means members are quick to identify and help each other. This, often called “being favoured”, is a case where members of mega Pentecostal churches belonging to the elite strata of society find placement for their fellow church members at government parastatals and institutions, multi-national companies, and other companies.
The founding of mega Pentecostal churches and the construction of grand worship centres have also been instrumental in the construction of healthcare centres, road networks, and housing structures. Furthermore, several African Pentecostal churches have been involved in the organization of large-scale empowerment programs, especially for women and youth, and community development initiatives, including serving as pressure groups to influence government policies.
In saying that Pentecostalism in Africa has experienced immense growth, I am also saying that while globalization has become increasingly realistic with the increased connectivity of people across the globe, Pentecostal churches in Africa have tapped into the advantages of technology to bring their operations to a global audience. Several Pentecostal African churches — such as The Redeemed Christian Church of God, the Christ Apostolic Church, The Apostolic Church, United Family International, Church Doxa Deo, CRC Church, the Living Faith Church, Deeper Life Bible Church, and the Church of Pentecost — have established a global presence spanning hundreds of countries, influencing the diaspora community, and contributing to the global Pentecostal movement.
The introduction of satellite television networks played a crucial role in the expansion of African Pentecostal churches into the diaspora. As members of these African churches relocated to other countries, they sought the need to continue in fellowship with their churches and founded branches in their new locations, getting an easy connection to the headquarters through the internet, satellite television, and transnational networks. African Pentecostal churches in the diaspora do not only impact global Christianity, but they also play an unmistakable role in the shaping of the religious experiences of the African diaspora, serving as a haven and a new family for new immigrants and positioning as centres of cultural preservation, spiritual solace, and community building.
Although there has been immense growth and expansion within the Pentecostal movement in Africa — with an undeniable socio-economic impact — there are deeds and developments among Pentecostal churches on the continent that leave room for criticism and questions.
To properly explore Pentecostalism in Africa, it is vital to examine some of the critiques that have been levelled against Pentecostal churches on the continent. The first and perhaps biggest concern that has been brought up in the wake of the growth of Pentecostalism has been the commercialization of spirituality, a phenomenon that has manifested itself through several dimensions. There have been cases of churches categorizing spiritual problems and assigning financial costs to each category for members seeking deliverance.
There has also been an emphasis on tithes, offerings, and giving back to the church, sometimes overly emphasized at the detriment of the giver, who may not be financially buoyant but must succumb to the pressure and belief in the promises of manifold blessings and the multiple returns on every token given for every token given.
Several Pentecostal churches in Africa promote the prosperity gospel, which has seen their leaders rank among some of the wealthiest spiritual leaders in the world. The theological concepts of the prosperity gospel emphasize material wealth as a sign of God’s favour, sometimes elevated as the core of a church’s message, thereby ignoring the possibility of members seeking wealth, including through financial misappropriation, fraud, embezzlement, and other crimes.
Over the years, doctrinal controversies have also rocked the Pentecostal movement in Africa, sometimes threatening to disrupt the movement and tear it asunder. Although Pentecostal churches on the continent share some common beliefs revolving around salvation through grace, healing, and some other concepts, there are stark differences in some of their doctrines, with some churches accusing others of peddling heresy. The doctrinal divergence in the African Pentecostal movement has sparked theological debates, including spiritual gifts, speaking in tongues, the role of women in the church, and what constitutes holiness.
Pentecostalism in Africa has come a long way, and by all indications, it shows the potential to grow in leaps and bounds. It is, therefore, with utmost pleasure that I invite you to join us on the next edition of The Toyin Falola Interviews, where we will host Apostle Professor Onyinah — a scholar of excellence and a leading theologian in the field of African Pentecostalism.
Sunday, February 4, 2024
5:00 PM Nigeria
4:00 PM Ghana
10:00 AM Austin CST
Register and Watch:
https://www.tfinterviews.com/post/opokuonyinah
Join via Zoom:
https://us02web.zoom.us/j/87059407807
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