RIGHTS LAWYER DEMANDS IMMEDIATE RELEASE OF REIGNERS CHURCH ROOF CONTRACTOR FROM POLICE CUSTODY

Lagos based human rights lawyer Mr. Inibehe Effiong has written a letter to the Akwa Ibom State Commissioner of Police demanding the immediate and unconditional release of Mr. Idorenyin Daniel Udoh the roof contractor who handled the roofing of the uncompleted building of the Reigners Bible Church International in Uyo which collapsed on Saturday, December 10, 2016 killing and injuring several guests and worshippers during the bishopric consecration ceremony of the Founder and General Overseer of the Church, Apostle Akan Weeks.

In a four pages letter dated 30th December, 2016 with Reference No. PT/01/IEC/2016 to the Akwa Ibom State Police Boss, the lawyer expressed dismay that his client who voluntarily went to the State Criminal Investigation Department to make a statement following the collapse of the uncompleted building has been arbitrarily detained since the 12th of December, 2016.

The letter reads in part ‘’Our Client was hired by Apostle Weeks to construct the Steel Roof/Truss of The Church which he did diligently, in strict compliance with the specifications laid down in the structural design and in accordance with global best practices.’’

‘’Sir, while the tragic event of 10/12/2016 at The Church and the resultant fatalities and injuries are highly unfortunate, it is apposite to set the records straight as it pertains to the role played by Our Client in the construction.’’

‘’First, the contractual relationship between Our Client and Apostle Weeks for the construction of Steel Roof/Truss of The Church was birthed by an Agreement dated 29/8/2016 wherein it is provided inter alia: That the contract shall be completed within 10 (ten) weeks. Due to the failure of Apostle Weeks to satisfy his financial obligations under the Agreement and delays in the other components of the construction, Our Client could not meet-up with the agreed timeline for the project.’’

‘’Second, owing to the overwhelming pressure mounted by Apostle Weeks, who was emphatic that not only must the uncompleted building be used for the bishopric consecration but must also be conducive for his invited guests, especially the governor of Akwa Ibom State, Deacon Udom Gabriel Emmanuel, the construction work at the site was hurriedly done both day and night.’’

‘’Third, it was Apostle Weeks who personally, expressly and vehemently ordered the removal of the main scaffold that supported the drum at the centre of the building less than 24 hours before his abortive consecration. That action ostensibly contributed greatly to the collapse of the building. Our Client did not only refuse to remove the scaffold as ordered, he drew the attention of the site engineer, Engr. Anietie Augustine Ndarake and one Engr. Uwem Okoko to the directive of Apostle Weeks. All entreaties by Our Client to Apostle Weeks to rescind the removal order and allow the scaffold to remain fell on deaf ears. Mr. Weeks proceeded to order another person, a certain foreman by name Itohowo Essien, who was also working at the site to remove the main scaffold and paid him the sum of N50,000.00 (Fifty Thousand Naira) for complying.’’

‘’On 12/12/2016, Our Client voluntarily submitted himself to the State Criminal Investigation Department (State CID) where he was made to make a statement on his role in The Church building construction. Our Client in his statement to the police at the State CID stated inter alia: That it was Apostle Weeks who ordered and paid for the removal of the main scaffold that supported the structure. After his statement was recorded, Our Client was detained that day at the State CID where he is still being held (more than 18 days or 432 hours) in gross and inexplicable infringement of his fundamental rights, particularly his rights to: dignity of human person, personal liberty and fair hearing guaranteed by Sections 34, 35 and 36 of the Constitution of the Federal Republic of Nigeria 1999 (as amended), respectively.’’

‘’Our Client is a law abiding citizen of the Federal Republic of Nigeria with no past criminal record whatsoever. As a qualified, trained and highly experienced welder trained by the Maritime Academy, Oron and Slawd Peters, Etinan, in Akwa Ibom State, Our Client has successfully executed several prominent roofing contracts without any unpalatable incidence being recorded. Just for the records, please note below few of the past places where Our Client executed roofing contracts which can be easily verified:

1. Deeper Life Camp Ground, Idoro Road, Uyo, Akwa Ibom State;

2. Deeper Life Camp Camp Ground, Akpaboyo, Calabar, Cross River State;

3. Deeper Life Camp Ground, Ikot Ekpene and Ikono LGAs, Akwa Ibom State;

4. Church of Christ, Ikot Ekpene Road and Paul Bassey, Uyo, Akwa Ibom State;

5. New Testament Church, Eket, Akwa Ibom State;

6. Bristol Helicopter Hanger, Port Harcourt, Rivers State;

7. Winners Chapel, Ikot Ebido Oku, Uyo, Akwa Ibom State;

8. Assumption Parish, Catholic Church, Essien Udim, Akwa Ibom State; and

9. Udom Town Hall, Awa, Onna LGA, Akwa Ibom State (opposite the country home residence of Governor Udom Emmanuel), among others.’’

Mr. Effiong further stated that the rule of law should be respected in the matter as Nigeria is a country of laws and not a jungle. ‘’Sir, you will agree with us that irrespective of the opinion held by the Nigeria Police Force, the Governor of Akwa Ibom State who publicly ‘ordered’ the arrest and detention of Our Client, or by any other authority or person about the immediate and remote causes of The Church building collapse, the due process of law must be adhered to without equivocation. Nigeria is a country of laws and not a jungle. In this country, it is the Rule of Law and not the rule of force that reigns supreme. The world had long graduated from the Hobbesian state of nature where life was short, nasty and brutish, based on the survival of the fittest, to an era of constitutionalism.’’

The fiery human rights lawyer expressed his disappointment with the decision of the police to detain the roof contractor for such a long time without trial when the ‘’prime suspect’’ and Founder of the Church, Apostle Akan Weeks is walking freely with police protection, paid for with tax payers money. ‘’Painfully, the prime suspect in this matter, the person whose illegal, reckless and desperate decisions, acts and omissions crystallized and contributed greatly to the disastrous incident of 10/12/2016; the very person that ignored several STOP WORK notices placed by the Uyo Capital City Development Authority (UCCDA) on The Church, Apostle Akan Weeks, is walking freely, protected by the men of the Nigeria Police Force, funded with tax payers money.’’

‘’On 25/12/2016, Our Client spent his Christmas in the police cell while Apostle Weeks who should be under investigation by the Nigeria Police Force and the Akwa Ibom State Government was enjoying himself with Governor Udom Emmanuel at a Christmas party held at the governor’s country home in Onna Local Government Area. (The evidence of the Onna Christmas party is enclosed for your perusal). We are aware that some other persons who worked directly in the construction site were immediately released on bail after making statements to the police. The attempt to use Our Client as a scapegoat in this matter is intolerable.’’

Mr. Effiong drew the attention of the State Police Commissioner to treat to the health and life of Mr. Udoh who he said is suffering from Asthma and gave the police 48 hours to set him free or face legal action. ‘’We consider the arrest and arbitrary detention of Our Client as a slap on the face of the Nigerian Constitution and democracy. There is no legal, moral or logical justification for the unconstitutional manner Our Client has been treated. We are confident that you will abide by the reformative policies of the Inspector General of Police as it relates to illegal detention of suspects beyond the period allowed by law, which is 24 hours.”

‘’As a postscript, we wish to advert your mind to the fact that Our Client is suffering from Asthma and is presently unable to access proper medical care. You may wish to interface with the Investigating Police Officer (IPO) of the case (one officer Raymond) who is in custody of the inhaler belonging to Our Client. Our Client’s health and life are in serious jeopardy.”

“In the light of the foregoing, we respectfully demand that you should immediately and unconditionally direct, cause or effect the release of Our Client from custody within 48 hours of receiving this letter/application. Our Client undertakes to present himself whenever required, either in the police station or in court. Kindly Take Notice that if this application is not granted as prayed, we shall explore all available legal options that are available to Our Client.’’ Effiong concluded.

The letter was copied to the Assistant Commissioner of Police, Police Complaint Response Unit, Force Headquarters, Abuja; the National Human Rights Commission (NHRC) and the Network on Police Reform in Nigeria (NOPRIN).

EKA UDO By Iniobong Leroi Umoh

Business is booming. Look at them devouring my food like starving kids. They are all seated at the greasy tables with flies perching on top of their plates, ordering and eating, rice and stew, jollof rice, afang soup, egusi soup, editan soup, nkong soup, yam and stew etc.

My name is Eka udo and I run a restaurant or buka as they call it in this town. My restaurant is a beehive of activities and is swarmed with customers at all hours of the day. It is a local watering ground where people meet to discuss and gossip about the latest gist in town. Its not a fancy place at all. Its just a large enclosure constructed with plywood and roofed with aluminium sheets.

My customers love me because of my tasty meals. I cook the kind of food that would make you lick your fingers and lick your plates clean.

“Ekaudoh, mbok give me efere afang ye fufu, I dey hungry bad!”

“Eka udo, shebi you get beans and bread today? Your man dey die of hunger for hia o”

“Eka udo, I need rice and stew with pomo!”

“Eka udo…eka udo..eka udo….everyday! They can’t seem to stop calling my name. Sometimes I get tired and want to scream at them, “Leave me alone, I am tired!” but I can’t do so because they are my customers and I dare not dive them away. They are very loyal to me. Some days, I meet them waiting for me to resume so that they can eat. I have to realize that I play an important role in their lives. I give them quality food at a cheap price. Without me, the young men in this town would die of hunger.

You would be surprised by the caliber of people that troop to my restaurant. They are people from all walks of life.
Motor-park touts, agberos, keke drivers, traders, students, graduates, workers, single men and married men. There is Ekemini, the uniuyo undergraduate who eats breakfast and dinner at my place. There is Mr Idorenyin, the big headed guy who works in an insurance firm. He doesn’t cook and eats all his meals at my place. It’s a pity that a guy like that who is earning a fat salary can’t cook, but I am not complaining tho, he pays for his meals and never owes.

Wizzyman comes around to eat thrice a week. He has a love interest in my shop. He is eyeing Inyene, my new bootylicious sales girl. Wizzyman at the initial stage had first showed romantic interest in me before I shouted at him to respect himself. How can a man in his thirties be eyeing a 45 year old widow like me? My female customers love my moi moi. They say that it is the best in town. Better than the ones they sell at fast food joints. Many of my female customers cannot cook. They come to eat with their boyfriends. Sometimes they buy soup from me in their food flasks and take home to serve their boyfriends. Lazy bones!

I hate it when Ikpa Eto comes around. The tout is a loudmouthed fellow who talks at the top of his voice. He always picks up fights with my customers and refuses to pay for his meals. He likes eating afang-melon-draw soup combination. He is heavily indebted to me. I tolerate him because he has his uses. When these useless levy people and taskforce come to harass and extort money from me, I always call on Ikpa eto to come to my rescue.

Business had not always been this good. This buka used to be scanty and i used to struggle to make sales. I remember the day a customer offered to help me. He always came to eat pepper soup with Champion lager beer every day. He is a short middle aged man, always dressed in a brown shirt on top of a black oversized trouser with a dirty fez cap sitting on his almost bald head. I noticed that he would stare at me and look away when I make eye contact.

One day, I was very frustrated at the low sales and was looking for someone to confide in, when he walked in as usual. This time, he didn’t order for a meal. He walked straight to me and said, “I know that you are frustrated with poor sales today. I can help you get more customers and make more money”

“Please show me the way!” I implored in a desperate tone.
He began talking to me in low tones. He said he could link me up with a powerful dibia who would help me. He said that the dibia uses water used in washing dead bodies in the mortuary to concoct a magic potion that restaurant owners use for cooking for their customers in this town. He said that the potion makes the meal very delicious that the customers would be charmed and become hooked for life. He told me to give him N150,000 to connect me with the dibia.

I was shocked. I shook my head defiantly.

“Please don’t say that again! How can you suggest such a thing? Please leave my shop immediately!”

I chased him out.

 He came back two days later with a 5 litre gallon.

“This is a small sample of the magic potion. Just give it a trial and you would see the amazing result. After then you would follow me to meet the dibia for the full sacrifice. Don’t you know that everybody is using something to make sales? Do you want to be left out? I like you, this is why I am doing all this for you” he stated with a coy smile.

I snapped at him.

“Don’t you have a conscience? Are you not a Christian? How can you be so diabolical? Leave my shop!”

He left and never came back.

Right from that day, I resolved to put my whole heart and strength in building and growing this buka business. Over the years, the business began booming. I have now made so much money from this Eka udo business. I have just finished building a block of one bedroom hostels for rent to students in this town. All my children are being trained in the best schools from the proceeds of this business.

I know there are many people who are envious of my progress. They want to pull me down. From time to time, they keep saying all sort of negative things and spreading wild rumours about me. But I don’t care because my conscience is clear and my hands are clean.

Business is good! Oh I can see some new faces coming into the buka, "Inyene! Atim! Uduak! What are you people doing inside there? Go and attend to my customers!"

#TrendingFiction

© Leroi
30/12/2016

PROFILE |MEET MAMA EKUNDAYO - THE WOMAN WHO OPENED HER DOORS TO OVER 500 ORPHANS AND ABANDONED CHILDREN

Popularly known as  the Mother Theresa of Africa, Mama Janet Ekundayo  dedicated her life to taking care of orphans.

She projected the meaning of her name, “Ekundayo,” which is translated to mean, “(my) tears has turned to joy.”

Mama Ekundayo had five biological children of her own but that did not stop her from adopting others because of her love for children. Mama Ekundayo enjoyed the company of children and so taking care of them came naturally to her.

In 1969, Mama Ekundayo decided to dedicate the rest of her life to taking care of orphans and abandoned children. She took in the 469th child by 2007. By the year 2008; she had cared for over 500 children.

One interesting thing about Mama Ekundayo was that all the children she cared for were from all over the country, from different tribes and ethnicity.

Located in Isanlu Makutu, a rural part of Kogi State, her orphanage is called Ekundayo Children’s Home.

Although, Mama Ekundayo received donations from kind-hearted individuals and other institutions,  she also used her little provisions in caring for the children.

Mama Ekundayo always referred to taking care of the children, a calling she could not resist an she was said to be always full of smiles and also loved to sing.

Unfortunately in 2009, Mama died.

Not many knew of mama until Nigerian singer, TY Bello produced a song titled ‘Ekundayo’ in 2008 in her honour. The song was part of her popular album, Greenland.

Ty Bello’s Description Of Mama Ekundayo In 2014:

Holding my camera really close to her…silence fell again..in between her songs of praise she would suddenly pause and look up and out lost in a trancelike gaze at what only she could see. It felt like the earth stood still…then she would fall back into song again.

This must have happened six times while I made portraits of her. The moments were holy… I didn’t interfere but I knew it was fine to photograph. It felt like I came close enough with my lens I could partake in whatever it was that had her transfixed.

Strangely I was never too close… it was almost as if I wasn’t even there… that was exactly seven years ago. A year later, @tosynbucknor and a group of people had taken a trip to see her.. They came back with a gift. Mama had taken time to knit me a green and white ‘oja’, a traditional swaddle or scarf used for carrying a baby on ones back. Mama and I never really spoke about babies… I was also sure she knew I didn’t have any kids so it baffled me that she specifically told them to tell me it was for my son.

Madam Ekundayo passed away barely a year after her gift came. Shortly afterward, I got a call from someone else who had gone to see her before she passed. Mama made a gift for you TY.. She sent it through someone and it’s taken a while to come.

When the gift came, I was brought to tears… she sent a photograph of herself and had knitted the exact green and white scarf she sent a few months before. Five years later, I’m a mother of twin boys.. I stare at her photos and wonder what she gazed at in a distance.. Did she see God..? Did she see the future..? I can say this for sure…. I’m certain she saw my sons…

We celebrate Mama today and always. Thanks for touching lives,Keep sleeping well in the bossom of the most high.

Source: woman.ng

GOD SHALL INTERVENE IN YOUR DIFFICULT SITUATIONS

"A messenger of God who bore the majesty of an angel spoke to me. I did not ask him where he came from nor did he tell me his name" (Judges 13, 6)

My dearly beloved, let me first of all welcome you to this new week and the last week before Christmas👍🏻👍🏻. Since you have made it to this very day, you shall surely see 2017 🙏🏻🙏🏻🙏🏻.

In Judges 13, God intervened in the situation of Manoah and his barren wife conceived and bore a child, Sampson. Sampson's mother is an apt and responsive recipient of the word.

In Luke 1, Elizabeth was barren and her husband was advanced in age, but they both wanted a child. God did not only intervene in his prayer for his people, but promised him a son, which he fulfilled.

In Gen. 16, 7-13, God intervened in the difficult situation of Hagar and said "I will do increase your descendants...Now,  you're with child and you will have a son,  and you shall name him Ishmael, for Yahweh has heard your distress"

In Gen. 17, 19, God also intervened in the life of Sarah. He said to Abraham "Sarah your wife will give birth to your son and you will name him Isaac. I shall establish my covenant with him and his descendants after him for ever"

My dear friend(s), this is just a pointer to what God will do for you and your household. Are people laughing at you because you don't have a child, because you're not married, because you have not gained admission, because you are jobless, because you're poor, etc.

Hold your peace, I prophesy upon your life this morning, if God be the one who did all these for his people in the past, your stories must change. God can intervene in difficult situations and answer your prayers even more than you ask. 🙏🏻🙏🏻🙏🏻🙏🏻

May His love, peace and joy never depart from you this day. Have a pleasant day and week ahead and don't forget to touch a life this Christmas. I trust you!

Wow, what a mighty God we serve. I hope you have already finished your breakfast. Is it too early for you? Well, I have finished a glass of apple juice, waiting for the main thing this morning.. 😁😁😁

Your brother and friend, Rabbi, saying, Good morning. 👍🏻👋🏻

ANNANG CULTURAL HERITAGE: RE-INVENTING THE VALIDITY TEST FOR CULTURAL PRESERVATION By Hon. Barr. Sir Patrick Umoh, KSJI

Protocol,

History will be kind to me for I intend to write it.
-Winston Churchill

INTRODUCTION

I am humbled to be chosen to share my thoughts on the topic: Annang Cultural Heritage: Re-Inventing the validity Test for Cultural preservation. This topic is genuinely relevant particularly as we gather to celebrate the cultural heritage of Annang ethnic nationality to open up the tourism potentials of our land and boost the economy of our state and country. I appreciate the organizers of this colloquium for planning this session to our delight and for the generations unborn which we represent. Permit me to be expressive at this earliest point to state that this discourse is an intellectual exploration and may not necessarily represent my personal cum religious views on the subject; rather it is offered to keep all of  us thinking about our common heritage as a people.

Our discussion is based on the following assumptions:
Perhaps our culture has been misunderstood or practiced out of context at the detriment of our heritage;
Perhaps we have conferred a ceremonial status on our customary life by punctuating its essence to meet transient needs.
In truth, Annang nation possesses a rich cultural heritage with huge potentials that can transform our world!

Our heritage has not been fully explored or remains largely untapped to generate the resources for the transformation of the land! To sustain or preserve Annang cultural heritage, a validity test must be re-invented to measure up with the demands of modernity; bearing in mind a home-grown model that can preserve the values of our land.

1. Our Heritage: Beyond the Hill and Plane
Annang Cultural heritage assumes a multi-disciplinary status spanning across  disciplines in Sciences, humanities, arts and craft, metaphysics and transcendental realities .All of these disciplines have been subsumed into law (whether divine or earthly in generic terms) to sever them from being understood as mere abstracts; within the context of Annang cultural milieu. In terms of normative strength, Annang prides itself as the richest in culture; and has over the years evolved surreal but   very attractive heritage which the present generation must tirelessly work to preserve, promote and protect from extinction. The  unity of Annang  is founded first and foremost on history which is rooted in culture; and the affirmation of the cultural identity of Africans is a common concern for all. Our culture constitutes for our people the surest means of overcoming our technological backwardness and the most efficient force of our victorious resistance to all kinds of blackmail ; particularly the imperialist blackmail that  African culture is meaningless unless it plays a full part in the political and social liberation struggle, and in the rehabilitation and unification efforts. There is no limit to the cultural development of Annang people. A certain Annang philosopher  recounts with nostalgia the Itok ankak dance- a  moon light dance named after the Nigerian civil war to reflect the general tempo of the war   which is a clear indication that even the civil war did not displace our cultural heritage. This gives me cause to wonder why my generation has thrown caution to the wind by abandoning what holds us together!

2. Annang Heritage versus the validity Test:
It is perhaps very elementary to state here that customary law defies any general acceptable definition. It is viewed from the point of native law and custom, native customary law etc.This is where Annang heritage suffers lethargy. The bifurcation of our customary heritage under the guise of what has attained validity and vice versa has taken undue tolls on the preservation of our culture. This is the focal point of our legal system and its interaction with  our native law and custom.

In the case of Oyenwunmi v. Ogunsesan, the supreme court per Obaseki JSC   described  customary law as:

 The organic or living law of an indigenous people of Nigeria regulating their lives and transactions. It is organic in that it is not static. It is regulatory in that it controls the lives and transactions of the community subject to it. It is said that custom is the mirror of the culture of the people. I would say that customary law goes further and imports justice to the lives of all those subject to it.

Customary law therefore represents the behavioristic patterns of a community or an ethnic group such as ours. It is a reflection of the imperative norm; beyond a causal social observance.

From the intercourse of history, the preservation of our ethnic cultural heritage has been the concern of law; and falls in all force within the domain of customary law. Unfortunately, the imperialist idea subjected the operation of   Customary law to the validity test of English law. Over time, even our Nigerian courts have abolished our heritage by subjecting our cultural heritage to validity tests ; imposing English standards to undermine our customary principles. It is unnervingly difficult to appreciate the relegation or total surrender of our customs on the heels of English law standards! The burning question has always been whose standards such test should be? Nigerian Courts have theoretically echoed in a plethora of cases that a custom is not necessarily void because it is inconsistent with the English principles, neither need it be weighed against the standards of advanced societies but this in practice has proved difficult for judges whose standards by training and background of the notion of right and wrong are often in conflict with the habit and conscience of the communities over which their judgments serve.

The validity test for our customary heritage according to English law spans into three categories; namely:

a) The customary rule must not be repugnant to natural justice, equity and good conscience
b) The rule must not be incompatible either directly or indirectly with any law for the time being in force;
c) The rule must not be contrary to public policy.
Annang people have the inalienable right to organize its cultural life in full harmony with its political, economic, social, philosophical and spiritual ideas; and all cultures of the world are equally entitled to respect just as all individuals are equal as regards free access to culture. This is the reflection of the spirit of the cultural charter for Africa which is in sync with the declaration of the principles of International Cultural Co-operation. It is also worthy of note that the African Cultural Charter is dedicated towards the liberation of the African peoples from socio-cultural conditions which impede their development; the rehabilitation, restoration, preservation and promotion of the African cultural heritage; the assertion of the dignity of the African person and the popular foundations of his culture; combating and eliminating all forms of alienation and cultural suppression and oppression everywhere in Africa; the development of  all dynamic values in the African Cultural heritage and the rejection of any element which is an impediment to progress.
It bothers me what repugnancy to natural justice, equity and good conscience mean and how this can be fairly understood vis-a vis our customary practices! In law, these expressions as summed up above, import technical meanings that  disfigure the essence of our heritage. The validity tests compass appear too nebulous to guarantee the  preservation of our cultural heritage.

3. The statutory swathe on Annang Cultural Practices
Our extant laws swaddle our cultural practices.This smacks of bad faith as envisaged by the British imperialists. English law which we practice has largely hampered the development of customary law. It suppresses its full operation by subjecting it to series of test for it to attain the validity status. Besides these series of tests, some extant laws in operation in our country expressly prohibit the operation of cultures which hitherto were part of the unwritten customary law. A clear  example of  Annang cultural practice which offends English law is ukang- which is christend by the criminal code as Trial by ordeal. The criminal code Act prohibits trial by ordeal; in fact rationalizing it ejusdem generis with witchcraft, juju and criminal charms. It provides:
Any person who is present or takes part in any trial by ordeal which is unlawful or makes, sells or assists or takes part in making or selling or has in his possession for sale or use anything which is intended to be used for the purpose of any trial by ordeal is guilty of misdemeanor and is liable to imprisonment for a year…

 It further provides:
Any person who by his statements or actions represents himself to be a witch or to have powers of a witchcraft or accuses or threatens to accuse any person with being a witch or with having the powers of a witchcraft is liable of a misdemeanor.
It could be remembered that ukang in ancient times in Annang traditional history was the surest medium of adjudication. The modern day trial in courts are speculative, subjective and based on English rules which oftentimes do not guarantee justice; after all  the technicalities involved in adjudication coupled with the subjective mind of the judge are the means to the ends of justice. The criminal code is just one of such statutes in operation in our country that has negatively swaddled what was hitherto held in Annang as a corrective norm.The operation of ukang was prompt and precise! No long adjournments; no technicalities, no human factor etc.

4. The Good side of our Cultural Coin.
There are equally some kinds of cultural practices in Annang which edify the cultural heritage of annang ethnic nationality which also bear the semblance of modernity. For instance, Mbiam- which continues to retain its potency as proof of title to customary land;  the ekpo masquerade which was the equivalent of the conventional police. It operated with signs and symbols among the initiates.-equivalent to the espirit de corp  for police officers today. Ekpo cult served as law enforcement agents in traditional annang culture. Our forefathers viewed the ekpo cult as a culture for the maintenance of law and order and for special feasts, and pecuniary benefits. With the advent of Christianity, membership in the ekpo cult gradually  declined and the few that were left turned it into a cult for destruction of lives and property. Another is the  Ajei which serves as traditional injunction to preserve the res which is equivalent to modern day equitable/injunctive reliefs available in civil proceedings; the Trinitarian ndem annang: Ndem ukot; a god in annang which forbids hurting an in-law; Ndem ajejen-a  god in annang which forbids  hurting a grand -child; Ndem Nsang -A god in annang which forbids hurting a friend.The Trinitarian gods in Annang laid the foundation for the receptivity of the English law notions of consanguinity,  affinity and fiduciary relationships in modern law practice. Annang indigenous religion also prescribed elaborate burial rites for elderly people. This was because of the belief in the ancestral enclave.There was equally the  Nduk akpe rite ; an aspect of  annang  rite of passage –the  Widowood practice. In Annang custom, it  symbolized a temporary divorce between the deceased and the spouse and this was ritually performed. It was a rupture of alliance with the death of  the husband. Since Annang culture is patrichial, only women were expected to  be initiated into widowhood.This was the practice where a widow was subjected to mourn the husband. Within the period, she remained in her house without bathing or shaving until after the husband is buried. After the husband’s burial, she shaved her hair which significantly ended the period of mourning. In the Annang of today, the practice has become largely modified. This custom now viewed as barbaric has come under the influence of civilization and is becoming milder but it should not be allowed to lose its essential characteristic as a custom; particularly in this age. In ancient times, this was not the practice as the woman was to marry any elder of the family and she consequently reserved the obligation to bear children which will be named for the deceased brother. In contemporary Annang the woman elects to marry a member of the family instead of marrying outside. Most times, she names her son (sometimes a younger son) as the new husband without conjugal rights and attendant obligations. Another form of customary practice is the Adia akpa which exemplifies the Annang customary rule of intestacy, wherein the property of the  deceased is shared among the male children of households of the deceased excluding the female children are all indicators of our transformed cultural heritage as practiced today.

Another is the Ijiok practice which symbolizes remembrance of a dear one. It flows from a ritual to address specific objectives and purposes. Any default in compliance is fatal to the victim. The similitude of ijiok in English culture is equivalent to  the presentation of flowers or wreath at the grave of a dear one. Whatever these practices signify, it is worthy of note  to vehemently  condemn the replacement of Annang cultural values with English options. We have a collective duty to preserve them as we dutifully owe the future generations these explanations.

Another deified customary practice is ekpo nkagwo! Permit me to pause here and pose a puzzle: What is the face of ekpo nkawo in this age of lesbianism ( and in fact same sex marriage purport of western culture) which is filtering into our culture or common law traditions particularly as a trajectory of human rights freedom?

For benefit of doubt, the god of ekpo nkagwo is held in Annang culture as an extremely jealous god that strikes to death an adulterous wife. It is a self-executing deity; that takes life. It is doubtful if by consciousness, this exteme jealousy covers this trajectory of right expression which is clearly abomidable and unacceptable in Annang tradition. Can we not therefore hold it against the western culture that same sex marriage is offensive, repugnant to natural justice, equity and good conscience? Mbakara ejiang awgo tutu.

5. Demystifying Our Heritage
Annang culture must not be seen as that which is  shrouded in superstition; but that which is based on the established norms and standards for the benefit of all. We have a collective duty to re-invent our cultural life to re-vitalize the essence of our heritage. Those who have the burden of proving the existence of our customs in courts should owe their interest ; first to the inviolability of our customary heritage instead of adulterating  our customs to meet the selfish ends in aid of their cases. In most of these category of cases, such litigants loose out as our customs are declared invalid either for being incompatible or for being repugnant to natural justice, equity and good conscience. Litigants owe their private interest to the collective interest of Annang as a people. They owe our collective heritage the sacred duty of  giving our courts a better picture of the real meaning and essence of our customs; and in extension our heritage for our heritage to remain unassailable. Our courts should jettison the idea of imposing English standards as validity yardstick .Nigerian courts should have an inward look by allowing  the preservation of our cultural life. I know most assuredly that the petrifying smell of a tainted or displaced custom can cry to high heavens for vengeance. We owe our heritage, and we must work hard to preserve, protect and promote the values that unite us.

Our people who have thrown caution to the winds must retreat and rediscover the wealth of our heritage as a people. Annang parents who feel they have arrived and so Annang language must be replaced with English have equally missed the point! To them Annang culture is primitive and so must be jettisoned. Such ideas are illusory, imprescriptibly nonsense, and should be readdressed. The beauty of our culture is in our  language. The tone of our language and the voice modulation of a true Annang man comes with emphasis of  truth , passion and precision.

We must retain the agwo uko which marks our pride as a people. This is our bargain with destiny! This is our collective worth in what we share and hold dear!

Conclusion

We cannot  abandon the real essence of our culture which is our language. Our “ young daddies and mummies”  should not for reason of  modernity or class  sacrifice our heritage on the false altar of ego! Inuen afuroke, mkpadang awod isong . Let us come back home. Let us allow our children to enjoy the fun in Annang language. Annang language is priceless, invaluable and it defines our cultural heritage. As stakeholders; we should be interested in rooting for the inclusion of Annang language in the education curriculum. This is to engender the preservation and sustainability of the language before it fades into extinction. Our sons and daughters in the cities should teach their children their first language. Nature had modeled these children with their first language (Annang) to enable them think first with it for their ideas to be autochthonous. The interest of Annang sons and daughters must be psyched up to engender the preservation of our cultural   ideas and our core values as a people with a unique heritage.I challenge Annang sons and daughters in public and private endeavours, in the National and state Assemblies, in colleges and institutions of higher learning and  all who hold our heritage dear, to be strategic in the consideration of issues, programmes, policies and indeed the laws that can advance the collective interest of our heritage to enable us measure up with other ethnic nationalities in our dear country. This does not lie in being narrow-minded but in being altruistic - liberalizing   our rich heritage for the common good of our country.

Mejak ujo nno edem…o ntoekami esesongo!
Annang Mmamma…iya! Essien itiaita mmamade…o iyaaa…iyai!!!Annang heritage endorses unity,  Annang ewo ke Afang aselime ke ulim ke atuum.Let us be united in preserving our cultural heritage.It can only get better.

God bless you.

OF WHAT USE IS (AFRICAN) PHILOSOPHY? By NkutJesus Ekpoudom

"LET NO ONE, WHEN YOUNG, DELAY TO STUDY PHILOSOPHY, NOR, WHEN OLD, GROW WEARY OF HIS STUDY. FOR NO ONE CAN COME TOO EARLY OR TOO LATE TO SECURE THE HEALTH OF HIS SOUL"-Epicurus.

The necessity, usefulness and indispensability of the discipline known and called philosophy, cannot be overemphasized. It is desirable, therefore, that this short piece begins with a quote by the philosopher, Epicurus of Samos who lived between (341 BC-270 BC). Apart from being very particular about the preservation of peace of mind, cultivation of virtues, particularly the virtue of prudence and also, the study of philosophy, Epicurus was concerned with how to ensure the necessary needs of man; namely, equanimity (ataraxia), bodily health/comfort, and the sustenance of life. Hence, his dictum: "Let no one, when young, delay to study philosophy, nor, when old, grow weary of his study. For no one can come too early or too late to secure the health of his soul". Interestingly, 1746 years after Epicurus' death, this irrevocable philosophic averment is still useful, meaningful and necessary today. The year now is 2016, and philosophy which began with wonder and curiosity, still invites us to an examination and assessment of ourselves, especially in an era that the living condition of a people is still paradoxically nothing to write home about.

Since every profession has its own unique professional body and every Professor professes a particular discipline, it is therefore necessary to state that every discipline, willy-nilly, is a professional discipline and philosophy, in this case, is not an exemption. The Nigeria Bar Association (NBA), for instance, is an umbrella professional association of all lawyers admitted to the Bar in Nigeria. Same with Nigerian Medical Association (NMA), an umbrella professional body for all medical doctors; Nigerian Society of Engineers (NSE), a professional association for all Nigerian Engineers, etc. Annually, Bi-annually, or as may be decided by the body/association, Congresses/Conferences are held to discuss ideas and policies as well as address national/international issues of urgent importance.

Sequel to this year's Nigerian Philosophical Association (NPA) Conference, (a body of teachers of Philosophy), billed for OCTOBER, 26-28, 2016, at Onyeama Ugochukwu Hall, Town campus, to be hosted by the Department of Philosophy, University of Uyo, Uyo, Nigeria with the theme: PHILOSOPHY IN AFRICA TODAY, there is need to most respectfully and cordially invite every rational being (philosophers and non-philosophers), to REFLECTION, as this epoch making philosophical gymnasium promises to be one of the best in the history of NPA Conferences. A total of 164 Conference papers, we are made to understand, shall be presented. The sub-themes of the conference include, among others:

The Practice and Standards of Philosophizing in Africa;

African Indigenous Philosophies and Heritage Resources;

Ethnic Identities, Self Retrieval and African Development;

Philosophy for Development;

Philosophy and the Humanities for African development;

 Philosophy and Science;

 Philosophy and Governance;

 Philosophy and Corruption in Africa;

Philosophy, the Family and Sexuality;

Ethical Issues in Africa;

Economic Philosophies and African Development;

Leadership and Political Philosophies in African Democracies;

The Evolution of African Philosophies;

Philosophy, Party Politics and Political Participation;

Gender Issues in African Development;

Philosophy and National Integration;

Philosophic Science and National Development;

African Philosophers and Leadership Question in Africa;

Methodological Issues in African Philosophy;

Epistemology, Metaphysics, Aesthetic and African Development;

Philosophy and Religion in Africa Today etc.

Occupying a conspicuous stead in the multifarious concatenation of issues that continue to stir the mind are the questions of the meaninglessness of Philosophy; question whether there is an African Philosophy as distinct from Western Philosophy; question whether philosophy really connotes something mystical, esoteric, occultic, abstract, mysterious, and so on. Pathetically, there are litany of persons who still insist that philosophy as a discipline is useless, meaningless, abstract and has no relevance in daily life. While we confess certain sympathy for such persons, they need be informed that philosophy is more embracing than these ascriptions.

OF WHAT USE, THEN, IS PHILOSOPHY?

While one wonderingly contemplates on this hair-splitting, thought-provoking and mind-blowing questio disputate often asked by 'non-initiates' in philosophy, we must interrogate our minds with these questions to which I think are necessary: if philosophy is useless, why then would one be crowned as a DOCTOR OF PHILOSOPHY (PhD) in ANY DISCIPLINE if one attains the highest degree of learning in school? Why is Philosophy and Logic made compulsory to all first year students of our universities, by the National Universities Commission (NUC), if it were not useful? Or, could that be what makes Philosophy useless? Certainly not. There is equally need to point out and argue in defence of philosophy that philosophy is useful, meaningful, has relevance and has contributed tremendously to nation building. Perhaps few points are necessary for which I speak/write now.

In his "Appreciating Philosophy", the first Professor of Philosophy, University of Uyo, Udo Etuk, writes: "It is true that there are people who are born with a certain disposition or aptitude to look at things 'twice'; to wonder, about things and seek deeper understanding; and when they talk or give advice, there is an air of wisdom about their words. However, there is no doubt that this sort of ability or aptitude, even where it is present in persons naturally, can be enhanced or inculcated through learning, and the subject of study or discipline which can foster it better than any other discipline is PHILOSOPHY" (2).

Apart from THALES (the father of western philosophy; the first man to predict the solar eclipse in May, 28th, 585BC; first man to solve a number of engineering problems for the military; first man to invent navigational instruments and techniques); SOCRATES (a great Greek philosopher who demonstrated the need to live a good life via his dicta "Man know thyself (Gnothi Secauton) and the "unexamined life is not worth living"; PLATO (that all men desire what is good); ARISTOTLE (that since man aims at the Summum Bonum (Highest Good), ethics then should consist of guiding our behaviour in accordance with out purpose, and THOMAS AQUINAS (that good is to be done and pursued, and evil is to be avoided (Bonum faciendum et prosiquendum, et malum vitandum), one philosopher who readily comes to mind any time the contributions of philosophy to nation building is mentioned, is JOHN LOCKE. The beauty of Locke’s philosophy lies in his social contract. Natural Rights are entitlements under natural law, which of course is God’s law. Locke strongly believed (to which I agree) that God created creatures to live happily. He maintains that man is born with natural rights and as such, these rights cannot be taken away from him. The state therefore, exists to protect the rights of its citizens (Ekpoudom, Natural Law Theory: Implications for Human Rights in Nigeria. Unpublished M.A. Thesis, 2015:74). In his article, CAN PHILOSOPHY CONTRIBUTE TO NATION BUILDING and specifically on John Locke, S. Nnoruka submits that: THE FOUNDERS OF THE UNITED STATES OF AMERICA BORROWED A LOT FROM JOHN LOCKE, THE PHILOSOPHER. IN FACT, THE CONSTITUTION OF THE UNITED STATES IS TO A LARGE EXTENT FAITHFUL TO JOHN LOCKE’S POLITICAL THEORY AND IT IS KNOWN THAT MORE THAN HALF OF THE COUNTRIES OF THE WORLD USE THE AMERICAN CONSTITUTION AS A REFERENCE BOOK. SO IT CAN BE SAID THAT LOCKE’S POLITICAL THEORY HAS UNMISTAKABLY AND UNPRETENTIOUSLY INFLUENCED THE MODE OF GOVERNANCE IN MANY COUNTRIES OF THE WORLD (Nnoruka, Academia: Journal of Philosophy. Owerri, 2003:116).

Nigeria, our country, (nay Africa),  plagued by squander mania, corruption, looting, examination malpractices, cheating, sexual scandals, electoral malpractices, unemployment and so on, is a sick one. She is in agony and urgently needs philosophy as a therapy and (Nigerian) philosophers as therapists.  When Plato declared that “Until philosophers become leaders or the leaders of this world are made philosophers, the world may never have peace”, he was not mincing words. In addition to the fact that, philosophy, described as philo sophia (love of wisdom or pursuit of knowledge), has the duty to help one think critically, constructively, coherently, and rationally, ENSOPHIZATION which summarizes the way Essien sees philosophy also goes a long way to demonstrate the usefulness of philosophy. He writes thus:

 "Ensophization is the process of doing philosophy with intent to infuse wisdom. To "ensophize" is to infuse wisdom, where "sophia", is wisdom. What I call "ensophism" describes the way I see philosophy. "Ensophism" is philosophy. Philosophy is an analysis of reality (ontoanalysis). Ensophization is an analysis of reality with the aim to infuse wisdom. Ensophization, which is an act of doing philosophy with the aim of imparting wisdom, becomes a philosophical task... If philosophy is the love of wisdom, ensophization, is the pathway towards the attainment of this wisdom. Ensophization captures epistemology as well as metaphysics, logic as well as ethics and aesthetics. Expressed otherwise, ensophization underlies our everydayness and our intellectual worries about being, knowledge of being and value of being" (Essien, Summa Philosophica: An Introduction to Philosophy and Logic. Lulu Press, USA, 2011:4).

As philosophers convoke to wonder; to ask questions and seek deeper understanding about issues of desperate importance for the growth and development of African soil and en globe, and cognizant of the many challenges our nation is at present facing, most importantly, massive unemployment, over independence on oil, poverty, insecurity, recession (economic hemorrhage), and the like, the outlook has suggested that if something positive is not done urgently about them, our dear nation shall be in for a very serious trouble. Inability to solve these basic national issues, is like making a new suit for a mad man to appease him without curing his madness; as such, cannot last.

Furthermore, it is unfortunate, yet inescapably true that Nigeria has been overshadowed by darkness. Politics has been turned into something that needs to be detested as virile, corrupt and left to the greedily ambitious. Murder, assassination, ethnic and religious disturbances, arson, sabotage, intra and inter party clashes, electoral violence etc, are but a concern for all. How long shall people be hired to kill other people? How long shall Nigerians pay fellow Nigerians to kill Nigerians forgetting that murder is recognized as one of the worst of all crimes and the most glaring example of a morally evil act? Here, the philosopher watches with horror and simply submits that the nation, he is sure, needs a messiah; a ‘Mandela’,  in the strict sense of the word.

To this end, the aim of education, we are made to know, is to produce thinkers with independence of thought and man (the philosopher) is homo rationis and a thinking thing, and thinking, as Martin Heidegger wrote is “calculating, reckoning, figuring, planning, and problem-solving and has to do with having ideas or pictures before the mind, not mere brooding or whimsical reverie or day dreaming,” PHILOSOPHY IN AFRICA, then, cannot but be made relevant to life. To do this, I align with Etim who averred that “philosophy and logic should not be taught haphazardly. Pains should rather be taken to sharpen the students’ aptitude for critical thinking. Examinations on them should include creative philosophical discursive forum. If possible, students should be arranged in groups for extensive discussions on the Nigerian nation and other issues about life generally. They should also be encouraged to carryout researches that are more relevant to the Nigerian environment and not mere paper or library work”. And so, for reasons that the philosopher’s tools par excellence is critical thoughts and thought has the potential to change the world, in line with Udo Etuk I submit: “let (AFRICAN) philosophers contemplate the eternal realm of Platonic forms, if they must. Let them equally touch the terra firma of political, legal, technological and educational reality. Let them assume the ancient role of a Gadfly, if perhaps by so doing they will sting a moribund nation to wake up from a long moral slumber”.

Philosophy begins with wonder and curiosity. Man wonders about virtually everything. What can we know? To what extent can we know? Is there any purpose for life at all? Can African Philosophy contribute to Nation building? Does Nigeria need philosophy especially in an era where women still hardly have a place in African Culture? Is it possible to live a moral life in Nigeria (nay Africa)? Of what importance are these ethical issues in Africa? What are the roles of African Philosophers as regards leadership question, corruption, governance, development, self-reliance, family, national integration, and National Development? Probably simply, how has African Philosophy as distinct from western philosophy faired so far? These and many more issues, are the concern of this year's Nigerian Philosophical Association Conference. You are invited to to REFLECTION. Welcome to the philosophical roundtable. Welcome to UniUyo. In Christian Ekpoudom's voice "To be Wise, be a PHILOSOPHER". Be enwisdomized; be ensophized; be NkutJesusized.

OF AHPI'S QUEST FOR UNITY IN ANNANG NATION IN THE LIGHT OF ANNAÑG FESTIVAL OF ARTS AND CULTURE (AFAC): A POSSIBILITY?

On the twelfth day of the twelfth month in the year, two thousand and sixteen, the long anticipated maiden edition of Annañg Festival of Arts and Culture (AFAC), a brainchild of a socio-cultural organization in Annang land, known, called and addressed as ANNAÑG HERITAGE PRESERVATION INTERNATIONAL (AHPI), shall begin in earnest. Every arrangement as regards the AFAC project, in strictu sensu, has been put in place for the success and realization of this cultural festival. The jingle, which is good for both body and soul, is rich, amazing, cultural embellished, and absolutely captures the Annañg spirit. It summarizes glaringly the essence for which the event was conceived.

According to the programme of activities signed by the National Coordinator, Abom Ephraim Okon , and Chairman of the Central Planning Committee, Barr. Prince Basil Akpadiaha, and made available to the public, the one week event shall include, among others, Carnival floats within Ikot Ekpene, opening ceremony with different masquerade displays and magic moments; udughe (wrestling contests), exhibition of Annañg cultural artifacts, cultural displays from the eight local government areas that make up Annañg land, Annañg ballad, masquerade displays (ekpo, uta, ekóng, abiakpo, ajô, and ikara displays, as well as Public lecture/Symposium at the Old Ikot Ekpene Council Hall. The last day shall witness also all cultural displays as well as announcement of Raffle Results with lots of prizes ranging from Keke Napep, Motorcycle, Generators and various consolation prizes, to be won. Annañg Beauty Pageantry (Queen) and Annañg Awards have been suspended till early next year, to enable the committees and organizers plan very well.

At a meeting held in Ikot Ekpene ahead of the kick-off of the festival, the National Coordinator of AHPI, Abom Ephraim Okon, stated that the direction of the festival is reflected in the theme of this year's Festival, which is geared towards fostering unity among the eight local governments areas that comprise Annañg nation. "The thrust of Annañg Heritage Preservation International (AHPI) is to unify all Annañg sons and daughters around the world, irrespective of status, political affiliation, and gender, for positive development; to bring together diverse cultural associations around the world in the spirit of oneness of purpose; to foster unity among the eight local governments areas that make up Annañg land", Abom Ephraim Okon, saliently states. While we commend those who have laboriously laboured to ensure that the AFAC project comes to manifestation, we also most genuinely wish to acknowledge those persons (past and present) who have contributed tremendously to the promotion, preservation and development of the rich cultural heritage of Annañg society. Those to whom thanks are due are to numerous to mention. May our ancestors reward them bountifully.

Furthermore, that Annañg land practically parades herself with amazing, intelligent, gifted, pragmatic, philanthropic, great, versatile, exceptional and wonderful people, cannot be overemphasized. Cognizant that every society has its distinctive and unique cultural festivals which manifest in every facet of its life, as well as recognizing the richness of Annañg land and Annañg's heritage of great and aesthetic works, just like the Nok culture of Plateau State, Igbo Ukwu culture, the Benin art works, Ekpe culture of the Efiks and Ife art which originated in Ile Ife, the spiritual home and historical city of the Yorubas, among others, ANNAÑG of Akwa Ibom State, Nigeria, West Africa, which is both an ethnic group and a language, shall also between 12th-18th, December, 2016, at the Raffia City, Ikot Ekpene Stadium, Akwa Ibom State, Nigeria, parade an array of traditional (cultural) displays/events earlier mentioned. AFAC is an attempt to glaringly demonstrate the indispensable role of Festival of Arts and Culture as a philosophy (panacea) for the unity of Annang nation. AFAC project which has been endorsed by all the village heads, Clan heads, Paramount Rulers and Traditional Rulers Council of Annañg land, as well as the Government of Akwa Ibom State, shall feature different cultural heads in seven days with about an expected five hundred thousand visitors in seven days.

It needs be noted that when Taylor defined culture as "that complex whole, which include knowledge, belief, art, law, moral, custom, and any other capabilities", or when UNICEF defined culture as "a way of life, traditions and belief, perception of life and death, sex norms, and practice, power and gender relations, family structures, languages, and means of communication as well as arts and creativity", they absolutely had Annañg of Akwa Ibom State in mind. It is the case, therefore, that our values, beliefs, attitudes, way of life, modes of perception, and habits of thought and activity, are different and spectacular. As such, if you show me a people without a culture, I shall show you a lost generation. Annañg Culture, therefore, is the totality of what makes an Annañg person truly Annañg. "Agwo Annañg" , ancient Annañg wisdom tells us, "ade Agwo Uko".

Fascinated by Adede Barr. Prince Basil Akpadiaha ably led Central Planning Committee, Abom Ephraim Okon, AHPI pragmatic led exco, and Prof. Ezekiel Ette, Sir Ukpong Ekam and Hon. Justice Gabriel Ette, AHPI's Board of Directors, among others, for the job so far done to ensure the realization of AFAC project, everyone (irrespective of ethnic group, tribe and race), is therefore cordially invited to Ikot Ekpene stadium to witness this cultural celebration and special observances. ADMISSION IS FREE. Yes, AFAC is a realizable project. Yes, AFAC is a possible project. Come and witness different  features ranging from songs, music and dances, masquerade displays and traditional regalia and so on from the 750 villages and 8 LGAs of Abak, Essien Udim, Etim Ekpo, Ika, Ikot Ekpene, Obot Akara, Oruk Anam and Ukanafun, that make up Annañg land. Inform your friends and relations about Annang Festival of Arts and Culture with the hash tag #AFAC.

Of the three ethnic groups in Akwa Ibom, namely Annang, Ibibio, and Oron, Annang which is at present situated in the North-Western territory of Akwa Ibom State, Nigeria, is the second in terms of size and population. Writers on Annañg such as Prof. Edidiong Ekpoudom, Fr. Dr. JohnBosco Ekanem, Prof. Ezekiel Ette, Dr. Joseph Udondata, Fr. Dr. Dominic Umoh and Dr. Ephraim Essien, among others, have stated in their works that Annang has thirty-nine(39) clans, eighty-six wards(86) and seven hundred and fifty villages(750). In an article titled "Agwo Annang Ade Agwo Uko: a case for identity and Esteem", in AWOROM ANNANG: African Journal of Culture, Philosophy and Society, Vol. 1, Num. 1, Sept. 2011, a publication of the Department of Classics and Philosophy, University of Cape Coast, Ghana, NkutJesus Ekpoudom took time to outline, articulate and establish the true identity of an Annang person and the philosophy behind his "Ukoness". Indeed, agwo Annañg ade Agwo Uko.


That Abak, Essien Udim, Etim Ekpo, Ika, Ikot Ekpene, Obot Akara, Oruk Anam and Ukanafun are at present the eight(8) local government areas that make up Annang land is a fact. That these local govenment areas share a special bond which have strengthened them to live in unity is equally evidently true. Hence, in a way, one could say that Ebebit Afaha Obong in Abak which is the headquarter (Afe Annang) of Annang where the Annang Supreme deity is traditionally positioned, is a place where the Annang are usually brought together for a common purspose. Afe Annang at different intervals has been headed by the following Annang sons(Itai Afe Annang):

-Atuekong Christopher Udomeshiet (Itai Afe Annang I);

-Sir Ephraim Essien(Itai Afe Annang II);

-Obong Professor Edidiong Ekpoudom(Itai Afe Annang III) all of blessed memory and at present and

-Akuku Pius Effiong Eside(Itai Afe Annang IV).

Whether we term it "unitas"(Latin);  "unite`(French); "einheit(German); "unita"(Italian); "mboho" (Annang/Ibibio); "enhed (Danish) or "unidade (Portuguese), what we mean is UNITY. "Unity" designates "oneness", "togetherness", "agreement", "harmony" and "concord". Annangland, it must hurriedly be stated, is a united nation, a home for all.

Scripturally, Paul's theological treatises on UNITY, are found in his Letters to the Church at Ephesus and to the Philippians. He writes: "I urge you...show love by being tolerant with one another. Do your best to preserve UNITY which the Spirit gives by means of the peace that binds you togeher"(Eph. 4:1-3); "make my joy complete by being of the same mind, maintaining the same love, united in spirit"(Phil. 2:2). Jesus had earlier prayed, urging his disciples to unite. "...I pray that they may all be ONE"(John 17:21). From the forgoing, it is glaringly brought to light that edidiana kiet(togetherness) through the celebration of festivals and Culture thus serves as a panacea for the restoration of unity in any given society.

It is the case too that the power of music and the spirit good music has cannot be over emphasized. Music inspires, unites and liberates a people. It is in this sense that it is seen as a panacea, a remedy also for the restoration of unity in Annangland which for years has experienced internal divides. Not only did the musicologist, Dr. Adam Kniete note that: "music is really a powerful drug. Music can poison you, lift your spirits, or make you sick without knowing why", the Venerable Greek philosopher, Plato, had earlier stated that: "music gives soul to the universe, wings to the mind, and flight to the imagination". As such, through Annang Unity Choir(AUC), during the AFAC events, the Annang people would come together to make their homes a wondrous place to live. That is partly why this piece is essentially necessary.

As the eight local governments areas of Annañg convoke, we are clairvoyant that this would foster unity, love, orderly, peaceful and harmonious co-existence in Annañg land. This is possible. AFAC is a realizable project. Yes, we can. Welcome to Ikot Ekpene. Welcome to Annañg land; home of wonderful people; home of hospitable people; home of courageous people; home of amiable people; home of admirable people; home of cultural people. Indeed, as Annañg Unity Anthem, composed by AkanBen (Ben Akan), beautifully captures:

Ajid ide ilung itiaita

Ajôhô ne nti nkpô toto k'eched

Essien emana ked

Ilung ajid ade Annañg (2x)

Abak, Ika, Essien Udim, Ukanafun, Oruk Anam, Obot Akara, Etim Ekpo, Ikot Ekpene

Annañg ajid, jak ibono k'ima
Ke agwo Annañg ade Agwo Uko
O mme ete ete ajid, eda ujo Ikwô ajid
Jak Awasi Anyong ne isôñg aliôñg Annañg (2x)

The question that quickly salutes our mind now is "Can anything good come out from Annañg land? December, 12th-18th, 2016, shall tell. This is indeed a call to celebrate with the Annañg people their rich cultural heritage.

For more information, enquires and sponsorship, please call: 07030448318, 08065839513, 08085058705, 08032560600.

Annañg mma! Iya!

Annañg mma!! Iya!!

Annañg mma mmade ooo.!!! Iya! Iyaiiii!!!

NkutJesus Pius Ekpoudom
Secretary, Media/Publicity Sub-Committee.
enkejesus87@gmail.com
08036548995.

BUHARI HAS NO MORAL RIGHT

Gambia President, Yahaya Jammeh, insisted that Buhari has no moral right to come to persuade him to step down when it's obvious that under Buhari, no election is conducted properly and he has no iota of regard for court order.
According to him, "President Buhari as one of the mediators annoys us, Gambia is not Nigeria, we have always conducted elections in our country devoid of irregularities. We are not unaware of the huge electoral fraud in Nigeria on whose back he rode to power, let him put his house in order before teaching us to suck eggs...''
- Pres. Yahaya Jammeh, Gambia.

THEN, WHAT DO YOU GO OUT TO SEE?

My dearly beloved, have you noticed that it's only 16 days that are remaining and 2016 will give way to 2017? Interesting! How are you prepared to welcome this new year? Are you still keeping malice? Are you still jealous? What of gossip and slandering? Well, think about these? 😁😁

It was Confucius who once remarked, "When a wise man points at the moon the fool examines the finger". In the gospel  of Luke 7, 24-30, Jesus asked questions like "What do you go out into the wilderness to see?"; "Then, what do you go out to see?"😜

Actually, the people went there to see the prophet John the Baptist. And Jesus tells them that more than just another prophet, John the Baptist is the messenger who was to prepare the way for the Saviour.👍🏻👍🏻
And for those who saw and heard him, people like the tax collectors, acknowledged God's plan. But the Pharisees and others thwarted what God had in mind for them.

Wow.. Are you like the Pharisees who claimed to be holier than everyone else? Have you seen yourself as a sinner too or it's only others who are sinners while you're a saint? Are you busy thinking and being interested in other people's lives at the expense of your own? 😁😁😁😁😁😁

My dear friend(s), you're not better than the Pharisees. What do you go out into the church to see? The season of Advent is filled with signs and symbols, and all these point to something that is approaching, a reality that we are waiting for, and preparing the way for us.

Let your heart(s) be clean, not your garment. I hope I have reminded you of what you knew already. May this day be good for you. Amen🙏🏻🙏🏻🙏🏻

Correct others in Charity. You're not God. 😘😘

Good morning!
Rabbi

DON'T WORRY, YOUR DELIVERANCE HAS BEEN PREPARED.

My dear friend(s), are you still worried whether you will end the year in peace and good health? Well, I have a message for you: *Don't* *worry*, *your* *deliverance* *is* *prepared*. When it was difficult for the people of Israel, God saved them from annihilation through two human agents, Queen Esther and Mordecai. 👍🏻👏🏻👏🏻

However, Esther rose from obscurity to become the Queen of Persia after the fall of Babylon in 538 B.C. In Esther 5, 1-14, the suspense is broken as the king's fierce anger melts into smiling benevolence. Today, I prophesy upon your life, may the plots and anger and conspiracy and plans of your enemies melt into a smiling benevolence in your favour. Amen🙏🏻🙏🏻🙏🏻🙏🏻

When Mordecai asked Esther to appeal to the king on behalf of her people, she did and won the favour of the king through prayer and fasting. When Haman's conspiracy was revealed by Queen Esther, he threw himself at her feet to plead for mercy. I prophesy upon your life that those who plot against your destiny and favour shall be exposed. Amen🙏🏻🙏🏻🙏🏻🙏🏻

Beloved, when the king knew this, he ordered Haman to be executed in the scaffold he has prepared for Mordecai. Before the end of this year, God who is the universal King shall prepare a deliverance for you and your household. If you believe in faith, let your Amen sound like thunder. 🙏🏻🙏🏻🙏🏻🙏🏻

Wow.. What a prophetic declaration! Eat, drink and be merry. Your deliverance has been prepared.

Rabbi

YOUR STORIES HAVE CHANGED

It is not uncommon to find people trooping into some "happening" Churches these days seeking for signs and wonders. And because of this, a lot of pastors and Church owners have devised means to  work on the psychology of these teaming and vulnerable worshippers 😳😱.

To say the least, these signs and wonders are worrying and disturbing. What is this looming crisis that the Church is facing? Or, what is the problem?

My dearly beloved, John the Baptist in Matt. 11, 2-11 also had a problem, or a crisis while he was in prison. Actually, he had heard about the activities of Christ and he sent two of his disciples to go and ask Him, “Are you the one who is to come, or should we expect someone else?”😳😳

But, why did John the Baptist asked that question when he was the one who baptised Jesus earlier on and declared him the lamb of God? Well, this is a food for thought for you.

Maybe, you and I in times of crisis can ask a similar question, like, “Am I in the right church, or would it be better to go to another church which is more happening? Will my salvation be manifested here?

Jesus answered John’s disciples, “Go back and report to John what you hear and see: the blind see, the lame walk, the lepers are made clean, the deaf hear, the dead are brought back to life and good news is reaching the poor. And how fortunate is the one who does not take offense at me."

The prophet Isaiah had prophesied this a long time ago before Jesus Christ was born, in 35, 5-10. We too want to hear and see all these. We want to see signs and wonders so that we won’t lose faith in Jesus and in the Church.

But, your stories have changed because you will return with everlasting joy upon your head, and go to Zion singing, gladness and joy marching with you, while sorrow and sighing will be very far away from your house (Isaiah 35, 10)🙏🏻🙏🏻

Go out today and come back safe. God has taken over your case.. Amen.


Good morning!
Rabbi

FINANCIAL SUPPORT FOR MR UDOKA, THE EXEMPLARY DOUGHNUT SELLER

Fellow Nigerians,

Humanity requires that we stand-up for one another whenever occasion demands. Earlier today, I posted photos of a certain man that sells doughnut around the Uyo metropolis in Akwa Ibom State.

I was moved by two factors: the first was the fact that despite his age, the man is going about under the scorching sun selling to cater for himself and his family. The second was his unique mode of dressing which portrays him as a clean and polished Nigerian that belives in the aphorism that there is dignity in labour.

This propelled me to seek after the identity of the man. I have finally gotten in contact with him and his particulars are as follows:

His name is Mr. Lawrence-White Etim Udoka, an indigene of Etim Ekpo LGA of Akwa Ibom State. He was born on February 22, 1972 (44 yrs of age). He is married with two children (male and female). Mr. Udoka is presently a 200 level student of the Department of Political Science Education in the School of Continuing Education, University of Uyo. His daughter is presently a student of the Department of Public Administration, University of Uyo. Mr. Udoka's wife and son are based in Lagos State where he used to stay before he gained admission into the University of Uyo. He used to do this same business in Lagos before his return to Akwa Ibom State.

Please note that it is from the meagre profit that Mr. Udoka makes from selling doughnuts (puff puff) that he uses to sponsor himself and his daughter in the university. It is also from his modest profit that he feeds and caters for his wife and other family responsibilities.

I have decided to support his business, family and education with some financial resources. Please join me. No amount is too small or too big. Our strength lies in our unity and sense of brotherhood. Do not listen to the words of the cynics who will never see anything good in this type of humanitarian endeavour. Like in previous occasions, I will not accept or take one kobo from whatever assistance anyone may give to Mr. Udoka.

People like Mr. Udoka offers hope for our nation. He is a role model and deserves our support. By supporting him, others will appreciate that entrepreneurship and self-development are worthy causes. He has proven that dreams and ambitions are never too big for those who dare to dream.

With the express approval and consent of Mr. Udoka, please send, transfer or deposit your assistance to the Account details below:

BANK: ECO BANK
ACCT/NAME: LAWRENCE ETIM UDOKA WHITE
ACC/NO:1013006291
ACCT/TYPE: SAVINGS.

N/B:
After sending your assistance to the above account (which belongs to Mr. Udoka), kindly send an sms to 07016358381 stating your name (it will not be disclosed) and the amount. I just want to keep track of the donations. I intend to declare the total amount donated in due course.

Mr. Udoka has prayed that "God should bless everyone tremendously".

PLEASE CIRCULATE AND SHARE THIS POST.

May God replenish you. Thank you.

signed:

Inibehe Effiong, ESQ.
Convener, Coalition of Human Rights Defenders (COHRD)
9/12/2016.

THREE YEARS OF PROPHETIC WITNESSING: FRS. CALLISTUS, MICHAEL AND DOMINIC. (07.12.2016)

"I will appoint Shepherds who will take care of them. No longer will they fear or be terrified. No one will be lost". (Jer. 23,4)

Deducing from the above quotation, apart from the only Shepherd, Jesus Christ, the prophet Jeremiah sees others who are determined to be responsible for their brethren. Today, history is made as we celebrate three of such Shepherds, Rev. Frs. Callistus Afangideh, Michael Inyang, and Dominic Okon.

In the Apostolic Exhortation, Pastores Dabo Vobis, Pope St. John Paul II echoes thus:  "without priests the church would not be able to live out the fundamental obedience which is at the very heart of her existence and her mission in the world. This fundamental obedience is evangelical: “Go and make disciples of all nations (Matthew 28:19) and Do this in remembrance of me” (Luke 22:10) (No. 1).

Similarly, Pope Benedict XVI on announcing the Year of the Priests  averred: "Just as Jesus called the twelve to be with him, and only later sent them to preach, so too in our days priests are called to assimilate the new style of faith which was inaugurated by the Lord Jesus and taken up by the Apostles"

Today, we in Ikot Ekpene diocese celebrate yet again the history of a call that began on 7th December, 2013 with the priestly ordination of these three gentlemen of finesse and exquisite brilliance, by Most Rev Camillus Umoh, which took place in the diocesan cathedral.

With their power of authority as  priests, these three gentlemen have always been a worthy preacher of the good news, and their commitments to intellectual integrity explains why they poured their hearts and soul into teaching the people of God the undiluted doctrine of the Church.

As measured by any standard that history affords, I can testify that they belong to the class of intellectuals, spiritual leaders, and philanthropists of modern church history. They all have degrees both in Philosophy and Theology from Pontifical Urban University, Rome, and some have worked in schools and in parishes.

The words of Pope St. John Paul II in the Angelus of January 14,1990 becomes imperative even today: "there is an essential aspect of the priest that does not change: the priest of tomorrow, no less than the priest of today, must resemble Christ. When Jesus lived on this earth, he manifested in himself the definitive role of the priestly establishing a ministerial priesthood with which the apostles were the first to be invested. This priesthood is destined to last in endless succession throughout history. In this sense the priest of the third millennium will continue the work of the priests who, in the preceding millennia, have animated the life of the Church. In the third millennium the priestly vocation will continue to be the call to live the unique and permanent priesthood of Christ."

As you celebrate your 3rd priestly anniversary today, continue to  teach your people how to live godly lives, how to overcome sin and be happy and in peace with God, and how to have a part in the kingdom of God. Your service is to God  and a help to people to reach God. The primary goal of a priest is to bring God to the people, and we are happy that you have done this within your power as priests.

Before I end, may I urge all of you like St. Paul did to Timothy, to preach the Word in season and out of season, reproving, rebuking or advising, always with patience and providing instruction. For the time is coming when people will no longer endure sound doctrine but following their passions they will surround themselves with teachers to please their itching ears. And they will abandon the truth to hear fables. So be prudent, do not mind your labour, give yourself to your work as an evangelist, fulfill your ministry (2Tim. 4,2-5).

Rejoice and be happy for the Lord has chosen you for himself. Your parishioners and students loves you. We in the African Catholic Family says, Congratulations!

Rabbi

HOW IS YOUR HEART?

Often times, our friends will ask us, "How are you doing?"; "How is your

studies?"; How are your parents?"; "How is this, how is that?". Has anyone asked you, "How is your heart?"😜 Or, is it really a bad question? Okay!

St Augustine of Hippo once remarked: "Our hearts are restless O Lord, until they rest in you" Actually, most biblical scholars have agreed that there is only once when Jesus spoke of His own heart and that is in Matthew 11:29 "Shoulder my yoke and learn from me, for I am gentle and humble in *heart*, and you will find rest for your souls".

The rabbis spoke of the yoke of Torah and the yoke of the Kingdom. Here it refers to Jesus' interpretation of the law. However, Jesus as humble is both the model teacher and the ideal subject matter since he is Torah personified. Interestingly, it was with this gentle and humble heart that He was obedient to the Father's will🙏🏻.

His heart is full of love and peace and forgiveness and gentleness and meekness and compassion. Knowing what the heart of Jesus is like, what can we say of our own hearts? Or what would God say of our own hearts?

Our hearts may be restless like St Augustine remarked. It may be clouded with doubt, and caused us to be tired and weary, and stumble along the way of life. But, there is hope. Jesus tells us to come to Him and learn from Him, to be gentle and humble of heart and we will find rest for our souls.

In comparison with the halaka of the Pharisees, Jesus' teaching is quantitatively easier because it is shorter and centered on the essential. But, in view of the exceeding righteousness demanded in Matt. 5, 20 ("For I tell you, if your uprightness does not surpass that of the scribes and  Pharisees, you will never get into the kingdom of Heaven"), it is qualitatively more difficult, because the demands of love of God and neighbour are inexhaustible.

I pray for you today, as you step out for your daily struggle, may you have a heart like that of Jesus. A heart that is gentle and humble, and full of love and compassion. Enjoy the rest of the day. Ciao!

Guten Morgen!
Rabbi 👍🏻

POPE FRANCIS MET MOROCCO AMBASSADOR

Pope Francis on Monday met with Mostapha Arrifi, the new ambassador of Morocco to the Holy See. The Ambassador was presenting his letters of credence to the Holy Father.

THE CHURCH'S TEACHING ON HOMOSEXUALITY, PART I

Generally, the Catholic view of marriage is based not only on the scriptures, but also on the teaching of the Church, and on reason and natural law. God, from the very beginning of creation, created them male and female and said "for this reason a man shall leave his father and mother and be joined to his wife, and the Two shall become one flesh, so they are no longer two but one flesh" ( Matt. 19, 4-6)

Our revised translation of the Roman Missal reminds us as Christians "In the union of husband and wife, you give a sign of Christ's loving gift of grace, so that the sacrament we celebrate might draw us back more deeply into the wondrous design of your love"

The Church has always taught that the partnership of one man and one woman joined in traditional monogamous marriage is of inestimable value to society. The Father of Vatican II argues that "children are meant to be the gift of the permanent and exclusive union of a husband and a wife and are seen as the crown of marriage." A child is meant to have a mother and father. Children long for this and it is their right.

Now, if the marriage is contracted between members of the same sex, who plays the role of the father or mother? Is is an undeniable fact that a child has a right to be raised by both a mother and a father.

The church teaches that marriage is ordered towards an authentic union and the generation of new life, and Richard Malone has added "children are meant to be the gift of the permanent and exclusive union of a husband and a wife." Here we see that no other relationship is capable of realizing this specific communion of persons. Hence, attempting to redefine marriage to include same sex members empties the term of its meaning.

The Church has always stood up for marriage: one man and one woman, United in lifelong and faithful love, leading to new life in children, whenever and wherever it was in danger. The Church according to Bishop Timothy Dolan "is willing to take the heat and even lose our head from following a conscience properly formed by God's revelation and the teaching of his Church, even if it is politically incorrect and clashes with the King's demand to redefine marriage."

 Nevertheless, the Church's view of marriage is heterosexual not homosexual. The Church now rings the steeple bell at this latest dilution of the authentic understanding of marriage and is worried that the next step will be another redefinition to justify multiple partners and infidelity. The US religious leaders once opined "we encourage all people of good will to protect marriage as the union between one man and one woman, and to consider carefully the far reaching consequence for the religious freedom of all American if marriage is redefined."

The meaning and value of marriage precedes and transcends any particular society, government or religious community. This teaching is an affirmation of the teaching of the magisterium.

TO BE CONTINUED
Rabbi

THE POSITION OF WIDOWS IN THE CHURCH..

Welcome to this bright new day. Today,  we are going to discuss on some important questions that bothers my mine as well as yours, like; Are all widows the same? What are the degrees of their widowhood? Are some widows better than those with husbands? Well, these questions may be shocking at times, but sit back and let's discuss.

From the cradle of creation, women have had their own very unique role in the life of the Church. Nevertheless, many of the women who were referred to as widows even occupied some official positions in the Church. But, before we go on, who is a widow? In a lay man's understanding, a widow is a woman who has lost her husband through death.

The apostle Paul in 1 Timothy 5, 1-16 specifically treats the issues of widowhood. For him, he identified three kinds of widows, but modern biblical scholars have identified four. They are: those who are left alone at the mercy of God, who prays day and night to God and asking him for help; those widows who have children; those who live for pleasure and the last category; those who are listed among widows.

Put it differently, those who need no help from the Church ,because they have relatives; those who need help from Church and; those who with or without the help of the Church were in charge of certain functions. In whatever category they belong to, both the Old Testament and New Testament see them as vulnerable, with some variations. Borrowing the thought patter of George Orwell, "all widows are vulnerable, but some widows are more vulnerable than others".

Now, is there any difference between a widow without children and relatives; a widow without children but with relatives and; a widow with wealthy children? Your answer may be as good as mine.. St Paul said in verse 9 -10"let no one be put on the list of widows unless she is 60 years old and has been married only once. She must be commended for her good works and the education of her children.... "

The Wycliffe Bible Dictionary says that under the Mosaic Law care of the widow especially "widows indeed" and those that have little children were left to relatives, and was one of the duties assigned to the eldest son, who received the birthright. The Old Testament held widows in high esteem and respected their status. Thus, in Exodus 22, 21-23 , God instructed as follows "You shall not harm the widow or the orphan. If you do harm them and they cry to me, I will hear them and my anger will blaze and I will kill you with the sword, and your own wives will be widows and your own children orphans".

 Why are we so concerned about widows tonight in our teaching? Obviously, widows were dedicated to Christ's work just like we have religious women nowadays. A true widow is the one who has set her hope in God, who prays to him day and night. But is it really proper to neglect them while we have a little to assist them? We often say that "an hungry man is an angry man". Will God not punish us for neglecting them when we have enough to help?

1 Timothy 5, 8 records "Those who do not take care of their own, especially those of their household, have denied the faith and are worse than unbeliever".  Initially, we saw different kinds of widows, those who should be assisted by the Church and those who should not.

St. Paul says in verse 4 "If a widow has children or grandchildren, they should first learn their family duties and give their parents financial help. This is correct and pleases God". Explicitly, this verse has debunk the idea of the Church assisting widows. However, when a widow does not have any one to assist, either as children or relatives, then the responsibility should be shifted to the Church.
What about widows in verse 6?

Let your conscience guide your judgement...I'm out. Thanks for paying attention to me.
Your reactions, contributions, observations, questions and even congratulations are welcome... Lol