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