IFELEKE:

Laffs...
I still believe the sane ones among them know better...I think what we are seeing presently is just a bunch of disgruntled elements dancing shamelessly to the tune of a scam artist, let's just amuse ourselves and watch as they ridicule themselves.


Oh no, I think they are the ones over estimating there worth, reality will soon hit them in the face like a rude shock.

I hear that.

But I think the whole thing is gaining momentum, which I doubt they planned. Hence some of their leaders are coming out against it. And when things are like that - one miscalculation can change everything and the whole landscape and take it to a place no one ever thought it would get to.

So we've to be vigilant and ready/prepared for all eventualities.

dansoye1:

Binis didn't establish kingship in Owo,but rather Owo princes(only two of them Omaro and Oshogboye) would go to Benin to learn courtly cultures and

military techniques.

Note:Oma means Omo in Owo dialect.

But why do some Owo folks claim half-Bini ancestry?

Shymm3x:


But why do some Owo folks claim half-Bini ancestry?

Maybe one of their parents is Bini.

Besides,Owo is too different from Benin in language and other things.

Remember both were arch enemies in those days before the exchange of art and culture. Yeah they fought like three times or so.

Shymm3x:


I hear that.

But I think the whole thing is gaining momentum, which I doubt they planned. Hence some of their leaders are coming out against it. And when things are like that - one miscalculation can change everything and the whole landscape and take it to a place no one ever thought it would get to.

So we've to be vigilant and ready/prepared for all eventualities.

True...
Oju la lakan fi n sori

9jacrip

I see you, brother.

I'll post bit of Ijebu history on this thread in a bit and the Ife connection.

I'll also include academic sources from: http://www.jstor.org/ and http://www.ajol.info/ that you can read and download if you want.

dansoye1:

Maybe one of their parents is Bini.

Besides,Owo is too different from Benin in language and other things.

Remember both were arch enemies in those days before the exchange of art and culture. Yeah they fought like three times or so.

Interesting..

So it was basically just a tributary state - nothing else.

Mayoroflagos

I saw what you posited in one of ya replies to 9jacrip about the Eko throne, Ilaje, and Bini connection a few days ago. And I've always wondered why Binis never really subjugated the Ijebu kingdom on their way to Lagos. It seems the Ilajes are the missing link between Bini and Eko.

What do you think and can you please enlighten us on more of the background story to the Eko-Ilaje-Bini connection?

[size=14pt]Ijebu [/size]

Origin of Ijebu Ode

The name "Ijebu-Ode", according to history, is a combination of the names of two persons namely, AJEBU and OLODE who were conspicuous as leaders of the original settlers and founders of the town. OLODE was said to be a relative of OLU-IWA, the first Ruler of Ijebu. It is difficult to say for certain which of them (AJEBU and OLODE) preceded the other, but tradition has it that Ajebu, Olode and Ajana met on this land, which was uninhabited dense forest. They consulted Ifa Oracle to determine the actual spot on which each one should make his place of abode. The Oracle directed that Ajebu should go and settle on a spot now known as IMEPE. OLODE and AJANA were to remain together at a place known today as ITA AJANA. The grave of Ajebu is still marked by a tomb erected by his descendants at Imepe, near Oyingbo market on the Ejinrin Road. Olode's grave is also marked at Olode Street at Ita Ajana Quarter, Ijebu-Ode. The two persons more conspicuous among the original settlers being AJEBU and OLODE, the town derived its name from their names, hence "IJEBU-ODE."

Ijebu-Ode town was divided into two main wards namely, Iwade and Porogun. Iwade was divided into two -- Iwade Oke (also called Ijasi) and Iwade Isale; that is, Upper and Lower Iwade (North and South). By this

division, there are three wards in Ijebu-Ode town. That was why the town was spoken of as "Iwade, Porogun, ljasi seketa ilu" unto this day: Iwade oke, lwade Isale and Porogun. Each Ward was divided into QUARTERS known as "Ituns." Iwade Oke has four quarters (Ituns); Iwade Isale has thirteen Ouarters (Ituns) and Porogun has eight Quarters (Ituns), making a total of twenty-five (25) Quarters.

Each Quarter had its own Quarter Head, who was known as 'Oloritun" -- the head man of the Quarter. All of them combined were spoken of, or referred to, as the 'Oloritun Medogbon" (twenty-five Olorituns -- Quarter Heads) and they constituted the ancient and traditional IJEBU-ODE TOWN COUNCIL. Each Quarter Head represents and expresses the views of the people of his Quarter with whom he holds regular meetings to discuss matters affecting general public interest. The meetings also serve as tribunals in settling minor civil matters.

The traditional twenty-five Quarters of Ijebu-ode are:

A. Iwade Oke, four (4) -- ljasi, Ita Ntebo, Odo Egbo and Ita Afin

B. Iwade Isale, thirteen (13) -- Idomowo, lyanro, Idele, Imepe, Ijada, Ipamuren, Ikanigbo, Isoku, Odo Esa, Agunsebi, Imupa and Ita Ajana.

C. Porogun, eight ( -- Idewon, Mobayegun, Mobegelu, ltalapo, ldogi, Isasa, Idomowo-Muja and Ojofa.

GOVERNANCE
There were no political parties as known in modern democracy, and yet the ancient administrative set-up which ruled ljebu in those days was democratic in principle. There were political groups which had functions each in the administration of town. The administrative pattern in Ijebu-Ode was the same in all other towns under the sovereignty of the Awujale, in some cases with slight variations.

The Societies were:

1. The Pampa - the people;

2. The Osugbo - the executives;

3. The Ilamuren - the high chiefs;

4. The Odis - palace assistants (officials) and servants; and,

5. The Parakoyi - equivalent to the Chamber of Commerce.

The Pampa
The Pampa, though the lowest in rank in Ijebu society, was the mother and spring board of the other groups. The Pampa was the people to whom we refer as the electorate in modern democracy and from them the others derive their authority. Without the Pampa, the Osugbo and the Ilamuren, even the Oba did not exist. The Pampa was the voice of the common people

which must be heeded in the administration of the town. Titles in the Pampa Society were as follows:

1. The Agbon whose area was lwade Isale;

2. The Kakanfo whose area was Porogun; and,

3. The Lapo-Ekun whose area was Iwade Oke (Ijasi).

These three are equals in their respective Wards. There were also two other chiefs of lower rank. These were:

1. The Jagun for the whole of Ijebu-Ode (attached to Agbon in Iwade Isale); and,

2. The Likotun for the whole of Ijebu-Ode (attached to the Kakanfo Porogun).

Other Chiefs lower in rank to the Jagun and Likotun were the Ashipas -- one for each Ward: Iwade Isale, Iwade Oke and Porogun. Their functions were to be the medium of information between the mass of the people - the "Womparis"- and the higher chiefs. Matters of any kind from the outlying districts (the farms attached to particular wards) came through them; but there were however, certain villages which come only through the Olisa and some through the Egbo.

The Osugbo
This is a Cult - a Fraternity of Chiefs and Elders which was also the Executive Authority of the town. It has also a religious character. Two brass images known as "Edan" was the center of worship in the Osugbo Cult. It was the highest group and Cult and commanded the respect and obedience of all. Women were admitted into it by initiation but such women must have passed child bearing age. Titles in Osugbo in order of precedence were:

1) Odele Olurin;

2) The Oliwo;

3) The Apena; and,

4) The Akonoran.

They had different functions in the Osugbo, the Apena being the Chief Steward in the Society. There was an inner circle known as the Iwarefa consisting of only six members as the name implied including the Apena and the Odele Olurin. The Oliwo and the Akonoran were not in the Iwarefa Circle. The Osugbo was the Legal Executive - they enforced the law and executive judgement in capital crimes. They were also members of the "Owa" - the King’s Court.

The Ilamuren
The Ilamuren is the class of High Chiefs under the headship of the Olisa. Other chiefs in this class are the Ogbeni-Oja, Egbo, Olotufore, Apebi and other Chiefs that may have been initiated into the class having fulfilled all the conditions of initiation and provided "Eran Iboje" (a feast of ram or goat.

The seat of the Ilamuren is ILISA. But when it comes to the (Aafin) Palace of the Awujale, the Ogbeni-Oja takes precedence over any chief. The "Oja" in the Ogbeni-Oja title is not "market" - (its common meaning) but the PALACE (AAFIN AWUJALE).

The Ogbeni-Oja title had remained vacant for a long time in Ijebu history. Not much was known about its relevance and importance until Chief T. A. Odutola became the Ogbeni-Oja. The position of the Ogbeni-Oja in the society became clearer and recognized during the reign of Awujale Gbelegbuwa II. The highest title (not hereditary) a free born Ijebu can aspire to is that of Ogbeni-Oja.

The Odi Society
This was composed of the Oba’s attendants. Their descendants also come into this rank. They were employed as messengers of the Oba. They were first styled "Agunrins" and later became "Odis" by promotion. Another category in this class are the refugees (asaforiji) who sought refuge under the Oba because of one reason or the other from their homes and/or countries. From this Odi rank some were promoted and then they could leave the Oba's Palace and occupy land allotted to them by the Oba on which they lived with their own family. They farmed in the Oba's land for their living, but were always at the Oba's service whenever he needed them. But the land will never pass to them.

The Parakoyi
This is a Society which was more of a commercial nature than political. It was the equivalent of the Chamber of Commerce. Members looked into anything pertaining to trades and market disputes. They have Olori Parakoyi (Head) and his Ashipas in running the organization.

DEITIES IN IJEBU

Agemo
Foremost among the deities in Ijebu is the Agemo which is jointly celebrated by Ijebu communities in June/July of every year. The Agemo is a rallying factor among the communities that make up Ijebu state. It is believed that the idea was initiated by the Obanta himself as an annual assembly of his priests (Alagemos) at Imosan to curb an unusual incidence of recalcitrance during the dispersal of townships. He was said to have summoned the Agemo priests from 16 different locations to Ijebu-Ode for heart-to-heart (frank) discussion.

Obanta prepared well for his visitors whom he feted and had discussion (oro awo) with. These priests too, as it was normal with them, came with their instruments of power (and defense). And to prevent a possible attack on the people, Obanta made the meeting more business-like so that none of their powers could filter to the people.

The Agemos (in the order of dancing at Agbala Imosan & Ijebu Ode) are:

1. Tami (Odogbolu);

2. Olumoro (Imoro);

3. Serefusi (Igbile);

4. Posa (Imosan);

5. Moko (Okun);

6. Alofe (Ijesa-Ijebu);

7. Onugbo (Okenugbo);

8. Iju (Imosan);

9. Lapen (Oru);

10. Magodo (Aiyepe);

11. Bajelu (Imuku);

12. Lubamisan (Ago-lwoye);

13. Petu (Isiwo);

14. Ogegbo (Ibonwon);

15. ldobi (Ago-Iwoye); and,

16. Nopa (Imushin).

Other fetish Agemo Priests that do not perform dancing rites are:

1. Onijagbori (Imosan);

2. Adie (Ago-Iwoye); and,

3. Ogi (Idogi, Ijebu-Ode).

The Agemo festival has since followed the format with people celebrating it with pomp and pageantry. The Alagemos usually follow a permanent festival route during which women are compelled to stay indoors. The Awujale is the one that now receives the Alagemos through their head (Tami) whom he, Awujale, will receive at Ipebi before the usual "ee ke ee" is chanted to signify the arrival of the other Alagemos.

Oro
Oro festival is also common to Ijebus. It is used to cleanse the communities of bad omen. It usually comes up before the Agemo festival as a strategy of preparing the ground for the Alagemos to ensure that the communities have been rid of evil spirits as well as epidemics. It is believed that communities are safe after Oro festival (Igbalu) and so "Eiye a ke bi eiye and Eran a ke bi eran." Women are not allowed to witness Oro worship which is usually a seven-day programme. In Ijebu-Ode, the Oro comes out in the night when women must not only stay in-doors, but must equally not attempt to peep at all, while in some Ijebu villages women are kept in-doors throughout the day.

Ebi
Also celebrated is the Obinrin Ojowu (Ebi) which usually falls between February and March of every year (beginning of planting season). The Olowu is priest of Obinrin Ojowu who directs the rites and takes responsibility for its worship. Before the Obinrin Ojowu celebration, the Olowa would have had to consult with the Awujale and secure his consent on three different occasions. He will then pass death sentence on dogs that have no palm fronds around their necks.

The Iroko tree at Odo -Esa is very important to Obinrin Ojowu festival as some rites are performed under it and a dog is usually killed and hung on it throughout the year. Also associated with the festival is the Woro carnival (which usually takes people round the community) and the practice of youths testing might and level of endurance with cane competition. They engage themselves (in twos and beat each other until one gives up (by hanging his cane).

Leguru
The month of August is usually devoted to the worship of Leguru (although this is no longer popular) in remembrance of the bravery of the Onisemu Leguru. He was said to have volunteered to sacrifice himself to save Ijebu Ode from being taken over by the lagoon which overflowed some areas of the township. Unconfirmed reports have it that the town was then faced with the threat of the Lagoon taking over the whole place, and as was predicted, the town would only become a port (not as currently habitable).

The man, it was said, was a foremost priest who decided to brave the sacrifice when Ifa talked about the grave implication of retaining the water in the town. Reports have it that Leguru himself performed the divination and was then not prepared to change or twist the facts as revealed by Ifa that he (Leguru) was the one that could save the town by sacrificing himself. People still claim to hear him perform divination (under water) around a portion of the Lagoon at Epe.

THE ANCIENT TOWN COUNCIL
What could be described as the Town Council in those days was the Council for Olorituns known as "OloritunMedogbon" that is the twenty-five Quarter Heads in ljebu-Ode. For example, there were twenty-five Quarters and each had its own Quarter Head called "Oloritun" whom the people respected and was recognized by the Awujale. The people of the Quarter met regularly in his house and dealt with petty matters among themselves. There, other matters of general public interest were discussed. All these Quarter Heads also met to discuss all matters affecting the common interest of the town. Each Oloritun represented the people of his Quarter: This organization formed the link between the people and the governing authority.

9jacrip;

If you want to read more, you can check these two links:

- THE EARLY HISTORY OF IJEBU
T. O. Ogunkoya
Journal of the Historical Society of Nigeria
Vol. 1, No. 1 (December 1956), pp. 48-58
http://www.jstor.org/stable/41856613


- Ife Origin Influence in the History of Ijebu People of South- Western Nigeria
A Ayinde
http://www.ajol.info/index.php/afrrev/article/view/72290

Mayoroflagos & shymm3x ,

After typing a fan girl EPISTLE to you two, applauding the historical facts you are shiarin & chipping in my bit about the deluded warriors about to biesege ile kaaro oojire, seun 's bot chopped it & banned mo1 ...


Still will say, yall be doing it!!!
#nuffrespect..

modath2:

Mayoroflagos & shymm3x ,

After typing a fan girl EPISTLE to you two, applauding the historical facts you are shiarin & chipping in my bit about the deluded warriors about to biesege ile kaaro oojire, seun 's bot chopped it & banned mo1 ...


Still will say, yall be doing it!!!
#nuffrespect..

I'm honoured though I'm a novice compared to mayoroflagos, 9jacrip, terrocotta, katsumoto et al. Heck, they even know about the etymology.



Err, as a woman, what would you say about the malicious lies tons of "modern" African women, hiding under European feminism, peddle these days about African societies of the past in general subjugating women, when Yorubas had Iyalodes who managed trade and money. Ditto feminine gods like: Osun, Oya, and Yemoja. And Ijebus who worship a woman called, "obinrin ojuwo"; women are allowed to join the very powerful Osugbo cult; and Ijebus did have three female Awujales: Ore-yeye (23rd Awujale), Ore-geje (31st Awujale), and Rubakoye (37th Awujale)?

cc: sh0llypopz

WIZGUY69:


For you of course.

So what should I do with it?

Shymm3x:
.

Intresting article

About four years ago, i witnessed the Agemo procession in Ijebu Ago-Iwoye. All the Agemo's in the town converge at an Orita-Meta called Oju-Ore, very close to Pepsi junction. They all proceed from these place to the town of Ijebu Imodi-Imosan through a bush path.

The Oluronmbi family Of Ago-Iwoye are the current bearer of the Agemo Idebi and their Igbale is at Isamuro. There is another Agemo at Ijebu Ago-Iwoye, i cannot remember the name now but the Chief Priest is called ''Oyin Kin Koro'', he plaits his hair like a female.

I was told that the current Awujale of Ijebu Kingdom, Oba Sikiru Adetona, doesnt fraternize with the Agemo adherents. They do not pay homage to him at the palace. When they all converge at Ijebu-Ode, they just go straight to Imdodi -Imosan without seeing the king.

Shymm3x:


But why do some Owo folks claim half-Bini ancestry?

It is unlikely an Owo indigene would claim half Bini ancestry, unless one of his/her parents is/was from Benin.

It's no different from someone in Ibadan claiming half Igbo or half Ijaw if one of his parents is from those areas.


Any contact between Benin and Owo starts and ends with the fact that Owo is the last big town in Yoruba territory on the way to Benin in ancient days. The Benin Empire launched several attempts to invade and conquer Owo, but were gloriously repelled on each occassion

Even to this day, you'll find that folks in places like Ondo and Ekiti are ready to rumble any invasive force any time any day.

Shymm3x:
9jacrip

I see you, brother.

I'll post bit of Ijebu history on this thread in a bit and the Ife connection.

I'll also include academic sources from: http://www.jstor.org/ and http://www.ajol.info/ that you can read and download if you want.

Great, thanks bro.

I will read through and see if I see anything I need to query.

Apart from the political or economic benefits groups look out for before picking alliances during a conflict, I've often wondered why Ijebu went to the rescue or took Ife's side of the conflict a number of times.

OnReflection:


9jacrip, my brother, a hectic schedule at the coalface has not allowed me to post much in that group.
I am learning quite a lot here though

I'm learning a lot here as well, so I'll be around this thread for a while.

Hopefully the group will pick up steam. Why not tell folks on here about it and maybe we have another playform to discuss Yoruba themed stuff?

Hope the week has been well sir.

Shymm3x:
Mayoroflagos

I saw what you posited in one of ya replies to 9jacrip about the Eko throne, Ilaje, and Bini connection a few days ago. And I've always wondered why Binis never really subjugated the Ijebu kingdom on their way to Lagos. It seems the Ilajes are the missing link between Bini and Eko.

What do you think and can you please enlighten us on more of the background story to the Eko-Ilaje-Bini connection?

I have interest as well.
Egbon e jowo e enlighten wa on the emboldened.
E seun.

Shymm3x:


Err...it's not even just a Jamaican thing, it's a Caribbean thing. Caribs just love their home countries and they love going home. Even the ones that are in their fifth generation outside the Islands that have turned to triple coconuts and double coconut juice in one - go home from time to time. Why's that?

All the Caribs I know go to their home countries, unlike we Africans. I've an uncle that's married to a Jamaican woman and she takes the kids to Jamaica all the time. Then there's this naij guy I grew up playing football with, Moses Ashikodi (supremely gifted footballer and should've made it big but he's just ya typical Peckham boy and indiscipline killed his career), that plays for Antigua. His missus made him play for the country and they both travel to Antigua all the time. You lot love ya countries, bwoi.

Home is home regardless of the problems that exists there.Jamaicans take the cake for the love of their country,I rate them for dt..but truth be told...a lot of Caribbean folks get nostalgic for home when they are in the diaspora...them become more Trini-centric/Jamaican-centric etc than the ones back home....makes you appreciate home more and what you have.Perhaps Africans hold on more tightly to their respective tribes than their countries...dunno?....we don't have tribes and the only thing dt can explain our differences is our respective countries in terms of being a Trini,Jam,Bajan etc.

Not all Caribs embrace their homes btw...some do reject it.Then some may not agree with the cultural nuances like my Bahamian friend but are attached to the land and its environment.

DeLaRue:



It is unlikely an Owo indigene would claim half Bini ancestry, unless one of his/her parents is/was from Benin.

It's no different from someone in Ibadan claiming half Igbo or half Ijaw if one of his parents is from those areas.


Any contact between Benin and Owo starts and ends with the fact that Owo is the last big town in Yoruba territory on the way to Benin in ancient days. The Benin Empire launched several attempts to invade and conquer Owo, but were gloriously repelled on each occassion

Even to this day, you'll find that folks in places like Ondo and Ekiti are ready to rumble any invasive force any time any day.

I stumbled on this earlier on. .

In their oral tradition, Owo traces its origins to the ancient city of Ile-Ife, the cradle of Yoruba culture.[2] Oral tradition also claims that the founders were the sons of the Yoruba deity Odudua, who was the first ruler of Ile-Ife. The early art-historical and archaeological records reinforce these strong affiliations with Ife culture.[2] Owo was able to maintain virtual independence from the neighboring kingdom of Benin, but was on occasion required to give tribute.[3] The transmission of courtly culture flowed in both directions between the Benin and the Owo kingdoms. The skill of Owo's ivory carvers was also appreciated at the court of Benin. During the seventeenth and eighteenth centuries, Benin's rulers increasingly utilized insignia made from ivory, and imported Owo's art objects and recruited its artisans for their own royal workshops.[4] There were other notable artworks that can be evidently supported.[5]
Wikipedia

Shymm3x:
9jacrip;

If you want to read more, you can check these two links:

- THE EARLY HISTORY OF IJEBU
T. O. Ogunkoya
Journal of the Historical Society of Nigeria
Vol. 1, No. 1 (December 1956), pp. 48-58
http://www.jstor.org/stable/41856613


- Ife Origin Influence in the History of Ijebu People of South- Western Nigeria
A Ayinde
http://www.ajol.info/index.php/afrrev/article/view/72290

Bro, other links apart from the one by A. Ayinde didn't open the works. Rather, I was taken straight to the homepage. When I get on a computer I'll look for the papers.

The Ayinde work reveals quite a lot of things to me in connecting Ijebu to Ife/Yoruba.

The Osugbo greeting. Osugbo/Ogboni can be said to exists prior to or immediately a Yoruba town develops an organized political system. Hence, I believe, going by the migration story that Osugbo/Ogboni in Ijebu is as old as its political system or even older which by implication means the early Ijebu periods had something to do with Ife.

The tribal mark pele theh've always had from inceprion till abolition.

My thoughts; Ijebu have been known to be a group enclosed away from others. No level of fusion with other Yoruba town/group is known and as a result there is no way they could have developed core Ife/Yoruba practices in isolation.

[size=16pt]Lagos expands tax net to boost IGR[/size]


LAGOS—LAGOS Internal Revenue Service, LIRS, has expanded the state’s tax nets with the aim of increasing the Internally Generated Revenue, IGR.

The Executive Chairman, LIRS, Mr. Folarin Ogunsanwo who stated this at a meeting with management and staff of the agency, advocated for willful compliance by residents with tax remittances against the norms of tax auditing.

According to Ogunsanwo, the agency has concluded plans to expand the tax net by bringing other taxable residents into play, adding; “This will ultimately lead to proportional increase in the IGR for the state.”

The LIRS boss said the measure became necessary as it would increase the revenue base of the state which will in turn give the present administration leeway to fund projects and fulfil his electioneering promises to residents.

According to Ogunsanwo, in order to utilize funds generated internally to cushion the effects of the shortfall in crude oil prices in the international market, the agency was ready to deliver by increasing the IGR base of the state.

The tax boss, while advocating wilful compliance noted that the tax audit system currently in use, was unnecessary, avoidable and a waste of human resources.

He stressed the need to leverage on the advantages provided by embracing Information and Communication Technology, ICT, saying; “This will ease the process of collecting revenue, reducing its cost and eliminate some perceived bottlenecks.”

Ogunsanwo further stated that embracing willful compliance would allow the channelling of the much needed human resources into areas of growth and development rather than being compelled or forced to remit taxes.

While expressing the determination of the agency in ensuring prompt remittance of all taxes to the coffers of government, he urged residents to perform their civic responsibility by paying their taxes regularly and promptly as part of fulfilling their own social contract.

Ogunsanwo therefore, implored the management and staff of the agency to rededicate themselves to their responsibilities even as he pleaded for their support and cooperation in the quest to deliver on increasing the revenue base of the state.

http://www.vanguardngr.com/2015/11/lagos-expands-tax-net-to-boost-igr/

[size=16pt]Ondo partners World Bank on capacity building[/size]




THE Ondo State government in collaboration with the World Bank has organized a six weeks capacity building in Akure for state’s Accountant-General, Auditor-General, Parastatals and other agencies.
Chief Executive Officer of JK Consulting Co. Ltd, Kayode Naiyeju said the training is for the implementation of International Public Sector Accounting Standards (IPSAS) for transparency and accountability in governance.

The training, which has started in the 36 states of the Federation, as in preparation for full implantation of IPSAS.

According to him, IPSAS will complement the efforts of President Muhammadu Buhari to vehemently fight against corruption and, instill transparency and accountability in governance.

He noted that the IPSAS initiative was adopted in 2010 by the Federal Executive Council (FEC) for implementation by 2014, “which we have adopted and implementing but have decided now that the accrual should be adopted in January 2016.”

According to him, “The difference between cash and accrual is that, cash will not give you the true picture. By the time you adopt the accrual, it will give a true picture, then the assets of government can now be seen. In IPSAS accrual, you will know the asset and you will know the opening and closing balance. People will be more transparent.

“What we are practising now is the IPSAS cash. If you look at government, a lot of money is wasted on aids and grants because they don’t report it. In IPSAS accrual, assets, liability, aids and grants will be reported,” he said.

The financial expert defined accrual as “the totality of everything: cash, account payable, account receivable, asset and liability.”
Kehinde Shogunle, another resource person with JK Consulting and former Commissioner for Finance in Ogun State, explained that in line with the FEC directive that all financial statement in all the three tiers of government must be IPSAS compliant, the auditors too will tremendously benefit from the training.

http://www.ngrguardiannews.com/2015/11/ondo-partners-world-bank-on-capacity-building/

tpiadotcom:

So what should I do with it?

Learn from it!

[size=16pt]Education ministry generates N343m in Ogun— Commissioner[/size]

The newly installed Commissioner for Education, Science and Technology in Ogun State, Mrs. Modupe Mujota has disclosed that the ministry was able to generate a sum of N343m internally be­tween January and August this year

Although she didn’t disclose the sources through which the money was generated, she however promised that the ministry would do better in revenue generation next year.

The commissioner disclosed this while addressing members of the state’s House of Assembly Committee on Education, Science and Technology who paid her courtesy visit in her office recently.

She said her administration would en­sure nothing but standards is adhered to at all tiers of education in the state.

Ogun State according to her would cre­ate an inspection team that would be going round schools especially the private schools to enforce compliance to set standards by the ministry.

She said standards were not based only on beautiful environment, but also on avail­ability of competent workers, well-equipped facilities as well as instructional materials.

“We will also renovate the dilapidated schools across the state and ensure that pub­lic schools compete favourably with their private counterparts,” she stressed.

Responding, the Chairman, House Com­mittee on Education, Hon. Oladotun Fasan­ya decried the poor learning environment and the low quality of teaching staff en­gaged by private schools in the state, saying that if not checked, it could negatively affect the standard of education in the state.

He called on the ministry to put machin­eries in motion to check activities of private schools especially in the area of infrastruc­ture, manpower and remuneration

http://nationalmirroronline.net/new/education-ministr-y-gener-ates-n343m-in-ogun-commissioner/

Seun why move this thread to culture session.When the title and the discuss are politically oriented. The romanis have there anambra thread in the politics sections like forever. Please as a matter of urgency move this thread back to it rightful place.

[size=16pt]Experts lament decline in Lagos urban greening[/size]


More than ever before, respective agencies and organisations are now realising the need for greener environment in line with the global climate change campaign.

This was the subject of discourse at the just concluded Lagos State Stakeholders’ summit on greening of the environment by the Lagos State Parks and Gardens Agency (LASPARK) held at the Muson Centre, Onikan, Lagos.

Speakers at the event did not fail to emphasise the importance of urban greening, noting that it epitomises the incorporation of socio-cultural values in environmentally organised human settlements.

For instance, an environmentalist with the Nigerian Conservation Foundation (NCF), Dr. Desmond Majekodunmi, bemoaned the conversion of the old Ikoyi Park to a residential estate, now called Park View Estate. For him, these efforts would not have been necessary if the old arrangement in the state had not been tampered with. He recalled that the ‘Old Lagos’ was green, citing such places like Race Course, now Tafawa Balewa Square, Ikoyi Park, among others that were centre of recreation to Lagos residents of all categories.

“But force of power by the military destroyed what made Lagos tick. Ironically, the beautiful Ikoyi Park was destroyed and renamed Park View without any park created in it,”he said.

Another speaker, Mr Adile Iroajugh, who spoke on “Stakeholders Involvement & Engagement in City Greening Initiative”, recalled the deliberations at the First Earth Summit held in Rio de Janeiro, Brazil, in June, 1992, which was based on the principle of sustainable development.

He explained that the “Agenda 21” of international summit on climate change remains a call on governments to adopt national strategies for sustainable development and that the strategies should be developed with wide participation, including non-government organisations and the public.

The Secretary to the State Government, Mr Tunji Bello, who represented the governor at the event, emphasised that environmental regeneration and sustainability have been integral parts of the programmes of the state government since 1999. He noted that the achievements recorded are evident in the remarkable transformation of the state’s environmental landscape; that this administration is committed to continuing along these lines and take it even further.


http://thenationonlineng.net/experts-lament-decline-in-lagos-urban-greening/