₦airaland Forum

naptu2:
Why didn’t Jay Jay Okocha achieve his full potential?

However, the problems began to show soon after. There are 3 players that I consider to be probably the most skilful players to have ever won a Green Eagles/Super Eagles jersey and they all have the same problem – discipline!


These 3 players are Tarila Okorowanta, Etim Esin and Jay Jay Okocha. There are two types of disciplinary problems. There are disciplinary problems on the field and disciplinary problems off the field. Okocha was far more successful than the other two because his disciplinary problems only manifested on the field, not off it.


However, like I said, the problems remained. Many Nigerians wished that they could banish Okocha from the Super Eagles in the late 1990s. He became fond of dribbling aimlessly. He would dribble and dribble until he lost the ball and then he would smile. I’m not sure what annoyed Nigerians more, whether it was his aimless dribbling or the smile after he lost the ball. “Why doesn’t he at least attempt to win the ball back?”

First, I am cross with you! You did not invite me.

Secondly. your initial write-up and this sequel are brilliant!

Thirdly, you are very right about those three you mentioned. Tarila, Etim and JJ were phenomenally talented but were enfant terribles. Okocha on the pitch and the other two off.

Fourthly, Okocha smiling after balooning the ball to "Ojuelegba" was something I thought I alone found frustrati g.

Wonderful thread bro.

Have a wonderful 2019 and keep keeping the memories alive!

olyrayy:
Awesome bro. I would check out some of her articles that interest me. I also tried checking for Socrates and Orunmila, but it isn't available online. Do you know where I can get it online?

No, I don't.

Naptu2's reply here might be of help to you.

naptu2:
It's quite a long time since the last time that I read her books.

The English version is out of stock at most of the online bookshops that I now. Some still have the Dutch version. You can also check the University of Lagos Bookshop, or you can try this link (I hope I don't get banned).

http://www.marymartin.com/web/selectedIndex?mEntry=170595

olyrayy:
Finally, are you a philosopher by training?

No, I am not a philosopher by training.

I am what some call a thinker.

After reading more about Prof. Oluwole in the past few days, I told my wife that I think I should go and take a course in philosophy.

She is still in the HOR?
First elected in 1999
First winner of the MBGN.

Another contemporary female academic icon I respect is Professor Bolanle AWE, a retired professor of Oral History at the University of Ibadan.

Her profile on UI's website reads:

She had her education at Perse School for Girls Cambridge, St. Andrews University, Scotland and Somerville College, University of Oxford, England. She graduated M.A (Hons) History from St. Andrews University Scotland in 1958 and D.Phil History from University of Oxford, England in 1964. She joined the staff of University of Ibadan in 1960 as a Lecturer and rose to the position of a Professor in 1976.

Professor Awe has held various Administrative positions at the University of Ibadan and other Universities across the world and also in the Public service as Commissioner for Education and Commissioner for Trade, Industries and Cooperatives in the old Oyo State Government of Nigeria.

Professor Awe has been Consultant to various Organisations across Africa. Her contributions have attracted recognitions in form of honours and election to high offices. In 1983, she was honoured as Officer of the Federal Republic of Nigeria. In 1983, Life member, Nigerian Institute of International Affairs. In 1992, Fellow of the Historical Society of Nigeria, in 1999, Honorary Fellow of the Society of Obstetrics and Gynaecology and in 2005, Fellow of the Nigerian Academy of Letters. She has published many books, several chapters in books and several articles in learned journals.


If academics had collabos like contemporary musicians do, I would have loved to read some by Oluwole (pholisophy) and Awe (oral history).

Her truly remarkable professional career and achievements reveal her enviable contributions to the enterprise of philosophizing in Africa. An incredible scholar by all standards, Oluwole was one of the most prominent Nigerian philosophers in the world. The breadth and the depth of her scholarship are not only impressive but also widely acknowledged. In this regard, she wa a recipient of many awards and honours from institutions in Africa and beyond. She received the prize of Bundesstudentenring, West Germany 1965-1967, University of Lagos Postgraduate scholarship award 1971-1972; she was the first recipient of Jean Harris award for outstanding contribution to the progress and development of women in society by Rotary International in 1997; Emotan award for women achievers, 2001. It is not an overemphasis that she has contributed relentlessly to the course of women, and humanity in general.

She authored books on some extant issues in African Philosophy. Being the first female professor of African philosophy in Nigeria, the Philosopher-Queen is a household name in the enterprise of Philosophy in Nigeria. With seven books (both authored and edited), nine book chapters, sixteen journal articles and some book reviews to her name, Oluwole is wizardly in Yoruba language. Not many Nigerian scholars of our time can lay claim to such contributions to scholarship of the first order. Oluwole’s scholarly productivity is phenomenal, especially when viewed from the Nigerian academic environment which is frustrating enough to academic proclivities because of lack of enabling facilities. Being a philosopher is her profession; writing, publishing and speaking at invited public gatherings are her passions; and living up to what she preaches is a habit.

Fayemi, Ph.D, is a postdoctoral research fellow, Department of Philosophy, University of Johannesburg, South Africa


https://www.thecable.ng/obituary-oluwole-the-scholar-who-abandoned-english-for-philosophy-for-the-fear-of-soyinka/amp

OBITUARY: Oluwole, the scholar who abandoned English for Philosophy for the fear of Soyinka

bosede Olayemi Sophie Oluwole was born in 1935 in Igbara-Oke, Ondo state into an Anglican family. Her father was baptized in 1912 while her mother’s baptism came in 1915 shortly before her marriage. Both parents were from Edo state. Contrary to popular opprobrium that Oluwole is a Yoruba given her prominence as a leading figure in Yoruba Philosophy, she is indeed an Edo person by virtue of ancestral lineage. Her being born and bred in Igbara-Oke was a result of her father being born and lived there.
Oluwole’s grandfather came from Benin in about 1850 and was indeed a high ranking official in the Oba’s palace in Benin. Her paternal grandmother too came from Benin, a daughter of a Benin governor in Ogotun. Both her parents were established traders. Her mother, who was an expert in tie and dye, was also a professional weaver and an astute trader in Igbara Oke market. Her father was an accomplished trader, shuttling between Lagos and Igbara-Oke and from Igbara-Oke to Onitsha.

Being an Edo woman, Oluwole understands the Edo dialect though could not speak it fluently. It is therefore tempting to regard her of being more of a Yoruba person, especially in the light of the origin and source of her name than regarding her as an Edo person. Without necessarily recurring to her surname after marriage, Oluwole, both “Abosede” (a girl born on a Sunday) and “Olayemi” (I deserve wealth) in her names are of Yoruba extract and syntax. The “Sophie” in her name has a complex entry. Neither was she named “Sophie” at birth by her parents or grandparents nor did she choose and foist it on herself. The name came about long before she could even fathom the meaning.

HER EARLY EDUCATION
She earned the name “Sofia” (in its original spelling before later spelt “Sophie” as a matter of choice) around the age of eight when she was about to be baptized. The name was given to her by a headmaster of the community school in Igbara-Oke who was a friend of the family. He came about “Sofia” as a result of his assessment of Abosede Olayemi as a clever girl. This second naming by the headmaster was significant in Oluwole’s life because shortly after the baptism, she ended up living at the headmaster’s place. From here, Sophie attended St. Paul’s Anglican Primary School, Igbara-Oke, where she had her primary education up to standard VI. She proceeded from here to Anglican Girls modern school, at Ile-Ife in 1951. In 1953, she enrolled at the Women Training College, Ilesha, where she finished with a class IV certificate in 1954. With this excellent result, she became a qualified teacher.

Oluwole began her teaching career, first at Ogotun and later in Ibadan. Though this career was truncated when in 1963, she decided to travel to Moscow along with her husband, who was on scholarship. At Moscow, Sophie’s intention was to study Economics, which was mainly thought in Russian Language. Due to her deficiency in the language, she enrolled at Moscow State University for a year preparatory class. Her time of completion of this course in 1964 was coincidental to the period her husband decided to leave the Soviet Union because of the difficulty of coping with the Russian Language. The implication of this was that she had to leave with him and the dream of studying Economics at Moscow was unrealized.

From Moscow, Oluwole left for Germany in 1965 while her husband went to the United States to continue his studies. In Germany, she proceeded to the University of Cologne. Because she did not have “A levels” before she left Nigeria, and since her certificate of preparatory course at Moscow State University was not recognized in Germany, she was unable to gain direct admission to a German University. So, in Germany, she had to do another preparatory year. Her performance at the University of Cologne, which was excellent, earned her a full scholarship in Philology. But instead of honouring the scholarship, Oluwole decided to go to the United States to meet her husband, with whom she had three children in Nigeria before their academic odyssey abroad. Oluwole left the United States for Nigeria in 1967. But before returning home, Oluwole had ensured that she gained admission to a university in Nigeria in order to continue her education when back home.

THE FEAR OF SOYINKA

Soyinka: The scholar of scholars

At this time in Nigeria, Oluwole’s thinking was not even that of studying Philosophy. She got admission into a B.A Education programme with English as her main subject at the University of Lagos in 1967. She eventually abandoned English for Philosophy because of the predominant phobia of Prof. Wole Soyinka, who many regarded at that time as an academic monster in the Department of English, UNILAG. Her attraction for Philosophy began to grow because of her innate capacity for looking at issues critically and as a person given to prolific expressions. She had her first degree in Philosophy in 1970, coming out top of the class with a Second Class Upper Division.
It is interesting to note that throughout her first degree education, she was never introduced to African philosophy.

This was not advertent but because her teachers were mainly trained in the West and had to take the class through Greek philosophy, British philosophy and German philosophy. Oluwole obtained her Masters degree in 1974 at the University of Lagos. It was at the point of writing her M.A dissertation that J.B. Dankwa (Jr.) mentioned African philosophy to her hearings for the first time.

Thus, Danquah got her interested in African philosophy but Danquah’s interest was on Egyptology, which traces the origin of African philosophy, and even Western Philosophy to Egyptian writings and thought. But Oluwole had some disquiet and reservations with this view. Her concern was not to controvert the popular Egyptological view that earlier Greek thinkers came to Egypt to study Philosophy, steal or borrow the Egyptian philosophical thought as the case may be. Nor was she concerned with investigating the Africaness of the Egyptian civilization or not.

Her concern was motivated by the question: “If the Egyptians were black and they studied Philosophy first, what happened to the original people, the people who initiated Philosophy?” Are there residues of the original African thought, that predated the advent of Christianity or Islam? These and other related questions agitated her mind. In seeking answers to this string of questions, she thought that her M.A dissertation would provide a veritable platform.

HOW HER DREAM TO RESEARCH ON AFRICAN PHILOSOPHY WAS ABORTED
Unfortunately, her dream to research on African Philosophy was aborted simply because there was nobody to supervise her then in the Department of Philosophy, University of Lagos. There was nobody with a qualification in African Philosophy, So, her area of research now changed from African philosophy to philosophy of language in Western philosophy. The title of her M.A dissertation was “An Introduction into the Relationship between Transformational Grammar and Logical Analysis.” Her burning desire to research in African Philosophy was not let loose even at the level of her Ph.D thesis. Initially, when she started in 1977, she wanted to write on “The Rational basis of Yoruba Ethics” but her proposal met a brick-wall upon presentation to her supervisor. Two reasons were responsible for this denial of her area of research interest.
One was the fact that her supervisor never believed in the existence of a corpus of thought that can be identified as African philosophy. Two, the supervisor had expertise in Greek philosophy and was not trained in African philosophy. So, Oluwole ended up writing her thesis on Meta-ethics and the Golden Rule. Though not interested in researching on Western philosophical theme, but by prudence of circumstance and the need to show her capacity to research on any philosophical issue, she took the topic up and got through with her Ph.D thesis in 1984. With the successful defense of her thesis, Oluwole broke the ice by being the first Ph.D in Philosophy awarded by a Nigerian university. Upon completion of her Ph.D, there now came the freedom to research and write on African philosophy, which had always been her area of interest since 1974.

The deceased

Based on the above background, a discussion of the theoretical and circumstantial influences on Oluwole’s Philosophy is worth doing. The influences on Oluwole’s intellectual development can be gleaned in three ways. First, the influence of her teacher, Errka Maula, Ph.D, instigated her interest and disposition to the analysis Tradition of Philosophy. Second, her critical encounter and reactions to the teachings of A.G. Elgood, her teacher also, influenced her into being an unflinching defender of African culture. The third influence on Oluwole and which actually has a lasting imprint on her orientation in African philosophy is her reading by chance, Abimbola’s classic, Awon Oju Odu Mereerindinlogun (1977). Each of these points of influences on Oluwole deserves some expatiation.
Maula, her undergraduate teacher with multidisciplinary certifications (B.A. English and German Literature, M.SC Mathematics and Ph.D Philosophy) was unavoidably addicted to reading between the lines in search of conceptual clarity and ingenious contributions of the opinion(s) of his students on the issue at discourse. On the account of Oluwole, meeting up the conceptual and critical rigour of Maula led to a fundamental challenge that forced her to think and write lucidly.

A. G. Elgood was another philosopher, who had a tremendous influence on the philosophical formation of Oluwole. On the account of Oluwole, Elgood, who was the Head, Department of Philosophy, University of Lagos, 1966 session, taught the 200 level class, Philosophical Analysis. In his discussion and explanations of doctrines such as fatalism, Elgood, according to Oluwole, made some derogatory comments about African thought, which Oluwole critically objected to and resisted against in the lecture room. Elgood, on the authority of Oluwole, was quoted to have maintained that Africans are fatalists. The basic argument of fatalism is that “whatever will be, will be, no matter what you do.” To illustrate Elgood’s point, fatalism expresses that if A was told he would die at “point 2” at time “T” and A decides to be at “point 3” at that time “T” he would still die at “point 2.” Seeing this as a castigation of African culture and African peoples, upon graduation, Oluwole was led into thinking that most of what have been said about Africans are suspect.

As a consequence, Oluwole took as imperative, a counter reaction and response to the claims of her teacher on fatalism and its representations in African beliefs and traditions. The point of influence of Elgood on Oluwole was that as she became suspicious of every external (i.e non-African) remarks on Africa and her peoples, inadvertently, Oluwole becomes a systematic defender of African cultures. Oluwole was one of Africa’s foremost philosophers who worked extensively in the area of oral tradition as philosophy, and made original and uniquely perceptible contributions to the exposition of ancient Yoruba philosophy and African philosophy in general.
The intellectual leap of Oluwole’s philosophical trend into the study of Yoruba Ifa oral tradition was accidentally occasioned by her daughter, Funke Geshide. Geshide read Yoruba and Religions at the University of Lagos and by the time she got married, substantial parts of her book collections were left on her mother’s (i.e. Oluwole’s) book shelf. One of her classic collections was Awon Oju Odu Mereerindinlogun written by the prominent Yoruba scholar, Abimbola (1977).

Oluwole (pictured right)

Though not necessarily fascinated by the title of the work, Oluwole, who is indiscriminate about the materials she reads, had the intent of reading a few pages of the book. But to her utter surprise, by the time she read through verses two, eight and nine of Ejiogbe, and verse seven of Owonrin meji in the book, she was already a convert of the study of Ifa Corpus. The reason for her research paradigm shift from mainstream Western Philosophy to the study of Yoruba Oral Tradition was because of the fundamental issues of human existence abundantly discussed in Ifa corpus. This shift, however, brought with it, a serious challenge for Oluwole. The verses in the Ifa corpus originally exist in complex linguistic style characteristic of most ancient literatures. In surmounting this challenge, Oluwole settled for the learning under seasoned tutors in Yoruba language .

HER WORKS
Against this background, Oluwole quickly established herself as a leading figure in the budding field of African Philosophy. Between 1989 and 1996, she rolled out five books on African philosophy, Readings in African Philosophy (1989), Witchcraft, Reincarnation and the God Head (Issues in African Philosophy) (1992), Womanhood in Yoruba Traditional Thought (1993), Philosophy and Oral Tradition (1995) and Democratic Patterns and Paradigms: Nigerian Women’s Experience (1996). In 1997, focusing on the essentials of African studies and her determination to provide good reading texts to the Nigerian students, especially on African studies, Oluwole edited two volumes of the book of reading, The Essentials of African Studies. Still in 1997, Oluwole was also the editor of the classic volume on Women in the Rural Environment; a publication sponsored by the Friedrich Ebert Foundation.

For the sake of illustration, a review of her frequently cited works on Witchcraft, Reincarnation and the God Head and her Philosophy and Oral Tradition is in order. Though a collection of her essays and lectures from 1976 to the early 1990s, Witchcraft, Reincarnation and the God Head discusses some overlapping thematic and perennial issues in African Philosophy as well as non-African specific cum political issues. With reference to that of the culturally specific themes, Oluwole engaged herself with some questions which play an important part in everyday African life: the analysis of magic, the belief in fatalism and reincarnation, the belief in witchcraft, the belief in God, and the principles of Yoruba morality.

She emphasized that the phenomenon of witchcraft should not be approached from a rigid, scientific perspective which excludes anything that does not fit within the system. Mysteries are phenomena which are not yet understood and explained, however, this does not mean that they can never be understood; there is still the possibility of an explanation in the future (Oluwole, 1992: 19). Science should not simply ignore them or declare them not real, but should analyse and document these phenomena instead, attempting to understand how they operate. She discussed also the problem of fatalism, and the rational basis of Yoruba ethics.

The non-African specific and essays on political themes are “The Concept of a Universal God,” “Institutional Neutrality and Academic Freedom” and “Democracy or Mediocrity?” Her essay on institutional neutrality is a critical reaction to an earlier work by F.A. Adeigbo (1985) on “Neutrality Arguments and Educational Relevance’: ‘The Chess Game Analogy”. On academic freedom, she proposed that the claim of the universities for academic freedom cannot be separated from the issue of the individual neutrality of every single academic.

The core of academic freedom and intellectual integrity is simply indifferent to the results of investigations. Provided that political freedom is exercised under the umbrella of academic freedom, the engagement of political institutions is justified in Oluwole’s opinion (1992: 103). Her analysis concerning “Democracy or Mediocrity” is provocative. Democracy is based on universal suffrage and eligibility, but, whilst the right to vote as a basic political right is beyond question, universal eligibility is a little more problematic. Humans are different in both qualities and abilities; consequently, not all human beings are equally qualified to exercise power. Thus, the problem of modern democratic societies is their neglect of the “specification of the qualities which justify the appointment of a member of the state to hold the reins of government, to stand in for the demos, to organize, plan, administer and regulate the entire society of a people who entrust their rights to run their lives the way he deems best” (Oluwole, 1992: 120). Her last essay in the volume, “Africans and the morality of Nuclear War” is an African perspective and consideration of a universal and non-cultural specific ethical issue, that of nuclear weaponry and war. Her argument is that “if the cry against Nuclear war must be presented by philosophers on the platform of morality, then we must start on an axiom that condemns all wars- conventional or nuclear” (Oluwole, 1992: 137-138).

Oluwole speaking at UNILAG during a programme organised by the institution’s department of Philosophy in May 2018

Using extant sources of oral tradition, Oluwole employed heuristic criticism to controvert what was then an established cliché among scholars: that oral traditions such as proverbs are folk or pseudo Philosophy. Instead, she established that some oral texts qualify as Philosophy and that what makes them Philosophy is not the analysis per se done on them by a professional philosopher (which is the popular belief in some quarters), rather, what qualifies them as Philosophy is inherent in them. Thus, Oluwole concluded that contrary to the widely accepted thesis of Wiredu, Hountondji and others (to the effect that “a student who wishes to know the Philosophy of a Western philosopher goes directly to such a person or to his/her work and not to poor peasants or fetish priests” (Wiredu, 1980: )), “the babalawo and the priests who are custodians of oral traditions are philosophers because they can criticize and interpret both old and new principles of ideas”.

But besides the cultural and historiographical significance of her study on ancient Yoruba philosophy as well as the scientific import of her thesis on witchcraft, the future philosophical implications of Oluwole’s new and daring thesis on Socrates and Orunmila as two patron saints of classical philosophies with great affinities at the level of ideas and history (Oluwole, 2007) is scholarly inviting.

Those looking towards and indeed espousing Greek philosophy as the sole model and foundation of Western philosophy to the denigration or outright denial of ancient African thinkers are urged to begin to seriously rethink the cogency of their positions by archeologically researching into traditional African oral sources for latent discoveries of classical African philosophers.

Another aspect of the Yoruba philosophy that intrigued Oluwole is the Ifa corpus, which is the storing house of Yoruba knowledge. Her foray into the philosophical basis of Ifa, which had hitherto been conceived purely as a divination system, began with her discussion of “African Philosophy as illustrated in Ifa Corpus” (1996). On the basis of the evidence from two verses from Ifa corpus – Oyeku meji and Oworin meji, she demonstrated how some ancient African literary pieces qualify as specimens of strict philosophy.

In a related development, Oluwole has a number of works that define her scholarship in proverb as philosophical studies. In her paper, “Science in Yoruba Oral Tradition” (2007) and “Proverbs as Expressions of African Philosophy” (2010), Oluwole engaged in a heuristic analysis of proverbs to show that ancient African thinkers were rational, scientific and philosophical in the strict sense of the usages of the term, science and Philosophy.

KingSango:
A language can exist without an alphabet and an alphabet without a spoken language. Many computer codes are languages yet not spoken. They are the language computers use to communicate with themselves.

Quite right about computer language not being a spoken language yet having "alphabets" (bits for example).

Sign language is also a language not spoken yet with "alphabets" (signs).

Yes we also have spoken languages without alphabets.


Mandarin uses a symbol to represent each word (logographic). Technically it does not use alphabets (letters).


Japanese, Mayan and ancient Egyptian use symbols with phonetic meanings (Sylllabary) and so may also not be classified as alphabetic.

Arabic and Hebrew (use symbols for consonants, but leave the reader to fill in the vowels) while Indic / Brahmic and
Ethiopic (primarily use symbols for consonants and secondary markings for vowels) are partially alphabetic.

I have now found out that Yoruba was script (Ajami), like you pointed out earlier, before it was transliterated by the Church Missionary Society (CMS) propelled by Samuel Ajayi Crowther and later by the Yoruba Orthography Committee, using Ayọ Bamgboṣe's 1965 Yoruba Orthography.

My questions then are:

1. How did the Yoruba script disappear?
2. What role did the British play in that, if any?
3. Can it be revived, if necessary?
4. Why was Ifa not written in the script form?


I don't expect you to have answers to all these questions.

KingSango:
There is no Yoruba alphabet just Yoruba sounds transliterated into English sounds and then read in English.

Isn't that true of most languages?

They are transliterated from sounds into letters.

KingSango:
That's English alphabet script which came from Latin which is Roman. The Latiin comes from Greek which is African. It was an African Bishop living in Greece who created the Greek alphabet which the Romans borrowed from to create Latin alphabet letters. Alphabet Letters are sacred symbols. Each letter has an esoteric meaning and a number. The letter is conscious and has a spirit believe it or not. So the binary alphabet is ones and zeroes in some shapes that is mysterious to me right now. I wouldn't know where to begin to create an alphabet for binary code.

There alot of languages and symbols emerging for the computer that look alot like Egyptian hieroglyphs.

True.

The letters of the Jews have meanings and numbers.

However. if the Yoruba "alphabet" came from the English alphabet which came from Latin and Latin came from Greek which was created by an African then we can safely say that the Yoruba "alphabet" is indeed African.

And that still doesn't explain why Ifa is not in written form.

KingSango:
There is no Yoruba alphabet. Ifa has script yet it is not used. You have to create an alphabet, it would help all the Yorubas that speak different languages to communicate.

Do you know why the script is not used?

Are you saying the currently used "alphabet" (a, b d, e,e, f,g, gb, etc) is not an alphabet?

KingSango:
Ifa is the mother of philosophy. It's binary code mathematics is the basis of computers using ones and zeroes to store knowledge, history and all data. Ifa turns the human brain into a computer. Binary multiplication, division, adding and subtracting can be done in the head no need for pen and paper. Ifa is more than the Bible in content. Ifa put into books it would fill a small library. Elders start at 5 learning just the divination portion of Ifa yet it's not divination it's the philosophy of everything the Yorubas have experienced and stored for thousands of years.

I am yet to understand why Ifa has not been put in written form after so many years.

Without making direct comparison between religions, we see that the Jewish Torah and consequently the Bible, the Quran and some others have been put in written form.


The Quran has even been kept in Arabic to avoid "corruption"

Why not Ifa, even if it was in Yoruba?

Who will take up that challenge?

naptu2:
CNTD

Thanks for sharing this.

Gave me a better understanding of her personality.

I gave my kids to read and caught them laughing as they read.



I found her intriguing.

Always loved to listen to her.

I didn't know she was that old.

First encountered her when her views on developments in the society used to be sought by NTA.

Thought she was a sociologist.

She will be missed.

GidiWoodsMan:
Better watch your mouth. It was the late queen mother who had kleptomania not Elizabeth II

Actually, it was Queen Mary, grandmother of Queen Elizabeth II.

AutoJoshNG:
https://i1.wp.com/autojosh.com/wp-content/uploads/2018/12/Lagos-Ibadan-Expressway-2.png?w=600&ssl=1

4. The Lagos–Ibadan Expressway is the oldest in Nigeria. It was commissioned in August 1978 during the military administration of Major-General Olusegun Obasanjo.

7. The reconstruction of the Lagos–Ibadan Expressway was flagged off on July 2013 by Goodluck Ebele Jonathan.

Wasn't he a Lt. Gen then?

Wasn't the initial flag off of the reconstruction carried out by President Obasanjo during his first term?

naptu2:
https://thesportsbay.com/dangote-rabiu-reward-super-falcons-as-presidency-welcome-team-back-home/football/

Where is our sports minister, Solomon Dalung?

He admitted after the last competition that they did not expect the team to win the competition:


“Don’t forget that nobody even knew the team would emerge victorious," Dalung told State House correspondents at the Presidential Villa, Abuja on Thursday.

“If we were confident they would emerge victorious, all the federation would have done was to plan for the process of participation and entitlement."


https://www.completesportsnigeria.com/dalung-sports-ministry-nff-didnt-expect-falcons-win-awcon/

I haven't read anything about him saying or doing anything related to the Falcons before, during or after AWCON 2018.

Given that NFF and the ministry did little to prepare the team this time, it would not come as a surprise if we are told again that they did expect the win.

naptu2:


Between a Cameroonian and a Nigerian.

(I can understand the Cameroonian's sentiments. This is how I felt in 1988).

And how I felt in 2000 after watching Ikpeba miss his penalty live at the National Stadium, Surulere!

nonye6194:
Cathedral Church of Christ, Marina was what I was referring to. Just saw the mix up now and would correct it asap. it was a huge mistake egbon, forgive me.

I even have more pictures of that church than my own church walahi. That church is like old wine/vintage car. Classic

No problem!

You should also remove the word 'infamous' or replace it with 'famous.'

nonye6194:
The infamous African church cathedral (aka CMS), 1890s

what's infamous about the African Church Cathedral?
Is it the walk from St. Paul's, Breadfruit?
why do you refer to it as CMS?
The Cathedral Church of Christ, Marina is the 'real' CMS.

nonye6194:
Not bad


but I can't get over the goose bumps I had bypassing this one months ago on the island.

vintage masterpiece

I was in awe of the building that I didn't even take any pictures. Had to screen grab later from IG.


This should be a landmark tho

That's the Cathedral Church of Christ at the Marina/Odunlami Street junction.

It is an Anglican church hence the area is called CMS (Church Missionary Society) after the Anglican church society responsible for evangelism during the colonial period.

You should also visit Holy Cross Cathedral (a Roman Catholic Cathedral) on Catholic Mission Street, opposite City Hall (another landmark on the Island).

Happy birthday Naptu2.
May this new year be your best so far!
Enjoy your day.

Ishilove:
Oya beremx, Ujsizzle, firestar, explorers, omenka, johnie, raumdeuter, Proudlyngwa come and wish Nairaland's Walking Encyclopedia a happy birthday.

Thanks Ishilove!

naptu2:
Yeah, the two most famous public libraries on Lagos Island are gone.

1) The former headquarters of the National Library of Nigeria (on Campos/Broad/Wesley Street) is now the Centre for Black African Arts and Civilisation (CBAAC).

2) The former Central Library at Odunlami, which was converted to an E-library by Fashola in 2012, was convered into a DNA testing centre by Ambode in 2017.

Instead, Ambode commissioned a digital library in 2017 (i.e. the library is online).

https://lagosstate.gov.ng/blog/2017/04/28/ambode-unveils-lagos-digital-library/

Thanks Naptu2.

You are the man!

themonk:
I know that place you talk about but didn't know it was once a library.

I was saddened the day I got there and discovered that it had been converted to a DNA testing facility.

I asked from people around there if they knew where the library had been relocated to and they all said they did not know.

I have no problem with setting up a DNA testing facility (a megacity like Lagos needs one for forensics, settling paternity disputes, etc). What I have a problem with is replacing a library/elearning centre with one.

Here's how it was reported when the old library was converted to a modern e-learning facility in 2012:

http://www.tundefashola.com/archives/news/2012/07/24/20120724N01.html


And how it was discussed on Nairaland:

https://www.nairaland.com/999995/fashola-commissions-stateoftheart-elearning-centre

naptu2 and mayoroflagos do you know why the elearning centre was converted and if a new location was provided for the elearning facility?

Good question.

The one on Broad Street (opposite CSS Bookshops) has been converted to a DNA testing facility.



P.S.

I came across this article


https://www.nairaland.com/4767986/nobody-comes-abuja-read#71755550

To avoid a clash with GCE English Laguage exam which was earlier postponed because of the Osun State elections?

Isn't this old news from July?

Isn't the bespectacled man on the extreme right one of leaders of the group accusing Ambode of not "oiling" the party machiney?

Politics!

it's inspiring seeing George Weah up there.


i wonder how the lady Aisha is blocking as well as her country men and women would feel.

leofab:
Opportunist

Very few will understand your post.