₦airaland Forum

https://www.youtube.com/watch?v=lgO886F5piU



https://www.youtube.com/watch?v=a8XyG-aVT1s



https://www.youtube.com/watch?v=2Ds5_sk_iy4



https://www.youtube.com/watch?v=JGeWAOklF-E


https://www.youtube.com/watch?v=ex__6LcJr8E


Dance, décor, drumming, music, song, and costumes are essential components of any Igbo dramatic, religious, or secular performance, such as the Mmanwu/Masquerade festival.

When utilized together, these actions can be used as a medium, for the actors and or performers to communicate with their ancestors and summon spiritual energy.

Through dance and music, Igbo communities have passed on their traditions and heritage, as well as the narratives and metaphors that have bound their society together for centuries.

Masks are commonly utilized in dance and song performances, such as the Mmanwu festival festivities, to re-create and symbolize the spirit dancers' impersonation characters.

Masquerades and the acts that accompany them so reflect the community's history as well as the political, social, and economic forces that create its existence.

Almost all ancestral dances are masked/masquerade dances because they specify or depict the functions of ancestors that are not visible to people.

https://www.youtube.com/watch?v=tEe52cP0lYs




https://www.youtube.com/watch?v=iun0nFDjlus







https://www.youtube.com/watch?v=A1Oyxzz9cSc


https://www.youtube.com/watch?v=9yPkGvslASc



https://www.youtube.com/watch?v=lgO886F5piU



https://www.youtube.com/watch?v=a8XyG-aVT1s



https://www.youtube.com/watch?v=2Ds5_sk_iy4



https://www.youtube.com/watch?v=JGeWAOklF-E


https://www.youtube.com/watch?v=ex__6LcJr8E


Dance, décor, drumming, music, song, and costumes are essential components of any Igbo dramatic, religious, or secular performance, such as the Mmanwu/Masquerade festival.

When utilized together, these actions can be used as a medium, for the actors and or performers to communicate with their ancestors and summon spiritual energy.

Through dance and music, Igbo communities have passed on their traditions and heritage, as well as the narratives and metaphors that have bound their society together for centuries.

Masks are commonly utilized in dance and song performances, such as the Mmanwu festival festivities, to re-create and symbolize the spirit dancers' impersonation characters.

Masquerades and the acts that accompany them so reflect the community's history as well as the political, social, and economic forces that create its existence.

Almost all ancestral dances are masked/masquerade dances because they specify or depict the functions of ancestors that are not visible to people.

https://www.youtube.com/watch?v=JGeWAOklF-E


https://www.youtube.com/watch?v=249mV7EIe14

Chai.... Mgbadike masquerade..... No be today ooo

https://www.youtube.com/watch?v=wUSQpE5zrVQ

Part 1



https://www.youtube.com/watch?v=LUmrq4cMCKQ

Part 2


https://www.youtube.com/watch?v=qoOY_dR55FQ

Part 3

Just saw this on YouTube....

Good riddance

https://www.youtube.com/watch?v=tEe52cP0lYs


https://www.youtube.com/watch?v=iun0nFDjlus


https://www.youtube.com/watch?v=A1Oyxzz9cSc


https://www.youtube.com/watch?v=9yPkGvslASc


https://www.youtube.com/watch?v=JGeWAOklF-E


https://www.youtube.com/watch?v=ex__6LcJr8E


https://www.youtube.com/watch?v=2Ds5_sk_iy4


https://www.youtube.com/watch?v=Vk8_l2V2oFk

Outsiders have written many books and essays about Igbo and African religions.

A number of inaccurate and disparaging statements have been made in these publications. which has influenced many Igbo and Africans to adopt the same incorrect terminology and have the same beliefs.

Let us correct some of these inaccuracies.

African or Igbo religion is incorrectly referred to be ancestor worship.

This is incorrect because Africans do not revere their ancestors who have passed away.

It is true that long-dead relatives are said to live on and exhibit interest in their living relatives.

These families may demonstrate their faith by erecting shrines to the departed and leaving food or drink there or on their graves, as well as mentioning them in their prayers.

Also, once in a while, Igbo culture permits the celebration of Masquerade or mmanwu festivals, just like the one that happened in this video which took place in Agbgudu, Udi, Enugu state.

These expressions of reverence for the deceased, however, do not imply that they are being worshipped; rather, they demonstrate people's view that the departed of up to four or five generations should not be forgotten.

Acts of worship (such as sacrifices and prayers) are only a part of the African/Igbo religion.

A little element of a larger religious system cannot be considered whole.

Thus, it is incorrect to refer to the African/Igbo religion as "ancestor worship."

https://naijachronicler..com/2021/10/misconceptions-on-african-ancestral.html

https://www.youtube.com/watch?v=tEe52cP0lYs


https://www.youtube.com/watch?v=iun0nFDjlus


https://www.youtube.com/watch?v=A1Oyxzz9cSc


https://www.youtube.com/watch?v=9yPkGvslASc


https://www.youtube.com/watch?v=JGeWAOklF-E


https://www.youtube.com/watch?v=2Ds5_sk_iy4


https://www.youtube.com/watch?v=ex__6LcJr8E


https://www.youtube.com/watch?v=Vk8_l2V2oFk

Outsiders have written many books and essays about Igbo and African religions.

A number of inaccurate and disparaging statements have been made in these publications. which has influenced many Igbo and Africans to adopt the same incorrect terminology and have the same beliefs.

Let us correct some of these inaccuracies.

African or Igbo religion is incorrectly referred to be ancestor worship.

This is incorrect because Africans do not revere their ancestors who have passed away.

It is true that long-dead relatives are said to live on and exhibit interest in their living relatives.

These families may demonstrate their faith by erecting shrines to the departed and leaving food or drink there or on their graves, as well as mentioning them in their prayers.

Also, once in a while, Igbo culture permits the celebration of Masquerade or mmanwu festivals, just like the one that happened in this video which took place in Agbgudu, Udi, Enugu state.

These expressions of reverence for the deceased, however, do not imply that they are being worshipped; rather, they demonstrate people's view that the departed of up to four or five generations should not be forgotten.

Acts of worship (such as sacrifices and prayers) are only a part of the African/Igbo religion.

A little element of a larger religious system cannot be considered whole.

Thus, it is incorrect to refer to the African/Igbo religion as "ancestor worship."

https://naijachronicler..com/2021/10/misconceptions-on-african-ancestral.html

https://www.youtube.com/watch?v=JGeWAOklF-E


Outsiders have written many books and essays about Igbo and African religions.

A number of inaccurate and disparaging statements have been made in these publications. which has influenced many Igbo and Africans to adopt the same incorrect terminology and have the same beliefs.

Let us correct some of these inaccuracies.

African or Igbo religion is incorrectly referred to be ancestor worship.

This is incorrect because Africans do not revere their ancestors who have passed away.

It is true that long-dead relatives are said to live on and exhibit interest in their living relatives.

These families may demonstrate their faith by erecting shrines to the departed and leaving food or drink there or on their graves, as well as mentioning them in their prayers.

Also, once in a while, Igbo culture permits the celebration of Masquerade or mmanwu festivals, just like the one that happened in this video which took place in Agbgudu, Udi, Enugu state.

These expressions of reverence for the deceased, however, do not imply that they are being worshipped; rather, they demonstrate people's view that the departed of up to four or five generations should not be forgotten.

Acts of worship (such as sacrifices and prayers) are only a part of the African/Igbo religion.

A little element of a larger religious system cannot be considered whole.

Thus, it is incorrect to refer to the African/Igbo religion as "ancestor worship."

https://www.youtube.com/watch?v=JGeWAOklF-E


Outsiders have written many books and essays about Igbo and African religions.

A number of inaccurate and disparaging statements have been made in these publications. which has influenced many Igbo and Africans to adopt the same incorrect terminology and have the same beliefs.

Let us correct some of these inaccuracies.

African or Igbo religion is incorrectly referred to be ancestor worship.

This is incorrect because Africans do not revere their ancestors who have passed away.

It is true that long-dead relatives are said to live on and exhibit interest in their living relatives.

These families may demonstrate their faith by erecting shrines to the departed and leaving food or drink there or on their graves, as well as mentioning them in their prayers.

Also, once in a while, Igbo culture permits the celebration of Masquerade or mmanwu festivals, just like the one that happened in this video which took place in Agbgudu, Udi, Enugu state.

These expressions of reverence for the deceased, however, do not imply that they are being worshipped; rather, they demonstrate people's view that the departed of up to four or five generations should not be forgotten.

Acts of worship (such as sacrifices and prayers) are only a part of the African/Igbo religion.

A little element of a larger religious system cannot be considered whole.

Thus, it is incorrect to refer to the African/Igbo religion as "ancestor worship."

https://www.youtube.com/watch?v=JGeWAOklF-E


Outsiders have written many books and essays about Igbo and African religions.

A number of inaccurate and disparaging statements have been made in these publications. which has influenced many Igbo and Africans to adopt the same incorrect terminology and have the same beliefs.

Let us correct some of these inaccuracies.

African or Igbo religion is incorrectly referred to be ancestor worship.

This is incorrect because Africans do not revere their ancestors who have passed away.

It is true that long-dead relatives are said to live on and exhibit interest in their living relatives.

These families may demonstrate their faith by erecting shrines to the departed and leaving food or drink there or on their graves, as well as mentioning them in their prayers.

Also, once in a while, Igbo culture permits the celebration of Masquerade or mmanwu festivals, just like the one that happened in this video which took place in Agbgudu, Udi, Enugu state.

These expressions of reverence for the deceased, however, do not imply that they are being worshipped; rather, they demonstrate people's view that the departed of up to four or five generations should not be forgotten.

Acts of worship (such as sacrifices and prayers) are only a part of the African/Igbo religion.

A little element of a larger religious system cannot be considered whole.

Thus, it is incorrect to refer to the African/Igbo religion as "ancestor worship."

https://www.youtube.com/watch?v=JGeWAOklF-E


Outsiders have written many books and essays about Igbo and African religions.

A number of inaccurate and disparaging statements have been made in these publications. which has influenced many Igbo and Africans to adopt the same incorrect terminology and have the same beliefs.

Let us correct some of these inaccuracies.

African or Igbo religion is incorrectly referred to be ancestor worship.

This is incorrect because Africans do not revere their ancestors who have passed away.

It is true that long-dead relatives are said to live on and exhibit interest in their living relatives.

These families may demonstrate their faith by erecting shrines to the departed and leaving food or drink there or on their graves, as well as mentioning them in their prayers.

Also, once in a while, Igbo culture permits the celebration of Masquerade or mmanwu festivals, just like the one that happened in this video which took place in Agbgudu, Udi, Enugu state.

These expressions of reverence for the deceased, however, do not imply that they are being worshipped; rather, they demonstrate people's view that the departed of up to four or five generations should not be forgotten.

Acts of worship (such as sacrifices and prayers) are only a part of the African/Igbo religion.

A little element of a larger religious system cannot be considered whole.

Thus, it is incorrect to refer to the African/Igbo religion as "ancestor worship."

https://www.youtube.com/watch?v=JGeWAOklF-E


Outsiders have written many books and essays about Igbo and African religions.

A number of inaccurate and disparaging statements have been made in these publications. which has influenced many Igbo and Africans to adopt the same incorrect terminology and have the same beliefs.

Let us correct some of these inaccuracies.

African or Igbo religion is incorrectly referred to be ancestor worship.

This is incorrect because Africans do not revere their ancestors who have passed away.

It is true that long-dead relatives are said to live on and exhibit interest in their living relatives.

These families may demonstrate their faith by erecting shrines to the departed and leaving food or drink there or on their graves, as well as mentioning them in their prayers.

Also, once in a while, Igbo culture permits the celebration of Masquerade or mmanwu festivals, just like the one that happened in this video which took place in Agbgudu, Udi, Enugu state.

These expressions of reverence for the deceased, however, do not imply that they are being worshipped; rather, they demonstrate people's view that the departed of up to four or five generations should not be forgotten.

Acts of worship (such as sacrifices and prayers) are only a part of the African/Igbo religion.

A little element of a larger religious system cannot be considered whole.

Thus, it is incorrect to refer to the African/Igbo religion as "ancestor worship."

https://www.youtube.com/watch?v=JGeWAOklF-E


Outsiders have written many books and essays about Igbo and African religions.

A number of inaccurate and disparaging statements have been made in these publications. which has influenced many Igbo and Africans to adopt the same incorrect terminology and have the same beliefs.

Let us correct some of these inaccuracies.

African or Igbo religion is incorrectly referred to be ancestor worship.

This is incorrect because Africans do not revere their ancestors who have passed away.

It is true that long-dead relatives are said to live on and exhibit interest in their living relatives.

These families may demonstrate their faith by erecting shrines to the departed and leaving food or drink there or on their graves, as well as mentioning them in their prayers.

Also, once in a while, Igbo culture permits the celebration of Masquerade or mmanwu festivals, just like the one that happened in this video which took place in Agbgudu, Udi, Enugu state.

These expressions of reverence for the deceased, however, do not imply that they are being worshipped; rather, they demonstrate people's view that the departed of up to four or five generations should not be forgotten.

Acts of worship (such as sacrifices and prayers) are only a part of the African/Igbo religion.

A little element of a larger religious system cannot be considered whole.

Thus, it is incorrect to refer to the African/Igbo religion as "ancestor worship."

https://www.youtube.com/watch?v=JGeWAOklF-E


Outsiders have written many books and essays about Igbo and African religions.

A number of inaccurate and disparaging statements have been made in these publications. which has influenced many Igbo and Africans to adopt the same incorrect terminology and have the same beliefs.

Let us correct some of these inaccuracies.

African or Igbo religion is incorrectly referred to be ancestor worship.

This is incorrect because Africans do not revere their ancestors who have passed away.

It is true that long-dead relatives are said to live on and exhibit interest in their living relatives.

These families may demonstrate their faith by erecting shrines to the departed and leaving food or drink there or on their graves, as well as mentioning them in their prayers.

Also, once in a while, Igbo culture permits the celebration of Masquerade or mmanwu festivals, just like the one that happened in this video which took place in Agbgudu, Udi, Enugu state.

These expressions of reverence for the deceased, however, do not imply that they are being worshipped; rather, they demonstrate people's view that the departed of up to four or five generations should not be forgotten.

Acts of worship (such as sacrifices and prayers) are only a part of the African/Igbo religion.

A little element of a larger religious system cannot be considered whole.

Thus, it is incorrect to refer to the African/Igbo religion as "ancestor worship."

https://www.youtube.com/watch?v=JGeWAOklF-E


Outsiders have written many books and essays about Igbo and African religions.

A number of inaccurate and disparaging statements have been made in these publications. which has influenced many Igbo and Africans to adopt the same incorrect terminology and have the same beliefs.

Let us correct some of these inaccuracies.

African or Igbo religion is incorrectly referred to be ancestor worship.

This is incorrect because Africans do not revere their ancestors who have passed away.

It is true that long-dead relatives are said to live on and exhibit interest in their living relatives.

These families may demonstrate their faith by erecting shrines to the departed and leaving food or drink there or on their graves, as well as mentioning them in their prayers.

Also, once in a while, Igbo culture permits the celebration of Masquerade or mmanwu festivals, just like the one that happened in this video which took place in Agbgudu, Udi, Enugu state.

These expressions of reverence for the deceased, however, do not imply that they are being worshipped; rather, they demonstrate people's view that the departed of up to four or five generations should not be forgotten.

Acts of worship (such as sacrifices and prayers) are only a part of the African/Igbo religion.

A little element of a larger religious system cannot be considered whole.

Thus, it is incorrect to refer to the African/Igbo religion as "ancestor worship."

https://www.youtube.com/watch?v=JGeWAOklF-E


Outsiders have written many books and essays about Igbo and African religions.

A number of inaccurate and disparaging statements have been made in these publications. which has influenced many Igbo and Africans to adopt the same incorrect terminology and have the same beliefs.

Let us correct some of these inaccuracies.

African or Igbo religion is incorrectly referred to be ancestor worship.

This is incorrect because Africans do not revere their ancestors who have passed away.

It is true that long-dead relatives are said to live on and exhibit interest in their living relatives.

These families may demonstrate their faith by erecting shrines to the departed and leaving food or drink there or on their graves, as well as mentioning them in their prayers.

Also, once in a while, Igbo culture permits the celebration of Masquerade or mmanwu festivals, just like the one that happened in this video which took place in Agbgudu, Udi, Enugu state.

These expressions of reverence for the deceased, however, do not imply that they are being worshipped; rather, they demonstrate people's view that the departed of up to four or five generations should not be forgotten.

Acts of worship (such as sacrifices and prayers) are only a part of the African/Igbo religion.

A little element of a larger religious system cannot be considered whole.

Thus, it is incorrect to refer to the African/Igbo religion as "ancestor worship."

https://www.youtube.com/watch?v=JGeWAOklF-E


Outsiders have written many books and essays about Igbo and African religions.

A number of inaccurate and disparaging statements have been made in these publications. which has influenced many Igbo and Africans to adopt the same incorrect terminology and have the same beliefs.

Let us correct some of these inaccuracies.

African or Igbo religion is incorrectly referred to be ancestor worship.

This is incorrect because Africans do not revere their ancestors who have passed away.

It is true that long-dead relatives are said to live on and exhibit interest in their living relatives.

These families may demonstrate their faith by erecting shrines to the departed and leaving food or drink there or on their graves, as well as mentioning them in their prayers.

Also, once in a while, Igbo culture permits the celebration of Masquerade or mmanwu festivals, just like the one that happened in this video which took place in Agbgudu, Udi, Enugu state.

These expressions of reverence for the deceased, however, do not imply that they are being worshipped; rather, they demonstrate people's view that the departed of up to four or five generations should not be forgotten.

Acts of worship (such as sacrifices and prayers) are only a part of the African/Igbo religion.

A little element of a larger religious system cannot be considered whole.

Thus, it is incorrect to refer to the African/Igbo religion as "ancestor worship."

https://www.youtube.com/watch?v=JGeWAOklF-E


Outsiders have written many books and essays about Igbo and African religions.

A number of inaccurate and disparaging statements have been made in these publications. which has influenced many Igbo and Africans to adopt the same incorrect terminology and have the same beliefs.

Let us correct some of these inaccuracies.

African or Igbo religion is incorrectly referred to be ancestor worship.

This is incorrect because Africans do not revere their ancestors who have passed away.

It is true that long-dead relatives are said to live on and exhibit interest in their living relatives.

These families may demonstrate their faith by erecting shrines to the departed and leaving food or drink there or on their graves, as well as mentioning them in their prayers.

Also, once in a while, Igbo culture permits the celebration of Masquerade or mmanwu festivals, just like the one that happened in this video which took place in Agbgudu, Udi, Enugu state.

These expressions of reverence for the deceased, however, do not imply that they are being worshipped; rather, they demonstrate people's view that the departed of up to four or five generations should not be forgotten.

Acts of worship (such as sacrifices and prayers) are only a part of the African/Igbo religion.

A little element of a larger religious system cannot be considered whole.

Thus, it is incorrect to refer to the African/Igbo religion as "ancestor worship."

In the end... Was it worth it?

Idiots still exists

oliverjiad:
clear ur consignment at any of the port tincan,apapa clearing both roro and containerised contact us today via babajaid07@gmail.com,08184364147

How much is it to clear 2006 Toyota avalon via sallaum lines

Please how much to clear a 2006 Toyota avalon?

Please how much to clear 2006 Toyota avalon via sallaum lines

https://www.youtube.com/watch?v=tEe52cP0lYs


https://www.youtube.com/watch?v=iun0nFDjlus


https://www.youtube.com/watch?v=A1Oyxzz9cSc


https://www.youtube.com/watch?v=9yPkGvslASc


https://www.youtube.com/watch?v=ex__6LcJr8E

Hmmm

https://www.youtube.com/watch?v=ASDZK5zqlhA

Good for them.......finally, na the poor masses do lose.... APC or PDP Nigerian politicians na same

https://www.youtube.com/watch?v=BHYhaXsRFy4

It is alleged that Seven are feared killed as Hausa, Yoruba okada riders clash in Ogun.

Trouble initially started between the Okada riders and the Okada unions, who allegedly increased the ticket fee from N600 to N800.

The incident, however, snowballed into an ethnic crisis between the Hausas and the Yorubas in the area.

https://www.youtube.com/watch?v=MbL0WOWtKnc

THE Senate has begun moves to ensure that all the Nigerian Law Schools are beneficiaries of Education tax funds with the amendment of Tertiary Education Trust Fund Act 2007.

Consequently, the Senate has come up with ” A bill for an Act to amend the Tertiary Education Trust Fund Act 2007.”

The Bill Scaled second reading yesterday in the Senate.

In his lead debate on the bill, Senator Micheal Opeyemi Bamidele, APC Ekiti Central, sponsor of said that the bill which was read for the first time on the floor of the Senate on Thursday, 28th May, 2020, seeks to amend sections 4, 7 and 20 of the Tertiary Education Trust Fund (Establishment, Etc.) Act, 2011 (hereinafter referred to as the “principal Act”)

He said that amendment also seeks to add the Nigerian Law School, as one of the benefiting tertiary institutions in Nigeria, for the purpose of disbursement of education tax, under the Act.

According to him, the Bill seeks specifically to amend section 4 of the principal Act by inserting “the Nigerian Law School”, as one of the Tertiary Institutions, to benefit from the interventions of the TETFUND.

Senator Bamidele said, “Mr President, Distinguished Colleagues; by way of a proper context and historical basis for the proposed amendment, it is imperative to state here that the Report of the Unsworth Committee on Legal Education, which recommended the establishment of an indigenous law school for the vocational training of aspiring legal practitioners in Nigeria, conceived the Nigerian Law School, as a tertiary institution with the sole mandate of bridging the gap between academic study of law in Nigerian or foreign universities, and the practical application of the law.

“Based on this, it therefore becomes incumbent on the Nigerian Law School to ensure that students adapt their academic knowledge to the conditions of practice by introducing them to the practical skills and techniques of legal practice.

“There is no gainsaying that the Nigerian Law School is the only institution responsible for vocational training of lawyers in Nigeria. Undoubtedly, it is saddled with a critical statutory responsibility bearing in mind that lawyers play leading roles in the socio-economic condition of the country.

” Perhaps, Lawyers, as judges, in private or corporate practice, in the academics or in government, immensely shape the society and the lives of their fellow human beings. It should be emphasised that over five decades, since the establishment of the Nigerian Law School, the Institution which commenced operation in January 1963 with only 8 Students at its mono-campus in Lagos, has since expanded rapidly into a multi-campus Law School, with its headquarters now in Bwari, Abuja and Five (5) other campuses in Lagos, Enugu Kano, Bayelsa, and Yola.

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Home » News » Senate Moves to make Law Schools beneficiaries of Education Tax Fund
Senate Moves to make Law Schools beneficiaries of Education Tax Fund
ON NOVEMBER 25, 20207:22 PMIN NEWS
By Henry Umoru
THE Senate has begun moves to ensure that all the Nigerian Law Schools are beneficiaries of Education tax funds with the amendment of Tertiary Education Trust Fund Act 2007.


Consequently, the Senate has come up with ” A bill for an Act to amend the Tertiary Education Trust Fund Act 2007.”

The Bill Scaled second reading yesterday in the Senate.

In his lead debate on the bill, Senator Micheal Opeyemi Bamidele, APC Ekiti Central, sponsor of said that the bill which was read for the first time on the floor of the Senate on Thursday, 28th May, 2020, seeks to amend sections 4, 7 and 20 of the Tertiary Education Trust Fund (Establishment, Etc.) Act, 2011 (hereinafter referred to as the “principal Act”)


READ ALSO:Joe Biden to deliver Thanksgiving address seeking US unity
He said that amendment also seeks to add the Nigerian Law School, as one of the benefiting tertiary institutions in Nigeria, for the purpose of disbursement of education tax, under the Act.

According to him, the Bill seeks specifically to amend section 4 of the principal Act by inserting “the Nigerian Law School”, as one of the Tertiary Institutions, to benefit from the interventions of the TETFUND.


Senator Bamidele said, “Mr President, Distinguished Colleagues; by way of a proper context and historical basis for the proposed amendment, it is imperative to state here that the Report of the Unsworth Committee on Legal Education, which recommended the establishment of an indigenous law school for the vocational training of aspiring legal practitioners in Nigeria, conceived the Nigerian Law School, as a tertiary institution with the sole mandate of bridging the gap between academic study of law in Nigerian or foreign universities, and the practical application of the law.


“Based on this, it therefore becomes incumbent on the Nigerian Law School to ensure that students adapt their academic knowledge to the conditions of practice by introducing them to the practical skills and techniques of legal practice.

“There is no gainsaying that the Nigerian Law School is the only institution responsible for vocational training of lawyers in Nigeria. Undoubtedly, it is saddled with a critical statutory responsibility bearing in mind that lawyers play leading roles in the socio-economic condition of the country.


” Perhaps, Lawyers, as judges, in private or corporate practice, in the academics or in government, immensely shape the society and the lives of their fellow human beings. It should be emphasised that over five decades, since the establishment of the Nigerian Law School, the Institution which commenced operation in January 1963 with only 8 Students at its mono-campus in Lagos, has since expanded rapidly into a multi-campus Law School, with its headquarters now in Bwari, Abuja and Five (5) other campuses in Lagos, Enugu Kano, Bayelsa, and Yola.


“Mr President, Distinguished Colleagues; the expansion of the Nigeria Law School from its former mono-campus system to the present multi-campus law school, was necessitated by the increasing demand for space at the school.

“This inevitable expansion, of course, has its attendant challenges such as increasing demand for befitting learning facilities including lecture halls, E- Library and ICT deployment in the multiple –campuses to enhance learning, provision of hostel accommodation and other infrastructural facilities suitable for effective training of globally competitive lawyers in Nigeria. Indeed, the training of the 21st century lawyer is becoming more and more expensive hence the need for this Distinguished Senate to consider the inclusion of the Nigerian Law school, as one of the tertiary institutions to benefit from the infrastructural intervention projects of TETFUND, which is the main thrust of this amendment.”

Source: https://www.vanguardngr.com/2020/11/senate-moves-to-make-law-schools-beneficiaries-of-education-tax-fund/amp/

Good move

https://www.youtube.com/watch?v=H5o5W-c1bWo

A woman has been caught in cctv stealing human hair from a hair shop in Abuja. The lady in question used the current COVID-19 pandemic as an excuse to wear face mask and sun shades with he aim to hide her identity.

Posing as a potential customer, the lady distracted the sales girl several times and while she wasn't looking, stope items from the shop.

According to the owner of the shop who was heard at the background while watching the cctv clip, the hair alone costs more than two hundred thousand naira ($500).