Posts Tagged ‘POWER’

LET’S GET BACK TO AFRICAN SCIENCE-BLACK POWER-IFA IS PART OF THIS GREAT POWER!-OUR GREAT GOMINA RAUF AREGBESOLA OF THE STATE OF OSUN,NIGERIA IS INTRODUCING IFA IN A BIG WAY!-FROM THE SUN NEWSPAPER,NIGERIA

May 24, 2013

Osun students to study Ifa – Aregbesola
Our Reporter January 3, 2013 28 Comments »
Osun students to study Ifa – Aregbesola

…Says computer tablet has application for Ifa studies

From BAMIGBOLA GBOLAGUNTE, Osogbo

The Osun State Government has announced a comprehensive plan for the state’s secondary school students to study Ifa as one of their subjects.

The state Governor, Ogbeni Raufu Aregbesola, said the schools’ computer tablet had application for Ifa studies.

Aregbesola made the relevation yesterday during the special prayers session to usher in the New Year, organized with clerics from all religions praying for the peace and growth of the state.

Clerics who offered special prayers for the state included the President General, League of Imams and Alfas in the South-West, Alhaji Mustapha Ajisafe; the Chairman, Christian Association of Nigeria (CAN) in the state, Evangelist Abraham Aladeseye; and frontline Ifa priest, Chief Ifayemi Elebuibon, among others.

The special prayer affected official functions in the state secretariat and other government offices, as top civil servants across all parastatal agencies graced the occasion held in the premises of the Bola Ige House, state secretariat, Abere, Osogbo.

Bishop of Osogbo Diocese of the Methodist Church, Bishop John Bamigboye, advised the government to compensate those whose property were demolished as a result of the ongoing road dualization in the state.

Bamigboye enjoined the government to return Christian and Islamic Religious Studies to all primary and secondary schools in the state.

Governor Aregbesola, in his remarks at the ceremony, declared that 2013 would be a year of total freedom for the state, stressing that the year would be for the people of the state a year of total turn-around and liberty.

According to the governor, the government’s major desire for the state in 2013 is to ensure the fulfillment of the desires of the state’s founding fathers, stressing: “Osun State will be freed in 2013 from hunger, mystery, poverty and under-development.”

He said his government has paid over N600 million as compensation to owners of demolished structures, even as he assured that those who were yet to receive their compensation would get theirs soon.

Aregbesola also disclosed that his government had returned religious studies to all public primary and secondary schools in the state, adding that the free computer tablet tagged ‘opon Imon’, which the government would present to secondary school students had an application for Ifa studies.

He also prayed for peace and development of the state in 2013 and urged all the people to support his government and the country with prayers, saying: “Nigeria needs prayers for an end to come to the security problem confronting the northern part of the country.”

Aregbesola added that his desire for the year was to make the state the envy of other states in the country, saying he had come to the state to do the works of God.

OUR GREAT PEOPLES' GOMINA!

OUR GREAT PEOPLES’ GOMINA!


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BLACK WOMEN POWER-THE POWER OF THE BLACK NAKED BREAST!

September 28, 2010

FROM tribune.com.ng

FROM TRIBUNE NEWSPAPER

The politicisation of the female breasts
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Written by KEHINDE OYETIMI
Sunday, 12 September 2010

The employment of the female breasts and sexuality in Nigerian politics has shown that nothing is too sacred to be involved. The erstwhile cultural implication of the female anatomy is beginning to lose its relevance as it has been railroaded into the mainstream of Nigerian politics. KEHINDE OYETIMI writes.

FROM time immemorial and of all the unique structures that make up the anatomical configuration of the female, nothing seems to arrogate much attention to itself than the exterior twin organs of the female chest – otherwise referred to as the breasts. Unlike in males, which of course are just a couple of buttons attached to the chest, the breasts of the woman have always been objects of much interest, whether overtly or covertly. Apparently, the breasts of the woman are secondary sexual organs, but the peculiar curve and arch of the breasts, their sensitivity to contact or touch, their role in the suckling engagement of infants, lend ever-abiding credence to both their artistic beauty and functionality.

In virtually all societies, the body of the woman is an object of interest, while it is a taboo to give an explicit detailing of the female anatomy, in other climes, the female body is worshipped. In pristine societies (settings that were not yet tainted with the vagaries of modernity), the female was held in awe and typified in utter sacrosanctity. African culture and so many others usually do not openly place much discourse on the female breast. Many cultures whose historico-cultural progress could not be documented hold varying but unique perspectives on the body of the woman – especially the female breasts. Any attempt towards the interpretation, perception and understanding of the placement of importance on the female breasts would naturally yield both cultural and conventional elucidation.

The Amazonian women, as captured by Greek historians, are depicted as a collection of a nation of female warriors. In world history, nothing more captures this unique gathering of women-warriors.

Records show the Amazonian women-warriors with their left breasts usually exposed, while the right ones were covered. This, of course, was done for the purpose of warfare. It was believed that in warfare, the left should be exposed so as to aid the handling of the arrow when shooting with the bow.

In pristine African milieus, women typified fertility. The female body commanded cosmic energy and it was therefore a taboo to misrepresent the body of the woman. In fact, of all the chambers of the female body, none assumed such spiritual connotations than the breasts. It was an act of utmost sacrilege for the female body to be exposed in near or total nudity. The breasts of the woman in African cultural settings were instruments, not just for the sexual gratification of the invasion of the male character, but had far reaching cosmic influence on monarchs. Monarchs who have lost their political and social relevance were cursed with the exposure of the female breasts, in protest. The breasts of such women were weapons of social and political change. Two very sacrosanct parts of the female anatomy in traditional African societies were the breasts and the vagina, the exposure of which attracted a curse to the male viewers. The deliberate exposure of the female body was the height of a man’s or monarch’s undoing.

Mordecai Sunday Ibrahim, President, Southern Kaduna Youth Vanguard, stated that “As far as I am concerned, it is an indecent act. A woman for whatever reason is not supposed to expose the sensitive parts of her body in the name of asking for change. We witnessed this in the 30s and the 50s, but of course in the 21st century we can see that these things are affecting the morals of our children. We should begin to think of better ways of pushing our case. What is wrong with hunger strike? What is wrong with carrying placards? Exposing the breasts is not decent. Neither Christianity nor Islam advocate this nonsense. Anywhere culture goes against your faith, you should drop culture. If we want to go into that then we should go on to wearing bante which my grandfather was wearing.”

Dr (Mrs) Gloria Olushola Adedoja, Department of Teacher Education, University of Ibadan, found no basis for the practice since other avenues are available. “I am not sure if that cultural implication of exposing the female breasts for change is still there. But in those days, it was there. Exposing the breasts is not the only way by which women can champion their causes. Women can make their reactions known by saying them in the dailies, writing notices to the people that are in charge. Even there could be the use of dialogue. Grievances can be made known through different fora. I doubt if such acts are relevant in our societies because people do not really recognise them. Now some of them could even be paid to do so but in those days it was not like that. When women came out like that, in those days, it meant that it was an issue that men could no longer handle,” she advised.

Dr Sola Olorunyomi, of the Institute of African Studies, University of Ibadan, saw a modern relevance of the practice. “When such interventions are made, they must not be used flippantly. I don’t necessary think that it has been misused. The Ekiti incidence was a show of the miscarriage of justice. There was really need for some kind of response by the people. Roads and infrastructure would come only when governance is good. Governance is foundational. If there is one thing people should response to, it is actually governance. I think it still holds some relevance,” he opined.

Unfortunately, in modern times, female breasts have been commoditised and commercialised. The media have constantly used the woman in the sale of goods which have no immediate relevance to her. Yet unfortunate is the fact that there is a gradual shift in the politicisation of the feminine power of the woman. Nigerian politics has invaded the sacrosanctity of the female energy housed in the female body. Threats using the female sexuality have become the norm in the Nigerian political space.

A bit of the horrendous act was demonstrated last year in Ekiti State during the electioneering engagements that almost marred the peace of the state. Women with tired, sagging and flabby mammalian glands came out in their droves carrying placards. The sickening aspect was the sensuous irrelevance of such breasts in display. What must have helped the Amazonian women in warfare, that Nigerian women must quickly adopt, was the distraction that their exposed left breasts caused their male opponents. Of course, what would be more disarming to a warring man than the incapacitating influence engineered by visual contact with the undulating, sensuous movement of youthful, firm breasts? The recent threat in the contemporary documentation of such incidents was the “No Jonathan, No sex” campaign of the Organisation of African Women in Diaspora, which was reported last month. The politicisation of the feminine sexuality is of course beginning to lose its power of suasion and social relevance. The same appeal to such sexuality was witnessed at the beginning of this month in Cross Rivers State when a group of aged women from Erei, Biase local government area stormed Calabar half dressed protesting what they collectively termed the “disenfranchisement and illegal arrest of their sons.” It would not be farther before the nation witnesses the use of the female breasts in electioneering, since it has been nationally inaugurated by the campaign for a Jonathan presidency in 2011.

In 2002, a group of women threatened to bare it all in the Niger Delta in protest against the incessant abuse of their environment by oil producing firms. Speaking, Terisa Turner, an anthropologist, argued that by exposing the breasts and the vagina, “The women are saying: We all came into the world through the vagina. By exposing the vagina, the women indicate that we hereby take back the life we gave you. It is about bringing forth life and denying life through social ostracism, which is a kind of social execution. Men who are exposed are viewed as dead.” If the baring of the female genitalia would do the nation good, perhaps it would now. There are more pressing demands now within the Nigerian socio-political landscape now than ever before. One wonders if the only negotiating tool possessed by the female gender is couched in her sexuality.


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