A British colleague once told me his experience in a posh restaurant at Victoria Island: a young man of limited means was soliciting alms from the stately seated diners who promptly and harshly dismissed him. Then came the security guard who trashed and landed terrifying blows on this poor man. He, the foreigner had to rush and intervene on behalf of the well-beaten when no one else moved. What if he, the white man, was the one was harsh with the poor man, he later recalled. All those indifferent diners would have rounded on him. There would have been screams of racism! Modern day imperialism! The new colonialism! It would have spilled over into the media. The Nigerian and British governments would have been trading threats and sanctions. The completely human situation and its governing moral anxieties would have been lost into a welter of abstractions of isms. But to the poor man on whose behalf he had intervened and given alms in hard currency, who was he?

In his piece CBN and Sharia Banking (The Guardian 16 June 2011), Lateef Adegbite abjectly misunderstands the meaning of secularism. Nigeria is a secular nation not a multi-religious one. And it is precisely because of its secularism that makes its multi-religious character possible. Think of it this way: no Muslim would want a church to be built on a land they have consecrated to be their holy ground even though the church is also a holy place. And no Christian would want traditional worshippers to practice in their church. The space which made it possible to build churches, mosques, shrines in their respective places without infringing on the other’s holy grounds is the secular space. The more secular a space is, the easier for religions to coexist. A completely multi-religious setting guarantees that one religion is always infringing on the space of the other.

Professor Cheikh Thiam of Department of African American and African Studies, and Department of French and Italian speaks about violence, Africa, and perception in preparation of the upcoming ISAPS conference (The International Society for African Philosophy and Studies) at Ohio State University on April 17-20, 2011.

By Ms. Isaboke M. Wilmah[1]

The right to health is a right provided in Article 12 of the International Covenant on Economic, Social and Cultural Rights that emphatically provides that, it is a right to which everyone is entitled to enjoy, and not just enjoying it but, it should be the enjoyment of the highest attainable standard of physical and mental health. This right however is pegged on the States abilities to take steps to necessitate its full realization. These steps may include but not limited to enacting policies that allow the practice of Traditional medicine alongside modern medicine in order to realize the prevention, treatment and control of epidemic, endemic, occupational and other diseases. Usage of traditional medicine is what this paper intends to propound, that not only will it be a tool with which the Kenyan government can use as a method of realizing the highest attainable standard of health, but it can be used alongside modern medicine.

By Isaboke M. Wilmah[1]

This paper maintains that the Nubians are nationals of Kenya despite their contested position. By critically examining their legal position under the Laws of Kenya, this paper shall illustrates that indeed they are, have been and can be citizens of Kenya either under the former constitution or the current constitution and that the governments failure to recognize them has led not only to their discrimination but also, achieve those binding obligation stipulated in the Constitution, Regional and International treaties to which it’s a signatory.

By Damola Awoyokun

Knife murders, gang culture, drugs, jail, overrepresentation in sports and music, underrepresentation in Oxbridge or in top courses of other universities, substantial underachievement, general underperformance etc.A lot of these are blamed on black people’s dysfunctional attitude to family life and child-raising. But we who came from Africa know that it is not a black problem it is a Caribbean problem but we have only come to accept it as ours too because we are one black family. And once blacks from the two continents annul the flimsy complexes that stand strongly in the way of mutual cultural dialogue and learning from each other, many of these problems that have impaired black people’s positive contribution to the British society would sharply subside.

By Biko Agozino

Naipual's problem is primarily that of ingratitude which he probably inherited from his father. According to the literary theorist and former Principal of the St. Augustine campus of the University of the West Indies, Dr Bho Tewarie, if Mr Biswas was a little more grateful to all the people who were trying to help him instead of constantly griping against them, he may have been a more successful person in life. The son is similarly dismissive of his debts to the Caribbean, to Oxford ('Oxford taught me nothing'), to his parents, wife, and partners, to India and to Africa. The lesson for younger writers is to learn the habit of gratitude and eschew the white-superiorism that might interfere with their writings because even good prose would not be enough to attract and retain significant readership when the personality and ideology are obnoxious and turn-offish.

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