Friday, 8 June 2018

Urban Poverty: A Study of Isale Oja Agege, Lagos

URBAN POVERTY: A STUDY OF ISALE OJA COMMUNITY IN AGEGE LGA, LAGOS

INTRODUCTION

We are living in what is often described as the "urban century". Most of the world's economy and more than half its population are now in urban areas. The world continues to urbanise – and most of the growth in the world's population is in urban areas in low- and middle-income countries. 

Worldwide, the urban poor have extremely limited access to essential services such as water, sanitation, electricity, and healthcare. As a result, being poor or simply living in a poor neighborhood has a negative effect that goes beyond lack of economic resources. Living in poverty affects health, nutrition, and educational and employment prospects.

WHAT IS POVERTY?

According to Investopedia, Poverty is a state or condition in which a person or community lacks the financial resources and essentials to enjoy a minimum standard of life and well-being that's considered acceptable in society.

Poverty is about not having enough money to meet basic needs including food, clothing and shelter.  However, poverty is more, much more than just not having enough money.

The World Bank Organization describes poverty in this way:

“Poverty is hunger. Poverty is lack of shelter. Poverty is being sick and not being able to see a doctor. Poverty is not having access to school and not knowing how to read. Poverty is not having a job, is fear for the future, living one day at a time.

Poverty has many faces, changing from place to place and across time, and has been described in many ways.  Most often, poverty is a situation people want to escape. So poverty is a call to action -- for the poor and the wealthy alike -- a call to change the world so that many more may have enough to eat, adequate shelter, access to education and health, protection from violence, and a voice in what happens in their communities.”

In addition to lack of money, poverty is about not being able to participate in recreational activities; not being able to send children on a day trip with their schoolmates or to a birthday party; not being able to pay for medications for an illness.  These are all costs of being poor. Those people who are barely able to pay for food and shelter simply can’t consider these other expenses.  When people are excluded within a society, when they are not well educated and when they have a higher incidence of illness, there are negative consequences for society. 

Townsend (1962) defines poverty as the lack of material resources of certain duration and to  such an  extent that  participation in  normal  activities and  possession  of  amenities  and  living  conditions become  impossible  or  very  limited.  In  similar  vein, Olamejeye  (1994)  defined  poverty  as  the  degree  of difficulty encountered in making ends meet. 

Prado and Tobi (1994) observed that poverty is a multi-dimensional phenomenon  with  few  commonly  agreed  definitions across  the  characteristics  of  the  poor  (particularly  the urban  poor)  such  as  excessive  labour  flow, undifferentiated/unskilled persons who cannot readily be integrated  into  the  production  system,  sub-culture  of personalized  ethical  code  in  contrast  to  the  norm  of kindred  or  community  behavior,  scarcity  of  essential commodities (food, housing, clothing), growth of  slums, unemployment and under-unemployment, and crimes or deviant  behaviors.

Galbraith  (1968),  also  diagnosed poverty  as  having  limited  and  insufficient  food  and clothing; people living in crowded, cold and dirty shelters, and people  living  painful  and comparatively brief lives.

In a research work titled "Nigeria Is Set To Become The Poverty Capital Of The World By 2018", Olanrewaju Eweniyi discovered that at least 50% of of the world - over three billion people - live on less than $2.50 (N900) a day. And closer to home, Nigeria has one of the world's highest economic growth rates, averaging 7.4% (according to the Nigeria economic report released in July 2014 by the World Bank) but over 80 million Nigerians - 42.4% of the population - currently live below the poverty line, according to the UN.

And apparently it can get worse. According to World Poverty Clock, Nigeria’s rising overpopulation will pose a problem now, rather than in 2030 or 2050.

By February 2018, Nigeria will overtake India as the country with the most people in extreme poverty. For context, India has 5 times the population of Nigeria.  According to World Bank standards, living in extreme poverty is living on less than $1.90 (N680) per day. People living in extreme poverty are unable to meet even the barest minimal needs for survival.

In 2015, the UN set up the Sustainable Development Goals, and the first of them is to "eradicate extreme poverty for all people everywhere by 2030". However to achieve this globally, 90 people need to leave poverty every minute to eradicate poverty totally by 2030; and to achieve this in Africa, 57 people have to leave every minute; and in Nigeria, 12 people per minute.

As you can imagine, this is not the case. In fact the opposite is the case. On the average, 9 people are entering extreme poverty every minute, and Nigeria and the Democratic Republic of Congo are both responsible for the 9. And individually, Nigeria has about 7 people going into poverty every minute.

For  Nigeria, this is due to many reasons, first of all, population. Nigeria’s population is growing faster than its economy. Between 1990 and 2013, Nigeria’s population increased by 81 percent. And by 2050, according to the UN, Nigeria will be third most populous country in the world. Only behind India and China.

And while poverty is billed to wildly increase in 2018, the IMF projects Nigeria's GDP to rise by only 0.8 percent in 2018, after the 2016 recession slowed down the economy. Nigeria’s 2018 record budget (which President Buhari stood for 69 minutes to present, this was news for some reason) is running on a deficit, and will be funded by much borrowing with government debts already on the rise.

On the contrary, in recent times, Nigeria’s recent dwindling oil wealth due to the global oil price reduction, with oil being the mainstay of its economy, meant its oil-dependent GDP was affected too. The country’s economy was hit hard by the recent recession in the country.

URBAN POVERTY

We are living in what is often described as the "urban century". Most of the world's economy and more than half its population are now in urban areas. The world continues to urbanise – and most of the growth in the world's population is in urban areas in low- and middle-income countries. 

Historically, poverty belonged to rural areas, but nowadays it is the same in mega cities and it is estimated that a quarter of the world's urban population is currently living in a poverty situation (Perlman, 1998). In last several years, by the population growth explosion and more and more people choose to living from countryside to city, this phenomenon was becoming more and more serious. At same time, it made social problems stand out. Deepening of urban poverty has becoming an unsafe factor in social and economic. The new problems mix with old problems, leading to a variety of complex social effects.

Since the 20th century 50years, along with the accelerated process of urbanization and urban population density, the population of the world from 30% to about 50% now, is approaching to 60% by 2030. Because of this, the urban poor and slums have become increasingly prominent. Today's megacities are reaching the limits of their carrying capacity to sustain human life, as urbanites increasingly face lack of access to safe water and sanitation, inadequate waste management, poor drainage, air pollution, excessive noise levels, and ineffective and inadequate service provision(Perlman, J., Hopkins, E. & Perez, R. 2008).

Around a billion urban dwellers live in informal settlements, most of which are affected by:

1. Poor quality, overcrowded housing
2. Risk of forceful eviction
3. Lack of safe, readily available, water supplies
4. Poor provision for sanitation, drainage and solid waste collection
5. Lack of access to healthcare, emergency services and policing
6. Difficulty accessing government schools, and
7. Locations at high risk of disasters and with risk levels increasing because of climate change.

Most definitions and measurements of poverty take none of the above into consideration, as they are based only on income-levels. And income-based poverty lines are usually set too low in relation to the costs of food and non-food needs for urban populations.

The menace of urban poverty is most devastating in Africa, especially Nigeria. Human conditions have greatly deteriorated, particularly during the last decade. With real disposable income declining steeply, malnutrition rates have risen sharply and food production has hardly kept pace with population growth and the quantity and quality of health and education services deteriorating. 

Onibokun  et  al.  (1995)  perceives  urban  poverty  as living  in  sub-standard  and  sub-human  environments plagued by slums, squalor and grossly inadequate social amenities  like  health  facilities,  schools,  recreational opportunities  etc. 

BACKGROUND OF STUDY

HISTORY AND GEOGRAPHY OF AGEGE

According to an online search engine, Wikipedia, when the kolanut plantations in the Agege area started to flourish it attracted huge settlements. Agege experienced rapid development and became a powerful center of the kolanut trade. These settlements attracted different people of different backgrounds and interests such as laborers, and most of these were Hausa. Whenever the Yorubas needed labourers for jobs such as cutting of trees, they would engage the services of the Hausa people. Because of this work the immediate area where the Hausas lived was named ‘Ilu Awon Ageigi’ which translates as ‘Town (Ilu) of the tree cutters’. The name Agege was thus formed out of the word "Ageigi".

The boundary of Agege from the Northern part of Lagos stretches from Dopemu road through Anu-oluwapo street to olukosi down Fagbola through Osobu street to Orile road down to Old Agege Motor Road opposite Nitel. From the Southern part of Lagos it stretches from Ashade retail market to Akilo street.

From the Eastern part of Lagos, it stretches from Oba ogunji road up to the by-pass to Agege Motor road by Nitel office. From the Western part of Lagos,the boundary of Agege stretches from Abeokuta express road from boundary with Ikeja Local government to Dopemu junction.

Agege is one the ancients cities of Lagos which covers Iju, Ishaga, Alagbado and some part of Ikeja before It was reduced to what it is now. Today, all the above mentioned places has been carved out of Agege to form another local governments at the time Lagos increases in population and economy. Statistically, Agege has a large settlement of the Hausas around Moricas/Alfa Nla, Kwakwa Uku and Mosalasi Alhaja.

Other tribes like the Igbos, Tapas, Nigers and more tribes are also among the groups of people that makes up Agege. The old and the new Abeokuta motor road and the railway line that passes through Agege to the northern part of the country are some of the factors that thumbs up Agege economy.

The Aworis are believed to be the first habitats of Agege and their mainstay is the ancient area like Orile Agege, Isale Oja and Atobaje. Agege has two paramont kings which are oba of Orile Agege who exercise his domineering across Orile Agege and oba of Agege who is incharge of Agege respectively.

AGEGE LOCAL GOVERNMENT

Information obtained from the official website of Agege Local Government (www.agegelocalgov.com) states that Agege district council was first created in 1954 and it remained functional, having passed through some obvious moments till 1967 when the military first took over power and Agege was merged with Ikeja District council for a period of thirteen years.

In 1980, Agege was excised from Ikeja Local Government and remained so until 1883 when the military took power again and abolished the existing proliferated system of local government to maintain the 1976 status quo.

Significantly, between August 1991 and December 1996, more local government were created to bring the number in Lagos state to twenty as a result of which Alimosho and Ifako Ijaiye Local Governments were created out of Agege.

Today, another local government have been carved out of the old Agege Local Government, the Orile-Agege Local Council Development Area. With this development, there were boundary adjustments.

Agege Local Government now shares boundary with Ojodu Local Government on the east at Akilo Road with Ikeja Local Government at Akanni Doherty Guiness road and the Lagos-Abeokuta express road, with Ifako Ijaiye Local Government on the north by Oba Ogunji road and with Orile Agege on the south and west and Dopemu/Papa Ashafa, Ipaja Road and Agbotikuyo.

The inhabitants of Agege Local Government are multi-ethnic but basically, the "Aworis" are the indigenous inhabitants.

Some major communities making up the Agege Local Government are Ogba, Asade, Dopemu, Atobaje, Gbogunleri, Isale Oja, Ajegunle, Sango, Keke, Papa uku/Olusanya, Oniwaya, Moricas, Iloro, Mangoro, Darocha, Onipetesi, Alfa Nla and Agbotikuyo.

In Agege / Orile Agege, the Chieftaincy Community has three recognized Obas and Six traditional members.

History has it that Oba Ogunji Otapo was the first Baale of Agege while the first Olu of Agege was Oba Jinadu Idowu Ogunji. The second Olu of Agege, Oba Jinadu ruled between 1982 – 1987 and Prince Muraina Adebari who received his staff of office in 1991 ruled till May, 2000.

Oba Lateef Adeyemi Atanda Adams ruled from 2001-2010. Ascending the throne in 2012 was Oba Oyedeji Kamila Akanni Isiba, Olu of Agege till date.

As presently constituted, the Chieftaincy Committee is presided over by the Olu of Agege. The Alaige of Orile Agege is the Vice Chairman while the Olagba of Ogba is also a member. Members of the Committee consist of other Baales and High Chiefs.

VISION
The vision statement of Agege LG reads thus:
"We are committed to being a leading Local Government providing quality services and infrastructure through responsible governance and constant partnership with all stakeholders".

MISSION
The mission statement reads thus:

"To provide quality Local Government services that contribute to the community through services delivered in a highly responsible way that recognizes the value of partnership and ensuring the peaceful co-existence of all".

Electoral Wards
The Local Government consist of seven (7) electoral wards namely

Ward A - Gbogunleri Isale Oja
Ward B - Dopemu
Ward C - Olusanya / Papa Uku
Ward D - Moricas / Awori
Ward E - Atobaje
Ward F - Keke, Sango, Ogba
Ward G - Darocha and Ajegunle

With a population of over 459,000, Agege is a suburb and local government area in the Ikeja Division of Lagos State, Nigeria. Meanwhile, the current chairman of Agege Local Government is Ganiyu Egunjobi.

THE STUDY AREA (ISALE-OJA COMMUNITY, AGEGE)

Isale-oja is one of the hassle spots of Agege. It is a densely populated community in Agege.

The houses are mostly crowded with many residents sharing vital facilities like toilet and kitchen in a typical “face me I face you” settlement. Most of the residents are in the low income bracket with about 10 to 15 persons sometimes living in a single room.

With an estimated population of about one million people, Isale-Oja can be regarded as one of the slums in Lagos state. The community lacks basic infrastructures developed communities have. The community lacks motorable roads, drainage system, stable electricity supply, good hospitals, etc.

Residents of the area are in poor living conditions, some even stay in homes built with planks. The environment is unhygienic as wastes litter all over the place, thus, exposing them to health hazards.

In an interview granted to The Nation Newspapers two years ago, the present chairman of Agege local government, Honorable Kola Egunjobi disclosed that he grew up at Isale-oja.

" I grew up at Isale-Oja, an environment that is filled with tension and violence in Agege area and where people across West African countries, Ghanaians, Nigeriens, Togolese etc reside. But despite the violence and diversity, there has been love and harmony", Egunjobi had said.

Hopefully, Egunjobi will bring development to the community very soon.

During his campaign for the chairmanship seat, Egunjobi had said: “I know my people, I know the problem of the people and I know how to handle it, I am a grassroots person and I know with the support of the leaders the right things will be done. Before any decision is taken, any project is executed, I will call everybody, bring it on board and discuss it with them, then take it back to my executive for execution, so that the pulse of the people will be properly felt and they are all involved".

STATEMENT OF PROBLEM

The reduction of poverty is the most difficult challenge facing any country in the developing world where on the average majority of the population is considered poor.Evidences in Nigeria show that the number of those in poverty has continued to increase.

The problems and challenges posed by the rapid urban growth in Nigeria are immense. More easily observable and perhaps very frightening are the general human and environmental poverty, the declining quality of life and the underutilized as well as the untapped wealth of human resources.

Housing and associated facilities (such as water, electricity, waste disposal) are grossly inadequate. Millions live in substandard environments called slums, plagued by squalor and grossly inadequate social amenities, such as, a shortage of schools, poor health facilities and lack of opportunities for recreation among others. Juvenile delinquency and crime have become endemic in urban areas as a result of the gradual decline of traditional social values and the breakdown of family cohesiveness and community spirit.

Isale-oja is a community faced with many challenges which includes poor drainage system, densely populated environment, poor living condition, health hazards, lack of motorable roads and other developmental issues.

Because Development communication is aimed at effecting changes, Isale-oja community needs to be projected in order to map out strategies to aid development in the community.

OBJECTIVES OF STUDY
The primary aim of every research is to inform or educate. However, this paper is also aimed at achieving the following objectives:
1. To know the level of poverty among residents of Isale-oja community.
2. To discover developmental issues or challenges in the community.
3. To map out Development Communication (DEVCOM) strategies to tackle the issues.

DEVELOPMENT COMMUNICATION (DEVCOM): AN OVERVIEW

Development communication, as a term, came into greater use in the 1970s, following the coinage by Quebral (1972, 1973) who defined it as the art and science of human communication used in planning for and bringing about strategic transformations of a society to alleviate poverty and achieve better and more equitable socio-economic growth that involves the larger unfolding of the potentials of individual peoples.

Development communication has been defined in several ways by economic
development experts, sociologists and communication experts. The terminology development communication originated in Asia.  Definitions differ from region to region depending on the definers view of development.

Nora Quebral (1975) defined development communication as the art and science of human communication applied to the speedy transformation of a country from poverty to a dynamic state of economic growth and makes possible greater economic and social equality and the larger fulfilment of human potential.

Development Communication is communication with a social conscience.   It takes
humans into account.  Development communication is primarily associated with rural problems, but is also concerned with urban problems. It has two primary roles: a transforming role, as it seeks social change in the direction of higher quality of values of society. In playing its roles, development communication seeks to create an atmosphere for change, as well as providing innovations through which society may change.
 
Philosophy and goal of Development Communication
Three main ideas which define the philosophy of development communication and make it different from general communication are:

1.     Development communication is purposive  communication, it is value-laden; and it is pragmatic(dealing with things sensibly and realistically in a way that is based on practica). 
2.     Development  communication is goal-oriented. The ultimate goal of development communication is a higher quality of life for the people of a society by social and political change.

3.    The goal of development communication not consider only in economic terms, but also in terms of social, political, cultural, and moral values that make a person's life whole, and that enable a person to attain his or her full potential.

Development communication has to deal with two types of audience:
i)  bureaucracy, media practitioners and professionals, and
ii) the people i.e. the audience who can be informed or uninformed; educated or semi-literate or literate.

GOALS OF DEVELOPMENT COMMUNICATION
One of the goals of DEVCOM is to disseminate development-oriented information to accelerate development in a social system. This is why DEVCOM is particularly relevant in developing countries, most of which are faced with many developmental problems.
To achieve development in these countries, Quebral (1975) stated that DEVCOM aims to provide four kinds of information.

1. Information to increase income, food and improve health.
2. Information to fight illiteracy
3. Information to diminish rural isolation, promote interaction among villagers and to link them with decision centres
4. Information to help rural people form and maintain their own organisation and to help them achieve economic and political empowerment.

Wilbur Schramm (1964) was the first to recognize that communication could play an important role in the national development of the third world counties. He believed that mass media could better the lives of people by supplementing the information resources and exposing people for learning opportunities. He conceptualized a relationship between development communication and economic growth,which has been the main guiding paradigm for development programmes. He suggested that as economic activity spreads, knowledge must be gathered more broadly.

There are varied approaches to handle development communication which are not
exclusive to each other. The main approaches are:
1. Diffusion/extension approach
2. Mass Media approach
3. Development support communication approach
4. Institutional  approach
5. Integrated approach
6. Localized approach to Dev Com
7. Planned strategy to Dev Com

Diffusion/ extension Approach to Development Communication:
The main focus of this approach is the adoption  of  technological and social innovations through diffusion of new ideas, services and products.  Diffusion of both material and social innovations is necessary for development.  Material innovations refer to economic and technological innovations and social innovations pertain to social needs and structure. 

The process of diffusion starts with the need of individual and community decisions for acceptance and rejection of innovations depend primarily on the needs of the adopters.  The resultant consequences of diffusion can be direct/indirect, latent/manifest, and functional/dysfunctional.  The early models of diffusion focussed only on material growth.  But it was soon realized that social growth along with material growth was necessary for diffusion of products, ideas and services.  Therefore, diffusion decisions have to handle the economic, technological and social constraints .

Mass Media Approach Development Communication: 
A well-defined developed mass media and interpersonal communication infrastructure is necessary for development communication. It is necessary that these infrastructures should be accessible to the people, both physically and socially. The content of the messages should be balanced.  The content should be both rural and urban oriented and addressed to masses in both sectors. The messages should be need-based and they should appeal to the audience.

The integrated approach to development communication emphasizes the need to avoid duplication and waste in development efforts. The balance in the spread of
information facilities must be maintained both for rural and urban, backward and
prosperous areas.

Institutional approach focuses on education for development.
The emphasis is on literacy-universal education, adult education, formal and non-formal education. There is emphasis on need-based training and development – oriented programmes conducive to development.

Development support communication:
In the development context, communication strives not only to inform and educate but also to motivate people and secure public participation in the growth and change process.  A widespread understanding of development plans is an essential stage in the public cooperation for national development. 

Development communication and development support communication are thus two different terms.
Development Communication communicates development messages to people for betterment of their economic and social conditions, where Development Support Communication addresses development planning and the plan of operation for implementation.  But often these two terms are substituted for each other.

Planned Strategy for Development Communication:
The success of development communication depends on team approach, i.e. the coordination between the communication agencies (extension workers, radio, TV, Press, etc.) and development agencies. 

Community-based communication system approaches may be evolved to ensure greater participation of local people in planning and production of communication material which is community-based.  

MODELS AND THEORIES OF DEVELOPMENT
INTRODUCTION
THE improvement of the economies of the underdeveloped nations has been an international concern for several decades. These development issues were mostly economic, social, political and cultural growth and poverty eradication, with the focus being how to improve the quality of life of the masses through development and communication programmes.

In view of the fact that development means different things to different scholars and practitioners, international development theorists and practitioners have conceptualised development from different perspectives such as social change, modernisation, progress and alternatives in lifestyles. 
As Narula(2004) explained; the developers became somewhat of an intellectual community sharing information, attending conferences and closely observing each other’s success and failure and consequently, developing “paradigmatic” ways of thinking. (These paradigms have expectedly changed over time.) Thus, there have been various perspectives or ways of thinking and practising development.

*Paradigms are “clusters of assumptions, research protocol and theories which provide a common orientation for people working in the same area.”
The following are the different approaches and paradigms of development;
1. The Linear Model of Development
2. Economic Approach to Development
3. The Structural Change Model of Development
4. The Dependency Theory
5. Modernisation Theory
6. Westernisation Theory

ANALYSIS/DISCUSSION OF FINDINGS

INTRODUCTION

The use of interviews, as well as observation and survey of the community were employed in this term paper.

ANALYSIS/DISCUSSION OF FINDINGS

It was difficult trying to locate my way around isale-oja community. I kept on moving from one corner to another. Attempts made to ask for directions only took me back to where I was coming from until I finally met a “good Samaritan” who decided to take me to the Baale’s palace.

On our way to the place, I decided to engage her in some discussions about the community. Asked whether she was comfortable about her current lining condition in the area, she interjected immediately in Yoruba language “Nibo” (Where?)

She didn’t want to disclose her name because she thought she would appear on television or be heard on radio. She also didn’t want to be tape recorded. She however disclosed that she had no choice but to live in the area because she stays in her father-in-law’s house with her husband and children. She complained bitterly about the poor living condition of residents of the community and the lack of drainage system.

According to her, the area is usually flooded whenever it rains due to lack of drainage systems. She disclosed that flooding in the area affects the health of both young and old and makes them prone to lots of diseases.

Asked about the education system in the community, she disclosed that her children were attending a private school in the area. She stated that the two public schools in the area but lacked enough teaching facilities and have crowded classrooms. She also said security is not so tight in the area as most of the houses have neither gates nor fences.

While we continued our journey to the Baale’s palace, I noticed lots of unhygienic canals with dirt all over the place. I also noticed some houses built with iron roofings and planks and I said to myself, “this area truly needs government intervention”.

I took pictures of some parts of the community in order to aid visual understanding of the developmental issues.

We eventually got to the Baale's palace. I introduced myself and told him the objectives of this paper and he granted me a short interview.

Read excerpts of the interview with the Baale of Gbogunleri Isale-oja, Agege, Alhaji Rasheed Rufai Kuku.

PLEASE INTODUCE YOURSELF SIR

I’m  Alhaji Rasheed Rufai Kuku, baale of Gbogunleri Isale-Oja, Agege. I was installed on March 6, 2015.

Isale oja is an old community. We can say isale oja is the centre of where we call Agege. Even other communities like orile-agege, sango-agege, they were under isale oja before. After the late Ogunji left, the next king was Alhaji Muraino Adebari.

OTHER COMMUNITIES WERE UNDER ISALE-OJA, WHY ARE THEY A BIT DEVELOPED THAN THIS COMMUNITY?

We cannot say they’re developed than isale-oja. Most of the politicians came from Orile. That is why we can say orile side is more developed than isale-oja now because they have more roads and we, I can say this is the only good roads that we have achieved from the government (market street) and Alagbigba street.

THE CHAIRMAN OF THIS LOCAL GOVERNMENET, HONOURABLE KOLA EGUNJOBI GREW UP IN THIS AREA. HAS HE BEEN HERE TO SURVEY THE AREA SINCE HE BECAME THE CHAIRMAN?

He’s living her, in this market street, this new road. When this government came in, they told us that they will be giving two roads to each community, you know after three or four months, they are doing about one hundred and something roads in Agege. So in Agege here, they took two. In other communities also, they took two (market street and Alagbigba).

A MEMBER OF THIS COMMUNITY TOLD ME THE ROADS ARE BAD AND THERE IS NO DRAINAGE SYSTEM. ACCORDING TO HER, THIS LEADS TO FLOODING ANYTIME IT RAINS AND EXPOSES THEM TO VARIOUS HEALTH HAZARDS. WHAT CAN YOU SAY ABOUT THAT?

They hve been trying to do that. The first road they did here helped a lot of people, that is market street. Forrmerly, for someone to get into the market street is very hard but now, it is easier for everybody. Coming to the market is easier, for people who are bringing goods also to the market was formerly very hard. They employ the services of helpers, “alabaru” to come into their stall before they can sell any good.

LIKE YOU SAID, MARKET STREET AND ALAGBIGBA ARE THE ONLY GOOD ROADS YOU HAVE HERE. WHILE I WAS COMING, I ALMOST LOST MY WAY BECAUSE THERE WAS NO STRAIGHT ROAD, JUST CORNERS HERE AND THERE. WHAT HAS BEEN DONE ABOUT THIS AND HOW DO YOU WANT THE GOVERNMENT TO HELP YOU?

We have a lot of things to do in this area. If the government can create more roads for us, it will be better. Many of this area, we don’t have roads. Like this place now, there is no avenue for a vehicle to get to this point, even to the front of my palace. I repaired all that place with my money. When I wanted to be installed as the baale, I spent over 2 million before a vehicle can pass.

YOU ARE ASKING THE GOVERNMENT TO CREATE ROADS HERE, MOST OF THE HOUSES IN THIS AREA ARE TOO CLOSE TO EACH OTHER. DON’T YOU THINK A LOT OF HOUES HERE WILL BE AFFCETED?

When the government wants to create a road, it must affect many houses. Even the one they are doing at Pen-cinema now affected many houses.

APART FROM ROADS, WHAT ARE OTHER ISSUES YOU WANT THE GOVERNMENT TO INTERVENE IN?

Apart from roads, security is now okay in Isale-oja. You can’t come into this area anytime after twelve you will be arrested. Security is okay for now.
Having interviewed the Baale, I decided to make more findings as the Baale didn't give the the full information I needed. I asked for the house of any other community leader and I was directed to the house of the Balogun of Gbogunleri Isale-oja, Agege, chief Olusegun Balogun.

Chief Olusegun Balogun is also the chairman of kamadeko CDA in Isale-Oja, Agege.

Read excerpts from the interview with Chief Olusegun Balogun below:

PLEASE INTRODUCE YOURSELF SIR

I’m chief Olusegun Balogun, the Balogun of Gbogunleri Isale-oja and at the same time, chairman of kamadeko CDA. We have four CDAs in this Gbogunleri isale-oja. We have kamadeko CDA, we have ifedawapo CDA, we have Gbogunleri CDA and isale-oja CDA. These are the four CDAs in Gbogunleri isale-oja.

WHAT HAVE THESE CDAs YOU MENTIONED DONE SO FAR TO IMPROVE THIS COMMUNITY?

We are trying our best but there’s just a little we can do. We are under the local government. There’s a body, we call it the joint CDAs where we usually have a meeting once in a month at the local government. We’ve been trying our best but most times, when we make our requests known to the chairman, they don’t even look at it or attach importance to it.

When we talk about security, there is improvement because we have a group we call the DPS, that is, voluntary Policing Sector. We are working together with the police and they do go out in the night on patrol.

FROM THE RESEARCH I MADE ABOUT THIS AREA, I DISCOVERED THIS COMMUNITY IS A HAVEN FOR CRIMINALS, TOUTS AND VARIOUS CULT GROUPS. HOW TRUE IS THIS?

That was before. I, as Balogun Gbogunleri of Isale-oja , we made a move in support of the police and headed by the Baale of Gbogunleri Isale-oja. We were able to curb some. There is improvement now. Even whenever we have the security meeting, we do go to Ikeja, the commissioner of Police do invite, we let them know whatever we have and there is improvement for now.

IS THERE A PLATFORM FOR RESIDENTS OF THIS COMMUUNITY TO INTERACT WITH THE STAKEHOLDERS TO DISCUSS SOME DEVELOPMENTAL ISSUES AND CHALLENGES THEY FACE AND FOR THE STAKEHOLDERS TO KNOW WHAT THE PEOPLE WANT?

Yes, we do. Monthly we do have community accountability forum. We normally have it here. At times, we make use of the open space where we invite all the people in the community to say out their minds. From there, we map out our strategies.

WHAT DO YOU HAVE TO SAY ABOUT THE PUBLIC SCHOOLS IN THIS AREA?

The schools we have here, African District school, St. Peters, and some others like that. We are proud to say that we have products of all these schools in better positions in this present regime.

IN CONCLUSION, HOW DO YOU WANT THE GOVERNMENT TO INTERVENE IN THIS COMMUNITY?

Firstly, I want the teachers in these schools to be treated very well, putting up whatever they need there for the children. The private schools are taking over because the children going to the public schools, the teachers don’t have time for all of them because they are much and the classes are small.

I also interview two more members of the community who pleaded anonymity.

According to one of them, Mrs Modupe (Not real name) who spoke to me in Yoruba language, people living in the area are not comfortable and are living there because there's no money to rent better apartments. She complained about the lack of accessible roads.

"Anytime someone wants to visit me with a car, I'll just ask the person to park at Market street or Alagbigba, then I'll go and meet the person and we'll trek to my house",  she said.

She also disclosed that she is a widowed petty trader who makes little to fend for her six children . The children, according to her, attend one of the public schools in the area.

My next interviewee, also a woman, pleaded anonymity as well. She also spoke to me in Yoruba language, stating that she would have loved to move out of the area if she had the money.

According to her, the little money her husband earns from his business is barely enough to feed her family of six three square meals a day.

" This area is mainly dominated by Hausas. I'm a Yoruba woman but I don't like this area. There are no gutters nor drainage systems. Even some houses do not have toilets and no proper avenue for waste disposal. We don't have roads and the electricity supply is not stable. We are appealing to the government to come to our aid.

"Lagos speaker, Obasa, grew up in Agege. Let him come to our aid. We need development in this community", she said.

TACKLING URBAN POVERTY: STRATEGIES FOR THE GOVERNMENT

Poverty, proliferation of informal settlements, overcrowding, and inadequate physical and social infrastructure are the most enduring spatial and socio-economic manifestations and consequences of urbanisation in Lagos (Morakinyo et al., 2012, Ilesanmi, 2010).

To address these challenges, in recent time, the state government embarked on the implementation of a series of what it calls ‘transformation urban development policies and projects.’ The vision of this transformation agenda is to make Lagos State ‘an African model megacity’ and a global economic and financial hub that is safe, secure, functional and productive, while the policy thrust is to achieving poverty alleviation and sustainable development through infrastructure renewal and urban development policies and projects (INOVATELAGOS, 2013).

However, with the majority of its population living in informal settlements and making their daily livelihoods through informality, in practice, the ongoing quest for urban modernity seems inconsistent with the livelihood realities of the majority.

The outcomes of urban development projects are socially and spatially inequitable. This study, therefore, suggests that one important element in reducing poverty is a policy framework that guarantees inclusive urban development and takes into consideration livelihood realities of the poor majority.

Poverty has been driven not only by unequal economic growth. Other drivers of rising poverty and hunger are inequality in assets and incomes, unequal access to basic infrastructure and markets. Escaping poverty is, therefore, about investing in people to ensure that the poor connect to networks of capital, assets, land, power, and transportation modes that would enable them participate and share in the fruits and gains of economic growth and prosperity. Re-orientation of Nigeria’s education and health systems as well as the cultural values, would help majority of people especially those rural areas enhance their human capital.

At the root of the scourge of poverty, hunger, and inequality is governance. To promote social inclusion and safety nets, government at all levels would need not only to increase social welfare programmes but also to improve the quality and efficiency of social services delivery. This objective cannot be effectively attained without addressing the quality of participatory democracy, leadership, and institutional governance.

Having highlighted the above strategies, there is a whole lot of work to be done by the government closest to the people (The local government). Hence, there are certain strategies to be employed by local governments (Agege Local government in particular because it is the focus of the study). These initiatives, some of which were culled from the 'Global Urban Development Magazine' would contribute significantly to improving the lives of people in Isale-oja community and Agege local government as a whole.

They include:

1. Instituting participatory urban processes that give a voice in decision-making to poor and marginalized populations.
2. Partnering with communities, community-based organizations (CBOs), and non-governmental organizations (NGOs), including advocacy groups, on community-based initiatives.
3. Providing access to land (including regularization), infrastructure, and urban services.
4. Initiating integrated programs for the improvement of the urban environment.
5. Supporting the development of small businesses and micro-enterprises.
6. Fostering citizenship and social inclusion.
7. Collaborating with foundations and philanthropic organizations on social projects.
8. Alleviating the hardships endured by poor and marginalized populations.
9. Initiating special programs to reach vulnerable groups.

In addition, adequate access roads, drainage, and transport are essential to integrate peripheral and marginalized settlements in the urban fabric and economy.  In the face of growing disparities and economic downturns, promoting local development has to include the necessity of opening up employment and income generation opportunities for impoverished populations. Interlinked multisectoral programs are needed to address these challenges.  Local authorities are the level of government most directly involved, even where national and international funding is available to support sectoral programs. 

Also, there should be direct involvement of local authorities in health care, education, vocational training, and other social services in communities under the local government.

COMMUNICATION TOOLS (MEDIA)

For communication to reach a common person of a less developed region, the media must be simple and free from language barriers.

The government stakeholders, in order to maximise their messaging strategy, need to understand which communication channels are most effective at reaching their stakeholders and audiences.

The communication channel is a medium through which a message is transmitted to its intended audience, such as print media, broadcast or electronic media.

Characteristics of communication channels worthy of note, according to Rogers (1986:21), are: message flow, source knowledge of the audience, segmentation, degree of interactivity, feedback, asynchronocity, socioemotional vs. task-related content, nonverbal, control of the communication flow, and privacy afforded. He charted these characteristics across face-to-face interpersonal communication, interactive (machine-assisted interpersonal) communication, and mass media.

I. Mass media
Mass communication includes electronic and print media. Electronic media includes radio, television, teletext, videotext, and satellite telecommunications. Print media encompasses books, newspapers, magazines, newsletters, and comics. Historically, as each new media entered the scene, owners of existing forms of mass communication reassessed the futures of their respective media. The advantages and disadvantages of each form of mass communication provides guidance for selecting the best medium to fit the intended audience and the dissemination purpose.

A. Effectiveness areas of electronic media

Radio

Radios with their great flexibility and adaptability wake us up, inform us, and entertain us. Hiebert and others (1988:173) say that radio has become more individualized and personalized. Talk show hosts communicate directly to each listener and caller. No longer is radio the medium that unites family members at night. Each family member now listens to differing stations at differing locations and at differing times of the day.

Television

To reach the most numbers of people with general information, television is the logical, though most expensive, choice. It appeals to more than one of the five senses and has become the dominant leisure activity. Television "is society's mass entertainer, mass informer, mass persuader, and mass educator" (Ibid, 215).

B. Effectiveness areas of print media

Newspapers

Although newspapers are no longer the fastest medium for carrying the bulletins and headlines of the day, they still provide the best display and indepth coverage of events and news (Ibid, 70-72). Hiebert and others (1988) say there has been an increase in readers at the same time there has been a decrease in the number of newspapers. Roberts & Maccoby (1985), on the other hand, cite studies that indicate a decrease in readership especially among younger adults who do not have the newspaper-reading habit and are less likely to develop it as they grow older. They even offer references and explanations for why there is a decrease. Factors they cite include decline in home ownership, increase in single-person households, increase of women in the labor force, fractionation of the city, and changes in amounts of available time. They also highlight Stamm and Fortini-Campbell's 1977 study that shows strong, positive correlations between people's sense of belonging to a community and newspaper relationship.

Small weekly newspapers and specialized weekly newspapers serve the local community or distinct ethnic, cultural, or professional groups (Ibid, 57-8). Some papers are in Yoruba and Hausa languages.

Magazines and Journals

Unlike newspapers with daily deadlines, magazines have time to look more closely at issues for analysis and interpretation. They can follow the flow of events over time through a series on a given topic in subsequent editions of the magazine. "Surveys of magazine readers' actions suggest that readers tend to take more action as a result of their reading than is taken by consumers of other media" (Hiebert et al, 1988:92).

CONCLUSION

Since urban poverty is all encompassing, tackling it should be a joint effort by all stakeholders in national development through collaborative frameworks. These include priority policy formulation, public financing, social responsibility, implementation and monitoring process.

In ensuring poverty alleviation in urban communities in Lagos state, especially in Isale-oja community which is the study area, all suggested strategies should be employed and implemented.

REFERENCES
1. Lecture notes : Mrs Maureen Popoola, NIJ.
2. Abdalah TB, Engelhard P (1993).  The Urgency of Fighting  Poverty for Democracy    and  Environment.  United  Nations  Non-Governmental Liaison Office, Occassonal Paper.
3. Aluko  S  (1975).  “poverty  and  Its  Remedies”,  paper  presented  at  the Annual  Conference of the Nigerian Economic Society.
4. Bamberger  M  (2002). "Key  Issues  in the  Design  and  Managment  of Targeted Poverty Allevition Programs." The Design and Managment of Poverty Reduction. Projects in AnglophoneAfrica. M. Bamberger A, Matovu G., eds proceedings of an EDI/Uganda Management Institute Seminar held in Kampala.Washigngton, D.C.: The World Bank.   

5. Reducing urban poverty in the global South, David Satterthwaite and Diana Mitlin (2013), Routledge

6. Urban poverty in the global South: scale and nature, Diana Mitlin and David Satterthwaite (2012), Routledge

Lagos and Bad Sanitation: A Study of Agege

Abstract
Environmental hazards are responsible for about a quarter of the total
burden of disease worldwide and as much as 30% in regions such as
sub-Saharan Africa. As many as 13 million deaths can be prevented
every year by making our environments healthier. These facts and
figures highlight the impact of environmental factors on public
health. More than 2.4 billion people in the world currently lack
access to adequate sanitation and are forced to dispose of their
excreta in unimproved and unsanitary conditions. Those who suffer from
this, lack most basic human needs and also tend to be victims of
poverty, ill health and an overall poor quality of life. The objective
of this paper is to raise consciousness of improper waste management habit of residents of Agege.

INTRODUCTION

All over the world, poor environmental quality is increasingly recognized as a major threat to social and economic development and even to human survival. This can be achieved through an effective environmental sanitation practice. Roland et al. (2004) noted that environmental sanitation ‘comprises the proper collection, transportation, disposal and treatment of human excreta, solid waste and waste water, control of disease vectors and provision of washing facilities for personal and domestic hygiene.’ Despite its importance in human life, Mosleh and Sudhir (2005) observed that the provision of sanitation facilities and services is poor in developing countries.

The impacts of environmental deterioration are severe on developing countries thus hindering and undermining their development (Bello, 2007; Mmon, 2003). The living environment is well polluted owing to social misdemeanor of indiscriminate littering, improper domestic wastewater discharge, and poor sewage disposal. These behaviours promote unsanitary living conditions which result in the breeding of communicable diseases (Adimekwe, 2013; WHO and UNICEF 2008; IRC, 2006).

Sanitation is essential for human health, generates economic benefits and contributes to dignity and socio-economic development. In fact, the type of access and quality of water supply, as well as quality of sanitation facilities available to households or communities determine their quality of life. Unfortunately, in Nigeria many still live in poor sanitary conditions and do not maintain proper standards of hygiene. Invariably, better sanitation and improved safe water supply will lead to reduction of diseases, human suffering and enhance productive capacities in addition to reduction in health care cost.

Poor environmental sanitation practices exhibited in the disposal of solid waste, wastewater and excreta, cleaning of drainage including personal, household and community hygiene significantly contribute to infant and child mortality (Mmon and Mmon, 2011; UNICEF, 2007; Amadi and Iwuala, 2005; WHO, 2005; UNICEF, 1999; EHP, 1999). This is contrary to the notion of environmental sanitation which aims at developing and maintaining a clean, safe and pleasant physical environment in all human settlements (IRC, 2006; FRN, 2005).

Improved environmental condition affects positively a wide range of development indicators. Thus, environmental sanitation is a channel to improved quality of life of the individuals and a contributor to their social, economic and physical development (Olowoporoku, 2013).

Good sanitation contributes to low level of child mortality Azuh, D.E. (1994) . According to UNICEF, (2008), it was estimated that over 10 million productive days would be gained if access to both water and sanitation in Nigeria rose to 100 percent. It was situated that Government or NGO projects often run out of funding because of political or economic shifts, thereby jeopardizing the success of sanitation projects Olukanni, D. 0. (2013).

Sanitation Practice in Urban City.

Inappropriate dumping of domestic wastes is observed to have created serious environmental pollution in the study area. Solid waste and refuse including used nylon and plastic bottles are dumped indiscriminately on major streets, close to residential areas and on drainage channels that are meant for free flow of storm water. This is done with the erroneous impression that the runoff from storm will remove these wastes.  On the contrary, these refuse find its way back to block the drainages. There is therefore the need for proper re-orientation of members of these communities as regards their attitudinal change on the best waste disposal practices.

Major contributing factors of Lagosians bad sanitation habits are

Increase in population.
Inadequate information on waste disposal facilities.
Non-availability of waste disposal facilities and poor policy execution.

TARGET SOCIAL SYSTEM
This work is targeted at the Agege community and its environs. Its target audience are both young and old people of Agege as it is clear that most people living in Agege lack proper disposal of refuse and do not have good sanitation habit.

Although, some parts of the community are cleaner with beautiful landscaping, but majority of streets remain dirty with stinking gutters which residents have refused to clear. Children are not being taught that it is wrong to litter the streets. They are not being taught how to dispose of refuse properly. They are not being taught not to throw candy wrappers into the gutters. In fact many parents encourage their children and wards to dump things in drainage.  Most families, average or poor, throw rotten food and leftovers into gutters and this is why we have so many stinky areas in Agege and the question remains, what message are these people sending to foreign investors who pass through these areas to 'our center of excellence', Ikeja.
Agege is in metropolitan Lagos, an area covering 37% of the land area of Lagos State is home to over 85% of the state’s population. Agege Local Government was adopted as the study area due to the fact Agege is a densely populated and multi-ethnic Local Government of Lagos (Olukoju, 2006). Within Agege Local Government are Local Council Development Areas making Agege one of the biggest and most populated LGA in Lagos. This population is heterogeneous in nature in that it consists of diverse ethnic groups in Nigeria and outside Nigeria, cutting across different income levels.

A FLOODED ROAD FULL OF PLASTIC WASTE
The situation was, however, brought under control by the government through a number of initiatives, which included a material incentive to recycle plastic bottles, bags and tin cans. In this initiative, tricycles known as “Wecyclers” would go door to door to collect plastic waste.People in return earn points that could be turned into gifts. The Wecyclers then take the waste to factories that transform them to small plastic balls, which could be used in producing objects like basins and buckets. However, Lagosians are worried about the efficiency of this effort as the scenario is apparently getting worse every day. They are apprehensive over the resurgence of heaps of used plastic bottles on the roadsides and verges, particularly in Agege and other parts of the metropolis.

STATEMENT OF PROBLEM
Over the years, the issue of whose responsibility to ensure  proper waste management in our society has always generated argument. While some people believe it is the responsibility of the government, others believe it is the people living in the society. This paper will therefore enlighten the public on the importance that should be attached of  cleanliness  rather than who owns the responsibility to maintain hygiene.

OBJECTIVE OF THE STUDY
1.This paper is aimed at making the residents of Agege to  be conscious of the dangers involving bad sanitation habit.
2. It's also aimed to change their usual but unhygienic manner of disposing waste.

DEVELOPMENT  COMMUNICATION
The practice of DEVCOM can be traced to the various efforts undertaken in various parts of the world during the 1940s but the widespread application of the concept came about due to the problems that arose in the aftermath of the Second World War. The rise of the communication sciences in the 1950s saw recognition of the field as an academic discipline with Lerner, Schramm and Rogers as the earliest advocates.
Although the practice of development communication can be traced to the early 1940s, the term, “Development Communication” was first coined in 1972 by Nora Quebral, who defined it as “the art and science of human communication linked to a society’s planned transformation from a state of poverty to one of dynamic socio-economic growth that makes for a greater equity and the larger unfolding of individual potential.”
The effectiveness of DEVCOM depends on the type and kind of audience, image of development bureaucracy and the interpretations of media practitioners which affect the interpretations of communication and its persuasive efficacy.
Moemeka( 2000) defined DEVCOM as “the application of the processes of communication to the development process.” That is, the use of communication for development objectives. Therefore Residents must be educated and made to understand the impact good sanitation practice will have in their lives. In Lagos of the sixties and even seventies, there used to be sanitary inspectors, called Wolewole in local parlance, who checked the environment for signs of environmental degradation. Although some of them overdid it, their presence alone was enough to ensure cleanliness in the compound and surroundings. If the people refuse to be responsible and keep the environment clean, then laws may have to be enacted to whip them into line. There is need for more jingles of keeping your environment clean like we have in many radio stations especially during this rainy season.

STRATEGIES TO SOLVE THE ISSUE OF BAD SANITATION HABIT AMONG AGEGE RESIDENTS.

Health campaign programs that focus on various diseases cause by improper waster management such as cholera, diarrhea etc should be organised. It is not enough to desilt the canals, every effort must be made to clear the primary drainage system and make a habit of keeping it so. Efforts should be made to identify badly constructed gutters that do not flow and find ways to rectify the situation. Blocked drainage channels too should checked and cleared.

Sensitizing the people on some basic waste disposal habit they can carry out themselves without waiting on the government.

The media can serve as an advocate for the people to make the govt provide necessary material for them by continuous reportage of the issue.

The government at all levels should continually review and update existing legislation with respect to urban planning, building standards, infrastructure and environmental regulations in order to make them more realistic, attainable and compatible with local conditions.

Legislations should be enforced concerning indiscriminate dumping of refuse at road-sides and non-participation in the regular community sanitation exercise. Residents who fail to cooperate with the basic sanitation conditions should be sanctioned through a competent court of law.

CONCLUSION
There is need to tackle this issue and to do this it is up to Agege residents and the local government of Agege authorities to see that this act is fully eradicated. The concerned Lagos State government ministry also needs to realize that only a synergy between it and residents can change this sad situation.

REFERENCE
Alabi JO (2010). Nigeria & and Environmental Sanitation http//:Nigerianmasterweb.com/…/indexphp/2010/10/05/title_10. [Accessed April 2013].

Acey C, Edmond K, Stephen C, 2004. The Peripheralization of the Urban Poor in the Local Manifestations of the Global Economy;
UCLA

Adedibu AA, Okekunle AA, 1989. Environmental sanitation in Lagos mainland: Problems and possible solution. Int J Environ Stud, 33:99-109.

Bindeshwar P, 1999. Sanitation is the key to healthy cities: A profile of Sulabh international. Environ Urbanization, 11(1):221-230.

Nwaka G, 2005. The urban informal sector in Nigeria: Towards economic development, environmental and social harmony. GlobalUrban Dev, 1, 1.

Park JE (2011). Textbook of Preventive and Social Medicine, 21st Edition, Bhanot Publishers, India.

UNICEF and World Health Organization (2012). Progress on Drinking Water and Sanitation: update,WHO Geneva.

The Impact of Environmental Sanitation Policy in Nigeria (Case Study of Federal Capital Territory). www.vanguardngr.com/.../sanitation-nigeria-loses-n455bn-annually-unic... [Accessed March 2013].

WHO (January, 2012). Global Task Force on Cholera: Cholera Country Profile, www.who.int/features/factfiles/environmental_health/en/. [Accessed March 2013].

Popoola . M. (2018 Note), Communication and National Development

Friday, 1 June 2018

Senate Investigates Professor's With Great Libido

By: Dele Omoguyigbe

What to make of another allegation of sexual harassment against a professor in the Department of English at the University of Lagos is confusing.

Is it that professors are jinxed or that female students are in thundering rage? I only hope that the fresh incident and others like it are not a sheer abuse of the social media by desperate students!

Academic institutions are not firm yet on the way students should engage the social media and the result is what we are having currently. Regrettably, the unnamed professor whose description in the papers exposed his identity is committed, cheerful and easy-going as I knew him.

He was one of the best-loved lecturers in the department when I was there as a PG student, though he was not a professor then. Perhaps I should end the accolades there lest I become a victim of indiscretion. Shakespeare warns in Macbeth that, there is no art to find the mind’s construction in the face. Whatever the case, I don’t want to believe that the professorial seat plants extra libido in men, even if OAU’s related story of alleged five rounds demand by a professor suggested it. The stench of that scandal still pervades the atmosphere.

The Senate’s business with the OAU sex case is what I can’t place. Yesterday, they commenced investigation into it and I wondered what concerned them. They should tell us what they are looking for since universities have the capacity to manage their affairs themselves.

This senate is encroaching too much on other institutions’ territories and challenging their autonomy, whereas, often, they are faulted by law. Maybe they will also investigate the current sex-for-marks allegation at Unilag, and many more allegations to come from other institutions.

It is important that they count universities and polytechnics out of the areas on which to exercise oversight functions. What are NUC and NBTE for? Our senators sure have unequalled appetite for encumbrances and hypocritical actions. The Mace was stolen from the chamber under their noses and nothing happened. When it was later found under a remote bridge in their kingdom, they still had no answer. Dino Melaye, their emperor, threatened to beat up a female senator and impregnate her; none of them saw that to investigate. Perhaps they need somebody to tell them that Dino’s sexual harassment of Remi Tinubu, was worse than the cases of the two OAU and Unilag professors put together.

If our distinguished senators are oblivious of their role as lawgivers and law-keepers, we, ordinary people, can volunteer to teach them under an unusual condition of role reversal. Universities have no research grants; senators aren’t investigating that. Neither are they contemplating to cut their satanic salaries and allowances by three-quarters to allow more funds flow into researches. God is not in their salary and allowance, they must know that.

It is blatant robbery to collect such humongous wages even in Kuwait. Certainly, here is one senate which no Nigerian will miss after they are dispersed.

Bukola Saraki should be a good leader by all standards. He has the education, the experience and the family background. For once, Nigeria should be proud to have somebody like him as head of senate but his occupation of the position lacks consensual political legitimacy, even if he holds it constitutionally.

That has been the problem and also the reason most things waver in the upper house. The initial distrust and rancor which emerged from his controversial emergence as president have refused to go. It is a lesson for next time.


Tuesday, 1 May 2018

Know The Meaning Of Your Name

YORUBA SURNAMES
By Daniel Ayodele Adeniran        
Distributed by Irohinoodua            
Profound Meaning Of Yoruba Surnames

There are many Yoruba names whose meanings are now lost due to the facts that the words forming the roots of those words are no longer in use.
For instance ask the young Master Olopade the meaning of his name and he will probably tell you that his name means " policeman has come". Ask Mr Olopade, his father, and he would probably tell you it means "the owner of the staff has come". The two of them would be wrong as Olopade actually means " the Opa devotee has come". The same goes for all other Opa names like Opatola, Opadotun etc. Those names show that the ancestors of the bearers of the names were worshippers or devotees of the Opa Cult otherwise called Awo Opa, one of the religion cults or secret societies proscribed by the British in colonial days.
Or imagine another scenario: Pastor Obafemi, the pastor of a Pentecostal church, is asking Deacon Ogunyemi to change his name because he believes that the name of the deacon is associated with Ogun, an idol, without realizing that his own name is also idolatrous in its origin.

Even Professor Wole Soyinka in his book "The Man Died" gave the meaning of his surname Soyinka to be "surrounded by wizards". This is far from being the case. Names like Soyinka, Sonekan, Sonuga etc do not derive from "Oso" wizard but rather they derive from Orisaoko, the Yoruba god of Agriculture. The name Soyinka in full is Orisaokoyinka which became shortened by a gradual declension to Sookoyinka, Sooyinka and finally to Soyinka. It is the same for all the other "Soo..." names.

If a whole Professor Soyinka, a master of literature and language can be thus mistaken on the derivation and meaning of his own name, what about we lesser mortals. It is in order to put these various misconceptions right that I am publishing this little work via this medium.

This list is by no means exhaustive and other's inputs are welcome so it can be in writing for generations yet unborn so that the knowledge of the meaning of our names will not die out.

Also if you want to know the meaning of your Yoruba name, you are welcome to ask.

Agba o ni i tan lorile.

The "Oku" names like Okusanya, Okusehinde, Okusaga etc are not derived from "Oku" do-mi, a dead person. They are derived from "Okù" the Ijebu god of wealth which corresponds to " Ajé" the Oyo Yoruba god of wealth. Thus Okusanya means the god of wealth has rewarded me for my sufferings and not dead person has rewarded me for my sufferings.

Ore Names like Oresanya, Oredipe etc. They do not derive from Ore, do-mi (friend) but from Ore, re-do ( a deity).

Ope Names like Opeseyi, Opetola etc do not derive from Ope, do-re, palm tree but rather from Ope, do-do, an Ifa divining chain.

Igbin Names like Onigbinde, Igbintade etc do not derive from Igbin, do-mi, (snail) but rather from Igbin, re-re ( a drum beaten for the Orisaala worship). The ancestors of people bearing these names were drummers for Orisaala worshippers.
Onasanya, Onabajo these names are not derived from ona (road) but they derive from ona (craft). The name bearers of these names would be people who were craftsmen like sculptors etc in their origin

Alalade does not derive from ala do-mi (dream) but derives from Ala do-do (white, the insignia of the Orisala or Obatala deity and it means the owner of ala has come, the Orisala devotee has come and not the dreamer has come as many have supposed it means.
Elegbede does not derive from egbe, re-mi (the supposed magical means of teleporting) and is not supposed to be pronounced as Elegbede re-mi-mi as Sunny Ade sang it in one of the records he made for the Erelu of Lagos when he sang “Aya Dehinde mi kaabo, Elegbede, Abiola Fernandez ku eto”. The name is derived from egbe do-do meaning support. Thus the name is more properly pronounced as Elegbede re-mi-do-mi-mi (the defender, the one who will fight or support my cause) has come
Onipede does not derive from ipe do-mi (fish scales) but derives from ipe do-do (consolation). So it should not be pronounced as Onipede re-mi-vi-mi the owner of scales has come but rather as Onipede re-mi-do-mi-mi (the consoler has come)
Baba re-re and Oba re-re names such as Babasanya, Babafemi, Obadare, Obafemi, Obasanjo do not derive from father or king. They both derive their roots from Sonponna, the god of small-pox, which used to be referred to in reverent tone in olden days as Baba so that he would not kill them. If you will recall, In olden times, the marks left on the faces of anyone who recovered from small-pox attack used to be referred to as Ila-Baba, that is father’s marks.

Chief Olusegun Obasanjo at page Page 45 of his latest book My Watch gave us an insight into the origin of the names starting with Oba when he stated the origin of his name Obasanjo as follows:
“The change of fortune in my father's life was, to me inexplicable. Apart from being hardworking, he was a stickler to everything correct - correct behavior and mannerism; correct attitude in almost all things; respect for all, both younger and older. He was a good family man, wise and confident--most people in the village and many from neighboring villages sought his advice- and he was always sober and caring. My father’s social drink was fresh palmwine, which contains little or no alcohol before it ferments. But suddenly, my father started taking ogogoro, the locally brewed gin. The drink is reputed to be harsh and intoxicating. As my father indulged in this drink, things started going downhill for him. He became alcoholic. People wondered and were concerned.
“My mother took to enquiring from the gods and seeking a solution from diviners. The answer they came up with was that my father was an abiku (children that are regarded as dying and coming back, reborn through the same parents). They said also that when my grand mother came to her wits’ end, desperate to have a surviving child, she sought a child through the deity of smallpox, Obaluaiye. It was assumed that the neglect of Obaluaiye in our family has caused the change in my father’s lifestyle. The deity had to be appeased by my sister, Wola, being made a worshiper and being inducted into all the rituals of Obaluaiye. I was then made to understand that my father’s name, Obasanjo, was given to appreciate the kindness of Obaluaiye in granting my grandmother a surviving child. I later saw all this as superstition, anyway. And, in any case, my father’s gradual but steady downturn of fortune was neither stopped nor reversed until he died early in 1960. My sister married a Muslim and forgot about worshipping Obaluaiye and practising its rituals”
From this one can see that the Oba in Obasanjo, Obafemi, derived from Obaluwaye otherwise called Sonponna, the god of small pox and does not derive from king.

So Pastor Obafemi in the hypothetical case mentioned above would do well to remove the log in his own eyes first by changing his own name first before insisting that Deacon Ogunyemi should change his name.
Oloko re-mi-do does not derive from the word oko re-do lorry or canoe and it does not mean the owner of a lorry or the owner of canoe, but it derives from the word oko do-do (spear) and it means the owner, master or lord of the spear. It is a war title which has become a name. It is the title borne by the group of warriors whose chosen weapons of warfare is the spare.
Adekogbe re-mi-do-mi does not mean the crown rejects excreta as the word igbe do-mi in the name does not mean excreta; rather it means a bush or a light forest. The name means the crown rejects the bush, that is to say a prince shouldn't be involved in manual labour or farming activities. Adekogbe is a name much favoured by the Ijebus, as they are of all Yoruba tribes a tribe that is more averse to farm work or manual labour than any of the other Yoruba tribes. They prefer to trade instead.
Ade re-mi names like Adeboye Adebayo Adebola are not derived from Ade (crown) but rather they are derived from the verb de which means to come. Adeboye means he who came at a time when chieftaincy has just entered into the family. Adebayo means he who comes to meet when a thing of joy has just come into the family and Adebola means he who comes to meet when wealth has just come into the family.
Apart from the misconstrued names, there are other names whose meanings are now recondite as many people no longer knows what the names mean.

Shadare Sadeko, Sadela etc, these names derive from the Orisala otherwise called Obatala deity. Shadare is an hyphenated form of Orishadare. The word Orisha whenever used alone invariably refers to Obatala otherwise called Orisala. So those names are names of people named after the Orishala deity. Shadare or Sadare then would mean Obatala has vindicated (me). Sadeko would mean that an Obatala worshipper has arrived at Eko (Lagos) Sadela would mean Obatala has arrived into wealth
Akeredolu re-mi-mi-re-mi means he who reduces himself in order to become a king. He who humbles himself to become a king like the title of that play She Stoops To Conquer by Oliver Goldsmith.
Adewuyi re-mi-re-do means the crown grows honour, that is the crown produces honour.
Olofa re-mi-do means the owner of arrows or the master or lord of arrows. It is another war title that has become a name and it is the title given to those whose weapons of war in battle is the bow and arrow, that is archers.

Alokolaro re-mi-re-mi-do-mi-mi means he who has a large farm and also has a cooperative society to assist him to do the farm work. Aaro is a cooperative system among the Yorubas whereby the members agree to work jointly in the farm of each member of the group in turn until they have finished the farm-work of all the members.

Olowe re-mi-do means he who has an owe do-do cooperative group. Owe is another type of cooperative society whereby the members assist each other to work in the farm of each other. Olowe is thus somebody who has a large number of people at his beck and call whom he can call upon to assist him anytime in his farm or other work
Apara re-re-re is short for Aparaogunbienipale re-re-re-re-re-mi-re-mi-re-mi. implies he who sets war at naught. It means literally somebody who gets ready for war as easily as other people get ready for home affairs.

Okoya re-mi-re-mi means the hoe has torn into pieces. It is an Abiku name. It implies an imploration to the Abiku not to die again as the hoe for burial has torn into pieces.
Okose means the hoe has broken, same as Okoya
Popoola means the avenue of Honour or nobility. Popo means a broad street or avenue, Ola means honour or nobility
Adesiyan means the crown is good
Adelabu means the crown has passed through the deep (the sea)
Banmeke means hold or sustain the rafter of the house with me. Eke is the underlying structure upon which the leaves used to roof the house was be placed. It served the purpose now served by the rafter as forming the superstructure of the roof. It thus a very important part of the house or family.
Falade means the god of divination has intermingled with royalty, probably a name given to a child who was born of an Ifa priesthood parent and a royal parent, like the mother of the 1st Olowu who being a princess married his father’s priest.

Olaniyan means nobility has swagger, that is to say noble people have a special way in which they carry themselves,
Adedeke or Dedeke re-mi-re-mi means he who comes to become a very important part of the house. Eke (the rafter) being the superstructure of the roof. The Ade there is not crown but is from the verb de meaning to come or arrive.
Oluwusi means kingship has increased
Adebosin means he that came to meet kingship
Osinbajo means the king has returned from a journey. Osin re-do means king. Bo means to come back from ajo do-do which means a journey.

Asaju re-re-mi-mi means the leader of the van. It is the war title of the chief of the unit that fights at the head of the army.
Seriki derived from the Hausa word for king sarkin. He is the head of all the junior war chiefs
Sarumi do-do-mi is another war title given to the head of the Cavalry, that is the unit of the army that fight with horses or on horseback
Alasa re-mi-mi-do is a war title that has now become a name. It does not refer to aasa tobacco, but to asa the shield. Alasa means the owner or lord of the shield, that is the shield bearer, perhaps of the king. Asa means shield.

Oshadipe. Orishadipe. The god (Obatala) has used this one (the newly born baby) to console by using him to replace a loss recently suffered by the family.
Sonibare means be careful in choosing whom you allow to get close to you.
Eesuola means the pool that is the reservoir of honour or nobility
Bamgbegbin mi-re-mi-do means assist me to carry the Igbin. It is a name borne by drummers for Orisala worship. (Igbin is the drum beaten in the worship of Orisaala/Obatala deity)
Tella do-do is a name borne only by Oyo princes and it means bend or bow to become in order to become wealthy.
Oladoyibo re-mi-do-do-mi means Honour surrounds him
Olasope re-mi-re-mi means honour has emerged completely.

Kotoye do-mi-mi is short for Kotoyesi do-mi-mi-mi-mi, which means not worthy of being honoured, a name given to a child believed to be an Abiku because the Yorubas believe that such a child if shown any love or regard by being given sweet and affectionate names would go back to his group of bad children but if shown he is despised and of scant regard and is expected by his parents to die anytime, he would stay; because Abikus have a perverse tendency to do just the opposite of what you expect them to do. For that reason, they are given derogatory names like Kotoyesi, Aja (dog) etc
Bamgbose mi-re-mi-mi means assist me in carrying the ose, that is Sango’s wand. It is a name given to children born by Sango worshippers.

Sorry I could not write the names in Yoruba character as I don’t have a Yoruba keyboard and all the virtual ones I downloaded and the one sent to me by the Proudly Yoruba Administrator did not seem to work.

Saturday, 28 April 2018

BEST WAY TO TRACE YOUR PHONE WITHOUT FEAR

By - Busola Badmus.

HOW TO TRACE  A MISSING OR STOLEN PHONE

If you lose your mobile phone, you can trace it without going to the police.

Most of us always fear that our phones may be stolen at any time.

Each phone carries a unique
IMEI no. i.e. International Mobile Equipment Identity No which can be used to track it anywhere in the world.

This is how it works:

1. Dial *#06# from your mobile.

2. Your mobile phone shows a unique 15 digit.

3. Note down this number at a secure place except in your mobile phone itself as this is the number which will help trace your phone in case of theft.

4. Once stolen, just E-mail this 15 digit IMEI No. to cop@vsnl.net with details as stated below:

Your name:____________________
Address:______________________
Phone model:_________________
Make:_________________________
Last used No.:_________________
E-mail for communication:_____
Missed date:___________________
IMEI No :_______________________

5.Your Mobile will be traced within next 24 hours via a complex system of GPRS and internet, You will find where your hand set is being operated and the new user's No. will be sent to your email.
6. After this, you can inform the Police with the details you now have.

Friday, 27 April 2018

joke Of The Day

Rufus, walked into a restaurant & shouted his order, ”Gimme half a jerk chicken & then give everybody a ox tail, because when I eat, I want everyone to eat too!”

The waiter processed his request & gave him his meal & everyone else their meals.

When they finished enjoying their meal he shouted another order, ”Serve me a drink of Hennesy & give everybody else a "Q" of white rum, because when I drink, I want everybody to drink too!”

Everyone was happy & started singing his praises, saying Rufus is “The Man”.

When Rufus finished his drink he shouted again: “Gimme my bill & give everybody else their own bill, because when I pay, I want everybody to pay too."

Just tell me, where do you  expect  Rufus to be by now.  😂😩😄😇

Sunday, 22 April 2018

Child Abuse: Endangering The Life of a Kid Accused of Witchcraft....Parents Should Know Why They Give Birth


By - Busola Badmus.

Sometimes I wonder how a woman will carry nine months pregnancy, go through stress, pains  and evenually, after giving birth to the child, something mysterioius happens either to her (the parent) or the child, and she just draw a conclusion that the child is a witch.

What on earth would make me call my child a witch?  The question that comes to my mind whenever i hear parents call their children witch is, "how do you know your child is a witch?  How do you recognize a witch, please if you know, i need tutorial on this. Even if a prophet had told you this, i believe even before you remember that only prayer can take that evil spirit away, your first action should be rejecting the prophecy.

The case of witchcraft in children, as made many parents to forsake and abandon their heaveny gift, all in the name such child is another human from other place, and not fit to be among human beings. Some are even stoned, killed, and cast away or send into exintiction.  Example of these cases mostly happens in rural areas, and they are often seen as uneducated, but today, its rampant in the urban areas even within educated ones.

To buttress my point, I will speak on a seven year old boy named Biodun (not real name). He was ostracized by his parents and he is called a witch, whenever he makes a mistake.

Biodun and his parents were new tenants in the house they reside, so whenever his parents call him a witch, people will think its just a joke, especially when he make a mistake, but this name calling became rampant to the extent that co-tenants have to show their concern on this development, especially when his parents lock him outside and he sleeps in the cold, till 2am (that's if he's lucky to see someone that comes out at the middle of the night to use the restroom to knock on his parents door and beg on his behalf) and many times, he sleeps outside their room, although in the compound (am talking about a compound with 22rooms),  each parents in its room with their children but because Biodun is a witch, he sleeps outside when he behaves naughty.

He (Biodun) is the first child of family of Five and the only son, though not sure if his parents are done with child bearing anyway. His siblings which are girls, looks extremely beautiful and neat both in skin and in dresses always to the extent, you will almost ask the parents if Biodun is not their biological son.

All my life, I've seen the way male are been cherish in Africa, especially in my country, Nigeria, but not in Biodun's case.  He's the most hated among his siblings, infact, the parents had many times wish him dead but Biodun seems to be serving a living God.

For crying out loud, whose child does not behave naughty, does it mean that when a child behaves naughty, he/she is a witch? Anytime Biodun behaves naughty and being flogged, the only excuse given by the mother to anyone who goes to plead on Biodun's behalf is "since his visits to the village, Biodun behaves like witch " and his sympathizers would now ask, "should you now kill him?".

This child-maltreatment by Biodun's parents often touch me and a pain is felt inside of me whenever he is found sleeping outside, after flimsy excuses by his parents, even to the extent that I will turn such night into a vigil asking God to touch his parents heart, and allow him in, to rescue him from the night.

Biodun's issue have made me to discuss with people many times on how to help him out of this trauma, and also highlighting to them, the consequences of keeping such a child of his age outside in middle of the night, but am restricted from taking an action because Biodun's parents is this kind of people that take offences in people's advice. I really want an advice on the best way to approach them because i feel it will be best for me to first approach them and they fail to heed to correction, i will then take action against them to report to the authorities in charge of children.

The present weather, which is Harmarttan is here even though it came late in Lagos. Biodun's parents will not stop punishing the poor boy of sleeping outside because he's been naughty and his stubborness is attributed to the witch he got from his village.

I feel his pain more during this cold weather. If me as an adult can sleep in my room covered with two wrappers, how would Biodun feels at that tender age, sleeping outside the room.

I know someone can help me here, i need advice on how best to talk to Biodun parents, i need to help this little boy get over this.

My Advice to all parents and parents to be :

First: If you are not ready psychologically to be responsible to a child's care, don't get pregnant.

Second: Every child is special and a gift from God, even if the birth wasn't planned, the child's mission on earth is of great importance to have forced his/her way to earth.

Thirdly : As a parents, let's be prayerful, our children needs our prayers, is not enough for us to provide them with physical things and forget to build them spiritually.

The last: Stop hitting your children, it makes them more violent, they have ears, speak to them, be their examples, let them aim to be like you, be their super heroes.