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Author Name: gaga ekeh
Number of articles: 21

The unenviable task of articulating the aspirations of the Ijebu fell to a man whose most poignant... (0) Comment



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Sungbo's Eredo - Celebrating Awujale
Author: gaga ekeh | April 19, 2017



The unenviable task of articulating the aspirations of the Ijebu fell to a man whose most poignant contributions to science were a series of beads and a piece of documentation indicating his prowess in resolving land disputes.

The contention that a Queen might have once lived in those parts was quickly rubbished by a group of astronomers who assured all that the wisest of the women that came from Ijebu-Ode before the advent of locomotives was the one that understood how to make soap with palm-oil.

A grievous state of affairs, no doubt, for the children of Ijebu-Ode had rather been enamored by the opportunity to show off their clay pots and marvelous embroidery. They, too, wore clothes once. But the astronomers made rumors of a man who was educated in a vast mud-skyscraper famed for its wooden protrusions.

Admirable attempts at masonry the like were, ultimately, overshadowed by the depth of scholarship that this mud hut owed to the graduates of that land, bent on providing evidence of the coercive power of literacy, from sea to shining sea. And in Ijebu-Ode, a violent attempt to preserve what scholarship had been preserved in coconut casings and bamboo shoots sought reprieve in a Holy City where a rich man once lived.

But coconut scholarship could not conceal the self-evident truths promoted by the wealth of knowledge embedded in the astronomy of the well-intentioned, and so this Holy City was leased to those who would contend with the civilization of the illiterate. Arubala awoke.

But, in fact, literacy and the need to maintain its sanctity have been cited as the cause of the sort of amnesia as would allow proliferate, on Holy Soil, this philosophy of power reliant on interpretation to obscure its depth. Divine revelation, indeed, has always chosen its own battleground, protected from scrutiny, as a matter of evidence, by the emotional advancement of its purveyors. And in every nation, intelligent fellows and scholars debate endlessly the meaning of nothing, awaiting the day in which it would be revealed to them why so many are so inadequately equipped to understand the rudiments of advanced science.

The desire to be good, confused with the innocence of foolish children, has annotated the discourse with a thing that is not dissimilar to the unfortunate caricature of beauty that is a harlot. Scientific methodology based upon the interpretation of discrete agglomerations of fundamental articles is quite convincingly the matter of controversy.

The contention is and has for long since been promulgated that the glory of creation is far too coherent for incompetent humans to grasp in a rational manner. In fact, history has proven this proposition beyond repair, giving divine revelation its heralded position as a pillar in the system of acuity of certain schools of critical thinking.

This position is only magnified by the ascendance of critical thinking itself, in many schools of thought, as a relevant tool in the exploitation of power. Clearly, it is to be no surprise that the philosophy of power is distinguished by models of identity, the most potent of which begins with the three words “We the people…”

Never, then, ought we be amazed at how and why it is because of such philosophies that a million ships set sail from Badagry Bay and the creeks of Bonny, to reify a view of power as representing the expression of unified critical thought born of a tradition characterized by its vilification of mental slothfulness, a concomitant commitment inspired to just sojourns in the quest for truth.

For, what thing it was that departed on those ships was apparently not needed in Ijebu-Ode, by the man whose most poignant contributions to science were a series of beads and a piece of documentation indicating his prowess in resolving land disputes. The value of insight is often gauged as a function of context. The resolution of land disputes, for example, may be viewed as coarsely or finely as cultural scholastic aptitude may permit in light of exposure to logical systems powerful enough to formalize arithmetic.

Approximations are unhelpful in so far as discrete approaches to conflict appraisal are concerned. But, and to be sure, it is the power of logical systems that drives the wheels of justice. Ijebu-Ode is no exception. Recent studies have hinted that the reasoning faculty has failed, if not to live up to expectations, then to exemplify the simplicity inherent in the abstraction of truth from its source.

Such simplicity, the faculty has argued in its defense, is quite so complex as to require, in the ultimate instance, divine revelation. It seems, perhaps, that we have arrived at a stalemate. What the reasoning faculty has in effect argued for is a clarification of its relevance to civilization qualified by the exploits of those who will point out that reasoning upon rubbish will only yield finer rubbish.

The faculty requires direction. Who better to provide this, one must ask, but a man whose contributions to land dispute resolution are well documented in the constellation that was his royal staff? Awujale, it seems, has offered the faculty his insight. If land dispute resolution is seen by the reasoning faculty as being relevant or important, then the faculty ought to consider Awujale's propositions with care.

The beauty of the democratic concept lies in its loyalty to concepthood in the face of a multiplicity of ideas. Unmitigated imaginations provoke grounds for empiricism and evidence resolves contradictions. The abstracting of truth from its source must not be considered wholly magical as a result of the inherent devolution of its concept.

In fact, because what is true is truth itself, the foundation of inquisitions cannot but be agreed to be premised upon this tenet. Alas, some have suggested that truth is as elusive as the intelligence required to understand why only truth is true. Who shall argue with such people? Not the reasonable, one must hope, for in reason lies the salvation of mortals.

There is a reason and this reason is the truth and this truth may be revealed, and this revelation, of course, bears the hallmarks of intelligence and wisdom. And yet, that truth can be transmogrified into rationality is contested by those who suspect that truth is too coherent to be grasped by incompetent humans. Such a thesis, history will show, has been proven twice. Time has now come for us to give divine revelation a chance.

The poetry of the seven-headed dragon has yielded calls for that because of which the concept of creation exists to express itself within the domain of all who must enjoy the fruits of community within at least three dimensions. Some might liken the notion to an appeal for a parent to take note of the ways of a mischievous child. Others yet may suggest that the value of truth is under threat and that invoking the constraint of infinite order within the relevant domain would only be in keeping with a commitment to eternal existence and all things that are what good is.

The articulatory correlates of a fruitless monologue with one's own psyche maintain a trajectory of minimal importance. This, in so far as we are determined to defend the fact that the intelligence of mortals is hardly a match for the least among those which are aware of why the dialog between the seven-headed dragon and its interlocutor have had an impact far beyond the grasp of the reasoning faculty.

Divine revelation, in essence, weighs heavily on the minds of those whose sojourns into the reality of cosmic expansion have provided the only interpretable measure of the measure of space. The measure of precise thoughts has called into account the sensitivity of science to the manipulation of an agenda. In fact, the weight of this particular concept is, and at this very instance, infused with a collaboration of expositions of truth which, in failing to abstract from the source of truth, conform to a specific agenda.

Thankfully, we are aware that an agenda is always loyal to the concept of an agenda and can, thus, be filtered into relevance as a component of thought, divine or merely perfectly incidental as a function of prevailing understandings. The tools for advanced science, currently available only to those involved in justifiable research, ought eventually to be democratized. And it is for this reason that the seven-headed dragon must be considered within the context of specific thoughts.

In dismissing the relevance of divine revelation, there are those who will argue that what is important is to maintain the pillars of empirical science if we are truly invested in accessing the truth. But science itself informs us that divine revelation is the fundamental composite unit of enough manifestations of an agenda to be of relevance within accessible dimensions of truth.

Perhaps because it has not been explicitly stated that the agenda is universally open to manipulation by all, perhaps because it has not been said that, as with truth, there is a singular agenda, perhaps these are the reasons some scientists will imagine that divine revelation is of secondary significance. Such an error, while understandable, is also explanatory of the adequacy of logic systems powerful enough to formalize arithmetic with respect to their power to formalize international law.

The macro-management of existential domains in harmony with the thing that order is must be approached from the singular perspective that is the singular perspective. These such notions, irreducible from sense to reference, constitute the primary focal point of a specific branch of advanced science. And in so far as the singular perspective is concerned, such a view is certain to take into account the continuum characterized by the being of the thing life is as attributable to the identity of what a unified set-theoretic extension of truth is.

To put it mildly, this is the nature of divine revelation. Surely, one must not be too quick to discard the logic of mustard seeds and alms-giving, for, far from being fruitless monologues, these specific thoughts are legitimate representatives of the people in the parliament of those who have maintained ascension till this very moment.

Now let us soar. The fashioning of cluttered thoughts into corporate edifices of reason is an art that has often sought a partner in the distinction between civilization and sanitation. Less a cultural claim to the accurate recitation of cosmogony, identifiable entities characterized by a perceptible tolerance of environmental feculence are suggested to be evidential of cerebral inferiority.

Causally, inferiority is apprenticed to defection, the manner of which requires the lack of decision-making capability in matters germane to the agenda of all who might lay claim to native status on the planet earth—such status as endows the individual with the inalienable right to actively participate in the process of governance as defined by the common aspirations of all equipped with a polar continuum that represents second-order morality. It is not that the cerebrally superior do not know the truth.

It is, instead, that cerebral superiority justifies a mediocre expression of actions resultant from knowledge of truth by the less than tacit claim that revelations concerning the mediocrity of the superior, if evinced by any other than the superior themselves, lack legitimacy and must therefore fail to be relevant. It is this conspiracy of mediocrity that has, by force of being, constrained the parameters of global discourse.

It is, then, this conspiracy of mediocrity that must deal with the ramifications of such discourse that may neither now disavow the security threat posed by even superior intelligence nor any longer ignore the perfection intrinsic in the cosmic order that is the expression of that because of which the concept of creation exists. Never has it not been scoffed at that giants have made themselves dwarfs because, in their nakedness, they refuse to commune with God.

Attributing the mediocrity of superiority to foolishness is a kind gesture that discounts any contention that it is a deficit of intelligence that favors such an approach to existence. But even kindness may only go so far. Upon the authority of angels, let it be known that the guardians of all domains may no longer shy away from the fullness of being.

If those exist for whom wisdom is sacred, if those exist for whom wisdom is real, if those exist for whom mediocrity is symbolic of the failure of critical inquiry as a means to appreciating existence, then let those arise and take their crowns. It is to these that I must now speak, for it is only they capable of the dream that dares to imagine the glory through which that because of which the concept of creation exists speaks.

From the silvery glitter and brilliant specks in the distance below, to the outline of cities and towns, over the thin, curved lines that were once vast rivers, to the geometric equilibrium resultant from land resolution, follow the current of the wind and find that place where all the birds must sojourn that we might know the thing that can be heard by those who sojourn in glory. It is the history of the one Oduduwa named AWUJALE!



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