#colonial nigeria

[if-you-fan-a-fire]

"Ju Ju Doctor," Border Cities Star. June 1, 1934. Page 9. ---- DR. OGUNTULA SAPARA ---- Described by Gordon Sinclair as being the most successful ju ju doctor in all West Africa; is a medical graduate of St. Thomas' hospital, London, Eng. He is shown here from a photograph which Sinclair took during his present trip to Africa.

[Pretty typically racist caricature of a fascinating person, who led the fight against smallpox and bubonic plague in Nigeria, was a leading public health figure there, was educated in Scotland and England with multiple degrees. Read more here.]

[reasonsforhope]

"When Ghana’s parliament voted to decriminalise suicide and attempted suicide in March, Prof Joseph Osafo felt a weight lift from his shoulders.

Osafo, head of psychology at the University of Ghana, had been engaged in a near 20-year battle to abolish the law – brought in by the British – which stated that anyone who attempts suicide should face imprisonment or a fine.

“It was a very good feeling. I felt like a certain burden had been removed. I was extremely elated,” he remembers. “Then the next morning, I realised we had a lot of work to do.”

Four countries decriminalised suicide in just the past year

Ghana is one of four countries to have decriminalised suicide in the past year – Malaysia, Guyana and Pakistan are the others. More could soon follow, which campaigners say is a sign of greater awareness and understanding of mental health. Kenya and Uganda have filed petitions to overturn laws and members of the UN group of Small Island Developing States have committed to decriminalise. Discussions are also being held in Nigeria and Bangladesh.

“There seems to be a domino effect taking place,” says Muhammad Ali Hasnain, a barrister from United for Global Mental Health, a group calling for decriminalisation. “As one country decriminalises suicide, others start to follow suit.”

“It is quite unusual,” adds Sarah Kline, the organisation’s chief executive. “It’s a huge sign of progress and an important step forward for the populations most at risk, as well as the countries as a whole.” ...

A large number of laws were introduced by the British during colonial rule. Suicide was decriminalised in England, Wales and Northern Ireland in the 1960s – it was never criminalised in Scotland...

The results of these punishments can be ��devastating” and present “a huge barrier” to addressing the problem, says Natalie Drew, a technical officer with the mental health policy and service development team at the World Health Organization. Health experts and advocates argue that suicide should be treated as a public health issue rather than a crime.

Criminalising suicide denies people the right to access health services and discriminates against them because of something they’re experiencing, Drew adds. Research shows that in countries where suicide has been decriminalised, people can seek help for mental health and rates tend to then decline.

Next Steps

In September, the WHO is due to release a guide on decriminalising suicide for policymakers, with explanations of how countries have managed it...

“[Ghana’s decision] should have an impact on the work ongoing in other countries, especially in the Africa region,” says Osafo. Within the past couple of months, he has set up a mental health working group with representatives from about 20 African countries, and one of the biggest issues on the agenda is decriminalisation of suicide, he says. “Nigeria is active, Cameroon is active … Kenya has joined and is doing fantastic work. We have Uganda. People have been asking us how we did it.”

Since suicide was decriminalised in Malaysia last month, Anita Abu Bakar, founder and president of the Mental Illness Awareness and Support Association (Miasa), has already seen things change. Crisis response teams and helplines are expanding, and money from the mental health budget is being given to organisations who work in the community. “This is the shift we’re so happy to see,” she says. “It was such an archaic law.”

She adds: “I’m a person with lived experience. What does decriminalisation mean to people like me? We feel supported, we feel this conversation can go to a different level. Obviously decriminalisation is not the only way to prevent suicide, but it’s a big one. I’m happy for this progressive move – better late than never. I’m excited to see what happens next, not just for Malaysia but for the rest of us.”"

-via The Guardian, July 20, 2023

[notyourtoday]

[ochipi]

Opinions needed!

I’m on a train of thought and I need fellow passengers

Context: I’m a Belgian archaeologist, art historian and currently studying heritage. Many of my classes include museology and de-colonising museums which is relevant due to the colonisation of Rwanda, Burundi and especially Congo. Also case studies about the Benin Bronzes and the Elgin marbles.

I had to read an article about the restitution of stolen art which talked about the Benin Bronzes and the Elgin marbles. In that same timeframe, I watched a video about the last craftsmen skilled in making Benin Bronzes by Business Insider.

The craftsman in the video mentions how he applauds the Nigerian government for its efforts in trying to get the historic bronzes back to Nigeria, but what struck me the most was his plea for the same amount of attention for modern craftsmen because the craft today is disappearing.

It reminded me of the second time I visited Rwanda and went to the Ethnographic Museum in Butare (Institute of National Museums Rwanda), where there was one story about a Rwandan form of high jumping which is now lost to colonialism, and another instance was a display of Rwandan cultural artefacts AND a woman doing beadwork in the museum.

I started reflecting back to the museums I know in Belgium and to an extension the whole of Europe. We have two types of museums; the first is the art museum which is paint on canvas, the second is the (national) museum for cultural history. Optionally are archaeological museums.

It made me think (bear with me). Art museums (which include modern art in the same building) are very lovely. You always hear about it: new exhibition, new special piece required, once in a lifetime view of… “Old” and contemporary works are exhibited together. How subject A influenced subject B. Look at how style developed. Look at how subjects/clients/social constructs/… developed. Look at the beauty of Jan van Eyck and the Ghent altarpiece and now look at Bruegel and Rubens 100 years later.

Cultural history museums, as big as they are, are usually very … dead. You can visit once, see what there is to see and then not visit again in four years and everything is still very much the same. Although many museums have made an effort in saying “yes these things were required because of colonialism”, it’s usually limited to a plaque somewhere and maybe a photograph which in time was like “look how cool I am looting these things” with a description now saying “see how not cool it is to loot these things”. None of this includes excuses, restitution, exchange of art,… nothing.

Cultural history museums are sort of frozen in time. The - we don’t know what to do with ourselves- kind of exhibitions floating between “look at the cool stuff we have” and the unease of how they got them.

All the artefacts are sitting there as meaningless objects from a bygone era. As objects from a place that no longer exists, made by people that no longer exist for an audience that doesn’t exist. When I go to the Royal Museum for Central Africa near Brussels, I see many objects from predominantly Congo (DRC) with an audience that is barely worthy of being called African or coloured for that matter.

UNESCO is so adamant we preserve intangible heritage, the UN prioritises including third world countries in the equation and promote sustainable development. None of this helps in dealing with post-colonialism.

I don’t claim that any of what I’m writing below will be the solution, but I may dare to argue that some of these actions do fit within the UNESCO conventions we all massively agreed on.

Take for instance the craftsman making Benin Bronzes in modern day Nigeria. None of their work is in a museum. They have to sell their work on the roadside. Can you imagine buying a Warhol on the roadside? Protect local/traditional craftsmen with labels similar to the ones used exuberantly by World Heritage sites (f.e. Pyramids at Gizeh, UNESCO 1972’s “list”).

Cultural history museums should buy current art producing people’s work because art is not just limited to painted canvas, maybe marble statues. Art is everything. We can have old and new paintings together, but we refuse to bring old and new bronzes, marbles, baskets, instruments … together. Even going as far as excluding African modern art (which is fantastic) into western museums.

Make cultural history museums alive again. Let them show change in time too! The colonialist nation state no longer exists, why should we pretend that cultural history collections are made for colonising nations? Presenting looted artefacts like we are doing now almost feels like saying “we won over you”, we make African culture a thing from the past. Something that no longer exists, that’s why it is in a museum. It’s fictionalising different cultures, similar to people now being surprised that native Americans still exist.

We have painted artworks in museums almost immediately after they are made nowadays. Yet with “artefacts”, we insist on making them archaeological. “Old, no where to be found in practice today, no way of recovering the why’s and how���s.” They were dead and we are making them as reanimating, “saving” as much as we can.

African, Asian, South American and Native American cultures are not dead needing to be revived by a white formerly colonising museum institute.

Invite people over to display their craft, have guided tours by people from those places, let them tell the story, show what decolonisation looks like, show what reconnection looks like, support young talent... Have traditional Rwandan geometric painted art next to a contemporary Rwandan artist’s work. Have people come over to tell traditional and modern stories! Protect oral culture! Pay them the price their art is worth! If we can pay millions for Van Gogh, why not pay 100$ US for a contemporary Benin Bronze?

The west is so comfortable with having its painted artworks around the world, in hands of oligarchs, royal families, industrial magnates exchange them or have them on loan everywhere, yet with art we DIDN’T EVEN MAKE OURSELVES, we’re like “but it’s ours now. It’s here now.” The International Council Of Museums is sleeping on thousands of opportunities. Museum goers are no longer just the white, from-that-nation-derived audience. Countries are now multi-cultural, multi-colored, multi-curious. Accommodate those people. They want to see cool stuff too, they want to see old and new art from around the world too. Why not from their parent's places too?

So my basic question. Am I talking nonsense with this? Is this still a coloniser’s view? Are any of the points I made valuable? Opinions? Additions? Roast me even, this is important stuff. We need things to change. The current paradigm is broken.

[fuckyeahmarxismleninism]

By John Parker

Today’s most dangerous period of the push towards World War III by Western imperialism – led by U.S. imperialism, which also leads NATO – can only succeed with the participation and obedience of the former colonized and neocolonized governments and peoples.

However, the Aug. 12-13 Forgotten Peoples: International Conference to Decolonize the World" in Abuja, Nigeria, made it clear that the anti-imperialist organizations, activists, and youth in the colonized orbit will more likely become the gravediggers of the imperialists.

[news4dzhozhar]

[kiitandavids]

A few weeks ago, one of my bosses suggested I tap into my love for vectors and illustrations by creating something related to the city where we both live. It seemed like a cool idea at the time, but honestly, I thought it might be too much work. Fast forward to now, and I’m absolutely in love with the concept! So, I’ve started a series that highlights the major historical landmarks in Ibadan, Oyo State – a city brimming with rich history and culture.

First up, meet Bower’s Tower – a true symbol of Ibadan’s heritage and growth. Built in 1963 to honor Captain Robert Bower, the first British colonial officer to climb the hill where the tower stands, it offers an incredible panoramic view of Ibadan. The tower blends architectural brilliance with the city’s colonial past, standing as a reminder of Ibadan’s evolution.

This is just the beginning! Stay tuned as I continue to explore Ibadan’s historical landscapes through my MoreThanBrownRoofs series.

[noosphe-re]

Badge of The British West Africa from 1870-1889

[nando161mando]

France to deport Sheikh Abdul Rahman Radwan to Nigeria over his criticism of the Israeli genocide in Gaza and the West's hypocrisy.

[thepeopleinpower]

Cannot bring myself to engage with this but I wanted to share some of the rhetoric I’ve been seeing. This was posted with Free Palestine tags and also pro life and anti abortion tags

They really don’t know how they sound huh

[tjeromebaker]

Creatures Of God: A Feminist Book Review | Unveiling Gender Bias in Chinua Achebe's, "Things Fall Apart"

In Chinua Achebe's seminal work "Things Fall Apart," gender bias is a prevalent theme that permeates the fabric of Igbo society. Achebe's portrayal of gender bias is multi-faceted, reflecting the intricacies of societal norms and cultural traditions.

In Chinua Achebe’s seminal work “Things Fall Apart,” gender bias is a prevalent theme that permeates the fabric of Igbo society. Achebe’s portrayal of gender bias is multi-faceted, reflecting the intricacies of power dynamics, societal norms, and cultural traditions. Through the lens of key characters and their interactions, Achebe presents a nuanced exploration of masculinity, femininity, and…

[ausetkmt]

BENIN COURT IN Museum CAPTIVITY -

[panicinthestudio]

Returning colonial looted art to its countries of origin, July 18, 2023

Colonial looted art is finally being returned to its countries of origin. But new problems lie ahead, as former colonies now fear the return of looted art may take the place of a comprehensive reparation for colonial crimes. The documentary shows how the return of looted art leads to new disputes. One example is Nigeria. In move that would’ve been considered unthinkable just a few years ago, Germany is returning a large part of the disputed Benin bronzes to Nigeria. For years, legal arguments had been made as to why the bronzes were "rightfully" in Germany despite colonial crimes. Now, however, a heightened awareness of post-colonialism moral obligations is increasingly determining action. But descendants of Nigerian slaves have criticized the terms of the return of the Benin bronzes. These cultural goods are being returned to Benin City - a center of the criminal slave trade. So is restitution being made to former perpetrators? Were too few descendants of those affected included in the restitution considerations? To whom exactly should the looted cultural treasures be returned? To nation states whose arbitrary borders are often themselves the result of colonialism? Or to the descendants of traditional cultures of origin within these states, who were once the victims of colonial encroachment? Debates about this have only just begun. What are the arguments in favor of art historian Bénédicte Savoy's "give it all back" demands? And is there merit to the warnings of ethnologist Brigitta Hauser-Schäublin, who says: "You are gambling away world heritage"? The shift in position on looted art also affects Europe. Poland and Germany, for example, are fighting over the precious manuscripts of the "Berlinka" collection in Krakow. The indigenous Samí people in the far north of Scandinavia also have justified claims for restitution - and not just to Berlin. Deutsche Welle

[dailyanarchistposts]

The origin of May Day, International Workers Day, lies in the historic fight for decent working hours that culminated in the execution of four trade unionists in Chicago, the United States, in November 1887. This was a decisive moment in the struggle for a just society through militant trade unionism. In Nigeria, May Day was first declared in 1980 by the People’s Redemption Party (PRP)-led government of the late Abubakar Rimi in Kano State.

Therefore this article draws attention to the anarchist ethos of, first, building a people’s counter culture to unravel the dominant class culture in the society and, second, building a counter-power that draws its energy from the trade unions, peasantry, the unemployed and the oppressed to change the world.

This article is concerned with reflecting on the May Day commemoration as a platform to harness the power of the working class into a counter movement for a better society. Across the world, ordinary people are faced by ecological problems, the financial crisis, massive unemployment, low wages and all sorts of oppressions and injustices. The solution does not seem to lie in more state regulation of the economy since politicians have often been part of the problem, not the solution. To understand this, we must look more closely at what the “Chicago,” or “Haymarket Martyrs” stood for — as well as the role and potential of Nigerian trade unions as a means to change society.

[helmort]

Unforgivables⭐(Friday's Tale)

In 2160, Earth underwent a profound metamorphosis. Africa, long synonymous with poverty, had transformed into a conglomerate of highly advanced nations. This rapid evolution mirrored China's ascent in 2000, establishing itself as a global powerhouse akin to old Europe. The dominant force, comprising Nigeria, Cameroon, Gabon, and Congo, surpassed even the modern USA in wealth and technological prowess. Amidst this paradigm shift, a scientist unveiled a revolutionary weapon, employing sub-atomic energy to instantly erase individuals across the universe by discerning their specific thoughts.

The president, envisioning global harmony, turned to Dr. Olumide Adebayo, entrusting him with the unprecedented responsibility of using the weapon for transformative purposes. Confined to an impenetrable bunker, Dr. Olumide meticulously curated a list of targets on his dark screen. Initial eliminations included global terrorists, justified by the millions of innocent lives they claimed. Extending his scope, he targeted extremists, violent offenders, thieves, murderers, pedophiles, and societal aberrations.

As time progressed, Dr. Olumide's objectives expanded to include rebels and political dissidents, all in pursuit of a tranquil world devoid of perpetual strife. Childhood scars prompted the elimination of bullies, and eventually, those who feigned love, causing widespread suffering.

His toughest decision loomed eliminating all soldiers and armies for lasting peace. Nations faced accountability, starting with the USA for oil wars and global war crimes. Historical colonialism led to the disappearance of British, Spanish, Dutch, French, Portuguese, Belgian, and Italian nations. Germany vanished, a reminder of its Second World War sins, and Israel for actions in Palestine.

Contemplating potential sources of conflict, Dr. Olumide targeted religions, starting with Muslims, then Jews, and finally, Catholics. A sense of accomplishment led him to whimsically type like a kid, "Delete all the bad people and bad things happening in the universe." His mission was accomplished.

Exiting the bunker, Dr. Adebayo confronted an eerie emptiness. His refuge stood as the lone testament to material existence post-Big Bang. In this desolate void, he contemplated immediately suicide. Yet, death, along with all experiences, had evaporated. In line with Buddhist philosophy, pleasure had led to attachment and malevolent actions, causing the obliteration of both good and bad. Condemned to eternal darkness, devoid of pleasure, pain, or any emotion, Dr. Adebayo endured an intellect suspended in a boundless void, reminiscent of a snapshot of what once constituted existence in the universe.

💀

[fuckyeahmarxismleninism]

Struggle-La Lucha's Berta Joubert-Ceci at the International Conference for the Eradication of Colonialism, held in Abuja, Nigeria, from August 12-13, 2024:

We are witnessing the deepening of a colonial process through neoliberalism by the United States in Puerto Rico that, if not stopped now, will completely displace the native population to create another entity with the substitution of our population … to the point of no return. They did it to Hawaii and Alaska. We don’t want it to happen in Borikén!