AM INTO PUBLISHING
Wednesday, 21 September 2016
KANO STATE WARNED UNPAID CIVIL SERVANTS NOT PROTEST;
The Kano State Government has warned its civil servants, who were yet to collect their salaries due to some reasons, not to stage protest.
This is contained in a statement signed by Mustapha Fagge, Public Relations Officer, Office of the Head of Service, and issued to newsmen on Wednesday in Kano.
The statement said the warning was necessary following report that text massage was being sent to the affected workers through the social media to assemble at Audu Bako secretariat on Friday.
“The attention of the office of the Head of Service has been drawn to a text message being sent through social media to workers who have not received their salary.
“The message calls on the workers to assemble at Audu Bako Secretariat on Friday, Sept. 23 in order to protest,” it said.
The statement urged the workers to disregard the text message, adding that those sending the message were workers who had perpetrated fraud in the payment of salaries over the years.
It said that security agents had been alerted to deal ruthlessly with any person or group that participated in the illegal protest.
It explained that all issues of unpaid salaries or outstanding salaries were with the Ministry of Finance receiving attention
“We are calling on affected workers to channel their complaints or grievances through their respective ministries, departments and agencies, MDAs.
“This is the proper way as contained in the Civil service rules”,
Tuesday, 20 September 2016
DEFREEZE MY BANK ACCOUNT WITHIN 14 DAY, PATIENCE JONATHAN TELLS EFCC
DEFREEZE MY BANK ACCOUNT WITHIN 14 DAY, PATIENCE JONATHAN TELLS EFCC!
Former First lady, Patience Jonathan, has issued a 14-day ultimatum starting from September 18th to the EFCC to defreeze the $15m found in the accounts of four companies she has links with or face legal action.
Patience Jonathan last week claimed ownership of the money found in the accounts and said they were meant for her medical bills as well as personal purchase.
According to Vanguard, counsel to Patience Jonathan, First Law Associates, in a letter addressed to the acting chairman of EFCC Ibrahim Magu, asked the antigraft agency to defreeze the accounts and tender a public apology to her and that failing to do this, they will file an action at the African Commission on Human Rights at the Gambia demanding N5 billion in exemplary and punitive damages.” Part of the letter reads
“There is no established legal or political precedent for what the EFCC is currently doing to our client. How many former First Ladies in Nigeria have received the Patience Goodluck Jonathan Treatment (PGJT) to have warranted the EFCC to engage in the effrontery to freeze our client’s accounts and subject her to public opprobrium, ridicule and disgrace? This nonsense must stop forthwith. Our client is a respected senior citizen of international repute, a retired Permanent Secretary and the immediate past First Lady of the Federal Republic of Nigeria. Our Client is a law-abiding citizen who has never or at all been the subject of any criminal and/or financial investigation, whether at home or abroad. Accordingly, she has not been found guilty of any criminal conduct throughout a sparkling public service career spanning over 35 years. During the 5 years our client served as First Lady of the Federal Republic of Nigeria between May, 2010 and May, 2015; she was the Initiator/Founder of the A. ARUERA WOMEN FOUNDATION as well as the WOMEN FOR CHANGE INITIATIVE; both of which Non-Governmental Organizations (NGOs) substantially contributed to the 35 per cent affirmative action for women in the country. Our Client is the recipient of numerous local and international awards in recognition of her untiring commitment towards uplifting the living standard of women, children and the aged in Nigeria.
Sir, it is against this sterling and meritorious background of our client that we most respectfully, write to draw your attention to the numerous breaches of the 1999 Constitution (as amended) and the African Charter on Human and Peoples Rights (Ratification and Enforcement) Act 2004 committed by the Economic and Financial Crimes Commission (EFCC) in cause of the Commission’s illegal and unlawful investigation of our client for alleged money laundering.
These investigations have reportedly led to the freeze of our client’s accounts and led to untold consequences to our client’s health and wellbeing. The EFCC must realize that the Economic and Financial Crimes Commission (Establishment) Act 2004 is inferior in content and quality to both the 1999 Constitution of the Federal Republic of Nigeria (As amended) and the African Charter on Human and Peoples Rights, 2004.
Former First lady, Patience Jonathan, has issued a 14-day ultimatum starting from September 18th to the EFCC to defreeze the $15m found in the accounts of four companies she has links with or face legal action.
Patience Jonathan last week claimed ownership of the money found in the accounts and said they were meant for her medical bills as well as personal purchase.
According to Vanguard, counsel to Patience Jonathan, First Law Associates, in a letter addressed to the acting chairman of EFCC Ibrahim Magu, asked the antigraft agency to defreeze the accounts and tender a public apology to her and that failing to do this, they will file an action at the African Commission on Human Rights at the Gambia demanding N5 billion in exemplary and punitive damages.” Part of the letter reads
“There is no established legal or political precedent for what the EFCC is currently doing to our client. How many former First Ladies in Nigeria have received the Patience Goodluck Jonathan Treatment (PGJT) to have warranted the EFCC to engage in the effrontery to freeze our client’s accounts and subject her to public opprobrium, ridicule and disgrace? This nonsense must stop forthwith. Our client is a respected senior citizen of international repute, a retired Permanent Secretary and the immediate past First Lady of the Federal Republic of Nigeria. Our Client is a law-abiding citizen who has never or at all been the subject of any criminal and/or financial investigation, whether at home or abroad. Accordingly, she has not been found guilty of any criminal conduct throughout a sparkling public service career spanning over 35 years. During the 5 years our client served as First Lady of the Federal Republic of Nigeria between May, 2010 and May, 2015; she was the Initiator/Founder of the A. ARUERA WOMEN FOUNDATION as well as the WOMEN FOR CHANGE INITIATIVE; both of which Non-Governmental Organizations (NGOs) substantially contributed to the 35 per cent affirmative action for women in the country. Our Client is the recipient of numerous local and international awards in recognition of her untiring commitment towards uplifting the living standard of women, children and the aged in Nigeria.
Sir, it is against this sterling and meritorious background of our client that we most respectfully, write to draw your attention to the numerous breaches of the 1999 Constitution (as amended) and the African Charter on Human and Peoples Rights (Ratification and Enforcement) Act 2004 committed by the Economic and Financial Crimes Commission (EFCC) in cause of the Commission’s illegal and unlawful investigation of our client for alleged money laundering.
These investigations have reportedly led to the freeze of our client’s accounts and led to untold consequences to our client’s health and wellbeing. The EFCC must realize that the Economic and Financial Crimes Commission (Establishment) Act 2004 is inferior in content and quality to both the 1999 Constitution of the Federal Republic of Nigeria (As amended) and the African Charter on Human and Peoples Rights, 2004.
SPORT NEWS
SPORT NEWS
Manchester United are weighing up a January swoop for Real Madrid midfielder Isco.
Tottenham fear Harry Kane could be out for up to two months with ankle ligament damage suffered in the victory over Sunderland.
Francesco Guidolin is under mounting pressure at Swansea following their poor start to the new Premier League season.
Vincent Kompany is set to make his latest long-awaited return from injury for Manchester City in their EFL Cup tie at Swansea.
Antonio Conte is giving serious consideration to bringing summer signing Marcos Alonso into his Chelsea team and dropping Branislav Ivanovic.
Jose Mourinho faces a battle to win over Manchester United's dressing room after the latest public attack on his players.
Manchester United defender Phil Jones is set to be sold in January, with Arsenal and Liverpool ready to bid.
Yaya Toure is set to be handed his first competitive start under Pep Guardiola in Manchester City's EFL Cup clash at Swansea.
Manchester City and Barcelona are refusing to take no for an answer in their pursuit of Arsenal defender Hector Bellerin.
Mamadou Sakho's exile from the Liverpool team will continue after Jurgen Klopp revealed the defender is not in the physical condition to play a competitive game.
Joey Barton says he'd make a far better England boss than Sam Allardyce or Roy Hodgson.
Antonio Conte is already coming under pressure at Chelsea, with owner Roman Abramovich holding a meeting with club officials following last Friday's 2-1 home defeat to Liverpool.
Jurgen Klopp has told Loris Karius and Simon Mignolet there is no first choice goalkeeper at Liverpool.
John Terry is expected to return to the Chelsea side for Saturday's crucial Premier League trip to Arsenal.
Manchester United believe that Jose Mourinho is equipped with a competitive squad and are unlikely to strengthen further in January, despite three defeats in a week which have put the new manager under early pressure.
Luke Shaw is unhappy at being made a scapegoat for the 3-1 defeat at Watford by Jose Mourinho.
Patrick van Aanholt's disappearance form the Sunderland team just minutes before kick-off at Tottenham was due to concerns that the defender may be suffering from a serious medical condition.
Joey Barton admits he would not have moved to Rangers with the benefit of hindsight after being hit with a three-week suspension.
Nottingham Forest forward Nicklas Bendtner insists he will celebrate if he scores against former club Arsenal in their EFL Cup match.
Joey Barton has no future at Rangers following his three-week suspension, says former captain and Ibrox legend Barry Ferguson.
Hamilton are running the rule over former Arsenal, Sunderland and Middlesbrough right-back Justin Hoyte.
Manchester United are weighing up a January swoop for Real Madrid midfielder Isco.
Tottenham fear Harry Kane could be out for up to two months with ankle ligament damage suffered in the victory over Sunderland.
Francesco Guidolin is under mounting pressure at Swansea following their poor start to the new Premier League season.
Vincent Kompany is set to make his latest long-awaited return from injury for Manchester City in their EFL Cup tie at Swansea.
Antonio Conte is giving serious consideration to bringing summer signing Marcos Alonso into his Chelsea team and dropping Branislav Ivanovic.
Jose Mourinho faces a battle to win over Manchester United's dressing room after the latest public attack on his players.
Manchester United defender Phil Jones is set to be sold in January, with Arsenal and Liverpool ready to bid.
Yaya Toure is set to be handed his first competitive start under Pep Guardiola in Manchester City's EFL Cup clash at Swansea.
Manchester City and Barcelona are refusing to take no for an answer in their pursuit of Arsenal defender Hector Bellerin.
Mamadou Sakho's exile from the Liverpool team will continue after Jurgen Klopp revealed the defender is not in the physical condition to play a competitive game.
Joey Barton says he'd make a far better England boss than Sam Allardyce or Roy Hodgson.
Antonio Conte is already coming under pressure at Chelsea, with owner Roman Abramovich holding a meeting with club officials following last Friday's 2-1 home defeat to Liverpool.
Jurgen Klopp has told Loris Karius and Simon Mignolet there is no first choice goalkeeper at Liverpool.
John Terry is expected to return to the Chelsea side for Saturday's crucial Premier League trip to Arsenal.
Manchester United believe that Jose Mourinho is equipped with a competitive squad and are unlikely to strengthen further in January, despite three defeats in a week which have put the new manager under early pressure.
Luke Shaw is unhappy at being made a scapegoat for the 3-1 defeat at Watford by Jose Mourinho.
Patrick van Aanholt's disappearance form the Sunderland team just minutes before kick-off at Tottenham was due to concerns that the defender may be suffering from a serious medical condition.
Joey Barton admits he would not have moved to Rangers with the benefit of hindsight after being hit with a three-week suspension.
Nottingham Forest forward Nicklas Bendtner insists he will celebrate if he scores against former club Arsenal in their EFL Cup match.
Joey Barton has no future at Rangers following his three-week suspension, says former captain and Ibrox legend Barry Ferguson.
Hamilton are running the rule over former Arsenal, Sunderland and Middlesbrough right-back Justin Hoyte.
FOOTBALL NEWS
FOOTBALL NEWS
Teenage central defender Reece Oxford has stalled on a new West Ham deal, with Manchester United waiting to pounce.
Paul Pogba's agent Mino Raiola has opened up on setting up his world record deal and why he believes the French midfielder will win the title at Manchester United.
Mario Balotelli was left out of Nice's squad to face Montpellier on Sunday,
with reports citing the striker's fragile physical condition for his omission.
Sheffield Wednesday player Jeremy Helan has retired from football at 24 to concentrate on religion.
Tottenham boss Mauricio Pochettino has revealed that South Korean winger Son Heung-min wanted to leave White Hart Lane in the summer.
Chris Sutton has insisted the Rangers job is too big for Mark Warburton.
Alan Pardew has tipped Andros Townsend for an England recall after his sensational debut Crystal Palace goal on Sunday against Stoke.
Yaya Toure missed the chance of a Manchester City recall for the weekend's Bournemouth clash due to a migraine.
Ronald Koeman believes Gareth Barry can play another two seasons with Everton after playing his 600th Premier League game this weekend.
Robert Huth has revealed how Arsenal players taking selfies after their February win over Leicester 'got the blood boiling' and inspired the Foxes to make history.
Manchester United and Manchester City have joined the race to sign Jamaican wonderkid Leon Bailey, 19, who plays for Genk. He was named the best young player in Belgium last season.
Man City boss Pep Guardiola is plotting a sensational January move for Arsenal ace Alexis Sanchez.
Jose Mourinho was critical of Luke Shaw after Man Utd's defeat at Watford, but lavished praise on Ashley Young.
Newcastle boss Rafael Benitez struggled to find the words to describe his thoughts after the loss against Wolves: "It's very difficult for me to express in English."
Arsene Wenger is convinced Arsenal have removed any doubt they are good enough to push for the title and says his players have overcome a huge mental block.
West Brom defender Jonny Evans has jumped to the defence of manager Tony Pulis and says their opponents have simply sussed them out.
Joey Barton will have to beg for his Rangers future in a crisis meeting with Mark Warburton on Monday - and it still may not be enough to save him from the axe.
Inverness boss Richie Foran accused referee Don Robertson of bottling the decision to send off Celtic's Erik Sviatchenko in Sunday's 2-2 draw.
Alex Rae has been sacked by St Mirren with the team bottom of the Championship.
Teenage central defender Reece Oxford has stalled on a new West Ham deal, with Manchester United waiting to pounce.
Paul Pogba's agent Mino Raiola has opened up on setting up his world record deal and why he believes the French midfielder will win the title at Manchester United.
Mario Balotelli was left out of Nice's squad to face Montpellier on Sunday,
with reports citing the striker's fragile physical condition for his omission.
Sheffield Wednesday player Jeremy Helan has retired from football at 24 to concentrate on religion.
Tottenham boss Mauricio Pochettino has revealed that South Korean winger Son Heung-min wanted to leave White Hart Lane in the summer.
Chris Sutton has insisted the Rangers job is too big for Mark Warburton.
Alan Pardew has tipped Andros Townsend for an England recall after his sensational debut Crystal Palace goal on Sunday against Stoke.
Yaya Toure missed the chance of a Manchester City recall for the weekend's Bournemouth clash due to a migraine.
Ronald Koeman believes Gareth Barry can play another two seasons with Everton after playing his 600th Premier League game this weekend.
Robert Huth has revealed how Arsenal players taking selfies after their February win over Leicester 'got the blood boiling' and inspired the Foxes to make history.
Manchester United and Manchester City have joined the race to sign Jamaican wonderkid Leon Bailey, 19, who plays for Genk. He was named the best young player in Belgium last season.
Man City boss Pep Guardiola is plotting a sensational January move for Arsenal ace Alexis Sanchez.
Jose Mourinho was critical of Luke Shaw after Man Utd's defeat at Watford, but lavished praise on Ashley Young.
Newcastle boss Rafael Benitez struggled to find the words to describe his thoughts after the loss against Wolves: "It's very difficult for me to express in English."
Arsene Wenger is convinced Arsenal have removed any doubt they are good enough to push for the title and says his players have overcome a huge mental block.
West Brom defender Jonny Evans has jumped to the defence of manager Tony Pulis and says their opponents have simply sussed them out.
Joey Barton will have to beg for his Rangers future in a crisis meeting with Mark Warburton on Monday - and it still may not be enough to save him from the axe.
Inverness boss Richie Foran accused referee Don Robertson of bottling the decision to send off Celtic's Erik Sviatchenko in Sunday's 2-2 draw.
Alex Rae has been sacked by St Mirren with the team bottom of the Championship.
U.S. DOLARS VS NIGERIA NAIRA AS OF TODAY
U.S. Dollar and Nigerian Naira
$ 1 =₦ 304
$ 5 = ₦ 1520
$ 10 = ₦ 3040
$ 50 = ₦ 15200
$ 100 = ₦ 30400
$ 250 =₦ 76000
$ 500 = ₦ 152000
$ 1000 =₦ 304000
$ 3000 =₦ 912000
$ 5000 =₦ 1520000
$ 10000 =₦ 3040000
₦304 per one Dollar
Tue, 20 September, 2016
$ 1 =₦ 304
$ 5 = ₦ 1520
$ 10 = ₦ 3040
$ 50 = ₦ 15200
$ 100 = ₦ 30400
$ 250 =₦ 76000
$ 500 = ₦ 152000
$ 1000 =₦ 304000
$ 3000 =₦ 912000
$ 5000 =₦ 1520000
$ 10000 =₦ 3040000
₦304 per one Dollar
Tue, 20 September, 2016
IMPORTANT MESSAGE TO THE APPLICANTS
IMPORTANT MESSAGE TO THE APPLICANTS
Dear Citizens,
If you are an N-POWER online applicant, under teaching line specification. Endeavor to please keep checking your mail addresses from this date (19/09/2019). N-power will start sending informations that will require you to answer some questions partaining your specialization or personal details, by updating n-power with these informations, you will be eligible to qualify for what Fedeeal Governnent feels suit you.
Applicants should use their surname and cellphone number to access n-power informations.
-------------------------
Duk Wanda yasan ya cike form din n-power a karkashin "Teaching" line, yau (19/09/2016) shine ranar da zasu fara duba e-mail din su domin amsa wasu tambayoyi na neman sanin kwarewar ka a fannin da ka cike, ko kuma tambayar ka wasu bayanai a game da kai kan ka.
Duk wanda ya cike wannan shafi na n-power, zai rika amfani da sunan mahaifi (surname) da lambar waya (GSM Num) wajen bibiyar bayanan.
---------------------------
Da Allah a karanta a kuma sanar da yan'uwa.
Dear Citizens,
If you are an N-POWER online applicant, under teaching line specification. Endeavor to please keep checking your mail addresses from this date (19/09/2019). N-power will start sending informations that will require you to answer some questions partaining your specialization or personal details, by updating n-power with these informations, you will be eligible to qualify for what Fedeeal Governnent feels suit you.
Applicants should use their surname and cellphone number to access n-power informations.
-------------------------
Duk Wanda yasan ya cike form din n-power a karkashin "Teaching" line, yau (19/09/2016) shine ranar da zasu fara duba e-mail din su domin amsa wasu tambayoyi na neman sanin kwarewar ka a fannin da ka cike, ko kuma tambayar ka wasu bayanai a game da kai kan ka.
Duk wanda ya cike wannan shafi na n-power, zai rika amfani da sunan mahaifi (surname) da lambar waya (GSM Num) wajen bibiyar bayanan.
---------------------------
Da Allah a karanta a kuma sanar da yan'uwa.
Monday, 19 September 2016
EUROPEAN LEAGUES FIXTURES
EUROPEAN LEAGUES FIXTURES
馃挜Duta brings you football⚽to follow live❗
馃挜To follow upcoming games live, type 馃挰the code listed:
馃挜League Cup
⚽ Derby County 馃啔 Liverpool : sf60
馃晲GMT 20/09 6:45 pm , 馃晲IST 21/09 12:15 am
⚽ Leicester City 馃啔 Chelsea : sf61
馃晲GMT 20/09 6:45 pm , 馃晲IST 21/09 12:15 am
⚽ Northampton Town 馃啔 Manchester United : sf62
馃晲GMT 21/09 6:45 pm , 馃晲IST 22/09 12:15 am
⚽ Nottingham Forest 馃啔 Arsenal : sf63
馃晲GMT 20/09 6:45 pm , 馃晲IST 21/09 12:15 am
⚽ Swansea City 馃啔 Manchester City : sf64
馃晲GMT 21/09 6:45 pm , 馃晲IST 22/09 12:15 am
⚽ Tottenham Hotspur 馃啔 Gillingham : sf65
馃晲GMT 21/09 7:00 pm , 馃晲IST 22/09 12:30 am
馃挜La Liga
⚽ Real Madrid 馃啔 Villarreal : sf66
馃晲GMT 21/09 6:00 pm , 馃晲IST 21/09 11:30 pm
馃挜Bundesliga
⚽ VfL Wolfsburg 馃啔 Borussia Dortmund : sf59
馃晲GMT 20/09 6:00 pm , 馃晲IST 20/09 11:30 pm
⚽ Bayern Munich 馃啔 Hertha Berlin : sf67
馃晲GMT 21/09 6:00 pm , 馃晲IST 21/09 11:30 pm
馃挜Duta brings you football⚽to follow live❗
馃挜To follow upcoming games live, type 馃挰the code listed:
馃挜League Cup
⚽ Derby County 馃啔 Liverpool : sf60
馃晲GMT 20/09 6:45 pm , 馃晲IST 21/09 12:15 am
⚽ Leicester City 馃啔 Chelsea : sf61
馃晲GMT 20/09 6:45 pm , 馃晲IST 21/09 12:15 am
⚽ Northampton Town 馃啔 Manchester United : sf62
馃晲GMT 21/09 6:45 pm , 馃晲IST 22/09 12:15 am
⚽ Nottingham Forest 馃啔 Arsenal : sf63
馃晲GMT 20/09 6:45 pm , 馃晲IST 21/09 12:15 am
⚽ Swansea City 馃啔 Manchester City : sf64
馃晲GMT 21/09 6:45 pm , 馃晲IST 22/09 12:15 am
⚽ Tottenham Hotspur 馃啔 Gillingham : sf65
馃晲GMT 21/09 7:00 pm , 馃晲IST 22/09 12:30 am
馃挜La Liga
⚽ Real Madrid 馃啔 Villarreal : sf66
馃晲GMT 21/09 6:00 pm , 馃晲IST 21/09 11:30 pm
馃挜Bundesliga
⚽ VfL Wolfsburg 馃啔 Borussia Dortmund : sf59
馃晲GMT 20/09 6:00 pm , 馃晲IST 20/09 11:30 pm
⚽ Bayern Munich 馃啔 Hertha Berlin : sf67
馃晲GMT 21/09 6:00 pm , 馃晲IST 21/09 11:30 pm
THE TRAGEDY OF SEX
MAN SHALL NOT LIVE BY SEX
One of the most reason i hates and disperse sex is because it weaken and crippled man. I have read and think over it severally and finally concludes.
What is the benefit or important of sex?
What does man drives or gain from sex?
Does sex nourished or beautify the body or makes your brain more active and sensitive?
*MY SEX EDUCATION*
Sex only kills and reduces man brain cells. it limit his activities and makes him weak in thinking and inspiration. The doctor said, whenever a man have sex; he automatically loses great amount of vitamins and minerals nutrient from his body.
Hence, it can only takes about a month for him to recovered those mineral nutrient. Then what is the benefit of sex for man? You gives and only drives unpleasant sexual satisfaction which profited not your body and neither nourished your soul.
All the acquired satisfaction is only compounded in the brain cells; reducing your mental alertness and sensitive thinking ability. This has cause me to concur with the scriptures; as it was written;
*Genesis 1:28 "And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth"*
That is the only glorious and divine benefit and gift every man drives from SEX. Whenever you behold your children, it gladden your heart that your sexual effort was not wasteful but fruitful.
However; if you tends to engages in fornication or adultery for the benefit of satisfying your immediate activated brain cells desire; honestly, you are the most frustrated, hopeless, liquidated, and unfortunate man on earth and urgently ought to be refer to psychiatric hospital for brain diagnosis.
*Because man is not meant to live by sex but to be nourished and live with the word of God.
One of the most reason i hates and disperse sex is because it weaken and crippled man. I have read and think over it severally and finally concludes.
What is the benefit or important of sex?
What does man drives or gain from sex?
Does sex nourished or beautify the body or makes your brain more active and sensitive?
*MY SEX EDUCATION*
Sex only kills and reduces man brain cells. it limit his activities and makes him weak in thinking and inspiration. The doctor said, whenever a man have sex; he automatically loses great amount of vitamins and minerals nutrient from his body.
Hence, it can only takes about a month for him to recovered those mineral nutrient. Then what is the benefit of sex for man? You gives and only drives unpleasant sexual satisfaction which profited not your body and neither nourished your soul.
All the acquired satisfaction is only compounded in the brain cells; reducing your mental alertness and sensitive thinking ability. This has cause me to concur with the scriptures; as it was written;
*Genesis 1:28 "And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth"*
That is the only glorious and divine benefit and gift every man drives from SEX. Whenever you behold your children, it gladden your heart that your sexual effort was not wasteful but fruitful.
However; if you tends to engages in fornication or adultery for the benefit of satisfying your immediate activated brain cells desire; honestly, you are the most frustrated, hopeless, liquidated, and unfortunate man on earth and urgently ought to be refer to psychiatric hospital for brain diagnosis.
*Because man is not meant to live by sex but to be nourished and live with the word of God.
RESULTS ACROSS EUROPE LEAGUES
*Sunday EPL Full Time Scores.....*
*Watford 3:1 Man UTD*
*Southampton 1:0 Swansea*
*Crystal Palace 4:1 Stoke*
*Tottenham 1:0 Sunderland*
La Liga.....
*Osasuna 0:0 Celta Vigo*
*Villarreal 2:1 Real Sociedad*
*Espanyol 0:2 Real Madrid *
*Athletic Club 2:1 Valencia*
Seria A.....
*Udinese 1:2 Chievo*
*Inter 2:1 Juventus *
*Sassoulo 2:0 Genoa*
*Fiorentina 1:0 Roma*
*Cagliari 3:0 Atalanta*
*Torino 0:0 Empoli*
*Crotone 1:1 Palermo*
*Watford 3:1 Man UTD*
*Southampton 1:0 Swansea*
*Crystal Palace 4:1 Stoke*
*Tottenham 1:0 Sunderland*
La Liga.....
*Osasuna 0:0 Celta Vigo*
*Villarreal 2:1 Real Sociedad*
*Espanyol 0:2 Real Madrid *
*Athletic Club 2:1 Valencia*
Seria A.....
*Udinese 1:2 Chievo*
*Inter 2:1 Juventus *
*Sassoulo 2:0 Genoa*
*Fiorentina 1:0 Roma*
*Cagliari 3:0 Atalanta*
*Torino 0:0 Empoli*
*Crotone 1:1 Palermo*
Sunday, 18 September 2016
LERN HOW TO PRAISE GOD IN BOTH ENGLISH AND YORUBA LANGUAGE.
Meet my Father in my Typical Yoruba Language.
1. Oluwa, (Lord)
2. Oluwa wa, (Our Lord)
3. Olorun, (God)
4. Olorun wa, (Our God)
5. Oluwa awon oluwa, (The Lord of lords)
6. Olorun awon olorun, (The God of gods)
7. Kabiyeesi, (The King)
8. Oba awon oba,( King of kings)
9. Olodumare,( The Almighty)
10. Arugbo ojo,(Ancient of days)
11. Olorun agbalagba,( Ancient of days)
12. Adagba ma paaro oye,(Unchanging God)
13. Olorun ti o yipada, (Unchanging God)
14. Olorun kan lailai,( The only God)
15. Ikan lana,(Same yesterday)
16. Ikan loni, (Same today)
17. Ikan lola, (Same tomorrow)
18. Okan titi aye ainipekun, ( The same forever)
19. Oba ti mbe nibi gbogbo nigba gbogbo,( the ubiquitous God)
20. Metalokan,( The trinity)
21. Olorun Baba,(God the Father)
22. Olorun Omo,(God the son)
23. Olorun Emi Mimo, (God the Holy spirit)
24. Olorun Abrahamu, (God of Abraham)
25. Olorun Isaki, (God of Isaac)
26. Olorun Jakobu, (God of Jacob)
27. Olorun owu,(The jealous God)
28. Olorun ti kii s'enia ti yio paro, (God that is not man that could change)
29. Alewilese, (He that can Speak and Act)
30. Aleselewi, (He that can Act and Speak)
31. Owibee sebee, (He that Speaks and Acts)
32. Awimayehun, ( He who Speaks and does not change His words)
33. Asoromaye, (He who prophesize and comes to past)
34. Onimajemu,( Covenant keeping God)
35. Olulana,(The wonderful way maker)
36. Olorun oro (Word), (The God of spoken word)
37. Oba to ti o gbe oro Re ga ju Oruko Re lo, (The God who exalts his word more that his name)
38. Olutoju wa, (Our Keeper)
39. Onibuore,(God whose barn is full of blessing)
40. Afunni ma s’iregun,(The God who blesses without asking for reward)
41. Adanimagbagbe, (The creator who never forgets the created)
42. Oyigiyigi, (Great and Mighty)
43. Alakoso orun at’aye, (The God of Heaven and the earth)
44. Atogbojule,(Dependable God)
45. Alagbawi eda,(Defender)
46. Alagbada ina, (He that covers Himself with fire branded robe)
47. Alawotele oorun,(He whose underwear is Sun)
48. Asorodayo,(The God who gives joy)
49. Oba t'o mu 'banuje tan,(God who puts end to sorrow)
50. Ogbeja k'eru o ba onija,(God who fights for the defenseless)
51. Jagunjagun ode orun,(The great warrior of heaven)
52. Olowogbogboro,(God whose hand is long enough to reach at any length)
53. Olorun awon omo ogun,(The great warrior)
54. Aduro tini bi akoni eleru,(The faithful God)
55. Eru jeje l'eti okun pupa,( The Most powerful by the red sea)
56. Oba t'o mu iji dake roro,(God who commands the storm, peace be still)
57. Alaabo,(Our keeper)
58. Oluso,(Our guard)
59. Olupamo,(Our keeper)
60. Oludande,(Our deliverer)
61. Olugbala,(Our saviour)
62. Olutusile,(God of freedom)
63. Oludariji,(Our forgiver)
64. Oba t'o se'gun agbara ese, (God who delivers from hold of sin)
65. Oba t'o san gbogbo 'gbese wa,(God who pays the price for our sins)
66. Olorun ajinde,(The resurrected Lord)
67. Olutunu,(Our comforter)
68. Olufe okan wa,(My lover)
69. Oba t'o yan wa fe,(God who has predestined us)
70. Olusegun,(The conqueror)
71. Ajasegun, (The conqueror)
72. Gbanigbani ni'jo ogun le,(Our defense in time of war)
73. Ogbagba ti ngb'ara adugbo,( The Protector)
74. Oba t'o pin okun pupa n'iya,( God who parted the red sea)
75. Olorun t'o mu Jodani sa niwaju awon omo Re, (God who made river Jordan to flee in the presence of his children )
76. Oba t'o bi odi Jeriko wo,(God who fell down the walls of Jericho)
77. Olorun t'o kolu Egipiti l'ara awon akobi re,(God who killed the first born of the Egyptians)
78. Oba t'o ju gbogbo orisa lo,(The Almighty God)
79. Olorun t'o tobi ju gbogbo aye lo,(Greater than all the earth)
80. Oba t'o da monamona fun ojo, (The God who created lightening for the rain)
81. Aimope ani oje(God that answers those who call on him )
82. Oba to j'ewe at'egbo lo(God that's greater than herbs and roots )
83. Oba to ni owa t'owa,(The God who commands though )
84. Oba t'oni olo, t'olo, (The God who sends forth )
85. Oba t'oni k'owa, t'owa, (The God who beckons )
86. Oba t'oni k'omasi, ti o si si mo,(The God who can close a door and no man can open)
87. Oba t'ao ri, sugbon t'ari ise owo Re,(The unseen God but we can feel his impact)
88. Olorun t'o n gbo adura, (God who hears prayers)
89. Oba t'o n dahun adura, (Prayer answering God)
90. Olorun t'ape t'o n je,(The God that you can call and he will answer)
91. Oba t'o n dahun adura pelu ina,(God that answered by fire)
92. Eleda,(Creator)
93. Akoda aye,(The first among all things)
94. Aseda orun,(He established the heavens)
95. Oba t'o fi'di aye s'ole s'ori omi,( He who established the earth on waters)
96. Oba t'o mo wa (The Potter),
97. Oba t'o mo wa ( He that knoweth us),
98. Oba t'o mo ohun gbogbo,(The all knowing God)
99. Olorun t'o le se ohun gbogbo,(God who can do all things)
100. Oba ti ohun gbogbo nbe n'ikawo Re,(God who has the whole world in his hands)
101. Oba to joko soke orun to f'ile aye se itise Re,(He makes the heaven his seat and the earth his foot stool)
102. Oba ti ntu won ka nibi ti won nti da'na iro,(He who causes confusion in the camp of the enemy)
103. Atererekariaye,(He spreads out across the earth)
104. Eletigb'aroye,(The great hear that hears all over the world)
105. Alatilehin,(Our succor)
106. Alaanu,(Merciful God)
107. Oba ti aanu Re duro lailai,(God whose mercies endureth for ever)
108. Oba alade alafia,(The Prince of peace)
109. Oloore ofe,(The gracious god)
110. Olorun ife,(The God of Love)
111. Olorun ayo,(The God that gives Joy)
112. Olutunu,(Comforter)
113. Olubukun,(The blessed God)
114. Onise iyanu,(Miracle worker)
115. Onise ara,(Wonderful)
116. Onise nla,(Great God)
117. Mimo, Mimo, Mimo,(Holy! Holy! Holy)
118. Oba t'o ninu mimo,(Righteous God)
119. Oba alaya funfun,(Immaculate God)
120. Ologo meta, (The Trinity)
121. Olotito,(The Truthful)
122. Olododo,(The Truthful)
123. Iye,(Resurrection)
124. Aduro gboingboin lehin asotito,(Defender of the Truthful)
125. Imole ninu okunkun aye,(The light in darkness)
126. Alagbara l'orun ati l'aye,(Mighty in heaven and on the earth)
127. Oba ti nyoni kuro ninu ofin aye,(God who rescues from the dungeon)
128. Atofarati,(Our defense)
129. Atogbokanle,(The trustworthy God)
130. Atofokante,(Our Confidant)
131. Adunbarin,(Worthy to walk with)
132. Adunbalo, (Worthy to follow)
133. Adunkepe,(God you can call on)
134. Apata ayeraye,(The rock of ages)
135. Atobiju,(The Almighty)
136. Atofarati bi oke,(Our support and defense)
137. Apata wa,(Our rock of Ages)
138. Odi wa,(Our shield)
139. Alabarin aye wa, (Our companion)
140. Olupese,(Our provider)
141. Olugbega,(The lifter of our head)
142. Oluranlowo,(Our help)
143. Ireti wa,(Our hope)
144. Olu aye,(God on earth)
145. Olu orun,(God in heaven)
146. Oba ti gbobo oba nt'owo Re gb'ase,(Kings from whom kings take directives)
147. Adakedajo, (He who Judges silently)
148. Adajo ma fi t'enikan se,(The just Judge)
149. Oba ti kii s'ojusaju,(The just God)
150. Oba t'enikan o le pe l'ejo,(The king that can not be judged)
151. Oba aseyiowu,(Unquestionable God)
152. Oba tii s'agan d'olomo,(The God who opens the womb of the barren)
153. Abiyamo ode orun,(The great mother of heaven)
154. Atorise,(God who can turn bad situation to good)
155. As'oloriburuku d'olorire,(God who can remove the inadequacies from ones life)
156. Arinu r'ode,(God who sees the visible and the invisible,)
157. Olumoranokan eda, (He who sees the intent of the heart of man)
158. Oludamoran (The Great adviser)
159. Baba wa,(Abba father)
160. Ore wa,(Our friend)
161. Ibi isadi wa,(Our refugee)
162. Aabo wa,(our protector)
163. Oluwosan,(the healer)
164. Asoku d'alaye,(He who brings the dead to life)
165. Olorun alaaye,(God of the living)
166. Oba ti n p'ojo iku da,(God who can change appointment with death)
167. Oba ti emi gbogbo enia wa l'owo Re,( He who has the keys to our existence)
168. Oba ti nti t'enikan o lesi,(He who shuts and no one can open)
169. Oba ti nsi t'enikan o leti,(He who opens and no one can close)
170. Awamaridi,(Unsearchable God)
171. Eleruniyin,(full of praise )
172. Abetilukara bi ajere,(God who is all ears)
173. Aiku,(Living God)
174. Aisa,(Faithful)
175. Oba ti ki sun, ti ki togbe (The king that neither sleeps nor slumbers)
176. Oba onise nla,(The great worker of good)
177. Onigbonwo wa, (Our sponsor)
178. Olorun pipe,(Perfect God)
179. Olorun rere,(Good God)
180. Akiri s'ore,(He who goes about doing good)
181. As'ore kiiri, ,(He who goes about doing good)
182. Gbongbo idile Jesse,(The root of the tribe of Jesse)
183. Oba t'o f'oro da ile aye,(He that created all things by his spoken word)
184. Oba to ti wa k'aye o towa,(He who was in existence before creation)
185. Oba ti o ma wa nigba t'aye o ni si mo,(He who will remain at the end of all things)
186. Oloruko nla,(The great name)
187. Ologojulo,(The glorious God)
188. Emi ni ti nje Emi ni,(I am the I am)
189. Oba t'oni gbogbo ope,(He who deserves all praise)
190. Olorun t'oni gbogbo iyin, ,(He who deserves all honour)
191. Oba ti ko ni pin ogo Re pel’enikankan,(God that does not share his glory with any man)
192. Oba t'o ti wa, t'o si wa, ti o si ma wa lailai, (The God that was, that is and that will remain for ever)
193. Ibere ati opin,(The Alpha and omega)
194. OBA AKIKITAN,(Eternity will not be enough to praise and honour you, O Lord)
195. Afini Mona, ( Pathfinder)
196. Apata Aiyeraye (Eternal
197. Atofiseogunran(defender in war)
198. Aduro tini lojo isoro(very present help in trouble )
199. Ogbenu wundia sola..(born of Virgin Mary )
200. Akoda aye..Aseda orun...(The God that created earth and the heaven)
1. Oluwa, (Lord)
2. Oluwa wa, (Our Lord)
3. Olorun, (God)
4. Olorun wa, (Our God)
5. Oluwa awon oluwa, (The Lord of lords)
6. Olorun awon olorun, (The God of gods)
7. Kabiyeesi, (The King)
8. Oba awon oba,( King of kings)
9. Olodumare,( The Almighty)
10. Arugbo ojo,(Ancient of days)
11. Olorun agbalagba,( Ancient of days)
12. Adagba ma paaro oye,(Unchanging God)
13. Olorun ti o yipada, (Unchanging God)
14. Olorun kan lailai,( The only God)
15. Ikan lana,(Same yesterday)
16. Ikan loni, (Same today)
17. Ikan lola, (Same tomorrow)
18. Okan titi aye ainipekun, ( The same forever)
19. Oba ti mbe nibi gbogbo nigba gbogbo,( the ubiquitous God)
20. Metalokan,( The trinity)
21. Olorun Baba,(God the Father)
22. Olorun Omo,(God the son)
23. Olorun Emi Mimo, (God the Holy spirit)
24. Olorun Abrahamu, (God of Abraham)
25. Olorun Isaki, (God of Isaac)
26. Olorun Jakobu, (God of Jacob)
27. Olorun owu,(The jealous God)
28. Olorun ti kii s'enia ti yio paro, (God that is not man that could change)
29. Alewilese, (He that can Speak and Act)
30. Aleselewi, (He that can Act and Speak)
31. Owibee sebee, (He that Speaks and Acts)
32. Awimayehun, ( He who Speaks and does not change His words)
33. Asoromaye, (He who prophesize and comes to past)
34. Onimajemu,( Covenant keeping God)
35. Olulana,(The wonderful way maker)
36. Olorun oro (Word), (The God of spoken word)
37. Oba to ti o gbe oro Re ga ju Oruko Re lo, (The God who exalts his word more that his name)
38. Olutoju wa, (Our Keeper)
39. Onibuore,(God whose barn is full of blessing)
40. Afunni ma s’iregun,(The God who blesses without asking for reward)
41. Adanimagbagbe, (The creator who never forgets the created)
42. Oyigiyigi, (Great and Mighty)
43. Alakoso orun at’aye, (The God of Heaven and the earth)
44. Atogbojule,(Dependable God)
45. Alagbawi eda,(Defender)
46. Alagbada ina, (He that covers Himself with fire branded robe)
47. Alawotele oorun,(He whose underwear is Sun)
48. Asorodayo,(The God who gives joy)
49. Oba t'o mu 'banuje tan,(God who puts end to sorrow)
50. Ogbeja k'eru o ba onija,(God who fights for the defenseless)
51. Jagunjagun ode orun,(The great warrior of heaven)
52. Olowogbogboro,(God whose hand is long enough to reach at any length)
53. Olorun awon omo ogun,(The great warrior)
54. Aduro tini bi akoni eleru,(The faithful God)
55. Eru jeje l'eti okun pupa,( The Most powerful by the red sea)
56. Oba t'o mu iji dake roro,(God who commands the storm, peace be still)
57. Alaabo,(Our keeper)
58. Oluso,(Our guard)
59. Olupamo,(Our keeper)
60. Oludande,(Our deliverer)
61. Olugbala,(Our saviour)
62. Olutusile,(God of freedom)
63. Oludariji,(Our forgiver)
64. Oba t'o se'gun agbara ese, (God who delivers from hold of sin)
65. Oba t'o san gbogbo 'gbese wa,(God who pays the price for our sins)
66. Olorun ajinde,(The resurrected Lord)
67. Olutunu,(Our comforter)
68. Olufe okan wa,(My lover)
69. Oba t'o yan wa fe,(God who has predestined us)
70. Olusegun,(The conqueror)
71. Ajasegun, (The conqueror)
72. Gbanigbani ni'jo ogun le,(Our defense in time of war)
73. Ogbagba ti ngb'ara adugbo,( The Protector)
74. Oba t'o pin okun pupa n'iya,( God who parted the red sea)
75. Olorun t'o mu Jodani sa niwaju awon omo Re, (God who made river Jordan to flee in the presence of his children )
76. Oba t'o bi odi Jeriko wo,(God who fell down the walls of Jericho)
77. Olorun t'o kolu Egipiti l'ara awon akobi re,(God who killed the first born of the Egyptians)
78. Oba t'o ju gbogbo orisa lo,(The Almighty God)
79. Olorun t'o tobi ju gbogbo aye lo,(Greater than all the earth)
80. Oba t'o da monamona fun ojo, (The God who created lightening for the rain)
81. Aimope ani oje(God that answers those who call on him )
82. Oba to j'ewe at'egbo lo(God that's greater than herbs and roots )
83. Oba to ni owa t'owa,(The God who commands though )
84. Oba t'oni olo, t'olo, (The God who sends forth )
85. Oba t'oni k'owa, t'owa, (The God who beckons )
86. Oba t'oni k'omasi, ti o si si mo,(The God who can close a door and no man can open)
87. Oba t'ao ri, sugbon t'ari ise owo Re,(The unseen God but we can feel his impact)
88. Olorun t'o n gbo adura, (God who hears prayers)
89. Oba t'o n dahun adura, (Prayer answering God)
90. Olorun t'ape t'o n je,(The God that you can call and he will answer)
91. Oba t'o n dahun adura pelu ina,(God that answered by fire)
92. Eleda,(Creator)
93. Akoda aye,(The first among all things)
94. Aseda orun,(He established the heavens)
95. Oba t'o fi'di aye s'ole s'ori omi,( He who established the earth on waters)
96. Oba t'o mo wa (The Potter),
97. Oba t'o mo wa ( He that knoweth us),
98. Oba t'o mo ohun gbogbo,(The all knowing God)
99. Olorun t'o le se ohun gbogbo,(God who can do all things)
100. Oba ti ohun gbogbo nbe n'ikawo Re,(God who has the whole world in his hands)
101. Oba to joko soke orun to f'ile aye se itise Re,(He makes the heaven his seat and the earth his foot stool)
102. Oba ti ntu won ka nibi ti won nti da'na iro,(He who causes confusion in the camp of the enemy)
103. Atererekariaye,(He spreads out across the earth)
104. Eletigb'aroye,(The great hear that hears all over the world)
105. Alatilehin,(Our succor)
106. Alaanu,(Merciful God)
107. Oba ti aanu Re duro lailai,(God whose mercies endureth for ever)
108. Oba alade alafia,(The Prince of peace)
109. Oloore ofe,(The gracious god)
110. Olorun ife,(The God of Love)
111. Olorun ayo,(The God that gives Joy)
112. Olutunu,(Comforter)
113. Olubukun,(The blessed God)
114. Onise iyanu,(Miracle worker)
115. Onise ara,(Wonderful)
116. Onise nla,(Great God)
117. Mimo, Mimo, Mimo,(Holy! Holy! Holy)
118. Oba t'o ninu mimo,(Righteous God)
119. Oba alaya funfun,(Immaculate God)
120. Ologo meta, (The Trinity)
121. Olotito,(The Truthful)
122. Olododo,(The Truthful)
123. Iye,(Resurrection)
124. Aduro gboingboin lehin asotito,(Defender of the Truthful)
125. Imole ninu okunkun aye,(The light in darkness)
126. Alagbara l'orun ati l'aye,(Mighty in heaven and on the earth)
127. Oba ti nyoni kuro ninu ofin aye,(God who rescues from the dungeon)
128. Atofarati,(Our defense)
129. Atogbokanle,(The trustworthy God)
130. Atofokante,(Our Confidant)
131. Adunbarin,(Worthy to walk with)
132. Adunbalo, (Worthy to follow)
133. Adunkepe,(God you can call on)
134. Apata ayeraye,(The rock of ages)
135. Atobiju,(The Almighty)
136. Atofarati bi oke,(Our support and defense)
137. Apata wa,(Our rock of Ages)
138. Odi wa,(Our shield)
139. Alabarin aye wa, (Our companion)
140. Olupese,(Our provider)
141. Olugbega,(The lifter of our head)
142. Oluranlowo,(Our help)
143. Ireti wa,(Our hope)
144. Olu aye,(God on earth)
145. Olu orun,(God in heaven)
146. Oba ti gbobo oba nt'owo Re gb'ase,(Kings from whom kings take directives)
147. Adakedajo, (He who Judges silently)
148. Adajo ma fi t'enikan se,(The just Judge)
149. Oba ti kii s'ojusaju,(The just God)
150. Oba t'enikan o le pe l'ejo,(The king that can not be judged)
151. Oba aseyiowu,(Unquestionable God)
152. Oba tii s'agan d'olomo,(The God who opens the womb of the barren)
153. Abiyamo ode orun,(The great mother of heaven)
154. Atorise,(God who can turn bad situation to good)
155. As'oloriburuku d'olorire,(God who can remove the inadequacies from ones life)
156. Arinu r'ode,(God who sees the visible and the invisible,)
157. Olumoranokan eda, (He who sees the intent of the heart of man)
158. Oludamoran (The Great adviser)
159. Baba wa,(Abba father)
160. Ore wa,(Our friend)
161. Ibi isadi wa,(Our refugee)
162. Aabo wa,(our protector)
163. Oluwosan,(the healer)
164. Asoku d'alaye,(He who brings the dead to life)
165. Olorun alaaye,(God of the living)
166. Oba ti n p'ojo iku da,(God who can change appointment with death)
167. Oba ti emi gbogbo enia wa l'owo Re,( He who has the keys to our existence)
168. Oba ti nti t'enikan o lesi,(He who shuts and no one can open)
169. Oba ti nsi t'enikan o leti,(He who opens and no one can close)
170. Awamaridi,(Unsearchable God)
171. Eleruniyin,(full of praise )
172. Abetilukara bi ajere,(God who is all ears)
173. Aiku,(Living God)
174. Aisa,(Faithful)
175. Oba ti ki sun, ti ki togbe (The king that neither sleeps nor slumbers)
176. Oba onise nla,(The great worker of good)
177. Onigbonwo wa, (Our sponsor)
178. Olorun pipe,(Perfect God)
179. Olorun rere,(Good God)
180. Akiri s'ore,(He who goes about doing good)
181. As'ore kiiri, ,(He who goes about doing good)
182. Gbongbo idile Jesse,(The root of the tribe of Jesse)
183. Oba t'o f'oro da ile aye,(He that created all things by his spoken word)
184. Oba to ti wa k'aye o towa,(He who was in existence before creation)
185. Oba ti o ma wa nigba t'aye o ni si mo,(He who will remain at the end of all things)
186. Oloruko nla,(The great name)
187. Ologojulo,(The glorious God)
188. Emi ni ti nje Emi ni,(I am the I am)
189. Oba t'oni gbogbo ope,(He who deserves all praise)
190. Olorun t'oni gbogbo iyin, ,(He who deserves all honour)
191. Oba ti ko ni pin ogo Re pel’enikankan,(God that does not share his glory with any man)
192. Oba t'o ti wa, t'o si wa, ti o si ma wa lailai, (The God that was, that is and that will remain for ever)
193. Ibere ati opin,(The Alpha and omega)
194. OBA AKIKITAN,(Eternity will not be enough to praise and honour you, O Lord)
195. Afini Mona, ( Pathfinder)
196. Apata Aiyeraye (Eternal
197. Atofiseogunran(defender in war)
198. Aduro tini lojo isoro(very present help in trouble )
199. Ogbenu wundia sola..(born of Virgin Mary )
200. Akoda aye..Aseda orun...(The God that created earth and the heaven)
TEN THINGS TO KNOW IN THIS RECESSION EPOCH
10 Things the Bible Wants You To Know In this Recession Time.....
1. When there is a casting down, you will be proclaiming a lifting up ... Job 22:29
2. Your God shall supply all your needs according to His riches in glory by Christ Jesus ... Phillipians 4:19
3. He knows the thoughts he has towards you, they are thoughts of good and not evil to give you an expected end... Jeremiah 29:11
4. You will never see the righteous forsaken nor will you see their seed beg for bread... Plsams 37:25
5. Even though the young lions lack and suffer hunger , because you and your household trust in the Lord, you will not lack any good thing ... Plsams 34:10
6. Because you trust in the Lord with all your heart, and you do not believe in what man says, the Lord your God shall direct your path ... Proverbs 3:5
7. In these hard times, His grace will be sufficient for you, and His strength and Glory shall be made manifest in your weakness ... 2 Corinthians 12:9
8. Because it is not of him that willeth nor runneth, but of God that showeth mercy, you will recieve abundance of mercy and compassion from every angle of the earth in these period of grace... Romans 9:16
9. Surely, as the race is not for the swift, not the battle to the strong, as bread is not to the wise, nor riches to the men of understanding, even as favour is not exclusive to men of skill; your time and chance to excel even in these times is here ... Ecclesiastes 9:11
10. Finally, remember the Lord thy God, for it is he that giveth thee the power, the ability, the strength to make wealth, because he wants to establish his convenant which he made long ago ... Deuteronomy 8:18.
1. When there is a casting down, you will be proclaiming a lifting up ... Job 22:29
2. Your God shall supply all your needs according to His riches in glory by Christ Jesus ... Phillipians 4:19
3. He knows the thoughts he has towards you, they are thoughts of good and not evil to give you an expected end... Jeremiah 29:11
4. You will never see the righteous forsaken nor will you see their seed beg for bread... Plsams 37:25
5. Even though the young lions lack and suffer hunger , because you and your household trust in the Lord, you will not lack any good thing ... Plsams 34:10
6. Because you trust in the Lord with all your heart, and you do not believe in what man says, the Lord your God shall direct your path ... Proverbs 3:5
7. In these hard times, His grace will be sufficient for you, and His strength and Glory shall be made manifest in your weakness ... 2 Corinthians 12:9
8. Because it is not of him that willeth nor runneth, but of God that showeth mercy, you will recieve abundance of mercy and compassion from every angle of the earth in these period of grace... Romans 9:16
9. Surely, as the race is not for the swift, not the battle to the strong, as bread is not to the wise, nor riches to the men of understanding, even as favour is not exclusive to men of skill; your time and chance to excel even in these times is here ... Ecclesiastes 9:11
10. Finally, remember the Lord thy God, for it is he that giveth thee the power, the ability, the strength to make wealth, because he wants to establish his convenant which he made long ago ... Deuteronomy 8:18.
APC PREPARE TO RERUN ELECTION IN ONDO
Confusion in APC as members await Appeals Committee report
September 19, 2016Josiah Oluwole
Rotimi-Akeredolu.
APC names panel to screen governorship aspirants in OndoAugust 3, 2016
Masari heads APC committee for Edo guber primaryJune 16, 2016
APC names Nwuche head of Edo governorship election screening committeeJune 9, 2016
Ondo 2016: Makarfi PDP clears Jegede, Lawal for governorship primaryAugust 14, 2016
Crisis in Ondo APC as members "impeach" chairman over "Tinubu's endorsement of candidate"August 16, 2016
There is an uneasy calm in the camp of the All Progressives Congress in Ondo State as governorship aspirants and party members await the report of the Appeals Committee handling complaints arising from the September 3 primary election.
PREMIUM TIMES gathered on Sunday that activities at the party secretariat in Akure have come to a halt amidst fears that the outcome of the report could break up the party and mar its chances of winning the next governorship election.
A source at the party’s secretariat disclosed that besides the earlier resignation of the chairman of the party in Ondo Central, the state Chairman of the party, Isaacs Kekemeke, had planned to resign after the primary but delayed following the suspense created by the appeals against the election.
“Right now everything is in a standstill. We don’t know who is in control because of the suspense created by the delay in making the content of the report public,” the source said.
“We hear that the party leaders are trying to delay the report so that by the time it is made public it will be difficult for aspirants to decamp to other parties.
“Kekemeke had prepared to resign earlier, but with the appeals, he has slowed down, because if the appeals’ upholds the election of Rotimi Akeredolu, then he might as well resign. But if the election will be conducted afresh it might give him another opportunity to ensure his candidate wins the election.”
The greatest fear, it was gathered, is that some aspirants who alleged rigging at the primary and sought for cancellation, could dump the party should the report uphold the result of the primary.
Olusegun AbrahamOlusegun Abraham
The APC’s Director of Publicity, Steve Otaloro, told PREMIUM TIMES that the Appeals Committee had submitted its report to the National Working Committee.
He said it was not clear when the decision of the appeals committee would be made public, noting that the report is being awaited by both aspirants and members.
He admitted that the decision of the appeals committee was crucial in determining the party’s next line of action in its quest to unseat the Peoples Democratic Party in the coming governorship election.
The result of the primary, won by Rotimi Akeredolu, was contested by three of the aspirants: Ajayi Boroffice, Olusegun Abraham, and Oluwole Oke.
They alleged that the election was fraught with irregularities and that the delegates list used for the primary was illegal.
Mr. Akeredolu, a Senior Advocate of Nigeria, won the primary after scoring 669 votes, while his closest rival, Mr. Abraham, polled 635 votes.
Mr. Oke came third with 576 votes, closely followed by Mr. Boroffice with 471 votes.
All the appellants have urged the Appeals Committee to cancel the primary and conduct a fresh one.
We learnt that Mr. Oke has perfected plans to leave the party should the committee decide to uphold the election of Mr. Akeredolu.
A source close to his campaign team said although it was unclear where the former PDP National Legal Adviser would be heading, it was clear he was heading out of the APC.
“It is true that he has plans to leave the party, but it would depend on the outcome of the party’s appeal committee sitting on the matter,” the source said.
There were, however, rumours that Mr. Oke had perfected plans to pitch his tent with the All Progressives Grand Alliance, APGA.
But his spokesman, Rotimi Ogunleye, told us that Mr. Oke was not going to join APGA.
“We are waiting for the report of the appeal committee,” Mr. Ogunleye said.
“No decision can be taken until the report is out, so the rumours that he (Mr. Oke) has decamped is not true.
There is an uneasy calm in the camp of the All Progressives Congress in Ondo State as governorship aspirants and party members await the report of the Appeals Committee handling complaints arising from the September 3 primary election.
PREMIUM TIMES gathered on Sunday that activities at the party secretariat in Akure have come to a halt amidst fears that the outcome of the report could break up the party and mar its chances of winning the next governorship election.
A source at the party’s secretariat disclosed that besides the earlier resignation of the chairman of the party in Ondo Central, the state Chairman of the party, Isaacs Kekemeke, had planned to resign after the primary but delayed following the suspense created by the appeals against the election.
“Right now everything is in a standstill. We don’t know who is in control because of the suspense created by the delay in making the content of the report public,” the source said.
“We hear that the party leaders are trying to delay the report so that by the time it is made public it will be difficult for aspirants to decamp to other parties.
“Kekemeke had prepared to resign earlier, but with the appeals, he has slowed down, because if the appeals’ upholds the election of Rotimi Akeredolu, then he might as well resign. But if the election will be conducted afresh it might give him another opportunity to ensure his candidate wins the election.”
The greatest fear, it was gathered, is that some aspirants who alleged rigging at the primary and sought for cancellation, could dump the party should the report uphold the result of the primary.
Olusegun AbrahamOlusegun Abraham
The APC’s Director of Publicity, Steve Otaloro, told PREMIUM TIMES that the Appeals Committee had submitted its report to the National Working Committee.
He said it was not clear when the decision of the appeals committee would be made public, noting that the report is being awaited by both aspirants and members.
He admitted that the decision of the appeals committee was crucial in determining the party’s next line of action in its quest to unseat the Peoples Democratic Party in the coming governorship election.
The result of the primary, won by Rotimi Akeredolu, was contested by three of the aspirants: Ajayi Boroffice, Olusegun Abraham, and Oluwole Oke.
They alleged that the election was fraught with irregularities and that the delegates list used for the primary was illegal.
Mr. Akeredolu, a Senior Advocate of Nigeria, won the primary after scoring 669 votes, while his closest rival, Mr. Abraham, polled 635 votes.
img_20160918_211923Oluwole Oke
Mr. Oke came third with 576 votes, closely followed by Mr. Boroffice with 471 votes.
All the appellants have urged the Appeals Committee to cancel the primary and conduct a fresh one.
We learnt that Mr. Oke has perfected plans to leave the party should the committee decide to uphold the election of Mr. Akeredolu.
A source close to his campaign team said although it was unclear where the former PDP National Legal Adviser would be heading, it was clear he was heading out of the APC.
“It is true that he has plans to leave the party, but it would depend on the outcome of the party’s appeal committee sitting on the matter,” the source said.
There were, however, rumours that Mr. Oke had perfected plans to pitch his tent with the All Progressives Grand Alliance, APGA.
But his spokesman, Rotimi Ogunleye, told PREMIUM TIMES that Mr. Oke was not going to join APGA.
“We are waiting for the report of the appeal committee,” Mr. Ogunleye said.
“No decision can be taken until the report is out, so the rumours that he (Mr. Oke) has decamped is not true.”
September 19, 2016Josiah Oluwole
Rotimi-Akeredolu.
APC names panel to screen governorship aspirants in OndoAugust 3, 2016
Masari heads APC committee for Edo guber primaryJune 16, 2016
APC names Nwuche head of Edo governorship election screening committeeJune 9, 2016
Ondo 2016: Makarfi PDP clears Jegede, Lawal for governorship primaryAugust 14, 2016
Crisis in Ondo APC as members "impeach" chairman over "Tinubu's endorsement of candidate"August 16, 2016
There is an uneasy calm in the camp of the All Progressives Congress in Ondo State as governorship aspirants and party members await the report of the Appeals Committee handling complaints arising from the September 3 primary election.
PREMIUM TIMES gathered on Sunday that activities at the party secretariat in Akure have come to a halt amidst fears that the outcome of the report could break up the party and mar its chances of winning the next governorship election.
A source at the party’s secretariat disclosed that besides the earlier resignation of the chairman of the party in Ondo Central, the state Chairman of the party, Isaacs Kekemeke, had planned to resign after the primary but delayed following the suspense created by the appeals against the election.
“Right now everything is in a standstill. We don’t know who is in control because of the suspense created by the delay in making the content of the report public,” the source said.
“We hear that the party leaders are trying to delay the report so that by the time it is made public it will be difficult for aspirants to decamp to other parties.
“Kekemeke had prepared to resign earlier, but with the appeals, he has slowed down, because if the appeals’ upholds the election of Rotimi Akeredolu, then he might as well resign. But if the election will be conducted afresh it might give him another opportunity to ensure his candidate wins the election.”
The greatest fear, it was gathered, is that some aspirants who alleged rigging at the primary and sought for cancellation, could dump the party should the report uphold the result of the primary.
Olusegun AbrahamOlusegun Abraham
The APC’s Director of Publicity, Steve Otaloro, told PREMIUM TIMES that the Appeals Committee had submitted its report to the National Working Committee.
He said it was not clear when the decision of the appeals committee would be made public, noting that the report is being awaited by both aspirants and members.
He admitted that the decision of the appeals committee was crucial in determining the party’s next line of action in its quest to unseat the Peoples Democratic Party in the coming governorship election.
The result of the primary, won by Rotimi Akeredolu, was contested by three of the aspirants: Ajayi Boroffice, Olusegun Abraham, and Oluwole Oke.
They alleged that the election was fraught with irregularities and that the delegates list used for the primary was illegal.
Mr. Akeredolu, a Senior Advocate of Nigeria, won the primary after scoring 669 votes, while his closest rival, Mr. Abraham, polled 635 votes.
Mr. Oke came third with 576 votes, closely followed by Mr. Boroffice with 471 votes.
All the appellants have urged the Appeals Committee to cancel the primary and conduct a fresh one.
We learnt that Mr. Oke has perfected plans to leave the party should the committee decide to uphold the election of Mr. Akeredolu.
A source close to his campaign team said although it was unclear where the former PDP National Legal Adviser would be heading, it was clear he was heading out of the APC.
“It is true that he has plans to leave the party, but it would depend on the outcome of the party’s appeal committee sitting on the matter,” the source said.
There were, however, rumours that Mr. Oke had perfected plans to pitch his tent with the All Progressives Grand Alliance, APGA.
But his spokesman, Rotimi Ogunleye, told us that Mr. Oke was not going to join APGA.
“We are waiting for the report of the appeal committee,” Mr. Ogunleye said.
“No decision can be taken until the report is out, so the rumours that he (Mr. Oke) has decamped is not true.
There is an uneasy calm in the camp of the All Progressives Congress in Ondo State as governorship aspirants and party members await the report of the Appeals Committee handling complaints arising from the September 3 primary election.
PREMIUM TIMES gathered on Sunday that activities at the party secretariat in Akure have come to a halt amidst fears that the outcome of the report could break up the party and mar its chances of winning the next governorship election.
A source at the party’s secretariat disclosed that besides the earlier resignation of the chairman of the party in Ondo Central, the state Chairman of the party, Isaacs Kekemeke, had planned to resign after the primary but delayed following the suspense created by the appeals against the election.
“Right now everything is in a standstill. We don’t know who is in control because of the suspense created by the delay in making the content of the report public,” the source said.
“We hear that the party leaders are trying to delay the report so that by the time it is made public it will be difficult for aspirants to decamp to other parties.
“Kekemeke had prepared to resign earlier, but with the appeals, he has slowed down, because if the appeals’ upholds the election of Rotimi Akeredolu, then he might as well resign. But if the election will be conducted afresh it might give him another opportunity to ensure his candidate wins the election.”
The greatest fear, it was gathered, is that some aspirants who alleged rigging at the primary and sought for cancellation, could dump the party should the report uphold the result of the primary.
Olusegun AbrahamOlusegun Abraham
The APC’s Director of Publicity, Steve Otaloro, told PREMIUM TIMES that the Appeals Committee had submitted its report to the National Working Committee.
He said it was not clear when the decision of the appeals committee would be made public, noting that the report is being awaited by both aspirants and members.
He admitted that the decision of the appeals committee was crucial in determining the party’s next line of action in its quest to unseat the Peoples Democratic Party in the coming governorship election.
The result of the primary, won by Rotimi Akeredolu, was contested by three of the aspirants: Ajayi Boroffice, Olusegun Abraham, and Oluwole Oke.
They alleged that the election was fraught with irregularities and that the delegates list used for the primary was illegal.
Mr. Akeredolu, a Senior Advocate of Nigeria, won the primary after scoring 669 votes, while his closest rival, Mr. Abraham, polled 635 votes.
img_20160918_211923Oluwole Oke
Mr. Oke came third with 576 votes, closely followed by Mr. Boroffice with 471 votes.
All the appellants have urged the Appeals Committee to cancel the primary and conduct a fresh one.
We learnt that Mr. Oke has perfected plans to leave the party should the committee decide to uphold the election of Mr. Akeredolu.
A source close to his campaign team said although it was unclear where the former PDP National Legal Adviser would be heading, it was clear he was heading out of the APC.
“It is true that he has plans to leave the party, but it would depend on the outcome of the party’s appeal committee sitting on the matter,” the source said.
There were, however, rumours that Mr. Oke had perfected plans to pitch his tent with the All Progressives Grand Alliance, APGA.
But his spokesman, Rotimi Ogunleye, told PREMIUM TIMES that Mr. Oke was not going to join APGA.
“We are waiting for the report of the appeal committee,” Mr. Ogunleye said.
“No decision can be taken until the report is out, so the rumours that he (Mr. Oke) has decamped is not true.”
EVERYTHING HAPPENS FOR A PURPOSE, BE PATIENT
EVERYTHING HAPPENS FOR A PURPOSE, BE PATIENT.
A certain gentleman walked into a hotel and after perusing through the menu ordered for some food. After about 20 mins another group of gentlemen walked in and ordered for theirs.
To his dismay,the first gentleman saw them get served first. He watched as they began to eat and laugh heartily. He even overheard one of them brag about how he knew everyone at that hotel and how things moved fast for him there. He felt he was being mocked.He contemplated leaving. But he had waited soo long.
Unable to take it anymore, he called the waiter and spoke rather verbosely of how unfair things were.
The waiter calmly told him, yours is a special order sir, being prepared by the chief chef himself. Their orders were prepared hurriedly by interns because the top chefs are busy with yours. That's why they came first. Please have some juice as you wait.
Unknown to him the owner of the hotel (who happened to be an old long lost friend of his) had seen him coming and wanted to surprise him and had made changes to his simple meal to make it a five star meal.
He calmed down and waited. Shortly after,his meal was served by 6 waiters and he was waited on hand and foot and being made very comfortable.
The party at the other table were shocked. They couldn't stop staring. Suddenly they were the ones murmuring, asking why they didn't get that kind of service and meal.
So it is with this life. Some people are ahead of you and eating now,laughing at you about how they know people and how they're blessed and moneyed and how they're enjoying life because of it.
You have been waiting long wondering why its taking soo long to get your breakthrough, enduring mockery and humiliation. Maybe you have contemplated suicide,gone through depression or suffered severe mental anxiety.
Do not worry. The owner of the world has seen you. And doesn't want to give you simple meals like those laughing at you. And you're waiting long because yours is a special meal. Those take time. And only chief chefs make those.
Take heart today. Wait for your meal and relax. When it comes. That laughing party will be silenced for good.
Calm down.
A certain gentleman walked into a hotel and after perusing through the menu ordered for some food. After about 20 mins another group of gentlemen walked in and ordered for theirs.
To his dismay,the first gentleman saw them get served first. He watched as they began to eat and laugh heartily. He even overheard one of them brag about how he knew everyone at that hotel and how things moved fast for him there. He felt he was being mocked.He contemplated leaving. But he had waited soo long.
Unable to take it anymore, he called the waiter and spoke rather verbosely of how unfair things were.
The waiter calmly told him, yours is a special order sir, being prepared by the chief chef himself. Their orders were prepared hurriedly by interns because the top chefs are busy with yours. That's why they came first. Please have some juice as you wait.
Unknown to him the owner of the hotel (who happened to be an old long lost friend of his) had seen him coming and wanted to surprise him and had made changes to his simple meal to make it a five star meal.
He calmed down and waited. Shortly after,his meal was served by 6 waiters and he was waited on hand and foot and being made very comfortable.
The party at the other table were shocked. They couldn't stop staring. Suddenly they were the ones murmuring, asking why they didn't get that kind of service and meal.
So it is with this life. Some people are ahead of you and eating now,laughing at you about how they know people and how they're blessed and moneyed and how they're enjoying life because of it.
You have been waiting long wondering why its taking soo long to get your breakthrough, enduring mockery and humiliation. Maybe you have contemplated suicide,gone through depression or suffered severe mental anxiety.
Do not worry. The owner of the world has seen you. And doesn't want to give you simple meals like those laughing at you. And you're waiting long because yours is a special meal. Those take time. And only chief chefs make those.
Take heart today. Wait for your meal and relax. When it comes. That laughing party will be silenced for good.
Calm down.
MORAL QUOTES TO CHECK SPIRITUAL STANDARD!
She's not properly dressed, no scarf, instead of you to preach to her, you are shouting "WOW!!! you look sexy.... Brother u are part of the problem. #Repent
®A preacher said "if you know what I know, you'll laugh less and cry more. Does that ring a bell in our head? do we have to see b4 we believe? #Repent
® I want to have money, I want to marry a beautiful wife, I want marry a handsome guy, I want to buy a nice car, I want to build a big house, is that all we think about? We will all die & leave all these. Vanity. #Repent
® You think regret is when u did not marry the man u wanted, or did not study d course u liked? NO! Regret is you reaching the grave without enough good deeds. Vanity #Repent
®Rich, poor, pretty, ugly, slim, fat, literate, illiterate, white, black, pastor, player, King, slave, NDC, NPP, DEATH does not care who u are, when its time, you are going" #Repent
® Someone is dead & you are alive, someone is sick & u are healthy, someone is lost & you are guided, why then are u sad coz someone is rich & you are poor? why are you ungrateful? Thank God.
#Repent
®Oh boy! Oh baby!! see Benz, Chai see house, damn! see that babe" Bros the world is just a play & illusion, its beauty doesn't last, don't be carried away, seek. Seek first HIS Kingdom. #Repent
®Wisdom, people will be naked, but the fear of judgement will not allow u look, have that fear now and stop asking, uploading or downloading nude pictures. #Repent
Jesus is not coming now, I go Repent before then. Abi??? Bro/Sis, if you die tonight your judgement has started. #Repent!
®She wasn't your wife, you had sex with her, she became pregnant, you made her abort. Illegal relationship + murder #Repent
®Body no be firewood " Seriously? Is that why you commit Sin? You no know say na de same body dem go carry do firewood 4 hell? Don't allow yours to be among. #Repent.
®Anyone who is not your husband and wanna have sex with you walai! he's ur enemy, his love is fake, no true love will want u 2 go 2 hell and miss Heaven #Repent
®You never shed tears even once while reciting scriptures but Films dey make u cry, Hmmm check yourself. #Repent
®Eye liner, eye shadow, mascara, lip stick, concealer, blusher, powder, if u like do plastic surgery, if your heart is bad, you're dead ugly. #Repent
®If u'r not ready u can postpone your wedding date, graduation date, election date, but u can never postpone your death date, always be ready. #Repent
®If you don't respect your parents, your life go bend, and you might end up in hell. #Repent!
®I have a meeting! I have meeting!! Is that why u rush your prayers. Noooo! Dont disrespect God. Dont take Him for granted too.
Thanks for your attention
Forwarding this is Evangelism. Pls take a part in it and forward to contacts or group U want to evangelize. Be rugged for Jesus.
She's not properly dressed, no scarf, instead of you to preach to her, you are shouting "WOW!!! you look sexy.... Brother u are part of the problem. #Repent
®A preacher said "if you know what I know, you'll laugh less and cry more. Does that ring a bell in our head? do we have to see b4 we believe? #Repent
® I want to have money, I want to marry a beautiful wife, I want marry a handsome guy, I want to buy a nice car, I want to build a big house, is that all we think about? We will all die & leave all these. Vanity. #Repent
® You think regret is when u did not marry the man u wanted, or did not study d course u liked? NO! Regret is you reaching the grave without enough good deeds. Vanity #Repent
®Rich, poor, pretty, ugly, slim, fat, literate, illiterate, white, black, pastor, player, King, slave, NDC, NPP, DEATH does not care who u are, when its time, you are going" #Repent
® Someone is dead & you are alive, someone is sick & u are healthy, someone is lost & you are guided, why then are u sad coz someone is rich & you are poor? why are you ungrateful? Thank God.
#Repent
®Oh boy! Oh baby!! see Benz, Chai see house, damn! see that babe" Bros the world is just a play & illusion, its beauty doesn't last, don't be carried away, seek. Seek first HIS Kingdom. #Repent
®Wisdom, people will be naked, but the fear of judgement will not allow u look, have that fear now and stop asking, uploading or downloading nude pictures. #Repent
Jesus is not coming now, I go Repent before then. Abi??? Bro/Sis, if you die tonight your judgement has started. #Repent!
®She wasn't your wife, you had sex with her, she became pregnant, you made her abort. Illegal relationship + murder #Repent
®Body no be firewood " Seriously? Is that why you commit Sin? You no know say na de same body dem go carry do firewood 4 hell? Don't allow yours to be among. #Repent.
®Anyone who is not your husband and wanna have sex with you walai! he's ur enemy, his love is fake, no true love will want u 2 go 2 hell and miss Heaven #Repent
®You never shed tears even once while reciting scriptures but Films dey make u cry, Hmmm check yourself. #Repent
®Eye liner, eye shadow, mascara, lip stick, concealer, blusher, powder, if u like do plastic surgery, if your heart is bad, you're dead ugly. #Repent
®If u'r not ready u can postpone your wedding date, graduation date, election date, but u can never postpone your death date, always be ready. #Repent
®If you don't respect your parents, your life go bend, and you might end up in hell. #Repent!
®I have a meeting! I have meeting!! Is that why u rush your prayers. Noooo! Dont disrespect God. Dont take Him for granted too.
Thanks for your attention
Forwarding this is Evangelism. Pls take a part in it and forward to contacts or group U want to evangelize. Be rugged for Jesus.
MAN UNITED IS DEFEATED AGAIN!
MAN UNITED IS AGAIN!
Watford defeated Manchester United 3-1 on Sunday to hand manager Jose Mourinho a third defeat in row.
Etienne Capoue gave Watford the lead in the 34th minute, but Marcus Rashford equalized for United 17 minutes into the second half.
Goals from Juan Zuniga in the 84th minute and Troy Deeney in injury time ensured Watford bagged all three points.
Following the derby loss to Manchester City, United lost to Feyenoord in the Europa League and were expected to return to winning ways against Watford
Watford defeated Manchester United 3-1 on Sunday to hand manager Jose Mourinho a third defeat in row.
Etienne Capoue gave Watford the lead in the 34th minute, but Marcus Rashford equalized for United 17 minutes into the second half.
Goals from Juan Zuniga in the 84th minute and Troy Deeney in injury time ensured Watford bagged all three points.
Following the derby loss to Manchester City, United lost to Feyenoord in the Europa League and were expected to return to winning ways against Watford
FRSH STUDENTS SHOULDN'T RUSH BACK TO SCHOOL!
FRSH STUDENTS SHOULDN'T RUSH BACK TO SCHOOL!
A Nigerian lawyer, Oluwakemi Makun, has advised young Nigerians who have just completed their first degree not to be in a hurry to do masters.
There is an additional advantage for a young graduate to first gain some work experience, know his strength and weakness, before deciding on area of interest and the type of education that would fit into his career choice, says Mrs. Makun, an expert in corporate and commercial law, and the principal of an Abuja law firm, Allianz Solicitors.
Mrs. Makun, who spoke from Abuja after finishing top of her class, with a cum laude and four distinctions, at the Executive MBA programme of the Business School Netherlands, Abuja, said she draws example from her personal experience.
Mrs. Makun and 72 other Nigerians who completed the programme in the country, in September, received their certificates at a ceremony at The Hague, Netherlands.
“If I had gone for my masters immediately after graduating from the University, I probably would not have made any sense of it. Studying at this stage in my life makes more sense to me because I already know what I want and what I need,” said Makun who has about 13 years of experience in legal practice, and is also a part time businesswoman.
“As a lawyer, I should have gone for LLM, but over the years, I developed an interest in commercial law, business advisory, and development,” she said. “An MBA is just right for me.”
Makun said she was “one woman riot squad” before enrolling for the MBA. She was using her car as a mobile law chambers, she said.
“Determined to succeed by applying the right techniques to accomplish my goals, I knew I needed to be a master of the art of learning and knowing how to go about business development and management.”
Today, Makun says, she and her business have been transformed. She now has an office and has employed a few staff. She said her thinking has been changed positively, and that she now has all that is needed for her to compete in the industry.
“The programme was quite challenging for me, given that I had no business or management background I asked the most stupid questions in class because it was a strange area for me,” she said of her experience in the MBA programme.
“I guess those ‘stupid questions’ paid off eventually.
“I deprived myself of some unnecessary leisure such as watching TV because I had to read up all my books and articles. Being a mum, I also had to manage my primary duties with my study. I got a grip during my fourth module, by which time I had gotten used to it. You have to be determined.”
She advised young people to be diligent and committed to whatever they are doing, for positive result would start showing before long. “Failure is not an excuse to give up your dream. It is just an indication that you have done something wrong that needs to be fixed at the drawing board,” she said.
She also has an advice for business owners and managers.
“This period (of economic recession) is a blessing in disguise. Owners and managers of businesses can leverage on the situation in Nigeria to explore onshore outsourcing in place of offshore, patronize locally made products more, (and) avoid credits.”
A Nigerian lawyer, Oluwakemi Makun, has advised young Nigerians who have just completed their first degree not to be in a hurry to do masters.
There is an additional advantage for a young graduate to first gain some work experience, know his strength and weakness, before deciding on area of interest and the type of education that would fit into his career choice, says Mrs. Makun, an expert in corporate and commercial law, and the principal of an Abuja law firm, Allianz Solicitors.
Mrs. Makun, who spoke from Abuja after finishing top of her class, with a cum laude and four distinctions, at the Executive MBA programme of the Business School Netherlands, Abuja, said she draws example from her personal experience.
Mrs. Makun and 72 other Nigerians who completed the programme in the country, in September, received their certificates at a ceremony at The Hague, Netherlands.
“If I had gone for my masters immediately after graduating from the University, I probably would not have made any sense of it. Studying at this stage in my life makes more sense to me because I already know what I want and what I need,” said Makun who has about 13 years of experience in legal practice, and is also a part time businesswoman.
“As a lawyer, I should have gone for LLM, but over the years, I developed an interest in commercial law, business advisory, and development,” she said. “An MBA is just right for me.”
Makun said she was “one woman riot squad” before enrolling for the MBA. She was using her car as a mobile law chambers, she said.
“Determined to succeed by applying the right techniques to accomplish my goals, I knew I needed to be a master of the art of learning and knowing how to go about business development and management.”
Today, Makun says, she and her business have been transformed. She now has an office and has employed a few staff. She said her thinking has been changed positively, and that she now has all that is needed for her to compete in the industry.
“The programme was quite challenging for me, given that I had no business or management background I asked the most stupid questions in class because it was a strange area for me,” she said of her experience in the MBA programme.
“I guess those ‘stupid questions’ paid off eventually.
“I deprived myself of some unnecessary leisure such as watching TV because I had to read up all my books and articles. Being a mum, I also had to manage my primary duties with my study. I got a grip during my fourth module, by which time I had gotten used to it. You have to be determined.”
She advised young people to be diligent and committed to whatever they are doing, for positive result would start showing before long. “Failure is not an excuse to give up your dream. It is just an indication that you have done something wrong that needs to be fixed at the drawing board,” she said.
She also has an advice for business owners and managers.
“This period (of economic recession) is a blessing in disguise. Owners and managers of businesses can leverage on the situation in Nigeria to explore onshore outsourcing in place of offshore, patronize locally made products more, (and) avoid credits.”
PRESIDENT MUHAMMADU BUHARI ARRIVED NEW YORK!
PRESIDENT MUHAMMADU BUHARI ARRIVED NEW YORK!
President Muhammadu Buhari on Sunday morning arrived New York, United States of America, ahead of his participation at the 71st session of the United Nations General Assembly, UNGA.
Femi Adesina, the president’s Special Adviser on Media and Publicity, Confirmed this development in his twitter page on Sunday.
President Buhari departed the Nnamdi Azikiwe International Airport on Saturday for the New York trip, where he would attend the UN General Assembly, slated to commence on Monday.
A statement earlier issued by Mr. Adesina in Abuja, said the president while in New York, would deliver Nigeria’s statement at the opening of the General Debate of the Assembly, on the theme: “The Sustainable Development Goals: a Universal Push to Transform our World”.
He said President Buhari would also deliver a keynote address on “Taking Climate Action Towards Sustainable Development in Nigeria and the Lake Chad Basin”.
Mr. Adesina said the president would also attend a high-level summit, hosted by the UN, on “Large Movements of Refugees and Migrants’’.
According to him, while in New York for the annual gathering of world leaders, President Buhari will also attend series of meetings as well as side events, which are of significant interest to Nigeria.
President Buhari and his US counterpart, President Barack Obama, will meet on Tuesday in New York, on the sidelines of the US leader’s final appearance at the UN General Assembly sessio
The 71st UN General session will be President Buhari’s second appearance since he assumed office as Nigeria’s president on May 29, 2015.
President Muhammadu Buhari on Sunday morning arrived New York, United States of America, ahead of his participation at the 71st session of the United Nations General Assembly, UNGA.
Femi Adesina, the president’s Special Adviser on Media and Publicity, Confirmed this development in his twitter page on Sunday.
President Buhari departed the Nnamdi Azikiwe International Airport on Saturday for the New York trip, where he would attend the UN General Assembly, slated to commence on Monday.
A statement earlier issued by Mr. Adesina in Abuja, said the president while in New York, would deliver Nigeria’s statement at the opening of the General Debate of the Assembly, on the theme: “The Sustainable Development Goals: a Universal Push to Transform our World”.
He said President Buhari would also deliver a keynote address on “Taking Climate Action Towards Sustainable Development in Nigeria and the Lake Chad Basin”.
Mr. Adesina said the president would also attend a high-level summit, hosted by the UN, on “Large Movements of Refugees and Migrants’’.
According to him, while in New York for the annual gathering of world leaders, President Buhari will also attend series of meetings as well as side events, which are of significant interest to Nigeria.
President Buhari and his US counterpart, President Barack Obama, will meet on Tuesday in New York, on the sidelines of the US leader’s final appearance at the UN General Assembly sessio
The 71st UN General session will be President Buhari’s second appearance since he assumed office as Nigeria’s president on May 29, 2015.
HOW WE STEAL FROM PEOPLE'S BABK ACCOUNT -FRAUDSTER.
HOW WE STEAL FROM PEOPLE'S BABK ACCOUNT -FRAUDSTER.
30-Year-Old, Adegboyega Michael, the leader of the fraud syndicate which was allegedly involved in the transfer of money from bank customer’s account in a first generation bank (name withheld) through the connivance of a bank staff member, has been arrested by the Lagos State Police Command.
Michael (38) was arrested on August 26, four months after the police had been looking for him.
Crime Reports learnt that a female banker (names withheld) whose password was used to access a bank customer’s account details lodged a complaint with the Lagos State Commissioner of Police, Fatai Owoseni, that she was falsely accused of fraud in her office. The owner of the account who was based in London had lodged a complaint with the bank when he discovered that money in his account had depleted.
The police commissioner reportedly forwarded the petition to the Rapid Response Squad on April 19 and by the following day, four suspects were arrested. Those nabbed included Ezurike Peter (35) who was a staff member of the bank in which the account of the victim was domiciled, Ayo Olalekan (32), Ochenehi Israel (31) and the gang leader’s wife. A manhunt was also launched for the syndicate leader, Michael.
The syndicate’s modus operandi, according to police sources, was to increase the limit of a bank customer’s account after Peter, who was an insider, would have got the customer’s details and phone number by using his colleague’s password to access it. The phone number of the account holder would also be blocked temporarily from receiving debit alert while the limit of his/her financial transaction would be upped to N200,000.
To achieve this, a syndicate member, Israel, would go to the bank where the targeted account was domiciled to fill a form to increase the daily limit on the account. He would not wait but would drop the form, saying he would be back. Once the name and phone number tallied, the bank would act, not knowing that the account details had been compromised by their staff.
To ensure that the owner of the account did not suspect anything, the syndicate would have held the line of the owner so that he or she would not have network on his phone to receive debit alert.
Israel was said to be very skilled in his role and the members were getting N200,000 daily which was usually shared equally, with each syndicate member getting N50,000.
They were said to have taken N600,000 from an account in three days and N2 million from another in 10 days.
Michael, also reportedly used his wife’s account into which his own share was transferred. The syndicate leader who had been on the run was eventually arrested on August 26 and transferred to the Special Anti-Robbery Squad (SARS), Lagos State, for further investigation.
In an interview with Crime Reports, Michael confessed to committing the crime but gave reason for his action. According to the suspect, “it is true I was arrested in connection with fraud. I joined the syndicate after I was also defrauded to the tune of N4.7 million. Some people approached my auto shop and said they wanted to buy a car. They paid me with fake dollar notes. Later they told me they were a syndicate and what they did was a game.”
When asked whether he was collecting dollars as payment for cars purchased from him, Michael replied that he wanted to help the ‘customers’ change the money to naira. “I also got bank alerts that indicated payment of cash into my account in addition to the dollars. I believed that the transaction was successful so I handed the car over to them. It was when I got to the bank that I was told that the dollar notes were counterfeit.
“I had nothing again. Along the way, I saw a friend called Harrison and he brought me into the (fraud) business. He said that if I would follow him, I would see how the business was being done. We did the business on mobile phones by transferring money from an account in a bank to another. It was usually achieved through an insider, a friend of mine, Peter who worked in that bank. I told him and he said we should go ahead. I have now learnt my lesson,” Michael spoke further.
When contacted, the police image maker in Lagos State, SP Dolapo Badmus, confirmed the arrest and said that the suspect would be charged to court at the completion of investigations.
30-Year-Old, Adegboyega Michael, the leader of the fraud syndicate which was allegedly involved in the transfer of money from bank customer’s account in a first generation bank (name withheld) through the connivance of a bank staff member, has been arrested by the Lagos State Police Command.
Michael (38) was arrested on August 26, four months after the police had been looking for him.
Crime Reports learnt that a female banker (names withheld) whose password was used to access a bank customer’s account details lodged a complaint with the Lagos State Commissioner of Police, Fatai Owoseni, that she was falsely accused of fraud in her office. The owner of the account who was based in London had lodged a complaint with the bank when he discovered that money in his account had depleted.
The police commissioner reportedly forwarded the petition to the Rapid Response Squad on April 19 and by the following day, four suspects were arrested. Those nabbed included Ezurike Peter (35) who was a staff member of the bank in which the account of the victim was domiciled, Ayo Olalekan (32), Ochenehi Israel (31) and the gang leader’s wife. A manhunt was also launched for the syndicate leader, Michael.
The syndicate’s modus operandi, according to police sources, was to increase the limit of a bank customer’s account after Peter, who was an insider, would have got the customer’s details and phone number by using his colleague’s password to access it. The phone number of the account holder would also be blocked temporarily from receiving debit alert while the limit of his/her financial transaction would be upped to N200,000.
To achieve this, a syndicate member, Israel, would go to the bank where the targeted account was domiciled to fill a form to increase the daily limit on the account. He would not wait but would drop the form, saying he would be back. Once the name and phone number tallied, the bank would act, not knowing that the account details had been compromised by their staff.
To ensure that the owner of the account did not suspect anything, the syndicate would have held the line of the owner so that he or she would not have network on his phone to receive debit alert.
Israel was said to be very skilled in his role and the members were getting N200,000 daily which was usually shared equally, with each syndicate member getting N50,000.
They were said to have taken N600,000 from an account in three days and N2 million from another in 10 days.
Michael, also reportedly used his wife’s account into which his own share was transferred. The syndicate leader who had been on the run was eventually arrested on August 26 and transferred to the Special Anti-Robbery Squad (SARS), Lagos State, for further investigation.
In an interview with Crime Reports, Michael confessed to committing the crime but gave reason for his action. According to the suspect, “it is true I was arrested in connection with fraud. I joined the syndicate after I was also defrauded to the tune of N4.7 million. Some people approached my auto shop and said they wanted to buy a car. They paid me with fake dollar notes. Later they told me they were a syndicate and what they did was a game.”
When asked whether he was collecting dollars as payment for cars purchased from him, Michael replied that he wanted to help the ‘customers’ change the money to naira. “I also got bank alerts that indicated payment of cash into my account in addition to the dollars. I believed that the transaction was successful so I handed the car over to them. It was when I got to the bank that I was told that the dollar notes were counterfeit.
“I had nothing again. Along the way, I saw a friend called Harrison and he brought me into the (fraud) business. He said that if I would follow him, I would see how the business was being done. We did the business on mobile phones by transferring money from an account in a bank to another. It was usually achieved through an insider, a friend of mine, Peter who worked in that bank. I told him and he said we should go ahead. I have now learnt my lesson,” Michael spoke further.
When contacted, the police image maker in Lagos State, SP Dolapo Badmus, confirmed the arrest and said that the suspect would be charged to court at the completion of investigations.
Sunday, 28 August 2016
SHOULD HUMAN RIGHTS BE UNIVERSAL 2
SHOULD HUMAN RIGHTS BE UNIVERSAL 2
The growing consensus in the West that human rights are universal has been fiercely opposed by critics in other parts of the world. At the very least, the idea may well pose as many questions as it answers. Beyond the more general, philosophical question of whether anything in our pluri-cultural, multipolar world is truly universal, the issue of whether human rights is an essentially Western concept沤ignoring the very different cultural, economic, and political realities of the other parts of the world沤cannot simply be dismissed. Can the values of the consumer society be applied to societies that have nothing to consume? Isn't talking about universal rights rather like saying that the rich and the poor both have the same right to fly first class and to sleep under bridges? Don't human rights as laid out in the international covenants ignore the traditions, the religions, and the socio-cultural patterns of what used to be called the Third World? And at the risk of sounding frivolous, when you stop a man in traditional dress from beating his wife, are you upholding her human rights or violating his?
This is anything but an abstract debate. To the contrary, ours is an era in which wars have been waged in the name of human rights, and in which many of the major developments in international law have presupposed the universality of the concept. By the same token, the perception that human rights as a universal discourse is increasingly serving as a flag of convenience for other, far more questionable political agendas, accounts for the degree to which the very idea of human rights is being questioned and resisted by both intellectuals and states. These objections need to be taken very seriously.
The philosophical objection asserts essentially that nothing can be universal; that all rights and values are defined and limited by cultural perceptions. If there is no universal culture, there can be no universal human rights. In fact, some philosophers have objected that the concept of human rights is founded on an anthropocentric, that is, a human-centered, view of the world, predicated upon an individualistic view of man as an autonomous being whose greatest need is to be free from interference by the state沤free to enjoy what one Western writer summed up as the 贸right to private property, the right to freedom of contract, and the right to be left alone.脟 But this view would seem to clash with the communitarian one propounded by other ideologies and cultures where society is conceived of as far more than the sum of its individual members.
Who Defines Human Rights?
Implicit in this is a series of broad, culturally grounded objections. Historically, in a number of non-Western cultures, individuals are not accorded rights in the same way as they are in the West. Critics of the universal idea of human rights contend that in the Confucian or Vedic traditions, duties are considered more important than rights, while in Africa it is the community that protects and nurtures the individual. One African writer summed up the African philosophy of existence as: 贸I am because we are, and because we are therefore I am.脟 Some Africans have argued that they have a complex structure of communal entitlements and obligations grouped around what one might call four 贸r's脟: not 贸rights,脟 but respect, restraint, responsibility, and reciprocity. They argue that in most African societies group rights have always taken precedence over individual rights, and political decisions have been made through group consensus, not through individual assertions of rights.
These cultural differences, to the extent that they are real, have practical implications. Many in developing countries argue that some human rights are simply not relevant to their societies沤the right, for instance, to political pluralism, the right to paid vacations (always good for a laugh in the sweatshops of the Third World), and, inevitably, the rights of women. It is not just that some societies claim they are simply unable to provide certain rights to all their citizens, but rather that they see the 贸universal脟 conception of human rights as little more than an attempt to impose alien Western values on them.
Rights promoting the equality of the sexes are a contentious case in point. How, critics demand, can women's rights be universal in the face of widespread divergences of cultural practice, when in many societies, for example, marriage is not seen as a contract between two individuals but as an alliance between lineages, and when the permissible behavior of womenfolk is central to the society's perception of its honor?
And, inseparable from the issues of tradition, is the issue of religion. For religious critics of the universalist definition of human rights, nothing can be universal that is not founded on transcendent values, symbolized by God, and sanctioned by the guardians of the various faiths. They point out that the cardinal document of the contemporary human rights movement, the Universal Declaration of Human Rights, can claim no such heritage.
Recently, the fiftieth anniversary of the Universal Declaration was celebrated with much fanfare. But critics from countries that were still colonies in 1948 suggest that its provisions reflect the ethnocentric bias of the time. They go on to argue that the concept of human rights is really a cover for Western interventionism in the affairs of the developing world, and that 贸human rights脟 are merely an instrument of Western political neocolonialism. One critic in the 1970s wrote of his fear that 贸Human Rights might turn out to be a Trojan horse, surreptitiously introduced into other civilizations, which will then be obliged to accept those ways of living, thinking and feeling for which Human Rights is the proper solution in cases of conflict.脟
In practice, this argument tends to be as much about development as about civilizational integrity. Critics argue that the developing countries often cannot afford human rights, since the tasks of nation building, economic development, and the consolidation of the state structure to these ends are still unfinished. Authoritarianism, they argue, is more efficient in promoting development and economic growth. This is the premise behind the so-called Asian values case, which attributes the economic growth of Southeast Asia to the Confucian virtues of obedience, order, and respect for authority. The argument is even a little more subtle than that, because the suspension or limiting of human rights is also portrayed as the sacrifice of the few for the benefit of the many. The human rights concept is understood, applied, and argued over only, critics say, by a small Westernized minority in developing countries. Universality in these circumstances would be the universality of the privileged. Human rights is for the few who have the concerns of Westerners; it does not extend to the lowest rungs of the ladder.
The Case for the Defense
That is the case for the prosecution沤the indictment of the assumption of the universality of human rights. There is, of course, a case for the defense. The philosophical objection is, perhaps surprisingly, the easiest to counter. After all, concepts of justice and law, the legitimacy of government, the dignity of the individual, protection from oppressive or arbitrary rule, and participation in the affairs of the community are found in every society on the face of this earth. Far from being difficult to identify, the number of philosophical common denominators between different cultures and political traditions makes universalism anything but a distortion of reality.
Historically, a number of developing countries沤notably India, China, Chile, Cuba, Lebanon, and Panama沤played an active and highly influential part in the drafting of the Universal Declaration of Human Rights. In the case of the human rights covenants, in the 1960s the developing world actually made the decisive contribution; it was the 贸new majority脟 of the Third World states emerging from colonialism沤particularly Ghana and Nigeria沤that broke the logjam, ending the East-West stalemate that had held up adoption of the covenants for nearly two decades. The principles of human rights have been widely adopted, imitated, and ratified by developing countries; the fact that therefore they were devised by less than a third of the states now in existence is really irrelevant.
In reality, many of the current objections to the universality of human rights reflect a false opposition between the primacy of the individual and the paramountcy of society. Many of the civil and political rights protect groups, while many of the social and economic rights protect individuals. Thus, crucially, the two sets of rights, and the two covenants that codify them, are like Siamese twins沤inseparable and interdependent, sustaining and nourishing each other.
Still, while the conflict between group rights and individual rights may not be inevitable, it would be na茂ve to pretend that conflict would never occur. But while groups may collectively exercise rights, the individuals within them should also be permitted the exercise of their rights within the group, rights that the group may not infringe upon.
A Hidden Agenda?
Those who champion the view that human rights are not universal frequently insist that their adversaries have hidden agendas. In fairness, the same accusation can be leveled against at least some of those who cite culture as a defense against human rights. Authoritarian regimes who appeal to their own cultural traditions are cheerfully willing to crush culture domestically when it suits them to do so. Also, the 贸traditional culture脟 that is sometimes advanced to justify the nonobservance of human rights, including in Africa, in practice no longer exists in a pure form at the national level anywhere. The societies of developing countries have not remained in a pristine, pre-Western state; all have been subject to change and distortion by external influence, both as a result of colonialism in many cases and through participation in modern interstate relations.
You cannot impose the model of a 贸modern脟 nation-state cutting across tribal boundaries and conventions on your country, appoint a president and an ambassador to the United Nations, and then argue that tribal traditions should be applied to judge the human rights conduct of the resulting modern state.
In any case, there should be nothing sacrosanct about culture. Culture is constantly evolving in any living society, responding to both internal and external stimuli, and there is much in every culture that societies quite naturally outgrow and reject. Am I, as an Indian, obliged to defend, in the name of my culture, the practice of suttee, which was banned 160 years ago, of obliging widows to immolate themselves on their husbands' funeral pyres? The fact that slavery was acceptable across the world for at least 2,000 years does not make it acceptable to us now; the deep historical roots of anti-Semitism in European culture cannot justify discrimination against Jews today.
The problem with the culture argument is that it subsumes all members of a society under a cultural framework that may in fact be inimical to them. It is one thing to advocate the cultural argument with an escape clause沤that is, one that does not seek to coerce the dissenters but permits individuals to opt out and to assert their individual rights. Those who freely choose to live by and to be treated according to their traditional cultures are welcome to do so, provided others who wish to be free are not oppressed in the name of a culture they prefer to disavow.
A controversial but pertinent example of an approach that seeks to strengthen both cultural integrity and individual freedom is India's Muslim Women (Protection of Rights upon Divorce) Act. This piece of legislation was enacted following the famous Shah Banu case, in which the Supreme Court upheld the right of a divorced Muslim woman to alimony, prompting howls of outrage from Muslim traditionalists who claimed this violated their religious beliefs that divorced women were only entitled to the return of the bride price paid upon marriage. The Indian parliament then passed a law to override the court's judgment, under which Muslim women married under Muslim law would be obliged to accept the return of the bride price as the only payment of alimony, but that the official Muslim charity, the Waqf Board, would assist them.
Many Muslim women and feminists were outraged by this. But the interesting point is that if a Muslim woman does not want to be subject to the provisions of the act, she can marry under the civil code; if she marries under Muslim personal law, she will be subject to its provisions. That may be the kind of balance that can be struck between the rights of Muslims as a group to protect their traditional practices and the right of a particular Muslim woman, who may not choose to be subject to that particular law, to exempt herself from it.
It needs to be emphasized that the objections that are voiced to specific (allegedly Western) rights very frequently involve the rights of women, and are usually vociferously argued by men. Even conceding, for argument's sake, that child marriage, widow inheritance, female circumcision, and the like are not found reprehensible by many societies, how do the victims of these practices feel about them? How many teenage girls who have had their genitalia mutilated would have agreed to undergo circumcision if they had the human right to refuse to permit it? For me, the standard is simple: where coercion exists, rights are violated, and these violations must be condemned whatever the traditional justification. So it is not culture that is the test, it is coercion.
Not with Faith, But with the Faithful
Nor can religion be deployed to sanction the status quo. Every religion seeks to embody certain verities that are applicable to all mankind沤justice, truth, mercy, compassion沤though the details of their interpretation vary according to the historical and geographical context in which the religion originated. As U.N. secretary general Kofi Annan has often said, the problem is usually not with the faith, but with the faithful. In any case, freedom is not a value found only in Western faiths: it is highly prized in Buddhism and in different aspects of Hinduism and Islam.
If religion cannot be fairly used to sanction oppression, it should be equally obvious that authoritarianism promotes repression, not development. Development is about change, but repression prevents change. The Nobel Prize谩winning economist Amartya Sen has pointed out in a number of interesting pieces that there is now a generally agreed-upon list of policies that are helpful to economic development沤贸openness to competition, the use of international markets, a high level of literacy and school education, successful land reforms, and public provision of incentives for investment, export and industrialization菐none of which requires authoritarianism; none is incompatible with human rights. Indeed, it is the availability of political and civil rights that gives people the opportunity to draw attention to their needs and to demand action from the government. Sen's work has established, for example, that no substantial famine has ever occurred in any independent and democratic country with a relatively free press. That is striking; though there may be cases where authoritarian societies have had success in achieving economic growth, a country like Botswana, an exemplar of democracy in Africa, has grown faster than most authoritarian states.
In any case, when one hears of the unsuitability or inapplicability or ethnocentrism of human rights, it is important to ask what the unstated assumptions of this view really are. What exactly are these human rights that it is so unreasonable to promote? If one picks up the more contentious covenant沤the one on civil and political rights沤and looks through the list, what can one find that someone in a developing country can easily do without? Not the right to life, one trusts. Freedom from torture? The right not to be enslaved, not to be physically assaulted, not to be arbitrarily arrested, imprisoned, executed? No one actually advocates in so many words the abridgement of any of these rights. As Kofi Annan asked at a speech in Tehran University in 1997: 贸When have you heard a free voice demand an end to freedom? Where have you heard a slave argue for slavery? When have you heard a victim of torture endorse the ways of the torturer? Where have you heard the tolerant cry out for intolerance?脟
Tolerance and mercy have always, and in all cultures, been ideals of government rule and human behavior. If we do not unequivocally assert the universality of the rights that oppressive governments abuse, and if we admit that these rights can be diluted and changed, ultimately we risk giving oppressive governments an intellectual justification for the morally indefensible. Objections to the applicability of international human rights standards have all too frequently been voiced by authoritarian rulers and power elites to rationalize their violations of human rights沤violations that serve primarily, if not solely, to sustain them in power. Just as the Devil can quote scripture for his purpose, Third World communitarianism can be the slogan of a deracinated tyrant trained, as in the case of Pol Pot, at the Sorbonne. The authentic voices of the Third World know how to cry out in pain. It is time to heed them.
The 贸Right to Development脟
At the same time, particularly in a world in which market capitalism is triumphant, it is important to stress that the right to development is also a universal human right. The very concept of development evolved in tune with the concept of human rights; decolonization and self-determination advanced side by side with a consciousness of the need to improve the standards of living of subject peoples. The idea that human rights could be ensured merely by the state not interfering with individual freedom cannot survive confrontation with a billion hungry, deprived, illiterate, and jobless human beings around the globe. Human rights, in one memorable phrase, start with breakfast.
For the sake of the deprived, the notion of human rights has to be a positive, active one: not just protection from the state but also the protection of the state, to permit these human beings to fulfill the basic aspirations of growth and development that are frustrated by poverty and scarce resources. We have to accept that social deprivation and economic exploitation are just as evil as political oppression or racial persecution. This calls for a more profound approach to both human rights and to development. Without development, human rights could not be truly universal, since universality must be predicated upon the most underprivileged in developing countries achieving empowerment. We can not exclude the poorest of the poor from the universality of the rich.
After all, do some societies have the right to deny human beings the opportunity to fulfill their aspirations for growth and fulfillment legally and in freedom, while other societies organize themselves in such a way as to permit and encourage human beings freely to fulfill the same needs? On what basis can we accept a double standard that says that an Australian's need to develop his own potential is a right, while an Angolan's or an Albanian's is a luxury?
Universality, Not Uniformity
But it is essential to recognize that universality does not presuppose uniformity. To assert the universality of human rights is not to suggest that our views of human rights transcend all possible philosophical, cultural, or religious differences or represent a magical aggregation of the world's ethical and philosophical systems. Rather, it is enough that they do not fundamentally contradict the ideals and aspirations of any society, and that they reflect our common universal humanity, from which no human being must be excluded.
Most basically, human rights derive from the mere fact of being human; they are not the gift of a particular government or legal code. But the standards being proclaimed internationally can become reality only when applied by countries within their own legal systems. The challenge is to work towards the 贸indigenization脟 of human rights, and their assertion within each country's traditions and history. If different approaches are welcomed within the established framework沤if, in other words, eclecticism can be encouraged as part of the consensus and not be seen as a threat to it沤this flexibility can guarantee universality, enrich the intellectual and philosophical debate, and so complement, rather than undermine, the concept of worldwide human rights. Paradoxical as it may seem, it is a universal idea of human rights that can in fact help make the world safe for diversity
The growing consensus in the West that human rights are universal has been fiercely opposed by critics in other parts of the world. At the very least, the idea may well pose as many questions as it answers. Beyond the more general, philosophical question of whether anything in our pluri-cultural, multipolar world is truly universal, the issue of whether human rights is an essentially Western concept沤ignoring the very different cultural, economic, and political realities of the other parts of the world沤cannot simply be dismissed. Can the values of the consumer society be applied to societies that have nothing to consume? Isn't talking about universal rights rather like saying that the rich and the poor both have the same right to fly first class and to sleep under bridges? Don't human rights as laid out in the international covenants ignore the traditions, the religions, and the socio-cultural patterns of what used to be called the Third World? And at the risk of sounding frivolous, when you stop a man in traditional dress from beating his wife, are you upholding her human rights or violating his?
This is anything but an abstract debate. To the contrary, ours is an era in which wars have been waged in the name of human rights, and in which many of the major developments in international law have presupposed the universality of the concept. By the same token, the perception that human rights as a universal discourse is increasingly serving as a flag of convenience for other, far more questionable political agendas, accounts for the degree to which the very idea of human rights is being questioned and resisted by both intellectuals and states. These objections need to be taken very seriously.
The philosophical objection asserts essentially that nothing can be universal; that all rights and values are defined and limited by cultural perceptions. If there is no universal culture, there can be no universal human rights. In fact, some philosophers have objected that the concept of human rights is founded on an anthropocentric, that is, a human-centered, view of the world, predicated upon an individualistic view of man as an autonomous being whose greatest need is to be free from interference by the state沤free to enjoy what one Western writer summed up as the 贸right to private property, the right to freedom of contract, and the right to be left alone.脟 But this view would seem to clash with the communitarian one propounded by other ideologies and cultures where society is conceived of as far more than the sum of its individual members.
Who Defines Human Rights?
Implicit in this is a series of broad, culturally grounded objections. Historically, in a number of non-Western cultures, individuals are not accorded rights in the same way as they are in the West. Critics of the universal idea of human rights contend that in the Confucian or Vedic traditions, duties are considered more important than rights, while in Africa it is the community that protects and nurtures the individual. One African writer summed up the African philosophy of existence as: 贸I am because we are, and because we are therefore I am.脟 Some Africans have argued that they have a complex structure of communal entitlements and obligations grouped around what one might call four 贸r's脟: not 贸rights,脟 but respect, restraint, responsibility, and reciprocity. They argue that in most African societies group rights have always taken precedence over individual rights, and political decisions have been made through group consensus, not through individual assertions of rights.
These cultural differences, to the extent that they are real, have practical implications. Many in developing countries argue that some human rights are simply not relevant to their societies沤the right, for instance, to political pluralism, the right to paid vacations (always good for a laugh in the sweatshops of the Third World), and, inevitably, the rights of women. It is not just that some societies claim they are simply unable to provide certain rights to all their citizens, but rather that they see the 贸universal脟 conception of human rights as little more than an attempt to impose alien Western values on them.
Rights promoting the equality of the sexes are a contentious case in point. How, critics demand, can women's rights be universal in the face of widespread divergences of cultural practice, when in many societies, for example, marriage is not seen as a contract between two individuals but as an alliance between lineages, and when the permissible behavior of womenfolk is central to the society's perception of its honor?
And, inseparable from the issues of tradition, is the issue of religion. For religious critics of the universalist definition of human rights, nothing can be universal that is not founded on transcendent values, symbolized by God, and sanctioned by the guardians of the various faiths. They point out that the cardinal document of the contemporary human rights movement, the Universal Declaration of Human Rights, can claim no such heritage.
Recently, the fiftieth anniversary of the Universal Declaration was celebrated with much fanfare. But critics from countries that were still colonies in 1948 suggest that its provisions reflect the ethnocentric bias of the time. They go on to argue that the concept of human rights is really a cover for Western interventionism in the affairs of the developing world, and that 贸human rights脟 are merely an instrument of Western political neocolonialism. One critic in the 1970s wrote of his fear that 贸Human Rights might turn out to be a Trojan horse, surreptitiously introduced into other civilizations, which will then be obliged to accept those ways of living, thinking and feeling for which Human Rights is the proper solution in cases of conflict.脟
In practice, this argument tends to be as much about development as about civilizational integrity. Critics argue that the developing countries often cannot afford human rights, since the tasks of nation building, economic development, and the consolidation of the state structure to these ends are still unfinished. Authoritarianism, they argue, is more efficient in promoting development and economic growth. This is the premise behind the so-called Asian values case, which attributes the economic growth of Southeast Asia to the Confucian virtues of obedience, order, and respect for authority. The argument is even a little more subtle than that, because the suspension or limiting of human rights is also portrayed as the sacrifice of the few for the benefit of the many. The human rights concept is understood, applied, and argued over only, critics say, by a small Westernized minority in developing countries. Universality in these circumstances would be the universality of the privileged. Human rights is for the few who have the concerns of Westerners; it does not extend to the lowest rungs of the ladder.
The Case for the Defense
That is the case for the prosecution沤the indictment of the assumption of the universality of human rights. There is, of course, a case for the defense. The philosophical objection is, perhaps surprisingly, the easiest to counter. After all, concepts of justice and law, the legitimacy of government, the dignity of the individual, protection from oppressive or arbitrary rule, and participation in the affairs of the community are found in every society on the face of this earth. Far from being difficult to identify, the number of philosophical common denominators between different cultures and political traditions makes universalism anything but a distortion of reality.
Historically, a number of developing countries沤notably India, China, Chile, Cuba, Lebanon, and Panama沤played an active and highly influential part in the drafting of the Universal Declaration of Human Rights. In the case of the human rights covenants, in the 1960s the developing world actually made the decisive contribution; it was the 贸new majority脟 of the Third World states emerging from colonialism沤particularly Ghana and Nigeria沤that broke the logjam, ending the East-West stalemate that had held up adoption of the covenants for nearly two decades. The principles of human rights have been widely adopted, imitated, and ratified by developing countries; the fact that therefore they were devised by less than a third of the states now in existence is really irrelevant.
In reality, many of the current objections to the universality of human rights reflect a false opposition between the primacy of the individual and the paramountcy of society. Many of the civil and political rights protect groups, while many of the social and economic rights protect individuals. Thus, crucially, the two sets of rights, and the two covenants that codify them, are like Siamese twins沤inseparable and interdependent, sustaining and nourishing each other.
Still, while the conflict between group rights and individual rights may not be inevitable, it would be na茂ve to pretend that conflict would never occur. But while groups may collectively exercise rights, the individuals within them should also be permitted the exercise of their rights within the group, rights that the group may not infringe upon.
A Hidden Agenda?
Those who champion the view that human rights are not universal frequently insist that their adversaries have hidden agendas. In fairness, the same accusation can be leveled against at least some of those who cite culture as a defense against human rights. Authoritarian regimes who appeal to their own cultural traditions are cheerfully willing to crush culture domestically when it suits them to do so. Also, the 贸traditional culture脟 that is sometimes advanced to justify the nonobservance of human rights, including in Africa, in practice no longer exists in a pure form at the national level anywhere. The societies of developing countries have not remained in a pristine, pre-Western state; all have been subject to change and distortion by external influence, both as a result of colonialism in many cases and through participation in modern interstate relations.
You cannot impose the model of a 贸modern脟 nation-state cutting across tribal boundaries and conventions on your country, appoint a president and an ambassador to the United Nations, and then argue that tribal traditions should be applied to judge the human rights conduct of the resulting modern state.
In any case, there should be nothing sacrosanct about culture. Culture is constantly evolving in any living society, responding to both internal and external stimuli, and there is much in every culture that societies quite naturally outgrow and reject. Am I, as an Indian, obliged to defend, in the name of my culture, the practice of suttee, which was banned 160 years ago, of obliging widows to immolate themselves on their husbands' funeral pyres? The fact that slavery was acceptable across the world for at least 2,000 years does not make it acceptable to us now; the deep historical roots of anti-Semitism in European culture cannot justify discrimination against Jews today.
The problem with the culture argument is that it subsumes all members of a society under a cultural framework that may in fact be inimical to them. It is one thing to advocate the cultural argument with an escape clause沤that is, one that does not seek to coerce the dissenters but permits individuals to opt out and to assert their individual rights. Those who freely choose to live by and to be treated according to their traditional cultures are welcome to do so, provided others who wish to be free are not oppressed in the name of a culture they prefer to disavow.
A controversial but pertinent example of an approach that seeks to strengthen both cultural integrity and individual freedom is India's Muslim Women (Protection of Rights upon Divorce) Act. This piece of legislation was enacted following the famous Shah Banu case, in which the Supreme Court upheld the right of a divorced Muslim woman to alimony, prompting howls of outrage from Muslim traditionalists who claimed this violated their religious beliefs that divorced women were only entitled to the return of the bride price paid upon marriage. The Indian parliament then passed a law to override the court's judgment, under which Muslim women married under Muslim law would be obliged to accept the return of the bride price as the only payment of alimony, but that the official Muslim charity, the Waqf Board, would assist them.
Many Muslim women and feminists were outraged by this. But the interesting point is that if a Muslim woman does not want to be subject to the provisions of the act, she can marry under the civil code; if she marries under Muslim personal law, she will be subject to its provisions. That may be the kind of balance that can be struck between the rights of Muslims as a group to protect their traditional practices and the right of a particular Muslim woman, who may not choose to be subject to that particular law, to exempt herself from it.
It needs to be emphasized that the objections that are voiced to specific (allegedly Western) rights very frequently involve the rights of women, and are usually vociferously argued by men. Even conceding, for argument's sake, that child marriage, widow inheritance, female circumcision, and the like are not found reprehensible by many societies, how do the victims of these practices feel about them? How many teenage girls who have had their genitalia mutilated would have agreed to undergo circumcision if they had the human right to refuse to permit it? For me, the standard is simple: where coercion exists, rights are violated, and these violations must be condemned whatever the traditional justification. So it is not culture that is the test, it is coercion.
Not with Faith, But with the Faithful
Nor can religion be deployed to sanction the status quo. Every religion seeks to embody certain verities that are applicable to all mankind沤justice, truth, mercy, compassion沤though the details of their interpretation vary according to the historical and geographical context in which the religion originated. As U.N. secretary general Kofi Annan has often said, the problem is usually not with the faith, but with the faithful. In any case, freedom is not a value found only in Western faiths: it is highly prized in Buddhism and in different aspects of Hinduism and Islam.
If religion cannot be fairly used to sanction oppression, it should be equally obvious that authoritarianism promotes repression, not development. Development is about change, but repression prevents change. The Nobel Prize谩winning economist Amartya Sen has pointed out in a number of interesting pieces that there is now a generally agreed-upon list of policies that are helpful to economic development沤贸openness to competition, the use of international markets, a high level of literacy and school education, successful land reforms, and public provision of incentives for investment, export and industrialization菐none of which requires authoritarianism; none is incompatible with human rights. Indeed, it is the availability of political and civil rights that gives people the opportunity to draw attention to their needs and to demand action from the government. Sen's work has established, for example, that no substantial famine has ever occurred in any independent and democratic country with a relatively free press. That is striking; though there may be cases where authoritarian societies have had success in achieving economic growth, a country like Botswana, an exemplar of democracy in Africa, has grown faster than most authoritarian states.
In any case, when one hears of the unsuitability or inapplicability or ethnocentrism of human rights, it is important to ask what the unstated assumptions of this view really are. What exactly are these human rights that it is so unreasonable to promote? If one picks up the more contentious covenant沤the one on civil and political rights沤and looks through the list, what can one find that someone in a developing country can easily do without? Not the right to life, one trusts. Freedom from torture? The right not to be enslaved, not to be physically assaulted, not to be arbitrarily arrested, imprisoned, executed? No one actually advocates in so many words the abridgement of any of these rights. As Kofi Annan asked at a speech in Tehran University in 1997: 贸When have you heard a free voice demand an end to freedom? Where have you heard a slave argue for slavery? When have you heard a victim of torture endorse the ways of the torturer? Where have you heard the tolerant cry out for intolerance?脟
Tolerance and mercy have always, and in all cultures, been ideals of government rule and human behavior. If we do not unequivocally assert the universality of the rights that oppressive governments abuse, and if we admit that these rights can be diluted and changed, ultimately we risk giving oppressive governments an intellectual justification for the morally indefensible. Objections to the applicability of international human rights standards have all too frequently been voiced by authoritarian rulers and power elites to rationalize their violations of human rights沤violations that serve primarily, if not solely, to sustain them in power. Just as the Devil can quote scripture for his purpose, Third World communitarianism can be the slogan of a deracinated tyrant trained, as in the case of Pol Pot, at the Sorbonne. The authentic voices of the Third World know how to cry out in pain. It is time to heed them.
The 贸Right to Development脟
At the same time, particularly in a world in which market capitalism is triumphant, it is important to stress that the right to development is also a universal human right. The very concept of development evolved in tune with the concept of human rights; decolonization and self-determination advanced side by side with a consciousness of the need to improve the standards of living of subject peoples. The idea that human rights could be ensured merely by the state not interfering with individual freedom cannot survive confrontation with a billion hungry, deprived, illiterate, and jobless human beings around the globe. Human rights, in one memorable phrase, start with breakfast.
For the sake of the deprived, the notion of human rights has to be a positive, active one: not just protection from the state but also the protection of the state, to permit these human beings to fulfill the basic aspirations of growth and development that are frustrated by poverty and scarce resources. We have to accept that social deprivation and economic exploitation are just as evil as political oppression or racial persecution. This calls for a more profound approach to both human rights and to development. Without development, human rights could not be truly universal, since universality must be predicated upon the most underprivileged in developing countries achieving empowerment. We can not exclude the poorest of the poor from the universality of the rich.
After all, do some societies have the right to deny human beings the opportunity to fulfill their aspirations for growth and fulfillment legally and in freedom, while other societies organize themselves in such a way as to permit and encourage human beings freely to fulfill the same needs? On what basis can we accept a double standard that says that an Australian's need to develop his own potential is a right, while an Angolan's or an Albanian's is a luxury?
Universality, Not Uniformity
But it is essential to recognize that universality does not presuppose uniformity. To assert the universality of human rights is not to suggest that our views of human rights transcend all possible philosophical, cultural, or religious differences or represent a magical aggregation of the world's ethical and philosophical systems. Rather, it is enough that they do not fundamentally contradict the ideals and aspirations of any society, and that they reflect our common universal humanity, from which no human being must be excluded.
Most basically, human rights derive from the mere fact of being human; they are not the gift of a particular government or legal code. But the standards being proclaimed internationally can become reality only when applied by countries within their own legal systems. The challenge is to work towards the 贸indigenization脟 of human rights, and their assertion within each country's traditions and history. If different approaches are welcomed within the established framework沤if, in other words, eclecticism can be encouraged as part of the consensus and not be seen as a threat to it沤this flexibility can guarantee universality, enrich the intellectual and philosophical debate, and so complement, rather than undermine, the concept of worldwide human rights. Paradoxical as it may seem, it is a universal idea of human rights that can in fact help make the world safe for diversity
SHOULD HUMAN RIGHTS BE UNIVERSAL?
SHOULD HUMAN RIGHTS BE UNIVERSAL?
In recent decades, a widely contested debate over the universality of human rights has emerged. Rights are certainly not universally-applied today, with oppression, torture and various atrocities committed in many parts of the world. This paper will focus on the notion that both in the Third-World and the West, states have used human rights discussion as a political tool, which has weakened arguments for its universality. This perspective will be utilised to break down arguments made against universal human rights before presenting alternative conceptions of universal human rights and identifying developments which may ensure they can be universally applied and respected.
It is important to first define the theoretical basis of ‘universal’ human rights. Universal conceptions argue human rights are inalienable, self-evident and applicable to all human beings (Donnelly, 2003, 10). These arguments are often linked to origins in Western philosophy and natural law, developed from philosophers such as John Locke (Langlois, 2009, 12). Many scholars maintain that human rights are ‘pre-political’, thus unchangeable and unaffected by cultural or political variation. Donnelly identifies the Universal Declaration of Human Rights as the basis in establishing the “contemporary consensus on internationally recognised human rights” (2003, 22). Human rights hold universal values which should be adopted by states worldwide.
A common challenge to this view is the concept of cultural relativism. What the West may consider universal norms in human rights are not applicable in other cultures. Human rights are argued to have developed from Western culture and thus they are inappropriate in application to other cultures (Langlois, 2009, 19). It has been argued that only Western philosophy places such importance on the individual (O’Byrne, 2003, 42). Claims based on universal human rights are therefore at risk of being a “weapon of cultural hegemony” (Ibid). The most clear embodiment of this challenge are Asian values, where following the incredible economic success of a number of East/South-East Asian states, leaders and academics pointed to an alternative, more authoritative standard of rights, stemming from Asian conservative cultural values (Freeman, 2008, 363). Western origins of human rights and the incompatibility of its imposition are argued to prove human rights should not and cannot be universally applicable.
There are arguments that economic development must precede human rights, believing that human rights are too expensive and too risky for poor countries (Freeman, 2008, 359). In poor states – particularly with ethnic divisions – human rights can “subvert social order and thus hinder development” (Ibid). Advocates of this view again cite Asian ‘Tiger’ economies where strong economic growth is credited to authoritative rule (Ayittey, 2011, 18). This is a clear argument suggesting human rights should not be made universal, as many states are not ready.
A serious obstacle for universal human rights is the claim that it is a new form of imperialism, or as Rengger describes, “a mask for Western interests” (2011, 1173). During the Cold War, the West dismissed human rights, supporting ‘friendly’ regimes notorious for abuses, such as Mobutu, Moi, Selassie (Adar, 1998, 35). Real concern for human rights emerged only “occasionally” (Adar, 1998, 34). Samir Amin identifies the human rights agenda as shallow rhetoric disguising the promotion of US interests (2004, 78). The human rights discussion surrounding the 2003 invasion of Iraq has justified the fear that human rights are a tool of neo-imperialism, particularly as the US has not promoted human rights in Kuwait despite years of presence there (Amin, 2004, 77). The US rejects criticism regarding questionable domestic policies on the grounds that it is “their way” (Franck, 2001). Third-World states accordingly argue ‘rights’ are used to undermine their sovereignty according to the whims of the West.
Western double standards and “narrow-minded and ham-handed” (Donnelly, 2003, 99) policies have been a key reason for cultural relativist and imperialist arguments persisting. Western aid to authoritarian states has consolidated their hold on power (Coyne & Ryan, 2009, 27). These factors have culminated in reducing the West’s capacity to promote human rights. Ayittey believes charges of imperialism have prevented the West from criticising authoritarian states (2005, 422). African governments have become adept at suckering in the West to play “diplomatic ping-pong” (Ibid), cultural and anti-imperialist arguments provide effective cover.
Critique of These Positions
These arguments are often made by minority/elite groups, unrepresentative of the populations they supposedly represent. The political use of these arguments has deterred international and domestic criticism of atrocious abuses of human rights. New Tactics show there is often a lack of political will to enact human rights (2010), not because rights are unsuitable for populations, but are “politically unacceptable to the rulers” (Mahmud, 1993, 495). Amartya Sen argues promises and claims by authoritative leaders are given too much respect (1999, 147). Leaders may manipulate discussion of human rights, adopting self-serving positions to prevent changes to the status quo.
Scholars argue the appeal to cultural relativist arguments such as Asian values is an “ideological attempt to justify authoritarian government” (Freeman, 2008, 363). Sen argues that Asian (authoritarian) values appear to stem “almost exclusively” (1999, 246) from those in power, stating, “to see Asian history in terms of a narrow category of authoritarian values does little justice to the rich varieties of thought in Asian intellectual traditions” (Sen, 1999, 248). Cultural relativist arguments consistently under-represent women, supposed spokespersons of ‘culture’ ensure that women are persistently under-represented (Phillips, 2001, 13), falsely presenting a culture of “male dominance” (2001, 14). This shows us that cultural relativist arguments are often a shallow tool used to impede the application of human rights.
Unrepresentative manipulation of human rights arguments can be clearly seen in anti-imperialist rhetoric. In Zimbabwe, this argument is made constantly to deflect criticism from repressive domestic policies, hiding brutal oppression “behind the language of anti-imperialism” (Phimister & Raftopolous, 2004, 387). This rhetoric garnered support from African states, “in a misplaced sense of Pan-Africanist solidarity” (Phimister & Raftopolous, 2004, 399), clouding criticism of human rights abuses (Coyne & Ryan, 2009, 27). The brutality, corruption and “utter ruination” (Pham, 2008, 132) under Mugabe’s regime makes it difficult to respect the legitimacy of his anti-imperialist argument.
Alternative Basis for Universal Human Rights
It is clear shallow arguments appealing to culture and sovereignty, as well as Western clumsiness and hypocrisy, have shielded human rights abuses from scrutiny. Donnelly argues both ‘radical’ cultural relativism and ‘radical’ universalism are misguided (1984, 403). Radical cultural relativism gives too much potential for abuse, with those in power able to dictate what determines ‘culture’ to hide abuses of power (Freeman, 2011, 120). Radical universalism is also a weak notion, dismissing culture entirely (Donnelly, 1984, 403). Cultural differences and the right to self-determination must be taken into account for human rights to be applicable (Mutua, 2008, 34), otherwise they will be irrelevant or rejected as imperialism (Ibid). Truly universal human rights require a theoretical basis which does not embrace ‘radical’ perspectives.
For human rights to be universal, it is crucial for them to be compatible with cultural differences. Universal human rights should not constitute a ‘fixed’ approach (Rengger, 2011, 1173); rights and community (culture) can and should “mutually constitute one another” (Ibid). Freeman argues there is no necessary incompatibility between communal values and individual rights (2011, 120). Globalisation has been key in generating a multi-culturalisation of human rights, making it a “truly universal project” (Mutua, 2007, 4). The human rights movement has been able to re-focus attention onto social and economic rights, giving it more legitimacy in the Third-World (Ibid). It is crucial for human rights to gain legitimacy by incorporating cross-cultural perspectives.
Dershowitz argues that existing theories of human rights do not aptly explain the wide-ranging promotion of rights seen today (In: Ramcharan, 2008, 16). The basis of rights need not have cultural or philosophical origins, but instead be a response to common injustices humanity has seen (Ramcharan, 2008, 17). Ramcharan believes Dershowitz’s argument shows “humanity’s collective experience with injustice constitutes a fruitful foundation on which to build a theory of rights” (Ibid). O’Byrne describes a modified Kantianism, with rights based on fundamental dignity “inherent in human beings, without distinction or exception” (2003, 42). All cultures have common histories of injustices, demands for human rights from oppressed populations often drive reform (Mahmud, 1993, 495). When the basis of rights is presented in these terms, it is fundamentally clear that they should be universally applied.
How Human Rights Can Be Universal
This forms a strong case for the universality of human rights, certain key factors could ensure this conception can be applied universally. An existing basis in international law provides legitimacy to the human rights movement and a tool to hold governments to account. The UDHR was formed with major influence from Non-Western states (Glendon, 2003, 38), giving it legitimacy as a universally-applicable document. This has allowed the UDHR to achieve “wide acceptance among diverse cultures” (Glendon, 2003, 27). The creation of the International Criminal Court is a major development in human rights law, being able to independently investigate and charge individuals for serious human rights violations (Cassese, 1999, 161). By ratifying the Rome Statute, states accept the Court’s jurisdiction, thus showing moral and legal acceptance of the ICC’s ideals (Plessis, 2008, 11). The legitimacy of the Court is grounded in its formulation by states and NGOs from every region, which Plessis believes shows “the existence of a social system built on universal respect for the idea of human rights” (2002, 115). The Court enjoys grass-roots support in Africa, where it is most active (Human Rights Watch, 2011). International agreements are a universal source of human rights standards, empowering civil society.
The international community, and specifically the West, can play a far more positive role in ensuring human rights are respected. The ending of the Cold War has removed “many impediments to more effective international human rights policies (Donnelly, 2003, 172), leading to numerous democratisations in Africa (Miguel, 2011). The West has played a more positive role in holding governments to account (Bujra, 2002, 37). Western embassies, UN agencies and NGOs play a significant role in monitoring human rights abuses (Ibid). Ayittey believes that the renewed push for human rights worldwide has, “[served] notice to tyrants that they can no longer butcher their people and hide it from the international community” (2005, 413). Bujra shows that authoritarian governments appear more constrained following enhanced foreign oversight (2002, 44). The international community can play a strong role in holding governments to account, providing legitimacy to domestic campaigns for human rights.
Civil society has played a crucial role in pushing for human rights worldwide. Civil society represents a legitimate conduit for human rights. Mahmud argues rights are better respected if they came from populations, not isolated leaders or foreign imposition (1993, 497). Following the Cold War, civil society has grown stronger and played a more influential role (Mutua, 2007, 4). Ayittey identifies the development of the ‘Cheetah generation’, a critical and reformist civil society, supporting accountability and human rights (2011, 236). Ghana is an example where civil society has put human rights on the agenda (Ayittey, 2011, 259). Civil society’s scrutinising role has increased in influence; following election violence in Kenya, civil society pushed for a constitution grounded in human rights in 2010 (Greste, 2010): activist John Githongo stated, “the Kenyan people have imposed a constitution upon their rulers” (Royal African Society, 2010). Civil society represents the most legitimate and effective route for human rights to be universally realised.
In conclusion, conceptions of human rights based on collective histories of humanities’ injustices make a strong case for the value of universal human rights, particularly in light of damaging manipulation to mainstream human rights theory. It is clear civil society will play a fundamental role in promoting and protecting human rights. If the international community maintains a positive, critical role and domestic pushes for human rights are legitimised by international law, human rights have the potential to be universal.
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In recent decades, a widely contested debate over the universality of human rights has emerged. Rights are certainly not universally-applied today, with oppression, torture and various atrocities committed in many parts of the world. This paper will focus on the notion that both in the Third-World and the West, states have used human rights discussion as a political tool, which has weakened arguments for its universality. This perspective will be utilised to break down arguments made against universal human rights before presenting alternative conceptions of universal human rights and identifying developments which may ensure they can be universally applied and respected.
It is important to first define the theoretical basis of ‘universal’ human rights. Universal conceptions argue human rights are inalienable, self-evident and applicable to all human beings (Donnelly, 2003, 10). These arguments are often linked to origins in Western philosophy and natural law, developed from philosophers such as John Locke (Langlois, 2009, 12). Many scholars maintain that human rights are ‘pre-political’, thus unchangeable and unaffected by cultural or political variation. Donnelly identifies the Universal Declaration of Human Rights as the basis in establishing the “contemporary consensus on internationally recognised human rights” (2003, 22). Human rights hold universal values which should be adopted by states worldwide.
A common challenge to this view is the concept of cultural relativism. What the West may consider universal norms in human rights are not applicable in other cultures. Human rights are argued to have developed from Western culture and thus they are inappropriate in application to other cultures (Langlois, 2009, 19). It has been argued that only Western philosophy places such importance on the individual (O’Byrne, 2003, 42). Claims based on universal human rights are therefore at risk of being a “weapon of cultural hegemony” (Ibid). The most clear embodiment of this challenge are Asian values, where following the incredible economic success of a number of East/South-East Asian states, leaders and academics pointed to an alternative, more authoritative standard of rights, stemming from Asian conservative cultural values (Freeman, 2008, 363). Western origins of human rights and the incompatibility of its imposition are argued to prove human rights should not and cannot be universally applicable.
There are arguments that economic development must precede human rights, believing that human rights are too expensive and too risky for poor countries (Freeman, 2008, 359). In poor states – particularly with ethnic divisions – human rights can “subvert social order and thus hinder development” (Ibid). Advocates of this view again cite Asian ‘Tiger’ economies where strong economic growth is credited to authoritative rule (Ayittey, 2011, 18). This is a clear argument suggesting human rights should not be made universal, as many states are not ready.
A serious obstacle for universal human rights is the claim that it is a new form of imperialism, or as Rengger describes, “a mask for Western interests” (2011, 1173). During the Cold War, the West dismissed human rights, supporting ‘friendly’ regimes notorious for abuses, such as Mobutu, Moi, Selassie (Adar, 1998, 35). Real concern for human rights emerged only “occasionally” (Adar, 1998, 34). Samir Amin identifies the human rights agenda as shallow rhetoric disguising the promotion of US interests (2004, 78). The human rights discussion surrounding the 2003 invasion of Iraq has justified the fear that human rights are a tool of neo-imperialism, particularly as the US has not promoted human rights in Kuwait despite years of presence there (Amin, 2004, 77). The US rejects criticism regarding questionable domestic policies on the grounds that it is “their way” (Franck, 2001). Third-World states accordingly argue ‘rights’ are used to undermine their sovereignty according to the whims of the West.
Western double standards and “narrow-minded and ham-handed” (Donnelly, 2003, 99) policies have been a key reason for cultural relativist and imperialist arguments persisting. Western aid to authoritarian states has consolidated their hold on power (Coyne & Ryan, 2009, 27). These factors have culminated in reducing the West’s capacity to promote human rights. Ayittey believes charges of imperialism have prevented the West from criticising authoritarian states (2005, 422). African governments have become adept at suckering in the West to play “diplomatic ping-pong” (Ibid), cultural and anti-imperialist arguments provide effective cover.
Critique of These Positions
These arguments are often made by minority/elite groups, unrepresentative of the populations they supposedly represent. The political use of these arguments has deterred international and domestic criticism of atrocious abuses of human rights. New Tactics show there is often a lack of political will to enact human rights (2010), not because rights are unsuitable for populations, but are “politically unacceptable to the rulers” (Mahmud, 1993, 495). Amartya Sen argues promises and claims by authoritative leaders are given too much respect (1999, 147). Leaders may manipulate discussion of human rights, adopting self-serving positions to prevent changes to the status quo.
Scholars argue the appeal to cultural relativist arguments such as Asian values is an “ideological attempt to justify authoritarian government” (Freeman, 2008, 363). Sen argues that Asian (authoritarian) values appear to stem “almost exclusively” (1999, 246) from those in power, stating, “to see Asian history in terms of a narrow category of authoritarian values does little justice to the rich varieties of thought in Asian intellectual traditions” (Sen, 1999, 248). Cultural relativist arguments consistently under-represent women, supposed spokespersons of ‘culture’ ensure that women are persistently under-represented (Phillips, 2001, 13), falsely presenting a culture of “male dominance” (2001, 14). This shows us that cultural relativist arguments are often a shallow tool used to impede the application of human rights.
Unrepresentative manipulation of human rights arguments can be clearly seen in anti-imperialist rhetoric. In Zimbabwe, this argument is made constantly to deflect criticism from repressive domestic policies, hiding brutal oppression “behind the language of anti-imperialism” (Phimister & Raftopolous, 2004, 387). This rhetoric garnered support from African states, “in a misplaced sense of Pan-Africanist solidarity” (Phimister & Raftopolous, 2004, 399), clouding criticism of human rights abuses (Coyne & Ryan, 2009, 27). The brutality, corruption and “utter ruination” (Pham, 2008, 132) under Mugabe’s regime makes it difficult to respect the legitimacy of his anti-imperialist argument.
Alternative Basis for Universal Human Rights
It is clear shallow arguments appealing to culture and sovereignty, as well as Western clumsiness and hypocrisy, have shielded human rights abuses from scrutiny. Donnelly argues both ‘radical’ cultural relativism and ‘radical’ universalism are misguided (1984, 403). Radical cultural relativism gives too much potential for abuse, with those in power able to dictate what determines ‘culture’ to hide abuses of power (Freeman, 2011, 120). Radical universalism is also a weak notion, dismissing culture entirely (Donnelly, 1984, 403). Cultural differences and the right to self-determination must be taken into account for human rights to be applicable (Mutua, 2008, 34), otherwise they will be irrelevant or rejected as imperialism (Ibid). Truly universal human rights require a theoretical basis which does not embrace ‘radical’ perspectives.
For human rights to be universal, it is crucial for them to be compatible with cultural differences. Universal human rights should not constitute a ‘fixed’ approach (Rengger, 2011, 1173); rights and community (culture) can and should “mutually constitute one another” (Ibid). Freeman argues there is no necessary incompatibility between communal values and individual rights (2011, 120). Globalisation has been key in generating a multi-culturalisation of human rights, making it a “truly universal project” (Mutua, 2007, 4). The human rights movement has been able to re-focus attention onto social and economic rights, giving it more legitimacy in the Third-World (Ibid). It is crucial for human rights to gain legitimacy by incorporating cross-cultural perspectives.
Dershowitz argues that existing theories of human rights do not aptly explain the wide-ranging promotion of rights seen today (In: Ramcharan, 2008, 16). The basis of rights need not have cultural or philosophical origins, but instead be a response to common injustices humanity has seen (Ramcharan, 2008, 17). Ramcharan believes Dershowitz’s argument shows “humanity’s collective experience with injustice constitutes a fruitful foundation on which to build a theory of rights” (Ibid). O’Byrne describes a modified Kantianism, with rights based on fundamental dignity “inherent in human beings, without distinction or exception” (2003, 42). All cultures have common histories of injustices, demands for human rights from oppressed populations often drive reform (Mahmud, 1993, 495). When the basis of rights is presented in these terms, it is fundamentally clear that they should be universally applied.
How Human Rights Can Be Universal
This forms a strong case for the universality of human rights, certain key factors could ensure this conception can be applied universally. An existing basis in international law provides legitimacy to the human rights movement and a tool to hold governments to account. The UDHR was formed with major influence from Non-Western states (Glendon, 2003, 38), giving it legitimacy as a universally-applicable document. This has allowed the UDHR to achieve “wide acceptance among diverse cultures” (Glendon, 2003, 27). The creation of the International Criminal Court is a major development in human rights law, being able to independently investigate and charge individuals for serious human rights violations (Cassese, 1999, 161). By ratifying the Rome Statute, states accept the Court’s jurisdiction, thus showing moral and legal acceptance of the ICC’s ideals (Plessis, 2008, 11). The legitimacy of the Court is grounded in its formulation by states and NGOs from every region, which Plessis believes shows “the existence of a social system built on universal respect for the idea of human rights” (2002, 115). The Court enjoys grass-roots support in Africa, where it is most active (Human Rights Watch, 2011). International agreements are a universal source of human rights standards, empowering civil society.
The international community, and specifically the West, can play a far more positive role in ensuring human rights are respected. The ending of the Cold War has removed “many impediments to more effective international human rights policies (Donnelly, 2003, 172), leading to numerous democratisations in Africa (Miguel, 2011). The West has played a more positive role in holding governments to account (Bujra, 2002, 37). Western embassies, UN agencies and NGOs play a significant role in monitoring human rights abuses (Ibid). Ayittey believes that the renewed push for human rights worldwide has, “[served] notice to tyrants that they can no longer butcher their people and hide it from the international community” (2005, 413). Bujra shows that authoritarian governments appear more constrained following enhanced foreign oversight (2002, 44). The international community can play a strong role in holding governments to account, providing legitimacy to domestic campaigns for human rights.
Civil society has played a crucial role in pushing for human rights worldwide. Civil society represents a legitimate conduit for human rights. Mahmud argues rights are better respected if they came from populations, not isolated leaders or foreign imposition (1993, 497). Following the Cold War, civil society has grown stronger and played a more influential role (Mutua, 2007, 4). Ayittey identifies the development of the ‘Cheetah generation’, a critical and reformist civil society, supporting accountability and human rights (2011, 236). Ghana is an example where civil society has put human rights on the agenda (Ayittey, 2011, 259). Civil society’s scrutinising role has increased in influence; following election violence in Kenya, civil society pushed for a constitution grounded in human rights in 2010 (Greste, 2010): activist John Githongo stated, “the Kenyan people have imposed a constitution upon their rulers” (Royal African Society, 2010). Civil society represents the most legitimate and effective route for human rights to be universally realised.
In conclusion, conceptions of human rights based on collective histories of humanities’ injustices make a strong case for the value of universal human rights, particularly in light of damaging manipulation to mainstream human rights theory. It is clear civil society will play a fundamental role in promoting and protecting human rights. If the international community maintains a positive, critical role and domestic pushes for human rights are legitimised by international law, human rights have the potential to be universal.
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