I would therefore want us to consider his expansive body of work, an intellectual tour de force, as fulfilling the dual function of showing Nigeria the difference between the right way and the wrong way to constitutional bliss and also going the extra length. The theme of this symposium, we must remind ourselves, insists that there is an Awo road to the nigerian constitution that was not taken. The temptation is great to begin any analysis of the nature, character, and prescriptions of that road and why we refused to do any mileage on it by focusing on the statesmans 1966 book, thoughts on Nigerian Constitution, because its title bears the most direct. Doing this would be starting the story in medias res for the said book is but a significant culmination of a long maturational process of intellectual rigour and prescience with regard to the articulation of a constitutional path for Nigeria. A clear hint of the incipience and long evolution of Chief Awolowos thought on Nigerian constitutional issues can be found in Awo, his 1960 autobiography. Chapter twelve of the autobiography is entitled evolution of a federalist.
Analysis of poem "The road Not taken" by robert Frost
In essence, nothing in the yoruba world compels that patriarch, that matriarch, that visionary voice which stands beside you at the fork in the road to do more than point out which is the road and which is the deceptive option which hides thorns and. In essence, if Chief Obafemi Awolowo had done nothing more than stand with Nigeria at that critical fork in the road to constitution-making in the 20th century; if he had done nothing more than show her the choices and possibilities, saying, nigeria, igbo re, ona. He would have done his bit. He would have done his best. Nothing in that culture compels him to tarry perpetually, to linger permanently in the company of a wilfully blind and voluntarily deaf customer like nigeria, hanging on to the feet of this customer, and trying to place them on the right road. In other words, as far as the philosophy of igbo re ona re is concerned, any gesture, any action beyond the utterance of that caution is an extraordinary privilege enjoyed by the person or entity being advised. It is jara, it is supplementary. No sage is compelled to go that far. Ladies and gentlemen, that is precisely why Chief Obafemi Awolowo stands out in terms of his decades-long commitment to nigerias constitutional development in particular and to the overall envisioning of the countrys destiny in general. Decade after decade after decade; paper in book after book after book; in essay after essay after essay; in speech after speech after speech; in action after action after action, what we confront in Chief Awolowos extraordinary output, especially with regard to constitution-making, is precisely that.
The she-goat was never going to be left alone to suffer the pains of spondylolisthesis parturition. Project Nationhood, that new space of civic and psychic belonging that was going to be forged out of the inchoate desires of different ethnic nationalities yoked together by colonialism, was singularly blessed by the presence of a stellar cast of nationalist heroes and sheroes,. It is my contention that as far as the constitutional history and trajectory of Nigeria is concerned, Chief Obafemi Awolowo was at once demiurgic (creator, originator) and vatic (visionary) and that, for me, is what makes his own voice the loudest in the assembly. But let us pause to probe this igbo re, ona re business further before we begin to unpack how Chief Obafemi Awolowo specifically applied it scrupulously to nigerias process of constitutionally becoming and what we may learn from his proposals as we march yet again. The privilege of not being alone at the crossroads, the privilege of enjoying the guidance and co-presence of that cautionary voice of wisdom, does not in any way conduce to intellectual laziness and ethical demission at the moment of choice. The role of that voice is purely advisory. The exercise of choice is still your responsibility.
Rather, it is evidence of a really communalist telos designed to deny the validity of lazy alibis and excuses in the event of sad and stubborn wrong book choices and decisions. For the remainder of this lecture, whenever I scream Igbo re, your chorus shall be Ona. For none yoruba speakers, igbo is bush, signifying here the wrong way, full of thorns, serpents, and wild animals. Ona is way, road or path, signifying here the right way. When a yoruba elder tells you igbo re, ona re, he is saying here is the bush and here is the road, the choice of which to take is yours! Make the appropriate substitutions and that singularly forlorn persona in Frosts poem, standing splendidly alone at the point of divergence of two roads becomes Nigeria at the parturition point of project nationhood in the first half of the 20th century. But Nigeria was never going to be alone in that long march to the choice of a road to national destiny.
However, for our purposes today, what I want you to pay attention to is the overwhelming evidence of individuality in this poem. There is only one isolated subject speaking of individual choice, destiny, and consequences in this business of taking or not taking a particular road. Notice that thiswayfaring Western persona in the poem describes himself as one traveler and treats us to a generous deployment of i in three of the four stanzas of the poem. If only the speaking subject in Frosts poem had been an African of Chief Obafemi Awolowos ethnic stock! He would have been faced with an entirely different, and I daresay, more auspicious proposition. For one, he would not have been alone, for in this business of forked or bifurcated roads, the yoruba worldview allows for the presupposition of the presence and guidance of either those who have gone before and have therefore acquired the requisite experience to guide. In essence, to the aloneness, singularity, and individualityof Frosts confused fictional character who stands at that critical bifurcation, saying, me, myself, and I must decide which of the two diverging roads to take, the yoruba world responds with a co-presence which banishes aloneness, a voice. Igbo re, ona. This voice, we must insist, is not an intrusion into the private recesses of individual agency at the moment of choice.
Robert Frost poetry Analysis: The road Not taken and Other
And having perhaps the better claim, because it was grassy and wanted wear; Though as for that the passing there. Had worn them really about the same, and both that morning equally lay. In leaves no step had trodden black. Oh, i kept the first for another day! Yet knowing how way leads on to way, i doubted mother if I should ever come back. I shall be telling this with a tell sigh.
Somewhere ages and ages hence: Two roads diverged in a wood, and i —. I took the one less traveled by, and that has made all the difference. This poem gives us the title of todays proceedings. It is also the unsung and always unreferenced origin of the use of that phrase the road not taken in much of our national discourse. Perhaps, the deciders of the theme of this symposium werent even aware of the fact that they were drawing a straight line all the way back to this poem.
Wherever its heart desires. Dosunmu, members of the high table, distinguished audience, having saluted the homestead and the farmstead, do i now have the authority to proceed with this lecture? We should be thankful to the Obafemi Awolowo foundation for placing the theme of our assignment today within the philosophical purview of paths, of roads, of journeys through space and time, and ultimately, of choices made or not made in the unavoidable human destiny. But to each culture, to each civilization its particulars of framing the philosophy of roads and paths; of framing the cultural underpinnings of choice the choice which places your feet as an individual or as a people on this road and not that road. Furthermore, whether you must set forth at dawn or not and how you go about propitiatory interventions to avoidending up in the ravenous jaws of the famished road fall within the province of cultural predilections. Different cultures, different approaches.
Thus it was that in 1916, seven years after Chief Obafemi Awolowo was born, a certain culture that is conventionally associated with individuality call it the imperialism of the singular subject gave us one of the most famous poems of all times (as far. Almost a hundred years after its publication in 1916, philosophers, philologists, writers and artists, literary critics, and even, cultural dilettantes are still debating and trying to interpret its meaning and intent, with some even claiming that it is the most misread, most misinterpreted, and most. That great poem, ladies and gentlemen, is entitled, The road not taken, authored by the famous American poet, robert Frost. Please forgive me one more indulgence. That poem must be read entirely if only to highlightthe particularity of Chief ObafemiAwolowos nation-buidling roads and constitution-making paths within the nigerian equation. Writes Frost: Two roads diverged in a yellow wood, And sorry i could not travel both. And be one traveler, long I stood. And looked down one as far as I could. To where it bent in the undergrowth; Then took the other, as just as fair.
The road: The road book summary & Study guide cliffsNotes
To all the dillard kabiyesis and Chiefs present in this hall Iba! To the esteemed discussants of this lecture iba! To you, the audience, whose ears are here in this hall to drink my the words iba! I pray you all, Unbind me! Let my mouth sway words in this lecture. Like efufulele, the furious wind which. Sways the forests crown of foliage.
Today, when we think of the man whose ideas we are here to engage and celebrate, when we think of his dance, and how he danced so well to help us avoid the path of self-destruction onto which we pigheadedly launched ourselves hometown anyway, we are. Now that we have paid our dues to the celebrant, now that we have cleared the path before us by saluting that great and illustrious ancestor of ours, Chief Obafemi Awolowo, if I continued this lecture beyond this point without other salutations, i risk the. A tight leash around their necks was the last thing the insolent goat and the rude ram saw before they joined their ancestors in the bellies of the elders. I must therefore crave your indulgence to perform a ritual of salutation with which you are already familiar if you have ever attended any of my public lectures in this country:. Tokunbo Awolowo-dosunmu - iba! To the ObafemiAwolowo foundation. To alhaji tanko yakassai, chairman of this occasion iba! To ogbeni rauf Aregbesola, osun State goveror, present here with us iba!
to indulge in self-congratulatory chest beating. Because the masquerade for whom we are gathered here today danced well, we are not going to sing dirges like we did the last time, we are going to celebrate even as we reflect critically and regretfully on could have beens and had we knowns. . Last time, we did the body count for the celebrant, we looked at the mountains of corpses, a tragic consequence of wholly avoidable errors of the rendering, and we marked that birthday by singing, oro nla.
The celebrant in question, Im sure you all know by now, is an elder brother of mine whose name i arrived at through a play of metaphors and personification. He is none other than Boda nigeria. Olatokunbo Awolowo-dosunmu and the Obafemi Awolowo foundation have given me the task of commemorating another birthday, albeit posthumously, with a lecture. But this time around, the face being the abode of discourse (oju loro wa you should be able to tell just by looking at my face and the cap that i am wearing, that todays task is one in which i am infinitely well pleased. My pleasure, obviously, derives from the fact that we are gathered here on account of a celebrant of a decidedly different hue. We are gathered to celebrate and reflect on the momentous passage of our celebrant and his ideas and ideals through the life of this country at extremely significant moments of its history. In other words, we are gathered here on account of a masquerade who, for everyday it pleased his maker to grant him among us between March 6, 1909 short and may 9, 1987, danced exceedingly well.
Robert Frost: poems Birches (1916) Summary and Analysis
I was not a very happy man during my last appearance on a national lecture podium in this country back in October 2013. Pastor life Tunde bakare, and my good friend,. Joe okei-odumakin, had given me the unenviable task of ruining an unsuccessful mans birthday celebrationby inviting me to deliver a public lecture marking the occasion. What do you tell such a man? How do you celebrate the birthday of a man still wearing diapers in his fifties without telling him to his face that his life has been a colossal failure and an irredeemable calamity? At the risk of being labelled a spoiler and a party pooper, i knew I had a job. So i came to lagos to rob the nose of that particular birthday celebrant against the cold iron of reality. I told the celebrant that if you are still bedwetting in your fifties, what you need is a sober reflection party and not a birthday party.